The Story of Absalom and the Problem of Evil

March 15, 2025 Pastor Chris Oswald

Thesis Jesus uniquely accomplishes what David could not—dying for rebels while remaining on the throne—demonstrating the gospel's power to reconcile justice and mercy.

Series

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What's in this sermon

The shape of the argument

17 units across exposition, application, illustration, theological claim, and conclusion. The pastor's argument is built from these moving parts.

Pastoral correction · unit #8

"Applies the narrative to contemporary objections about the problem of evil, arguing that Satan uses God's apparent withholding of justice to tempt people to think less of Him, just as Absalom exploited David's passivity, and noting that weak church leadership similarly breeds rebellion against Christ."

Doctrinal loci· 10 surfaced

Hamartiology · 9 Christology · 2 Soteriology · 2 Doxology / Worship · 1 Ecclesiology · 1 Ethics / Moral Theology · 1 Pastoral Theology · 1 Providence / Sovereignty · 1 Spiritual Warfare · 1 Theology Proper · 1

Bible citations· 13

Theological claims· 3

Absalom's physical advantages stand in ironic contrast to the terror that unfolds in his story. unit #2
Jesus uniquely accomplishes what David could not: dying for the rebel while remaining on the throne. unit #14
Jesus's death paid for the sins of the very people who killed him, making him an offering for high-handed antagonists. unit #15

Read it

Full transcript

10,829 characters 17 units ~12 min reading time Listen instead →

0 · Establishes the sermon's focus on Absalom and frames the narrative within David's broader story, signaling that this episode will expose David's failures as both father and king despite his general faithfulness to God

Today we are going to discuss the story of Absalom, the son of King David. Now, hopefully you are familiar with King David. The boy shepherd who took down Goliath became king of Israel. He was known as a man after God's own heart. Though not walking in perfection by any means, the story of Absalom involves one of the darker turns in David's story and includes, I suppose you might say, an element of David's own weakness and failure as a father and king.

1 · Introduces Absalom's physical description from the biblical text, highlighting his exceptional appearance and vitality as recorded in 2 Samuel 14, establishing him as an impressive figure who appears to have every natural advantage

Absalom was David's third born son, born to Maacah, the daughter of a neighboring king. The Bible doesn't give us a lot of details about his early years, but it does give us one intriguing tidbit. In 2 Samuel 14, it says that in all of Israel there was not a man so highly praised for his handsome appearance as Absalom. From the sole of his foot to the crown of his head, there was no blemish in him. And then it adds this quirky detail. His hair was so thick and luxurious that when he cut it once a year because it got too heavy, it weighed five pounds. So five pounds of hair. Absalom was essentially a walking spokesman for your favorite shampoo.

2 · Asserts that Absalom's physical advantages ironically contrast with the terror that unfolds in his story, suggesting that outward blessing does not guarantee moral character or protect from tragedy

Absalom's advantages, his handsomeness, his vitality. I think it's a good representation of the hair detail as a general health and vitality. Some contradiction to. As the story unfolds, a terror.

3 · Recounts Amnon's assault on Tamar from the biblical narrative, emphasizing the severity of the violation and Tamar's devastated state as she seeks refuge with Absalom, setting the stage for Absalom's revenge

Tamar catches the eye of her half brother and in a sickening turn of and assaults her. To be with these podcasts, to make this with your kids in the car, but was an incredible violation that took place from Amnon on Tamar. Tamar is left in despair. Her life is shattered. She flees to Absalom's house for refuge.

4 · Expounds on the psychological cycle of lust turning to hatred in Amnon, then narrates Absalom's calculated response and David's devastating inaction despite his anger, arguing that David failed in both his kingly duty to punish wrongdoing and his fatherly responsibility to administer justice

Likewise, just as an aside, you'll find Amnon following a familiar cycle consistent with lust, where the object of one's lust becomes eventually the object of one's hatred. He has objectified Tamar both in a sexual way, but then ultimately, because she is now simply an object, displaying in his mind his own failures, he grows to hate her even more than he once adored her. This is where Absalom inserts the picture. Of course, he is Tamar's full brother and he is furious. But he's also calculated and careful, and he tells Tamar to stay quiet for now and takes her in, probably because he's already plotting his next move. Meanwhile, King David does hear about the atrocity, and the Bible says that he is very angry and yet he doesn't do anything about it. No punishment for Amnon, no justice for Tamar. Why? Well, we're not told, but some scholars speculate you can imagine the kind of series of siblings whom wondering what their kingdom will be and probably roots at least wives, but also in his own sort of weakness here, where he doesn't do what he ought to do as a king, let alone as a father, he should punish the wrongdoer. That's what Romans 13 tells us that kings are for. And certainly that's what the whole Bible tells us that fathers are for.

5 · Narrates Absalom's calculated two-year wait followed by his orchestrated murder of Amnon at a feast, his subsequent flight to Geshur, and David's complex grief over losing one son while beginning to long for the other, emphasizing the messy emotional and political fallout

So two years pass and Absalom stewing and planning and waiting, and then he throws a big party, a big sheep shearing fest, and and invites all of the king's sons, including Amnon. David is suspicious and so he doesn't go himself, but Amnon does attend. And during the festivities, when Amnon's guard is down, Absalom gives the signal and his servants strike Amnon dead. Revenge is served cold and calculated. So this is a pivotal moment. Absalom has just killed the heir to the throne, his own half brother. The other princes scatter in a panic and Absalom flees to Geshur, his mother's homeland, where he stays in exile for three years. David, meanwhile, is grieving Amnon's death, but also the text hints, starting to miss Absalom. It's really just a whole messy thing.

6 · Recounts Joab's orchestration of Absalom's return through a wise woman's intervention, but notes that David's refusal to see Absalom face-to-face for another two years creates festering tension and provides fertile ground for spiritual corruption to take root

Eventually, Joab, David's loyal commander, orchestrates a way to bring Absalom back to Jerusalem. And he uses a wise woman to convince David that it's time to reconcile. David agrees, but it's not a heartwarming homecoming. Absalom returns. He is safe to be in the capital city, but David refuses to see him face to face for two more years. And so you can just imagine all of the tension and resentment that's building up, as well as all of the opportunities that the world, the flesh and the devil have to influence Absalom toward his next action.

7 · Narrates Absalom's strategic charm offensive at the city gates that gradually won the hearts of Israel, culminating in his declaration of kingship at Hebron once he assessed that enough people viewed him as a viable replacement for the passive David

At this point, you'd think that things are maybe going to settle down. Traditions are eight, which is sort of the is available, while David is passive and tells them, if only he's in addition to being approachable in the Bible of the people of Israel. After finally makes his move, he heads to Hebron, which is a significant city tied to David's early reign, and there declares himself king. He does this because he can see that his attempt at stealing the hearts of Israel has succeeded enough to make him a formidable opponent of viable replacement to David. And how did he get into that position of viability? Well, on the one hand, he was handsome and charming and looked like a leader, but also this charm offensive that he engaged in in the city gates was winning various people to his side.

8 · Applies the narrative to contemporary objections about the problem of evil, arguing that Satan uses God's apparent withholding of justice to tempt people to think less of Him, just as Absalom exploited David's passivity, and noting that weak church leadership similarly breeds rebellion against Christ

Here we could maybe pause and make an application more broadly toward the gospel. And that would be something like the problem of evil. We could talk about that where Satan, the world, the flesh, will tempt a person to think less of God because he is at the time, at the moment, withholding justice in some way or another. At least it appears that way to human beings. And so there's a way in which this story mirrors some of what we see with people's objections, you know, regarding the problem of evil. Only in David's case, like the passivity was a real problem, but it's not, we ought not indicative of his softness, anyone to perish a perfect way. So the problem of evil kind of in people's minds, where is God? So you can see, and you can also see this in the general problem, corruption within the church and so forth. You can see weak leaders encourage a kind of against the church itself and against King Jesus himself. So there's a little bit of side application here.

9 · Returns the sermon's focus from the theological application back to the continuing narrative of Absalom's rebellion

Okay, so back to Absalom.

10 · Expounds on Absalom's calculated public desecration of David's concubines on the palace roof as a dual-purpose power move that both demonstrated David's weakness and echoed David's own rooftop sin with Bathsheba, signaling the complete overthrow of the old order

His rebellion escalates really quickly. He enters Jerusalem, he takes over the palace, and in a shocking power move, he sleeps with David's concubines on the roof in public view. Not only revealing, exposing, I suppose, or highlighting what people already think about David, that he is too passive, he's too weak. And so Absalom demonstrates his power in this way by sleeping with David's concubines in present in the public view. But he does that on the roof, which also has a kind of one, two punch to it. Not only does he reveal David to be weak and powerless, but he also brings in mind one of David's most infamous sins. That is his own kind of encounter with Bathsheba involving a rooftop and so on and so forth. This isn't just about lust for Absalom. This is a much more calculated move. He's saying, I'm king now. The old order is done. Look at my strength and look at David's weakness.

11 · Narrates David's humiliating flight barefoot up the Mount of Olives and explains how the tide turns through the intervention of David's loyalists who infiltrate Absalom's camp, feeding him bad counsel that delays his attack and proves fatal to his rebellion

Well, David actually doesn't have the forces, or at least he does not believe he has the forces to stand up against Absalom. He may have actually made a move, made a decision here that he would simply wait and see if the Lord would deliver him back into the kingship or not. So anyway, David goes on the run. He's barefoot and he's weeping as he climbs around the Mount of Olives, and he's just this sort of humble shadow of the warrior king he once was. The tide really only turns because David has some people who are still loyal to him and they infiltrate Absalom's camp and feed him bad advice. And so in some respects, the only way that Absalom is actually turned practically is because some people remained loyal to David. Absalom's inner circle becomes divided. Some want to strike and kill David, but others want to make him wait and gather a bigger enemy, a bigger army, rather than the people that are convincing him to wait are actually on David's side, and they win the day. And that delay winds up being fatal to Absalom's hopes. That delay allows David to gather enough time to develop a counter offensive, if you will.

12 · Recounts the battle in the forest of Ephraim where David's order to deal gently with Absalom reveals both the good and bad of his gentleness, contrasted with the brutal reality of Absalom's death when his hair catches in an oak tree and Joab kills him despite David's command, ending with Absalom receiving a rebel's burial

The final showdown comes in the forest of Ephraim. Absalom's forces clash with David's loyalists led by Joab. And David's explicit orders are clear. Deal gently with the young man Absalom for my sake. It's like David still loves his son. And here you see kind of the the good and the bad of passivity, or the good and the bad. I was passivity, the good and the bad of gentleness. Absalom has seen in his own mind how David's passivity has affected Tamar and robbed the land of justice. But on the other hand, Absalom, now official recipient, receiving. See, I wouldn't go so far as. But again, I'm also really as a representative of ends up being brutal. 20,000 in scenes in the whole Bible, charging through the four branches of an oak tree in the helpless Joab's orders. Joab takes no chances. He drives through three spears into Absalom's heart and his soldiers finish the job. They toss his body into a pit and cover it with stones, which is kind of a rebel's grave, far from the glory that he sought.

13 · Captures David's raw grief at Absalom's death through his repeated lament and identifies the tragic irony that David's victory is hollow because he could not simultaneously preserve his throne and pardon his rebellious son

When word reaches David, his reaction is gut wrenching. He says, oh, my son Absalom. Oh, my son Absalom, if only I had died instead of you. Oh, Absalom, my son, my son. It's a raw and unfiltered know grief. David wins the battle. He reclaims his throne. But this is a hollow victory for him. He was not able to preserve his kingship while pardoning Absalom.

14 · Articulates the central Christological application by identifying David's tragic limitation—his inability to both die for the rebel and keep his throne—as precisely what makes Christ unique in accomplishing both through the cross and resurrection

And so one of the ways that we look for Christ in passages like this is we can see that there are distinctions, like David's a sinner, Jesus is not, and so on and so forth. But you can also see some of these failures that David had that Jesus does not have. For instance, Jesus is uniquely capable of dying for the rebel and yet remaining on the throne. Jesus is uniquely capable of dying for the rebel and yet remaining on the throne.

15 · Expands the previous claim by emphasizing the remarkable nature of the gospel: Jesus died for high-handed antagonists, using Ephesians 2 to establish that those who were following the course of this world and even those who killed Jesus are the very ones for whom he became an offering

It's really a remarkable truth of the gospel that somehow Jesus is not only able to gain and salvation to the very helpless to pull that off special, but he wasn't that special. All of us who are sick pull that off. Because Ephesians 2 that we, following the course of this, we were high handed antagonists, wind up leading because it was at the hand of sinful men that killed Jesus, made him an offering in God's plan, made him an offering to pay for the sins of those who killed him.

16 · Concludes by framing the sermon as an exercise in biblical theology that reveals Christ peeking through the narrative, then issues a benediction calling the congregation to worship Jesus as king and recognize him as the unique harmony of diverse excellencies

So that's the story of Absalom. Just thought we'd play around with a little bit of the biblical theological elements within this story. It's a great story in general, but I think when we see Christ peeking through little corners here and there of the story, we see that there's something even more glorious at hand in this story. All right, well, that's all I've got for you in this conversation. May you continue to see Jesus as the truly unique, special, glorious harmony of diverse excellencies and worship him as your king.

Where this fits

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The three sermons immediately preceding this one in the preaching schedule.

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March 15 · This sermon

The Story of Absalom and the Problem of Evil

Jesus uniquely accomplishes what David could not—dying for rebels while remaining on the throne—demonstrating the gospel's power to reconcile justice and mercy.

Take it further

Discuss · apply · pray

Small groups

6 discussion questions

When you read through Absalom's story—his physical beauty, his charm, his ability to win over Israel's hearts—what strikes you about the gap…

Daily readings

5-day reading plan

This week we trace how Absalom's rebellion exposes the corruption of human nature, the failure of earthly leadership to redeem sin, and the unique sufficiency of Christ's kingship and atoning death.

Prayer

Prayer for Grace Against Our Rebellious Hearts

Father, we stand amazed at your sovereign justice and your patience with rebels. You have shown us in the story of Absalom how deeply the hu…

Family table

Why Did Absalom Rebel?

This prompt invites your family to think about Absalom's choices—not to excuse them, but to notice how his father David's weakness created a…

Couples

Rebellion, Mercy, and the Gospel's Reversal

When you heard how David's passivity toward Absalom created the conditions for rebellion, what did the Spirit surface in your own heart abou…

Memorize

2 Samuel 18:33

This verse captures David's grief over his rebellious son and anticipates the sermon's central claim that Jesus uniquely accomplishes what David could not—dying for the rebel while remaining on the throne. David's anguished desire to die in his son's place finds its true fulfillment only in Christ's substitutionary death for His enemies.

Small-group discussion

6 questions for your group this week

When you read through Absalom's story—his physical beauty, his charm, his ability to win over Israel's hearts—what strikes you about the gap between his outward advantages and the way his rebellion actually unfolds?

2 Samuel 14:25-26, 15:1-6

→ What does this gap suggest about the nature of evil and human rebellion that external talent or appeal cannot prevent?
David's passivity as a father—his failure to confront Amnon's sin, his distance from Absalom after the murder—created space for Absalom's bitterness to grow. How do you see weak or passive leadership in the church today creating similar conditions that tempt people toward rebellion?

2 Samuel 13:39, Romans 13

→ What does this suggest about our responsibility to one another in the body of Christ, not just as individuals but as a community with standards and boundaries?
Many people look at the Absalom story and struggle with the justice of God: Why did David's rebellion against God result in David's own son rebelling against him? What is the sermon suggesting about how generational sin and personal sin are connected?

2 Samuel 11, 2 Samuel 15-17
According to the sermon, what makes Jesus's response to rebellion fundamentally different from David's? What was David unable to do that Jesus uniquely accomplished?

2 Samuel 18:33, Ephesians 2

→ Why does it matter that Jesus died for people who were actively working against him—that he became an offering even for those who killed him?
If you were to reflect honestly on your own heart, in what ways do you recognize the pattern of Absalom's rebellion—the subtle ways you rationalize going your own way or building your own following rather than submitting to authority?

→ What does recognizing this pattern in yourself make you grateful for in the gospel?
How does the gospel of Jesus—his willingness to die for rebels while maintaining his throne—change the way you should respond when you encounter rebellion or injustice in your own life or in the church?

Ephesians 2

→ What does repentance and reconciliation look like in light of Jesus's work, rather than in light of David's sorrow?

Draft · pending review

Daily readings · Monday–Friday

5-day reading plan

This week we trace how Absalom's rebellion exposes the corruption of human nature, the failure of earthly leadership to redeem sin, and the unique sufficiency of Christ's kingship and atoning death.

Monday Romans 13

Paul writes that governing authority is ordained by God to restrain evil and promote good (Rom. 13:1–4). Absalom's rebellion reveals what happens when leadership grows weak or passive: those with natural gifts—charm, appearance, ambition—exploit the vacuum and turn their advantages toward destruction rather than the common good. We see in Absalom that human talent divorced from submission to God's order becomes an instrument of chaos, not blessing.

Tuesday 2 Samuel 11

David's adultery with Bathsheba and murder of Uriah reveal the root problem: the king himself became a lawbreaker, untethered from God's standard. When leadership fails to model obedience and godly fear, it invites others to reason, "If the king acts without restraint, why should I?" Absalom's rebellion is not born in a vacuum—it grows in the soil of a compromised throne, where justice appears negotiable and the king's word unreliable.

Wednesday Ephesians 2

Paul teaches that we are by nature children of wrath, dead in sin and following the course of this world (Eph. 2:1–3). Absalom's cunning seduction of Israel—his public displays of affection, his cultivation of grievances, his theft of hearts—all flow from the same fallen nature that rebels against God's rule. His ambition to overthrow David is not merely political; it is symptomatic of humanity's core rebellion: the refusal to accept authority we do not control and a craving to enthrone ourselves in place of the true King.

Thursday 2 Samuel 15–17

David's dilemma—he cannot execute justice upon his own rebellious son without breaking his heart, yet allowing rebellion threatens the kingdom—mirrors the impossible bind of human kingship. David must choose between mercy and order, and both choices wound him. But Christ does what no earthly king can: he absorbs the full weight of the rebel's guilt through his death while maintaining absolute sovereignty over creation. His throne is not threatened by our rebellion; his cross is its complete answer.

Friday Romans 13 (revisit in light of the cross)

Absalom died in rebellion, rejected by his father and destroyed by the order he sought to overthrow. But Christ's substitutionary death means that those who rebel against God—who actively war against his kingship—can be forgiven and reconciled (Rom. 13:8–10 in light of the gospel). The cross absorbs not mere negligence but intentional, high-handed antagonism toward God's throne. We are compelled to see in this the immeasurable grace that pursues even the Absaloms among us, offering them forgiveness through the King's own death rather than his sword.

Draft · pending review

Pray together this week

Prayer for Grace Against Our Rebellious Hearts

Father, we stand amazed at your sovereign justice and your patience with rebels. You have shown us in the story of Absalom how deeply the human heart inclines toward rebellion, how even those blessed with every advantage can turn their gifts toward destruction, and how the absence of faithful leadership creates conditions for our worst impulses to flourish. We confess that we, too, harbor the spirit of Absalom—we resist your rule, we question your justice, and we fashion idols of our own making. Like David, we sometimes lead with weakness rather than conviction, and we fail to speak truth and maintain the boundaries you have established for our good and the good of your church.

Yet we rejoice that Jesus Christ has accomplished what neither David nor any earthly king could do: he died for us while remaining enthroned in glory (Ephesians 2:6). He took upon himself the penalty for our high-handed antagonism against God, offering himself as a perfect sacrifice for those who rebel against him. In the gospel, we see that God does not simply crush his enemies—he redeems them through the blood of his Son. This is the measure of grace we have received, and it humbles us to our knees.

We ask you, O God, to work in us by your Spirit so that we reject the spirit of rebellion and embrace humble submission to your reign. Give us leaders in this church who will speak truth in love, who will shepherd with courage and conviction, and who will point us always to Christ. Transform our hearts so that we see your justice not as tyranny but as the loving order of a sovereign God. Help us to trust that your rule, though we cannot always understand it, is always righteous and good. We commit ourselves to one another—to pray for our leaders, to encourage those who stumble toward rebellion, and to live as those who have been conquered by grace and made alive in Christ. To you alone be glory, forever and ever.

Draft · pending review

Sunday-evening family table

Why Did Absalom Rebel?

For the parent

This prompt invites your family to think about Absalom's choices—not to excuse them, but to notice how his father David's weakness created an opening for rebellion. Listen for how your kids perceive the connection between a leader's failures and the temptations they create for others.

In the story, Absalom had everything—he was handsome, strong, and the king's son. But he still chose to rebel against his father David. If you were sitting at a table with Absalom, what do you think he would say was wrong or unfair? And do you think David's weakness as a father made it easier for Absalom to feel justified in his rebellion?

works for ages 8+ — younger kids can listen and offer thoughts with a parent's help

Draft · pending review

Couples · three questions over coffee

Rebellion, Mercy, and the Gospel's Reversal

When you heard how David's passivity toward Absalom created the conditions for rebellion, what did the Spirit surface in your own heart about areas where you may be avoiding necessary leadership or accountability in our marriage?
How does the reality that Jesus died for His enemies—even those bent on killing Him—change the way we approach each other's sin, failures, and seasons of distance in our covenant together?
What is one specific way you need Christ's merciful reign this week, and how can I pray that into your life as you seek to follow Him?

Draft · pending review

Memory verse this week

2 Samuel 18:33

And the king was deeply moved and went up to the chamber over the gate and wept. And as he went, he said, 'O my son Absalom, my son, my son Absalom! Would I have died instead of you, O Absalom, my son, my son!'

Why this verse: This verse captures David's grief over his rebellious son and anticipates the sermon's central claim that Jesus uniquely accomplishes what David could not—dying for the rebel while remaining on the throne. David's anguished desire to die in his son's place finds its true fulfillment only in Christ's substitutionary death for His enemies.

Draft · pending review

Where this was preached

About the church

Providence Community Church

Lenexa, KS
Sundays · 10:00 AM
About us · What we believe

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# Providence Community Church

A church preaching expository sermons through the books of the Bible.

## Sermons
- [Reading that Russian at 5 A.M. (2025-03-13)](/ProvidenceLenexa/sermons/2025/03/reading-that-russian-at-5-a-m)
- [Understanding Verbal Persecution (2025-03-14)](/ProvidenceLenexa/sermons/2025/03/understanding-verbal-persecution)
- [Five Questions for Pastoral Side Quests (2025-03-14)](/ProvidenceLenexa/sermons/2025/03/five-questions-for-pastoral-side-quests)
- [The Story of Absalom and the Problem of Evil (2025-03-15)](/ProvidenceLenexa/sermons/2025/03/the-story-of-absalom-and-the-problem-of-evil)

## About
- [About the church](/about)
- [Plan a visit](/visit)

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