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Commentary on 2 Samuel 15 verses 1–6
Absalom is no sooner restored to his place at court than he aims to be in the throne. He that was unhumbled under his troubles became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that perhaps he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbeliever. When Absalom was restored to the king's favour, if he had had any sense of gratitude, he would have studied how to oblige his father, and make him easy; but, on the contrary, he meditates how to undermine him, by stealing the hearts of the people from him. Two things recommend a man to popular esteem - greatness and goodness.
I. Absalom looks great, Sa2 15:1. He had learned of the king of Geshur (what was not allowed to the kings of Israel) to multiply horses, which made him look desirable, while his father, on his mule, looked despicable. The people desired a king like the nations; and such a one Absalom will be, appearing in pomp and magnificence, above what had been seen in Jerusalem. Samuel had foretold that this would be the manner of the king: He shall have chariots and horsemen, and some shall run before his chariots (Sa1 8:11); and this is Absalom's manner. Fifty footmen (in rich liveries we may suppose) running before him, to give notice of his approach, would highly gratify his pride and the people's foolish fancy. David thinks that this parade is designed only to grace his court, and connives at it. Those parents know not what they do who indulge a proud humour in their children; for I have seen more young people ruined by pride than by any one lust whatsoever.
II. Absalom will seem very good too, but with a very bad design. Had he proved himself a good son and a good subject, and set himself to serve his father's interest, he would have done his present duty, and shown himself worthy of future honours, after his father's death. Those that know how to obey well know how to rule. But to show how good a judge and how good a king he will be is but to deceive himself and others. Those are good indeed that are good in their own place, not that pretend how good they would be in other people's places. But this is all the goodness we find in Absalom.
1.He wishes that he were a judge in Israel, Sa2 15:4. He had all the pomp and all the pleasure he could wish, lived as great and in as much ease as any man could; yet this will not content him, unless he have power too: O that I were a judge in Israel! He that should himself have been judged to death for murder has the impudence to aim at being a judge of others. We read not of Absalom's wisdom, virtue, or learning in the laws, nor had he given any proofs of his love to justice, but the contrary; yet he wishes he were judge. Note, Those are commonly most ambitious of preferment that are least fit for it; the best qualified are the most modest and self-diffident, while it is no better than the spirit of an Absalom that says, O that I were a judge in Israel!
2.He takes a very bad course for the accomplishing of his wish. Had he humbly petitioned his father to employ him in the administration of justice, and studied to qualify himself for it (according to the rule, Exo 18:21), no doubt he would have been sure of the next judge's place that fell; but this is too mean a post for his proud spirit. It is below him to be subordinate, though to the king his father; he must be supreme or nothing. He wants to be such a judge that every man who has any cause shall come to him: in all causes, and over all persons, he must preside, little thinking what a fatigue this would be to have every man come to him. Moses himself could not bear it. Those know not what power is that grasp at so much, so very much. To gain the power he aims at, he endeavours to instil into the people's minds,
(1.)A bad opinion of the present administration, as if the affairs of the kingdom were altogether neglected, and no care taken about them. He got round him all he could that had business at the council-board, enquired what their business was; and, [1.] Upon a slight and general enquiry into their cause, he pronounced it good: Thy matters are right. A fit man indeed to be a judge, who would give judgment upon hearing one side only! For he has a bad cause indeed that cannot put a good colour upon it, when he himself has the telling of the story. But, [2.] He told them that it was to no purpose to appeal to the throne: "There is no man deputed of the king to hear thee. The king is himself old, and past business, or so taken up with his devotions that he never minds business; his sons are so addicted to their pleasures that, though they have the name of chief rulers, they take no care of the affairs committed to them." He further seems to insinuate what a great want there was of him while he was banished and confined, and how much the public suffered by his exile; what his father said truly in Saul's reign (Psa 75:3) he says falsely: The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear up the pillars of it. Every appellant shall be made to believe that he will never have justice done him, unless Absalom be viceroy or lord-justice. It is the way of turbulent, factious, aspiring men, to reproach the government they are under. Presumptuous are they, self-willed, and not afraid to speak evil of dignities, Pe2 2:10. Even David himself, the best of kings, and his administration, could not escape the worst of censures. Those that aim to usurp cry out of grievances, and pretend to design nothing but the redress of them: as Absalom here.
(2.)A good opinion of his own fitness to rule. That the people might say, "O that Absalom were a judge!" (and they are apt enough to desire changes), he recommends himself to them, [1.] As very diligent. He rose up early, and appeared in public before the rest of the king's sons were stirring, and he stood beside the way of the gate, where the courts of judgment sat, as one mightily concerned to see justice done and public business despatched. [2.] As very inquisitive and prying, and desirous to be acquainted with every one's case. He would know of what city every one was that came for judgment, that he might inform himself concerning every part of the kingdom and the state of it, Sa2 15:2. [3.] As very familiar and humble. If any Israelite offered to do obeisance to him he took him and embraced him as a friend. No man's conduct could be more condescending, while his heart was as proud as Lucifer's. Ambitious projects are often carried on by a show of humility, Col 2:23. He knew what a grace it puts upon greatness to be affable and courteous, and how much it wins upon common people: had he been sincere in it, it would have been his praise; but to fawn upon the people that he might betray them was abominable hypocrisy. He croucheth, and humbleth himself, to draw them into his net, Psa 10:9, Psa 10:10.
Moreover, due measure befits even our words and instructions, that it may not seem as though there was either too great mildness or too much harshness. Many prefer to be too mild, so as to appear to be good. But it is certain that nothing feigned or false can bear the form of true virtue; no, it cannot even last. At first it flourishes; then, as time goes on, like a flower it fades and passes away, but what is true and sincere has a deep root.…Absalom was king David’s son, known for his beauty, of splendid appearance and in the heyday of youth; so that no other man like him was found in Israel. He was without a blemish from the sole of his foot to the crown of his head. He had his own chariot and horses and fifty men to run before him. He rose at early dawn and stood before the gate in the way, and whoever he knew to be seeking the judgment of the king, he called to himself, saying … “Is there no one given to you by the king to hear you? Who will make me a judge? And whosoever will come to me, that has need of judgment, I will give him justice.” With such words he cajoled them. And when they came to make obeisance to him, stretching forth his hand he took hold of them and kissed them. So he turned the hearts of all to himself. For flattery of this sort quickly finds its way to touch the very depths of the heart.
For nothing is so necessary for the proper conduct of affairs as prudence; and there is no greater hindrance to prudence than wickedness and malice and hollowness. Look at people suffering from a liver ailment. How unsightly they are, with all their bloom withered away. How weak they are, and puny, and unfit for anything. So also are souls of this nature. What else is wickedness but a jaundice of the soul? Wickedness then has no strength in it. Indeed, it has none whatever. Will you mind that I again make what I am saying plain to you … by setting before you the portraits of a treacherous and a guileless man? Absalom was a treacherous man and “stole all the people’s hearts.” And observe how great was his treachery. “He went about,” it says, “and said, ‘Have you no justice?’ ” wishing to conciliate every one to himself. But David was guileless. What then? Look at the end of them both, look, how full of utter madness was the former! For inasmuch as he looked solely to the hurt of his father, in all other things he was blinded.
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SUMMARY
2 Samuel 15:5 masterfully depicts Absalom's calculated and deceptive strategy to undermine King David's authority and "steal the hearts of the men of Israel." By deliberately subverting the customary royal protocol of obeisance, Absalom engaged personally with those seeking the king's judgment, extending his hand, drawing them near, and offering a kiss. This seemingly humble and intimate gesture was a shrewd political maneuver, meticulously designed to cultivate a false sense of accessibility and camaraderie, thereby eroding public loyalty to David and laying the groundwork for his audacious rebellion.
CONTEXT
Literary Context: This verse is a pivotal moment within the larger narrative of Absalom's meticulously orchestrated rebellion against King David, detailed beginning in 2 Samuel 15. Following his return from exile after the murder of Amnon and a period of strained reconciliation with David, Absalom embarks on a deliberate campaign to consolidate power and popular favor. 2 Samuel 15:1-4 sets the scene, describing his daily routine of positioning himself at the city gate, intercepting those who came for royal judgment, and subtly implying the king's inaccessibility or neglect. Verse 5, therefore, is the specific, physical action that embodies his manipulative charm, directly illustrating how he "stole the hearts of the men of Israel," a declaration explicitly made in 2 Samuel 15:6. It marks a critical transition from passive preparation to active, insidious subversion of the established monarchy.
Historical & Cultural Context: In ancient Israel, the city gate was far more than a mere entrance; it was the vibrant heart of public life, serving as a marketplace, a social gathering point, and, crucially, the primary venue for legal proceedings and the administration of justice by elders or the king. When approaching a monarch or high-ranking official, it was an established cultural norm to perform "obeisance"—a deep bow or full prostration—as a profound demonstration of respect, submission, and acknowledgment of authority. Absalom's deliberate refusal to accept this traditional homage, choosing instead to offer his hand and a kiss, represented a radical and provocative departure from expected royal etiquette. While a kiss could signify respect or a covenant in certain contexts, it was more commonly an intimate gesture exchanged between family members or close associates. By extending such a personal greeting, Absalom intentionally blurred the rigid lines of social hierarchy, presenting himself not as a distant prince, but as a sympathetic peer, directly contrasting with the formal, perhaps perceived as aloof, court of King David.
Key Themes: Absalom's actions in 2 Samuel 15:5 significantly contribute to several profound themes within 2 Samuel and the broader biblical narrative. Firstly, it powerfully illustrates the theme of manipulative leadership and the inherent dangers of populism built upon superficial charm rather than genuine integrity or divine appointment. Absalom's feigned humility was a calculated deception, a means to an end, highlighting how charisma can be weaponized. Secondly, the verse underscores the theme of usurpation and rebellion against legitimate authority. Absalom, David's own son, directly challenges the divinely sanctioned monarchy, revealing the destructive nature of unchecked ambition. Thirdly, it speaks to the pervasive theme of deception and betrayal, as Absalom uses disingenuous displays of affection to undermine his father and seize power. This act of "stealing hearts" is a potent biblical illustration of how charismatic figures can exploit public grievances for personal gain, leading to widespread societal unrest and division, culminating in civil war and tragedy for the nation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
2 Samuel 15:5 masterfully employs several literary devices to expose Absalom's cunning character and the insidious nature of his rebellion. Central to the verse is Irony, as Absalom's outwardly humble and compassionate actions (preventing obeisance, offering a kiss) are, in reality, deeply deceptive and self-serving, aimed solely at usurping power. This creates a profound Contrast between his public persona and his true, malicious intentions, highlighting the disingenuous nature of his charm. The act of the Kiss itself functions as potent Symbolism, representing false intimacy, manipulation, and ultimately, betrayal. It is a perversion of a gesture of affection, weaponized here to erode loyalty and "steal hearts." Furthermore, the entire scene serves as powerful Foreshadowing, hinting at the full-scale rebellion and the deep societal division Absalom will sow within Israel. The narrative employs Characterization through Action, revealing Absalom's manipulative and ambitious nature through his calculated behaviors rather than explicitly stating them, allowing the reader to discern his true motives.
THEOLOGICAL AND THEMATIC CONNECTIONS
Absalom's strategy in 2 Samuel 15:5 serves as a potent biblical warning against leadership predicated on manipulative charm and superficial popularity rather than genuine character and God-ordained authority. His actions vividly illustrate the profound dangers of seeking influence through deceit, flattery, and the exploitation of public sentiment, rather than through integrity, faithful service, and righteous governance. This account reminds us that outward displays of humility or accessibility can often mask ulterior motives and a thirst for power, emphasizing that true leadership is rooted in righteousness, truth, and a heart genuinely dedicated to the welfare of others, not in the ability to "steal hearts" through cunning. The narrative implicitly contrasts Absalom's self-serving ambition with the principles of divinely blessed governance and underscores the critical importance of discerning the true intentions of those who seek positions of authority.
REFLECTION AND APPLICATION
Absalom's calculated actions in 2 Samuel 15:5 offer timeless and critical lessons for discerning character and evaluating leadership, not only in the public sphere but profoundly within the church and our personal relationships. We are called to cultivate spiritual discernment, looking beyond superficial displays of charm or feigned humility to scrutinize the true motives and character behind actions. True leadership, exemplified perfectly by Christ, is characterized by genuine self-sacrificial service, unwavering integrity, and an unyielding commitment to truth, never by the manipulation of public sentiment for personal gain. This passage challenges us to be vigilant against those who bypass established order or legitimate authority with seemingly benevolent gestures, and to prioritize substance over style, character over charisma. It encourages us to value leaders who earn respect through consistent, godly character and faithful stewardship, rather than those who seek popularity through cunning, flattery, or the exploitation of grievances. In our own lives, it prompts us to examine our motives: do we seek to genuinely serve and build up, or are we tempted to "steal hearts" for our own benefit?
Questions for Reflection
FAQ
Why did Absalom engage in this specific behavior at the city gate?
Answer: Absalom's actions were a highly strategic and calculated political maneuver designed to systematically undermine King David's authority and win the popular support essential for his rebellion. By preventing people from performing the customary "obeisance" (a deep bow of respect and submission) and instead offering a personal hand and a kiss, Absalom presented himself as approachable, empathetic, and relatable. This directly contrasted with the perceived formality and distance of David's royal court, creating an illusion of intimacy and equality with the common people. This made them feel heard and valued by him, thereby effectively "stealing their hearts," as explicitly stated in 2 Samuel 15:6.
Was Absalom's behavior common practice for royalty in ancient Israel?
Answer: No, Absalom's actions were a deliberate and radical subversion of common royal practice and etiquette. Kings and high-ranking officials typically received obeisance as a clear sign of their authority and the respect due to their position. Absalom's refusal to accept this traditional homage and his instead offering a hand and a kiss was a calculated departure from expected royal protocol. It was a strategic move to break down the social hierarchy and present himself as a more accessible and sympathetic alternative to King David, aiming to cultivate a populist image.
What was the ultimate outcome of Absalom's actions and rebellion against King David?
Answer: Absalom's manipulative charm and rebellion initially gained significant popular support, forcing King David to flee Jerusalem in a dramatic exodus (2 Samuel 15:13-14). However, his rebellion ultimately led to a devastating civil war, immense suffering and division for the nation of Israel, and his own tragic and violent death. He was caught by his hair in an oak tree and subsequently killed by Joab, David's commander (2 Samuel 18:9-15). His actions serve as a powerful biblical illustration of the destructive consequences of unchecked ambition, deceit, and rebellion against legitimate authority.
CHRIST-CENTERED FULFILLMENT
Absalom's manipulative "kiss" and feigned humility stand in stark and illuminating contrast to the true humility and servant leadership perfectly embodied by Jesus Christ. Absalom sought to seize a kingdom through deceit, self-promotion, and the manipulation of public sentiment, ultimately leading to death and division. In profound opposition, Christ, though truly the King of kings and Lord of lords, "did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness" (Philippians 2:6-7). Jesus never sought to "steal hearts" through flattery or subversion; instead, He genuinely loved and served humanity with perfect integrity, ultimately giving His life as a ransom for many (Mark 10:45). While Absalom's kiss was a symbol of betrayal and a means to usurp power, the only kiss directly associated with Jesus's arrest was Judas's treacherous one, a perversion of a sign of affection that underscored the depth of human sin (Matthew 26:48-49). Christ is the true and rightful King who deserves all obeisance and worship, yet He invites us into an intimate relationship not through manipulation, but through His sacrificial love, offering true reconciliation, forgiveness, and eternal life to all who believe in Him (John 14:6). He is the one who truly connects with us, not by feigning equality, but by bridging the infinite gap between a holy God and sinful humanity through His incarnation, atoning death, and glorious resurrection.