The sin which David committed with Bathsheba was unequivocally forgiven but it was to change his life forever.
Forgiveness yet consequences
The words of Nathan the prophet, which conveyed God’s forgiveness also included his condemnation of the sin and informed David of the consequences to follow. The words were “Yahweh also hath put away thy sin” (2 Sam 12:13). However, they had been preceded by a list of consequences, including the one which would bring him most grief – “the sword shall never depart from thine house” (v10). The story of Absalom demonstrates so well how this worked out in David’s life.
All sin in the end is against Yahweh Himself, although it may affect others as well, such as Bathsheba and Uriah in this case. Twice Nathan pressed this point in the words from Yahweh. Firstly, “Wherefore hast thou despised the commandment of Yahweh?” (v9), and again, “because thou hast despised me” (v10). We learn a valuable lesson from this. To despise the commandments of God is to despise God Himself. We know that David later recognised this because he wrote in Psalm 51, which concerns the sin with Bathsheba, “Against thee, thee only have I sinned.” Consequences of sin are unavoidable and this is illustrated in the narrative itself as two of the following chapters begin with the words, “And it came to pass after this…”. The very next chapter after the record of David’s sin deals with the appalling incident of Amnon’s illicit lust for his half-sister Tamar. This in turn led to Absalom’s vengeful and cunningly contrived murder of Amnon two years later (2 Sam 13:20–29). Unbridled lust followed by murder would have reminded David of his own sin and it appears to have left him paralysed, no doubt smitten in conscience and unable to act against Absalom. Later again, chapter 15 starts with the same words, “And it came to pass after this …”, and deals with Absalom’s bid to seize his father’s throne, once again executed with a cunningly devised plan.
The narrative is very dramatic and the lessons for us tumble one upon the other. Lust, harbouring of grudges, desire for revenge, ambition, vanity, and cunning intrigue are all on display and we are reminded that Yahweh hates these characteristics. On the other hand, David’s inability to act decisively or to correct his children are lessons for us as well. David’s multiplication of wives complicated his life. The fact that Tamar and Absalom were both from the same mother, Maacah the daughter of the king of Geshur in Syria, whilst Amnon was David’s firstborn, whose mother was Ahinoam the Jezreelitess, helps to explain the events of chapter 13.
Indecision and intrigue
Absalom fled to his maternal grandfather in Geshur to escape any consequences, where he would remain for three years. David pined away for Absalom seemingly unconcerned with administering justice in the matter of Amnon’s murder. Joab was loyal and admiring of David, the national hero and king, but could never understand the weakened and indecisive man that he now saw. David’s warfare was now within himself and his spirituality developed a new dimension, blossoming out into a deeper relationship with his God.
Joab plotted Absalom’s return to Jerusalem, but David refused to see him for two full years (2 Sam 14:28). In so doing David falls into another error. Most parents know that in the case of a rebellious child, it is better to try and maintain some level of communication and pray for a change in them. Absalom became impatient with Joab’s failure to persuade David to see him and burned Joab’s barley crop to the ground. How many have had their ‘fingers burnt’ in taking up the cause of the Absaloms of this world. Sometimes, even in the ecclesia at times, we see this happen. Careful discernment in such cases is necessary for the common good and the care for others, and hopefully to effect a change in the offender.
Absalom was the perfect example of vanity, ambition, pride and physical prowess, yet was unlikely to respond or to change his ways. He was a perfect physical specimen, “from the sole of his foot even to the crown of his head there was no blemish in him” (2 Sam 14:25). He cut his massive mane of hair once a year and this appears to have been a public affair. This emphasis on ‘masculine beauty’ is prominent in the world around us, where men are becoming effeminate and spend as much time on physical adornment and their appearance as women. We should guard the ecclesia against such trends and the moral aberrations which sometimes accompany them. The Absaloms of this world will not be in God’s Kingdom (1 Cor 6:9).
Absalom begins to make his move to seize the throne by imitating the trappings of royalty and gathering to himself chariots and horses and fifty men to run before him. Many years later Adonijah, another son of David who tried to usurp the throne above Solomon, used the same devices. He also had never been rebuked or even questioned by his father about his activities (1 Kings 1:5,6). Absalom then stood by the gate of the city and “stole the hearts of the men of Israel” by promising them prompt and fair judgment if he were made king (2 Sam 15:1–6). All of this under the very nose of David, as it were, and still no action from the king!
After a further four years Absalom decided the time had come to make his move and his plan was cleverly crafted. He approached his father with a plausible and even scripturally based request. He said he had made a vow whilst in Syria to go to Hebron to fulfil the vow, if he returned to Jerusalem. The words recorded in 2 Samuel 15:7 and 8 are reminiscent of the words of Jacob’s vow which he made at Bethel when he too fled to Syria to escape the wrath of Esau (Gen 28:20–22). David was deceived and gave him leave to go to Hebron in peace. Words, especially when couched in scriptural terms, can be plausible but actions demonstrate true spirituality. “By their fruits ye shall know them” is the sound advice of the Lord (Matt 7:20).
Things moved rapidly in the record from this point. Absalom’s inner cohort of supporters were two hundred men from Jerusalem who “went in their simplicity, and they knew not anything” (2 Sam 15:11). What a lesson for our young people as we see the world around us, ignorant of God’s ways, and where foolish young men (and women) gather in rebellious packs bent on mischief and violence. Our friends should not be simpletons knowing nothing like Absalom’s supporters, but should share a love of the Scriptures with us.
David’s darkest hours
Ironically the revolt begins at Hebron (which means “fellowship”), where David first became king over Judah. Absalom’s name provides further irony as it means “father of peace” and he was anything but that. We read of Ahithophel, David’s counsellor and friend, but also Bathsheba’s offended grandfather, joining Absalom (v12). Some Hebrew scholars say the verse should read, “Absalom sent Ahithophel … from his city.” This would seem to be correct when we read Psalm 41 which was written by David about this time. It suggests that Ahithophel was sent to spy out David’s condition who, it would appear, had fallen seriously ill. Some of the words of Psalm 41 are, “Mine enemies speak evil of me, ‘When shall he die, and his name perish?’ And if he come to see me he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it. All that hate me whisper together against me: against me do they devise my hurt. ‘An evil disease’, say they, ‘cleaveth fast unto him: and now that he lieth he shall rise up no more’. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me” (Psa 41:5–9). Other Psalms written around this time of David’s darkest hour express his trust in Yahweh, and his constant remembrance of his sin, the consequences of which he was now enduring (see Psa 55:12–14; 109:18–22,27).
David left the city to spare it any devastation by war and now the full measure of his calamity weighed upon him as he went weeping across the Kidron and up the ascent of Olivet. He followed a course later trod by his greater son, our Lord Jesus Christ who, on his way to Gethsemane, also wept and prayed that his battle against sin might be won (John 18:1 specifically mentions Jesus going over the Kidron). A group of Psalms beginning at Psalm 3 preserve David’s thoughts at this time, as he camped at Mahanaim on the East of Jordan surrounded by his faithful mighty men and other supporters. The drama is further accentuated when we follow the narrative of 2 Samuel 16 and 17. At this time back in Jerusalem, Ahithophel was counselling Absalom to rapidly pursue David that night, whilst David’s faithful friend Hushai was frustrating that counsel by warning of the risks and the uninviting prospect of running into an ambush set by the mighty men of David at night (see 2 Sam 15:31–37). In particular we note David’s prayer as he settles down to sleep at Mahanaim, “I laid me down and slept; I awaked; for the Lord sustained me. I will not be afraid of ten thousands of people, that have set themselves against me round about (Psa 3:5–6). And again, “But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him … I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety (Psa 4:3,8).
What consolation we can gain from the drama of this record. Here is a man suffering the consequences of sin, although forgiven; heavy of heart yet beloved of God. He has faithful friends about him, though betrayed by some, but his trust in Yahweh is unshaken. Many in ecclesial life or personal life have found themselves in such circumstances, and have been sustained by David’s words, which have been preserved by our loving God for just that purpose. Through our Lord Jesus Christ the merciful kindness of the Father endures for ever and we are wise to seek it daily through him.
Lament for a recalcitrant son
The final battle with Absalom ends in tragedy. In an instance of poetic justice Absalom became entangled in a tree by his extravagant hair, which had been a symbol of his pride. His mule deserts him and leaves him to the vengeance of the cruel Joab and his soldiers. Contemptuously disregarding David’s specific instructions to spare Absalom’s life, Joab cleverly implicates ten of his men in the final massacre of Absalom (2 Sam 18:14,15). Like Achan, another “troubler of Israel”, Absalom is buried in a pit covered with a heap of stones (Josh 7:26). Pride and rebellion had run its course, as it will for all who would emulate Absalom.
David’s obsessive love for Absalom, and his public lament for him, “O my son Absalom, my son, my son Absalom! would God I had died for thee”, was an embarrassment to the people. He showed no leadership until Joab chastened him and reminded him to place his people above his personal loss and go and speak “to the heart” of his servants (2 Sam 19:6,7 mrg). David’s actions had turned victory into mourning (v2), and his disregard for his men and their valour had caused shame and confusion (v3,5). Some had gone home to their tents (v8) and strife and eventually civil war broke out (v9). Through God’s mercy the kingdom was saved through the events of Chapter 20.
We have sometimes seen this scenario played out in ecclesial life, when parents or relatives have defended recalcitrant children at the expense of ecclesial peace and harmony. If a man like David could be so devoid of judgment in this matter we ought to think very carefully when it comes to choices made between the ecclesia and our families. Jesus himself had to make this choice several times during his ministry and his duty to his Father always came first (see Matt 10:37; Luke 8:19–21). In the end Jesus won his family to the Truth! (Acts 1:14). Our kinsfolk cannot give us eternal life as much as we might love them!
The ends of two dissimilar sons of David
We, who are the brethren and sisters of our Lord Jesus Christ, now come to remember him who was the absolute opposite of Absalom. Though they were both sons of David and they both hung upon “a tree” it was for totally opposite reasons and with totally different results.
We have chosen to follow David’s greater son, our Lord Jesus Christ, whom we now remember in the bread and wine.