What is Absalom's Monument?

matstsebah, from 'to set, put, place;' and hence anything that is set up. It is used for the stone that Jacob had had for a pillow, which he set up, and on which he poured oil and made his vow. Also for the heap of stones he raised when Laban and he parted. Gen. 28:18, 22; Gen. 31:13, 45-52; Gen. 35:14, 20; Ex. 24:4; Isa. 19:19. From Deut. 12:3 it would appear that pillars of some sort were also connected with idolatry. These may resemble the cairns often found in what were idolatrous lands. Absalom raised up for himself a pillar to keep his name in remembrance because he had no son. 2 Sam. 18:18.

The third son of David, by Maacah, daughter of Talmai, king of Geshur. He was remarkable for his beauty and his luxuriant hair. 2 Sam. 14:25-26. Because of his putting his half-brother Amnon to death he fled from his father and remained at Geshur three years. By the instigation of Joab, Absalom was recalled, but not admitted into the presence of his father until a later period. (This reconciliation was effected at the expense of righteousness, and without any repentance on Absalom's part — a total contrast to God's ministry of reconciliation. 2 Cor. 5:18-20; etc.) It was declared to David that his successor was not yet born. 2 Sam. 7:12 This was told to David by Nathan the prophet, and probably became known to Absalom. Amnon being dead, and perhaps Chileab, his two elder brothers, he might naturally have thought that the throne should have descended to him, and this may have led to his treason. By artful acts of condescension he stole the hearts of the people, and then at Hebron he claimed to be king, and met with much encouragement. The rebellion was so strong that David fled from Jerusalem. Absalom entered the city and was joined by Amasa and Ahithophel. The latter advised Absalom to go in publicly to the concubines of David who were left at Jerusalem, that all hopes of a reconciliation might be abandoned — though this had been foretold as a punishment to David. 2 Sam. 12:11. By the advice of Hushai the further counsel of Ahithophel of an immediate pursuit was set aside, and David had time to collect an army, and reach a place of safety. A war followed, and Absalom in riding through a wood, was caught by his head in the branches of an oak, and was there put to death by Joab. David's grief was extreme, but he was recalled to his duties by Joab. We read that Absalom had three sons and a daughter, 2 Sam. 14:27, yet that because he had no son left he raised up a pillar in the king's dale, to keep his name in remembrance: it was called ABSALOM'S PLACE or monument. 2 Sam. 18:18. A building in the valley of the Kedron partly rock-hewn, is called Absalom's tomb ; but it can have nothing to do with the above 'pillar' unless it has been much added to with comparatively modern architecture. Josephus says that in his day there was an object called Absalom's 'pillar' about 2 stadia from Jerusalem. Apparently Absalom is called ABISHALOM in 1 Kings 15:2; cf. 2 Chr. 11:21.

This is supposed to be in the valley of the Kidron, where there is still a monument called the Pillar of Absalom, though the existing one cannot be the pillar he erected. 2 Sam. 18:18. The King's Dale in Gen. 14:17 cannot be identified.

Absalom fled, but his flight was arrested when his head caught in the bough of an oak, as Josephus states, entangled by his hair. "And he was taken up between the heaven and the earth and the mule that was under him went away." The first one who saw him would not smite him, not for a thousand shekels of silver, for he had heard the king's request. Then Joab, unscrupulous Joab, whose scheme had brought Absalom back into the presence of the king, took three darts (literally "staves") and thrust them through the heart of Absalom while he was yet alive. Most likely the unfortunate rebel son was unconscious through the impact with the tree. The armour bearers made a complete end of him. Joab's deed was unjustifiable in view of the king's command to deal gently with Absalom. Absalom's body was cast into a pit and covered with a very great heap of stones, a criminal's monument. He had looked for a more honorable death, for he had reared a pillar in his lifetime, which he called after his own name, "for he said, I have no son to keep my name in remembrance." Those who claim that the books of Samuel are a patchwork of a number of writers who made use of different sources, refer us to chapter 14:27 and point out the discrepancy. But why should there be? Absalom may have put up this monument before he had any sons, or he may have lost his two sons.

And then comes the record of how the tidings were carried to David. The watchman announces that he recognizeth in the swift runner Ahimaaz the son of Zadok. "And the King said, He is a good man, and cometh with good tidings." All is well--is his message, while the anxious father-heart but paying little attention to the victory won, inquired for the young man Absalom. Cushi the second runner makes his appearance and he carries the tidings of Absalom's death, which he transmits to David in a tender and cautious manner. And then that grief. How pathetic! The weeping King, crying out over and over again: "O my son Absalom, my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!"

It is not merely a corrupted, but an usurped, kingdom we see in the hand of Absalom; and this is another advance in iniquity upon the times of Saul. And still further I may observe, that Absalom seems entirely to disclaim the Lord all through the day of his usurpation. There is not one thought of God in the kingdom then. Ahithophel's counsel but no counsel from the Lord, — the strength of his thousands but no strength in the Lord, appears then. And as there is not one thought of God to stir his conscience, neither is there one thought or softening movement of heart because of his father's sorrow. Even the counsel to smite David alone pleased Absalom well (2 Sam. 17). Even Saul could weep at times, and confess righteousness in David; but Absalom's soul has nothing like a gracious visitation even for a single moment. He never, if I may so say, even thinks of saying, "I have sinned," as Saul does. For what does Absalom care for sin? "Tush, God does not see," this is the language of his uncircumcised heart and lips from beginning to end.

Nor is there one Jonathan to relieve the entire darkness of the scene, as there had been in the court and camp of Saul. There was not one single point of relief with Absalom and all that was confederate with him. It is all the unmixed darkness of an evil and apostate hour. And the Lord can in no wise own him. He gives him no commission all through the days of his usurpation; He could not. He had entrusted Saul with the slaughter of the Amalekites, but Absalom is in no wise known to Him. He is his own, and none but his own, from beginning to end.

Such was Absalom, — one of the darkest pictures of human nature that we are given to look at in the word of God; and such is now his end. He hangs in the tree, — another Lot's wife to be had in constant remembrance. He had taken and reared up for himself a pillar in the king's vale, and called it after his own name, because he had no son to keep his memorial alive in the earth. But the Lord was now giving him another and a far different memorial — a memorial in shame and not in glory. His body was cast into a pit in the wood, and a great heap of stones was laid on him. All his glory was thus tarnished. He was hung by the hair of his head, which had been his boast in the flesh; and, instead of a pillar to his own name, he is made a pillar to us — a witness of the shame and ruin of apostacy. — "The wise shall inherit glory, but shame shall be the promotion of fools."

This overthrow of Absalom was like the loss of Pharaoh and his host in the Red Sea, or as the fall of Saul on Mount Gilboa, or as by and by, the ruin of that man who having planted the tabernacle of his palaces in the glorious holy mountain shall then come to his end, and none shall help him.

What follows needs no commentary. The ungodly son is hanged in a tree to his cursing and shame. The magnificent hair that was his glory becomes the means of his ruin. This man who in his youth before he had any sons (v. 18, cf. 2 Sam. 14:27) had erected a monument “to keep [his] name in remembrance” is buried under an unknown heap of stones in the wood of Ephraim while his monument which remains to this day is a reminder of his humiliation and his terrible judgment. So it will be with the Antichrist and the Beast who will rise up against the Lord. Their fall will be all the more terrible because they will have exalted themselves to be as God (Isa. 14:12-20).

Since Absalom was dead there was no longer need to pursue his followers. Joab blew a trumpet to signal a cessation of warfare. Absalom was given no honor whatever in his burial (v.16). The soldiers threw his body into a large pit in the woods and covered it with a very large heap of stones. Perhaps Absalom had expected that others would give him no honor in his death, for he had earlier set up a pillar with the object of perpetuating his name, since he had no son (v.18). He sought his own honor, as thousands of others have done both before and after him, and his monument was really only a reminder of his haughty, proud character and of his ignominious death. What an example he was of the Lord's warning words, "Whosoever exalteth himself shall be abased" (Luke 14:11). In contrast, let us follow the example of the Lord Jesus, of whom it was preeminently true, "He that humbleth himself shall be exalted."

The valley, or wide wady, that lies between the east of Jerusalem and the west of Mount Olivet. It is joined by the valley of Hinnom that runs along the south of Jerusalem, and it continues its course for about twenty miles to the Dead Sea. Though called a brook, it is now nearly always dry; this is supposed to be partially due to the amount of rubbish lying in the valley. Its true bottom has been found some forty feet below, and much nearer to the walls of the city. The side of the valley nearest the city is full of Mahometan graves, and on the eastern slope are the graves of the Jews, among which is the erection called the Pillar of Absalom. In O.T. times it was treated as a defiled place. Asa burnt his mother's idol there. 1 Kings 15:13. Josiah also burnt there the symbols of idolatry. 2 Kings 23:4, 6, 12; and by 2 Kings 23:6; Jer. 31:40 it would appear to have been the common burial ground.