Whyte's Dictionary of Bible Characters
I WILL RAISE UP EVIL AGAINST THEE OUT OF THINE OWN HOUSE
POLYGAMY is just Greek for a dunghill. David trampled down the first and the best law of nature in his palace in Jerusalem, and for his trouble he spent all his after-days in a hell upon earth. David's palace was a perfect pandemonium of suspicion, and intrigue, and jealousy, and hatred-all breaking out, now into incest and now into murder. And it was in such a household, if such a cesspool could be called a household, that Absalom, David's third son by his third living wife, was born and brought up. But be not deceived; God is not mocked: for whatsoever a patriarch, or a prophet, or a psalmist soweth, that shall he also reap. For he, saint or sinner, that soweth to his flesh shall of the flesh reap corruption.
Maachah, Absalom's mother, was the daughter of a king. And this, taken together with his distinguished appearance and his princely manners, gave Absalom the pre-eminence over all his brethren. Absalom inherited all the handsomeness, manly bearing, and beauty of his father's handsome and manly house. The sacred writer expatiates with evident relish upon Absalom's extraordinary beauty. 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. And the hair of his head is a proverb to this day.
A little ring of jealous and scheming parasites, all hateful and hating one another, collected round each one of David's wives. And it was in one of the worst of those wicked little rings that Absalom grew up and got his education. Absalom had a sister, named Tamar, who was as beautiful as a woman as Absalom was as a man. And how her beauty became the occasion of her ruin in that horrible household the sacred historian tells us with sufficient plainness of speech. Suffice it here to say that Absalom determined, sooner or later, to wash off his sister's terrible wrongs in the blood of the wrongdoer. And, then, as the divine vengeance would have it to be, that wrongdoer to one of David's fairest daughters was one of David's favourite sons. The Septuagint frankly tells us that David loved the wrongdoer so much that he could not so much as rebuke him for his brutality. But, after giving his father two full years to avenge his sister's ruin, Absalom took the law into his own hand till Amnon fell, when his heart was merry with wine, under Absalom's revengeful sword. And, then, all the plots and counter-plots connected with Absalom's revenge, and flight, and restoration, and too-late reconciliation to his father; his deep-laid schemes to wrench the kingdom out of his father's hands; and then his defeat and murder by Joab-all that, if we have the courage to look at it, will give us a picture of the men and the times, humiliating beyond all words, and never to be forgotten. David and his wives and concubines and mixed-up children, Tamar and her half-brother Amnon, Absalom and Jonadab, Joab and the wise woman of Tekoa, Ittai and Shimei, Ahithophel and Hushai, and the righteousness and the grace of God reigning over them all. Truly, all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.
It is this so terrible plain-spokenness of the Bible that makes it so precious to all who are in earnest about themselves and their children. Had this sacred writer not been in earnest in his work, we should have had an altogether different David. And we make an altogether different David to ourselves in spite of the sacred writer, and in spite of all that David himself can say and do. The David that we set up for ourselves has always a halo round his head and a harp in his hand, and his eyes fixed on the heavens. We are willingly ignorant that David had ever any other wife but Solomon's mother, as also that she had ever any other son but Solomon. And, then, our Solomon is always dreaming his dream at Gibeon, and when he is not choosing wisdom for himself he is always writing inspired proverbs about wisdom for his son. While all the time David prevents the night-watches with psalms like this: I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. I will set no thing of Belial before mine eyes: I hate the work of them that turn aside; it shall not cleave to me, and so on. A David like that in our Bible would have delighted us, and would not have offended and shocked us. No. But then neither would he have been of any real use to us when we went to our Bible for real use. It is when we go to our Bible for real use, for the experiences of men of like passions with ourselves, it is then that we discover and see the pen of God in the Bible life of David. And it is from that pen that I gather these closing lessons out of the life of David and out of the death of Absalom.
'The inconceivable evil of sensuality' was surely never more awfully burned in upon any sinful house than it was upon David's house. David himself is a towering warning to all men, and especially to all godly men against this master abomination. And, all the more that he sinned so terribly against such singular grace. David, to use his own words, was as white as snow as long as he was young, and poor, and struggling up, and oppressed, and persecuted, and with Samuel's horn of oil still sanctifying all the thoughts and all the imaginations of his heart. But no sooner had David sat down on the throne of Israel than his life of sin and shame began. And all the woe upon woe of his after-life, almost every single deadly drop of it, came down out of that day when he first introduced open and unblushing sensuality into his palace in Jerusalem. There was military success, and extended empire, and great wealth, and great and far-sounding glory in David's day in Israel; but beneath it all the whole ground was mined and filled to the lip with gun-powder, and the divine tinder all the time was surely burning its way to the divine vengeance on David's house. Our doctors, our lawyers, our ministers, and many of ourselves, will all subscribe to Newman's strong words in one of his sermons-'The inconceivable evil of sensuality.'
You sometimes hear speak about the historical imagination, and the right and the fruitful uses of the historical imagination. Well, here is the history of young Absalom, and you must bring your imagination to bear upon it. You must read all the chapters about David's manner of life in Jerusalem, and all the chapters in which Absalom's name comes up, and then you must imagine yourself to be Absalom, and to be in his place. I dare not put in words what you will see when you read Second Samuel with your eye upon the object. For one thing, Absalom did not see his father David at all as we see him. He saw him as his enemies then saw him, and as infidels and scoffers see him now. It was impossible that Absalom could look on his father with our admiring eyes. 'It helped me, too,' says Santa Teresa in her happy 'Life of Herself'; 'It helped me much that I never saw my father and my mother respect anything but goodness.' 'It poisoned me at my father,' said Absalom to Ahithophel; 'the life we all led in our several stews.' Yes, polygamy is indeed a dunghill. Only, it is a dunghill with hell at the heart of it. We have nothing like the city of David on this side the Dardanelles. And no real lesson for our day and our household can be got out of Absalom's early life. Unless it is that far-fetched lesson to that fatal house where there is a father who is no father. And to that house where the father and the mother are full of divided lives, divided interests, divided counsels, divided tastes, and divided desires for themselves and their children. The sons and the daughters of such divided fathers and mothers will need neither history nor imagination to see and to feel with poor Absalom. Only, this lesson to such fathers and mothers is all but too late and irrecoverable.
The Hebrew Bible for some unaccountable reason is silent where the Greek Bible speaks out boldly about David, and delivers a great lesson to all of us who are fathers. The law of Moses was plain. It is to be read in the Book of Leviticus to this day. 'It is a wicked thing. And he that does it shall be cut off in the sight of all the people. He shall bear his iniquity.' Well, Amnon did it. Amnon was worse than if he had been the actual murderer of his own sister. But what do we read on this matter in the Septuagint? We literally read this: 'Notwithstanding Amnon's sin David did not trouble the spirit of Amnon his son, because he loved him, and because he was his first-born.' But, not to trouble the spirit of your son for his sin is to trouble other people's spirit all his days, ay, and your own spirit and his too, to the bargain. The Greek Bible has recovered for us one of the lost links in David's downward career, and in the downward career of Absalom his son. For it was David's unwillingness to trouble Amnon that made Absalom in the cause of his sister first a murderer, and then a conspirator, and then, after a life of terrible trouble, himself a mangled corpse under the revengeful and murderous hands of Joab, that other arch-troubler of Israel. 'Praise them openly, reprehend them secretly,' is the second of Lord Burleigh's ten precepts to his son concerning his children. But David did the very opposite of that with Absalom. All Jerusalem heard David for two years reprehending his half-pardoned son Absalom openly, till Absalom was exasperated out of all endurance, and till the last link of sonship was broken for ever between David and Absalom.
But, with all that, it is the terrible cry that comes out of the chamber over the gate of Mahanaim that makes the name of Absalom so well known and so full of the most terrible lessons to us. 'O my son Absalom, my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!' Yes, that is love, no doubt. That is the love of a broken-hearted father, no doubt. But the pang of the cry, the innermost agony of the cry, the poisoned point of the dagger in that cry is remorse. I have slain my son! I have murdered my son with my own hands! I neglected my son Absalom from a child! With my own lusts I laid his very worst temptation right in his way. It had been better Absalom had never been born! If he rebelled, who shall blame him? I, David, drove Absalom to rebellion. It was his father's hand that stabbed Absalom through the heart. O Absalom, my murdered son! Would God thy murderer had been in thy place this day. And the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!
Come all you who are fathers and mothers, come to the chamber over the gate of Mahanaim, and let us take counsel together as to how we are to bring up our children to virtue and godliness and everlasting life. Let us read all Holy Writ on this subject together; and after Holy Writ, all other good and true books that in any way bear upon this supreme subject. Let us set ourselves to gather together all our experience and all our observation, and let us counsel and correct and comfort one another concerning this one thing that we do, our children. Let us take time to it, and pains, and pursue it until we succeed in it. Let us search the Scriptures up to the top and down to the bottom for this pearl of great price. Let us set on one side all the fathers and mothers in Israel to whom God hath ever said, I know him that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which He hath spoken of him. And then let us set on the other side David and all those fathers and mothers on whom God took vengeance, and said, Now, therefore, the sword shall never depart from thine house. I will raise up evil against thee out of thine own house. Let us collect into a secret and solemn book all such instances; and let us, husband and wife, minister and people, and one anxious parent with another, let us meet together, and confer together, and pray together, saying, This one thing will we do. Why do men and women combine and consult together about everything else but the thing in which so many are so ignorant, so stupid, and so full of fatal mistakes? If we asked our happy neighbours, they would surely tell us the secret of their success in their children. How did they come so well and so soon to understand their children? How early did they discover what manner of heart was already in their children? And at what age did they begin to deal with the hearts of their children? What amount of time did they set aside and keep sacred for reflection and for prayer to God for their child; naming their child and describing him; and how did God's answer begin to show itself first in the parents and then in the child? When did your child first begin to show some sure signs of saving grace? And how did that grace show itself to your satisfaction and thanksgiving; first in one child and then in another? Tell us about the Sabbath-how it was observed, occupied, and sanctified as your children grew up? About the church also and the Sabbath-school? About the books that were read on Sabbath-days and week days; both by your children alone and of their own accord, as also with you all reading together; one reading and all the rest listening? Things like that. All that you can tell us about such children as yours will be eagerly listened to and attended to. What priceless stores of experience, and observation, and success and defeat are lost all around us just because we do not speak more to one another about our ways with our children; our hopes and our fears; our neglects and our recoveries of neglects; the things that one household is so happy in, and the same things that cause such unavailing remorse in another household. Yes, this whole matter must surely be collected together and made into a science soon, and taught in every true church to every young father and young mother as their very life.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Whyte, Alexander. Entry for 'Absalom'. Alexander Whyte's Dictionary of Bible Characters. https://www.studylight.org/dictionaries/eng/wbc/a/absalom.html. 1901.