As we move forward to David’s response to Absalom’s proclamation as king at Hebron, it is interesting to look at it in the light which has been created for it by Absalom, while also looking at it from the perspective of the God that had anointed David as king over His people. Immediately after learning that the people were siding with Absalom, we read that “a messenger came to David and reported, ‘The men of Israel are loyal to Absalom!” (2 Samuel 15:13) What is David’s response? Does he assert that he is king? Does he attempt to derail the coup that is taking place? Not at all. Rather, “David said to all his servants who were with him in Jerusalem, ‘Come on! Let’s escape! Otherwise no one will be delivered from Absalom!’” (15:14a) This would play nicely into the story that Absalom is attempting to create. His father, when challenged, flees. This would be a clear sign for Absalom’s supporters that the protective and supporting hand of Israel’s God had been removed from David and was being transferred to Absalom, though he, unlike Saul and David (and every other previous leader of Israel) had not been anointed to the position of king. Absalom could point to this response and make the point that exile was coming to David. This would have been poetic justice for Absalom, in that it was he who previously had to flee from Jerusalem. At the same time, let us not forget that his being able to tell his story, which included fleeing, must have been quite important in his gaining influence and favor with the people.
David is clearly fearful. Perhaps he too feels that rule is being stripped from him, as the Bathsheba incident would certainly have never been far from his mind. Indeed, if Saul had been rejected as king for not following out God’s orders and executing all of the Amalekites (along with their animals), then should David be surprised if he ultimately comes to be rejected as king because of his oppressive and high-handed actions against Uriah? Yes, the prophet Nathan had informed David that God had forgiven him and that he would not die as a result of what he had done, but nothing had been said about his own kingship in that incident. He had received the promise that the Lord would build him a dynastic house (7:11), but that was before he had Uriah murdered, and besides, Absalom was his very own son, so God could very well be faithful to His promise in that regard by showing favor to Absalom and removing David as king.
Sometimes we have a tendency to forget that these stories in the Bible are being told about people that were very much flesh and blood individuals. They had thoughts that are not recorded by the Biblical authors, insecurities, and doubts about their place and role in God’s mission in the world, right along with all of the problems and concerns of life lived in what would have to be described as less than comfortable conditions. Though conditions change and mindsets change, human nature remains unchanged, and this fact is what allows us, along with a sensitivity and attunement to culture and custom, to enter these stories and to read them for all that they are worth.
Getting back to the light in which Absalom might be hoping that these events are seen, as we remain aware of not only the narrative structure of the Bible that constantly points to themes of exile and exodus, but also that Israel was always especially cognizant of the story of the exodus under the leadership of Moses, we find David saying “Go immediately, or else he will quickly overtake us and bring disaster on us and kill the city’s residents with the sword” (15:14b). If Absalom is indeed painting David as a new Pharaoh, and if the author is mindful of that, then David’s order is quite interesting. It takes us back to chapter twelve of Exodus, following the plague which brought the death of the firstborn (remember, all of these events concerning Absalom are ultimately connected with the death of Amnon, David’s firstborn). There, in fear of what might happen next, “Pharaoh summoned Moses and Aaron in the night and said, ‘Get up, get out from among my people, both you and the Israelites! Go, serve the Lord as you have requested! Also, take your flocks and herds, just as you have requested, and leave. But bless me also’.” (12:31-32) In addition, we find that “The Egyptians were urging the people on, in order to send them out of the land quickly, for they were saying, ‘We are all dead!’” (12:33)
Though they are not identical, the words of David have a strange affinity with the words of Pharaoh and the Egyptians. Regardless of the non-identical words, they share a nature and the point is clear. What is going to follow is an exile and an exodus. God will later promise His people that the curses that will fall upon them for violating His commandments would be similar to the plagues that He brought upon Egypt. So Egypt, by retrojection, has already experienced something like exile (though they are not God’s people). Furthermore, owing to what would take place at the sea, the plague of death (exile) would be further visited upon the Egyptians. The exodus to follow, of course, would be that of Israel. With David and Absalom, exile and exodus were also coming. David was going to leave Jerusalem, in a self-imposed exile, as it seemed that his power over God’s people had been broken like that of Pharaoh. Absalom, at the head of a loyal populace, was exodus-ing his long exile, and heading for the throne, which he saw as his promised land.
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