Absalom's Rebellion

Biblical Text and Narrative

Absalom's rebellion was the attempt by Absalom, the third son of King David, to seize his father's throne. It is recounted in 2 Samuel 15–18.

• Origins (chapters 13–14): Amnon, Absalom's half brother, violated Absalom's sister Tamar. Two years later Absalom killed Amnon and fled to Geshur, which was ruled by his maternal grandfather. Later, through the mediation of Joab, he returned to Jerusalem and was reconciled with David.
• The rebellion (chapters 15–17): Absalom courted those who came to the city gate for judgment and so won the hearts of the people (2 Samuel 15:6). He then proclaimed himself king in Hebron, the city of his birth. When even Ahithophel, David's counselor (an official who advised the king), sided with Absalom, David left Jerusalem. David went up the Mount of Olives weeping, crossed the Jordan River, and stayed at Mahanaim. Hushai, whom David had sent back into Absalom's camp, ensured that Ahithophel's counsel was not followed. Ahithophel then took his own life. Absalom appointed Amasa in place of Joab as commander of the army.
• The outcome (chapters 18–19): Absalom's army was defeated in the battle in the wood of Ephraim. As Absalom fled on a mule, his head caught in an oak, and he was left hanging. Although David had ordered that Absalom be dealt with gently, Joab and his men killed him. David mourned, crying again and again, "O my son Absalom" (2 Samuel 18:33). Afterward David returned to Jerusalem.

Background

Absalom's mother was Maacah, the daughter of Talmai king of Geshur (2 Samuel 3:3). Ahithophel advised Absalom to lie with David's concubines on the roof of the palace, and Absalom did so (2 Samuel 16:21-22). In the ancient Near East, taking possession of a king's concubines was regarded as a public declaration that royal authority had passed to the one who took them, and this scene is interpreted in that light.

Significance in the Whole of Scripture

Second Samuel portrays this event as part of the fulfillment of the judgment pronounced by Nathan. After David sinned against Bathsheba and Uriah, Nathan declared, "the sword shall never depart from thine house" (2 Samuel 12:10-12). The text also states that Ahithophel's counsel was defeated because the LORD had so appointed it (2 Samuel 17:14), thereby highlighting the theme of God's preservation of the Davidic dynasty. The superscription of Psalm 3 states that David composed the psalm when he fled from Absalom.

The New Testament does not directly cite this event. Nevertheless, many interpreters read two pairs of scenes in parallel:

• David crossing the brook Kidron and going up the Mount of Olives, and Jesus going to the garden across the brook Kidron (John 18:1)
• Ahithophel and Judas Iscariot, each of whom betrayed his master and then hanged himself

Interpretations and Issues

• The hair story: Scripture records that Absalom took pride in his long, heavy hair (2 Samuel 14:26). For this reason it is commonly said that he was caught in the tree by his hair. The text, however, states only that "his head caught hold of the oak." The connection with his hair is an interpretation handed down in Jewish tradition, including the Mishnah, and in many commentaries.
• Ahithophel and Bathsheba: One view holds that Ahithophel was Bathsheba's grandfather. This is an inference drawn by correlating 2 Samuel 11:3 with 23:34; the text does not state it directly. On the basis of this inference, some explain Ahithophel's motive for betraying David.
• Absalom's sons: One passage records that Absalom had three sons (2 Samuel 14:27), while another records that he set up a pillar bearing his own name because he had no son (2 Samuel 18:18). Various explanations have been offered for this discrepancy, such as the view that his sons died young.

In Korean Churches

Sermons on this event typically address three themes: how the consequences of sin affect the family, David's fatherly love as he weeps over the loss of his rebellious son, and David's trust in God even while being pursued (Psalm 3).