← Back to sermon library

Second Samuel chapter 17. Remember last week we saw specifically 
a few enemies of David. specifically Zeba, Mephibosheth's 
servant, and then Shimei curses David, and then the chapter ends 
in chapter 16 with Ahithophel giving Absalom a specific piece 
of advice, specifically to have relations with David's wives 
in the presence of Israel, which would indeed seal the deal that 
there was an irreparable breach between the two, that would have 
strengthened and fortified the persons that were following Absalom, 
and it would have further increased the division between father and 
son, with no chance of reconciliation. So, in chapter 17, we continue 
on with more counsel from Ahithophel, and then some counsel by Hushai. So, I'll begin reading in 2 Samuel 
17 at verse 1. Moreover, Ahithophel said to 
Absalom, Now let me choose 12,000 men, and I will arise and pursue 
David tonight. I will come upon him while he 
is weary and weak, and make him afraid. And all the people who 
are with him will flee, and I will strike only the king. Then I 
will bring back all the people to you. When all return, except 
the man whom you seek, all the people will be at peace. And 
the saying pleased Absalom and all the elders of Israel. And 
Absalom said, Now call Hushai the archite also, and let us 
hear what he says too. And when Hushai came to Absalom, 
Absalom spoke to him, saying, Ahithophel has spoken in this 
manner. Shall we do as he says? If not, speak up. So Hushai said 
to Absalom, The advice that Ahithophel has given is not good at this 
time. For, said Hushai, you know your 
father and his men. that they are mighty men, and 
they are enraged in their minds, like a bear robbed of her cubs 
in the field. And your father is a man of war 
and will not camp with the people. Surely by now he is hidden in 
some pit or in some other place. And it will be, when some of 
them are overthrown at the first, that whoever hears it will say, 
there is a slaughter among the people who follow Absalom. And 
even he who is valiant, whose heart is like the heart of a 
lion, will melt completely. For all Israel knows that your 
father is a mighty man, and those who are with him are valiant 
men. Therefore I advise that all Israel be fully gathered 
to you, from Dan to Beersheba, like the sand that is by the 
sea for multitude, and that you go to battle in person. So we 
will come upon him in some place where he may be found, and we 
will fall on him as the dew falls on the ground. And of him and 
all the men who are with him, there shall not be left so much 
as one. Moreover, if he has withdrawn 
into a city, then all Israel shall bring ropes to that city, 
and we will pull it into the river until there is not one 
small stone found there. So Absalom and all the men of 
Israel said, the advice of Hushai the Archite is better than the 
advice of Ahithophel, for the Lord had purpose to defeat the 
good advice of Ahithophel, to the intent that the Lord might 
bring disaster on Absalom. Then Hushai said to Zadok and 
Abiathar the priests, Thus and so Ahithophel advised Absalom 
and the elders of Israel, and thus and so I have advised. Now 
therefore send quickly and tell David, saying, Do not spend this 
night in the plains of the wilderness, but speedily cross over, lest 
the king and all the people who are with him be swallowed up. 
Now Jonathan and Ahimaaz stayed at En-Rogel, for they dared not 
be seen coming into the city. So a female servant would come 
and tell them, and they would go and tell King David. Nevertheless, 
Elad saw them and told Absalom. But both of them went away quickly 
and came to a man's house in Bahrim, who had a well in his 
court, and they went down into it. Then the woman took and spread 
a covering over the well's mouth, and spread ground grain on it. 
And the thing was not known. And when Absalom's servants came 
to the woman at the house, they said, Where are Ahimat and Jonathan? So the woman said to them, They 
have gone over the water brook. And when they had searched and 
could not find them, they returned to Jerusalem. Now it came to 
pass after they had departed that they came up out of the 
well and went and told King David and said to David, arise and 
cross over the water quickly, for thus has Ahithophel advised 
against you. So David and all the people who 
were with him arose and crossed over the Jordan. By morning light 
not one of them was left who had not gone over the Jordan. 
Now when Ahithophel saw that his advice was not followed, 
he saddled a donkey and arose and went home to his house, to 
his city. Then he put his household in 
order and hanged himself and died, and he was buried in his 
father's tomb. Then David went to Mahanaim, 
and Absalom crossed over the Jordan, he and all the men of 
Israel with him. And Absalom made Amasa captain 
of the army instead of Joab. This Amasa was the son of a man 
whose name was Jethra, an Israelite, who had gone into Abigail, the 
daughter of Nahash, sister of Zariah, Joab's mother. So Israel 
and Absalom encamped in the land of Gilead. Now it happened, when 
David had come to Mahanaim, that Shobi, the son of Nahash, from 
Rabbah, of the people of Ammon, Makir, the son of Amiel, from 
Lodabar, and Bartzolai, the Gileadite, from Rogalim, brought beds and 
basins, earthen vessels and wheat, barley and flour, parched grain 
and beans, lentils and parched seeds, honey and curds, sheep 
and cheese of the herd. for David and the people who 
were with him to eat. For they said, the people are 
hungry and weary and thirsty in the wilderness. Amen. Well, let us look at this particular 
section under three considerations. First, the plan of Ahithophel 
in verses 1 to 4. Secondly, the counsel of Hushai 
in verses 5 to 13. I'm sorry, four heads. Thirdly, the sovereignty of God, 
verse 14. And then the departure of David 
in verses 15 to 29. So, let's look first at the plan 
of Ahithophel as so much hinges on its reception or its rejection. Now, verse 14 is obviously the 
hinge in the chapter. It's not all the time that we 
get this sort of a help from the narrator. This kind of theology 
put right in the middle of this particular chapter. Verse 14b, 
for the Lord had purposed to defeat the good advice of Ahithophel 
to the intent that the Lord might bring disaster on Absalom. That 
explains it all. So let's look first at this plan 
of Ahithophel. Now, by way of reminder, Ahithophel 
at this particular time was viewed in a very positive light. Remember 
the good advice that he gave to Absalom. I mean, it was morally 
reprehensible and despicable, but it was good advice in terms 
of solidifying the kingdom and increasing the breach with his 
father so that the people that followed Absalom would be further 
strengthened. That whole plan in verses 21 
and 22 in chapter 16. And then the narrator gives us 
this statement in verse 23 in chapter 16. Now the advice of 
Ahithophel, which he gave in those days, was as if one had 
inquired at the oracle of God. So was all the advice of Ahithophel, 
both with David and with Absalom. So he had formerly worked with 
David, then he joined the conspiracy and he sided with Absalom. So 
coming off of the heels of good advice given and this recognition 
that it was as if one had inquired at the oracle of God, Ahithophel 
continues now and gives his advice on how to deal with the David 
dilemma. And he suggests in the first 
place in verse 1a. He wants to take a significant 
number of troops, 12,000 men, in order to try and neutralize 
the threat that is posed by David. Notice as well that it was to 
be an immediate attack. He says, now let me choose 12,000 
men and I will arise and pursue David tonight. You see the context, 
this conspiracy and this dissension or this division between David 
and Absalom. The only way it was going to 
be rectified now was through war. And both sides, both parties 
understood this and they knew this. And so Ahithophel says, 
let me take 12,000, let me go immediately. And then he highlights 
the specific details of his plan in verses 2 to 4. He wants to 
strike while David and his men are weary and promote fear. And this isn't an altogether 
bad idea. In fact, this whole section indicates 
that the advice that Ahithophel gives is good counsel. It is good advice, but the Lord 
God is opposing him so that men will not follow this good advice. But he wants to strike while 
David and his men were weary and weak in order to promote 
fear. As well, he wanted to scatter David's troops, get rid of the 
particular soldiers that were aiding and abetting David, and 
just isolate David, so that then he would only kill David, according 
to verse 2c. And in his mind, once David was 
neutralized, then he would bring back the people to Absalom, and 
that would create peace. Verse 3, then I will bring back 
all the people to you, when all return except the man whom you 
seek, all the people will be at peace." It seemed like a good 
plan to Ahithophel. One man says, Ahithophel seeks 
to avoid a protracted civil war. If he can panic David's forces 
into a general retreat, the death of David will then put an end 
to the opposition and his troops are likely to transfer their 
loyalty to Absalom. It makes sense. Doesn't it? It's 
a good plan, at least in terms of human wisdom and ingenuity. It seems to answer the particular 
problem that was facing Absalom and his people. Now note in verse 
4, before we leave the plan of Ahithophel, note its reception. And this is quite grieving on 
a whole host of levels. It says, "...and the saying pleased 
Absalom and all the elders of Israel." Absalom is David's son. I mean, this just shouldn't be, 
should it? And these elders of Israel were 
David's men and David's associates and men who had benefited and 
prospered under the righteous rule and justice of King David 
of Israel. Gil says it this way, he says, 
only it is strange that Absalom could so easily come into a scheme 
to take away the life of so indulgent a father, which is only to be 
accounted for by his ambition. But it is stranger still that 
the elders of Israel should be pleased with it. and agree to 
and determine upon the death of a prince who had so many years 
ruled them with justice and equity, clemency and mercy, and fought 
their battles for them, and raised their nation to such a pitch 
of glory it never had before. I mean, that's just terrible, 
isn't it? You think you're treated poorly 
in life, you'll be treated poorly in death. I mean, this is precisely 
what's happening here. David had accomplished so much 
under the hand and blessing of God. He had provided such security 
and stability for the nation of Israel. As soon as there is 
this usurpation, The elders that were formerly committed to him 
are now ready to see him dead at the hands of Ahithophel, another 
man who had been a trusted counselor to King David himself. Never 
underestimate the power of sin. Never underestimate the power 
of corruption. Never underestimate just how 
bad human beings can actually be. Now note, secondly, the counsel 
of Hushai. There's an interesting thing 
that we ought to observe here. The fact that Absalom asks for 
the counsel of Ushai. We have to ask why? Well, verse 
14 answers it, doesn't it? I mean, verse 14 is the linchpin 
in the entire chapter. If you don't understand verse 
14, this chapter will make absolutely, positively no sense whatsoever. After a display of the wisdom 
of Ahithophel in 1621 and 1622, after the commendation of the 
wisdom of Ahithophel in 1623, After the presentation of a very 
good plan in 17.1-3 and the reception by Absalom and the elders in 
17.4, Absalom says, now call Hushai the Archite also and let 
us hear what he says too. That is of God, brethren, the 
fact that He even asked the question. This gets the ball rolling. It 
presents the competing theory of how we ought to deal with 
the Davidic threat. Remember that Hushai is working 
for David. This was agreed upon in 2 Samuel 
15. Gil, again, says this question 
can only be ascribed to the will of God, to defeat the counsel 
of Ahithophel and the wisdom of divine providence in blinding 
the mind of Absalom with respect to his counsel, and inclining 
it to take the opinion of Hushai. Now notice specific requests 
to Hushai. Verse 6. And when Hushai came 
to Absalom, Absalom spoke to him, saying, Ahithophel has spoken 
in this manner. Shall we do as he says, if not, 
speak up? Now, not only did God confound 
Absalom such that he asked the question concerning the counsel 
of Hushai, but Absalom actually tells Hushai what Ahithophel's 
plan was. This gives Hushai the great possibility 
and probability to pick holes in Ahithophel's theory and to 
come up with a competing theory that will satisfy Absalom. I mean, it was genuinely full 
of folly for Absalom to give him that information. Now, I 
realize he doesn't understand that Hushai is working for David. 
I get that. And I realize he doesn't understand 
that Yahweh is over-intending all of these circumstances to 
bring about his particular will. But just on a purely tactical 
level, this was folly. I mean, if you want good advice, 
don't tell him what Ahithophel said. Let him come up with it 
on his own and let him beat that particular plan. So, Hushai rises 
to the occasion. Now, commentators have noticed 
the brevity in Ahithophel and the longness in Hushai. And they 
have noticed something that Hushai is spinning, and not spinning 
in a bad way, but he is trying to converge upon Absalom, so 
Absalom will take his counsel so that David will be spared. 
I mean, Hushai has an agenda, and we bless God for that particular 
agenda. Now note his response. In the 
first place, you ought to observe his political savvy. Note verse 7. The advice that 
Ahithophel has given is not good at this time. Now, the wisdom 
of Ahithophel was universally acknowledged. I think I've shown 
that thus far. 1621, 22, 23, 171 to 4. So, his wisdom is universally 
acknowledged. So, if Hushai would have come 
in and said, oh, this Ahithophel doesn't know what he's talking 
about, that wouldn't have gone over well. You couldn't trust 
him at that particular point. Note that he says the advice 
that Ahithophel has given is not good. Now that's risky business 
to point out that what Ahithophel has said is wrong. But what he 
goes on to say at this time is a very helpful qualifier and 
a very good political maneuver to shoot down Ahithophel's council 
without shooting down Ahithophel, you see? This is no foolish man. Now note his particular reasons 
or his particular explanation on how they should proceed. It's actually an explanation 
as to why Ahithophel's counsel was not good at this time. As 
he gives those particular reasons, he highlights his own counter 
reasons why they ought to pursue his course of action. Note, first, 
his appeal to David's military supremacy. 8b-10. He says in verse 8, 4 said Hushai, 
you know your father and his men that they are mighty men 
and they are enraged in their minds like a bear robbed of her 
cubs in the field. And your father is a man of war 
and will not camp with the people. Surely by now he is hidden in 
some pit or in some other place. And it will be, when some of 
them are overthrown at the first, that whoever hears it will say, 
there is a slaughter among the people who follow Absalom. And 
even he who is valiant, whose heart is like the heart of a 
lion, will melt completely. So he tells him specifically 
that David was a man of war. In other words, you can't trust 
Ahithophel's counsel because he really doesn't know your father 
like you do. I think this is an appeal to 
his vanity. We'll see this in a minute in a bit more detail. 
But look at how he starts verse 8. You know your father and his 
men. What's subtly implied? Ahithophel 
doesn't really know him like you know him. Absalom, and he 
highlights the fact that David was a man of war. He highlights 
the fact that David's not going to be a sitting duck. He's going 
to be sitting there with all his men ready to get his throat 
cut. He's going to be off on his own. He's going to be in 
some pit. He's going to be divided from the rest of them because 
he knows ultimately that he is the target for destruction. As 
well, the fact that David would strike first, 9b. And if David 
strikes first, he's going to strike hard, because that's the 
kind of warrior David is. And once Absalom's army gets 
wind of that, they will be fearful, they will then scatter, they 
will not want to stick around. The fact that even the lion-hearted 
would completely melt, according to verse 10. And it's quite intriguing. Look at how Hushai frames this 
whole statement concerning David's military supremacy. Verse 8, 
a reference to a bear. Verse 10, a reference to a lion. For those of you who have been 
with us for our entire studies in the books of Samuel, what 
does this refer to? David's career. He started off 
in his youth killing lions and killing bears. He's that kind 
of a warrior. If you send 12,000 men there, 
they're going to die at the hands of David and his men. Alter says, 
Hushai uses language that, as Bar-Efrat and others have noted, 
recapitulates a series of moments from the earlier story of David. 
What he is doing in effect is invoking the story of the heroic 
David, who as a boy slew bear and lion. Compare the lion simile 
in verse 10. And who gathered around him bitter 
men, warriors, seasoned fighters. So Hushai is bright, wise, and 
full of genius as he presents these reasons. The second thing 
he indicates is the appeal to strength in numbers. Notice in 
verse 11. He says, therefore I advise that 
all Israel be fully gathered to you from Dan to Beersheba, 
like the sand that is by the sea for multitude. Why does he 
suggest that? Because it would require a great 
deal of time, and that's what David needs right now. If Ahithophel's 
counsel is received, then Ahithophel goes into action immediately. There is no delay. He's got 12,000 
soldiers at his beck and call. He's ready to go and rock and 
roll. But with Hushai, he says, gather up not every single human 
being from Dan to Beersheba, but every warrior from Dan to 
Beersheba, and let's bring them and rain down wrath upon their 
heads. he appeals to strength by numbers. So the request would indeed buy 
David time and give him opportunity to rally up troops so that he 
can meet the resistance or meet the conspiracy actually. And 
then thirdly, I mentioned that he appeals to Absalom's vanity. And that's seen in two places. 
Verse 8a, for Hushai, or for said Hushai, you know your father 
and his men. Again, wink, wink, nudge, nudge. 
Ahithophel doesn't have the knowledge that you have, Absalom. But notice 
in 11b, after highlighting this appeal to numbers, the end of 
verse 11, he says, and that you go to battle in person. I suspect that this is an appeal 
to Absalom's vanity, because if you remember in Ahithophel's 
plan, Ahithophel uses five first-person verbs, I will, I will, I will, 
I will, I will. So if Ahithophel neutralizes 
the David threat, then who gets the credit? Ahithophel. You see 
the wisdom of Hushai. Absalom, you should be leading 
your troops. Absalom, you should be taking 
them to battle. Absalom, the victory must be 
yours. Now Absalom is this kind of a 
fellow, as we have seen. I mean, he's the guy that's much 
taller than everybody else, he's much prettier than everybody 
else, he's got greater hair than everybody else, and he's got 
a beautiful family. He's used to being the bright 
and shining star in Israel. And so this would appeal greatly 
to him, that he would be the one that gets the glory, gets 
the credit, and ultimately wins against David. Now notice the 
appeal to total destruction in verse 12. What was Ahithophel 
suggesting? Ahithophel was suggesting we 
only kill David. That's not what Hushai counters 
with. Hushai says, that's chump change. We ought to destroy David 
and everybody with him. We ought to put them all to death. Notice in verse 12. So we will 
come upon him in some place where he may be found, and we will 
fall on him as the dew falls on the ground. And of him and 
all the men who are with him, there shall not be left so much 
as one. So you see, Hushai counsels a 
bloodthirsty conspiratorial wretch with the idea to go kill more 
people. What do you think Absalom is 
going to do? Yes, sign me up for that. And then notice the 
last part of this presentation is a counter to a possible objection. Because as Hushai is presenting 
this, somebody might be thinking to themselves, well, in the time 
that it would take for us to amass this army from Dan to Beersheba, 
David might find a fortified city, and there he might hunker 
down with his troops, and there he might indeed defeat us. Well, 
Hushai has that covered in verse 13. He presents the material 
such that the objector doesn't even have time to present his 
objection. Notice, he just deals with it 
in verse 13. Moreover, if he has withdrawn 
into a city, then all Israel shall bring ropes to that city 
and we will pull it into the river until there is not one 
small stone found there. You see his wisdom. You see he 
takes care of everything in the presentation of his particular 
plan. total devastation, even if they 
go into the cities, we'll be able to destroy the cities, we'll 
be able to destroy everybody that is there. Absalom, you want 
to get the glory, you're more handsome than everybody else, 
your hair is beautiful, it's luxurious, it's all... he doesn't 
quite go that far, but that's sort of the point, you see. He 
is working for David. He wants David's life spared 
and he presents this material in such a way that we then see 
how Absalom responds. And that brings us thirdly to 
consider the sovereignty of God, verse 14. Notice 14a, so Absalom 
and all the men of Israel said, the advice of Hushai the Archite 
is better than the advice of Ahithophel. Now we're not to 
suppose that Hushai was privy to verse 14. Verse 14 is there 
for us, the reader, especially 14b, the commentary on the sovereignty 
of God. But most likely, Matthew Henry 
points this out, that after Hushai makes his presentation, Hushai 
leaves, And then Absalom and the elders discuss which advice 
was better. And so they conclude that the 
advice of Hushai is better. This helps explain the following 
section when Hushai sends intelligence to David telling him to get out 
of Dodge right away. He's not sure who Absalom is 
going to follow in terms of advice. If Absalom does take Ahithophel's 
advice, then David needs to be on the run. So that's why when 
we get to the Hushai portion again, there's an immediacy involved 
why he wants to alert David and why he says that David needs 
to cross the river Jordan and get amongst the eastern tribes 
and put some distance between himself and between Absalom and 
his armies. So the advice, I'm sorry, yes, 
the advice of Ushai the Archite is better than the advice of 
Ahithophel. Now here we have the explanation, 
as has been pointed out, for the Lord had purpose to defeat 
the good advice of Ahithophel to the intent that the Lord might 
bring disaster on Absalom. Now, I don't know how you could 
ever be an Arminian or a Pelagian in light of a passage like this. 
I don't know how you could ever deny the absolute and comprehensive 
sovereignty of the living and true God in light of passages 
like these. I mean, good counsel was given. 
A man who was respected, a man who was wise, bad counsel was 
given that would ultimately lead to their defeat if taken seriously. And yet they choose the bad counsel, 
they reject the good counsel. Why? Because they're fools? They 
don't understand military? No, because the Lord had purposed 
it this way. The Lord had purpose to defeat 
the good advice of Ahithophel to the intent that the Lord might 
bring disaster on Absalom. Remember who we're dealing with. 
We're dealing with Absalom, a rebel against God's anointed king. This wasn't some, you know, man, 
or this wasn't some domestic dispute. David was the man of 
God's own choosing. He was the sitting king in Israel, 
so that when Absalom rebels against David, he is rebelling against 
God Himself. And so God does not take it kindly 
when men oppose His kingdom. And He purposed to defeat the 
good advice of Ahithophel to the intent that the Lord might 
bring disaster on Absalom. I love the way Davis explains 
this. He says, That, verse 14, is the explanation for the whole 
story. For all this which has occurred 
so naturally, so humanly, so freely. Yahweh had ordained it. That may raise some questions 
for you. But remember, Yahweh's sovereignty 
is not meant to give you philosophical problems, but spiritual comfort. And the primary characteristic 
of His sovereignty in this passage is its hiddenness. I totally 
agree with that. It's hiddenness. I mean everything 
just looks like normal military affairs, doesn't it? Absalom 
has decisions to make. I've got to neutralize the threat 
that unfortunately his father presented to him. So he wants 
to hear the advice of Ahithophel. He wants to hear the advice of 
Hushai. They make a decision as to who's to pursue But we 
read verse 14, that through all these mundane normal events, 
God Most High is overruling all of these things to work out His 
particular purpose and plan. He says, the primary characteristic 
of His sovereignty in this passage is its hiddenness. There are 
no trumpets, no turmoil, no billboards or bumper stickers. No glitzy, 
frenetic commercials like our car dealers blast out on television. Only this quiet text, this discreet 
aside. The plot against Yahweh's king 
has gone to pot. Why? Yahweh had ordained it that 
way. It is of the Lord to keep David 
on the throne. It is of the Lord to oppose, 
resist, reject, and smash Absalom and the rebellion. And it's of 
the Lord to protect, advance, and stabilize his kingdom. Certainly, 
in light of verse 14b, we sing with joy that hymn that we sang 
tonight. His kingdom is forever. Look 
at how many people oppose the kingdom of God Most High. And 
look how many times God Most High smashes those who oppose 
that kingdom. We ought to have a certain steady 
confidence that the one who promised, I will build my church and the 
gates of Hades shall not prevail against it, will indeed make 
good on his promise. If Yahweh of Israel preserved 
the kingdom of Israel against this many foes, contenders and 
opposers, then certainly the Lord Christ Most High is able 
to secure His kingdom and to bring it to full fruition and 
consummation. Truly, a blessed encouragement 
for the people of God is verse 14b. I was thinking tonight, 
just on the way driving here, it would be nice if people who 
opposed God and His people in this world would read 2 Samuel. 
and just see what their end is going to be, right? I mean, all 
these, you know, persecutors of the church in various countries 
and the various machinations employed against the people of 
God and those who are seeking to disrupt and destroy the church. 
Just read 2 Samuel. Look at how God deals with you. 
Look at what your end is going to be. Look at what will be your 
lot when you side with an Absalom and reject the kingdom of God 
Most High. It does not go well for you. 
We know the answer, we know how it ends, and we encourage you 
and exhort you to stop persecuting the people of God. It is a lose-lose 
proposition. You will reap the whirlwind from 
a holy God when it comes time for judgment. Now notice in the 
fourth place the departure of David. Verses 15 to 29. There is an intelligence report 
given in verses 15 to 21. Note the instruction. Verses 
15 and 16. Then Hushai said to Zadok and 
Abiathar the priests, Thus and so Ahithophel advised Absalom 
and the elders of Israel, and thus and so I have advised. Now 
you all know that's the narrator, that's the author. He didn't 
really say thus and so, thus and so. That's the author shortening 
the narrative for us so we don't have 50 verses to study tonight. He told him what Ahithophel said. 
He told him what Hushai said. And basically, as I suggested 
earlier, Hushai doesn't know which way it's going to go at 
this particular point. So verse 16, now therefore send 
quickly and tell David. saying, Do not spend this night 
in the plains of the wilderness, but speedily cross over, lest 
the king and all the people who are with him be swallowed up. You've got to get across the 
river Jordan. You've got to get to the east 
side. You've got to move into a position 
of safety where you can get some rest, get some refreshment, rally 
some troops, form a battle plan, so that when you meet Absalom, 
you will win him. And then they engage in this 
particular transaction they had previously agreed upon in 1532-37. Remember in 15, David was praying 
specifically, verse 31, you can turn there, 1531, Ahithophel, 
someone told David, saying, Ahithophel is among the conspirators with 
Absalom. And David said, O Lord, I pray, 
turn the counsel of Ahithophel into foolishness. I mean, you 
don't have to wait long for David's answer, do you? I mean, we get 
it right there in chapter 17. And then they agree upon this 
particular method of transmitting information. The two priests, 
Zadok and Abiathar, have two sons. And Zadok and Abiathar 
receive the information, they pass that information on to their 
sons, and as we read here in 2 Samuel 17, they employ a girl, 
a young woman, she also helps them to get the information from 
one place to another. This was not followed. He saddled 
a donkey and arose and went home to his house, to his city. Then 
he put his household in order and hanged himself and died, 
and he was buried in his father's tomb. He was methodical and precise 
if he was anything, wasn't he? I mean, this is just typical 
Ahithophel. I mean, he just knows what he's 
got to do. He's going to go and he's going to do it. Now, the 
specific reason given says, when Ahithophel saw that his advice 
was not followed. Now, we could probably interpret 
that as being he's got a great big ego. I mean, he didn't like 
the fact that people didn't listen to him. He didn't like the fact 
that people scorned his good advice. It may have something 
to do with his big ego, but it was probably something along 
the lines of this. If they follow Hushai's counsel, 
then Absalom is going to lose. And once David is the rightful 
king, what's he going to do to Ahithophel who counseled Absalom 
to have sexual relations with David's wives? Ahithophel's no 
dummy. He knows the writing on the wall. 
He is going to die a miserable death at the hands of King David 
once he is re-established as the lawful king in Israel. More than likely, it's a bit 
of ego, but it's a bit of, I'd rather die at my own hand than 
die at the hand of a man that I was a traitor against. He puts his household in order, 
he hangs himself, he dies, he's buried in his father's tomb. Now notice. Well, let me just 
read this statement concerning the significance of his death. 
Davis again, he says, the report of Ahithophel's end fortifies 
the faith and hope of God's people. And you might say, it was a suicide. Why should we be fortified in 
our faith and hope? Ahithophel is not merely a government 
official who committed political folly. but an adversary of Yahweh's 
chosen king and therefore an enemy of Yahweh and his kingdom. And now they are carrying Ahithophel 
out to bury him. This is the man who lifted up 
his hand against Yahweh's appointed king. His end is a sign of what 
will happen to all the enemies of that king and his kingdom. 
You cannot attack the kingdom of God without sooner or later 
being crushed by the power of God. Isn't that beautiful? That 
is awesome. That's what God does. He liquidates the opposers. And again, the people that are 
outside of a saving relationship with Christ and that weren't 
part of the remnant of Israel would probably look at such texts 
and say, you guys are sick and morbid to delight in such things. No, we are consistent with godly 
men throughout the ages. Our God fights for His glory, 
His kingdom, and the good of His people. And these men are 
sinful. These men are rebellious. These 
men are wicked. These men offend the true and 
the living God in His holiness and in His righteousness. So 
whatever they get by way of retribution, punishment, and judgment is righteous 
in its coming upon them. So it's a good thing. Now note, 
the pursuit by Absalom, verses 24b to 26. Basically, it highlights 
the fact that they crossed, who was their captain, and the camp 
that they established. You can look at that sort of 
verse 25 and figure out who Amasa was in terms of Jithra. An Israelite, 
there's a textual variation there, might have been an Ishmaelite. 
You can read John Gill on that and he'll sort you right out. 
But crossing, captain, and camp in terms of Absalom. So there 
is a pursuit. and they are on their way, but 
David is getting to the point where he is becoming fortified. 
And that ends us, or brings us to this final point under the 
departure of David, the support of David's cause. David had a 
lot of enemies, yes? Yes, David had a lot of enemies. 
He had an enemy in his son. He had an enemy in Ahithophel. 
He had an enemy in Ziba, the servant of Mephibosheth. He had 
an enemy in Shimei, that man who cursed him and threw stones 
at him and was kicking dust and looking like a pouting child, 
but was actually mocking the anointed of God. David had a 
lot of enemies, but as verses 27 to 29 indicate, David had 
supporters as well. And it's quite intriguing, the 
supporters that he had, that are indicated in this particular 
section, they're not Israelites. Note, verse 27, when David had 
come to Mahanaim, that Shobi, the son of Nahash, from Rabbah 
of the people of Ammon. You probably remember Nahash 
from Hanun in 2 Samuel 10. Hanun was the man whom David 
wanted to show kindness to. And David sent a delegation of 
men to show kindness to Hanun because of Nahash, his father. 
And Hanun took them and shaved half their beards and shaved 
half their clothes and sent them back with half beards and buttocks 
showing. Hanun wasn't a bright bull, to 
be sure. Shobi was more than likely his 
brother. And here, Shobi knows now what 
side he ought to be on when it comes to the whole question of 
David. So, Shobi, the son of Nahash, from Rabbah, of the people 
of Ammon, and then Makir. Makir comes in 2 Samuel 9. Remember, 
in that instance, David wanted to show kindness to the house 
of Saul. So that was two sections, 2 Samuel 
9 and 10. David wanted to show hesed, remember 
that loving, steadfast kindness. In 10 he does it in foreign policy, 
in 9 he does it to the house of Saul. Makir is the man who 
owned the house that Mephibosheth lived in. So Makir was a supporter 
of Saul, wasn't he? So you've got Shobi and Ammonite, 
you've got Machir, who's a fan of the house of Saul, and they, 
along with this fellow Barzillai, all we know about him is that 
he was, you know, an old man, but he definitely was well-heeled, 
because look at what they all brought to them. They brought 
beds and basins, earthen vessels and wheat, barley and flour, 
parched grain and beans, lentils and parched seeds, honey and 
curds, sheep and cheese of the herd. for David and the people 
who were with him to eat." That's a lot of stuff, isn't it? What's 
the suggestion or what is the author saying? David has support. David is rallying the troops. He's on the east side of the 
Jordan now. There are sympathizers with David. And David is going to come back 
and he is going to be back on top. And we're going to support 
David, we're going to feed David, we're going to sustain and refresh 
David because the people are hungry and weary and thirsty 
in the wilderness. Vannoy makes this observation, 
at a time when numerous Israelites had aligned themselves with Absalom, 
the usurper of David's throne, we find that a conquered foreigner, 
Shobi, someone who might be expected to resent David's power, along 
with Makir, a former supporter of the house of Saul, came to 
the assistance of David. So you see, undergirding all 
of this, as we've tried to point out, is obviously the sovereignty 
of God, but as well the providence of God. The providence of God 
is the outworking of, the fleshing out, in time and space and history, 
God's sovereign purpose and plan. And that providence doesn't always, 
you know, appear astronomical. It doesn't always appear, you 
know, massive and huge. you know, look so small as, you 
know, a woman lying to some spies, hiding two men, so that they 
can make their ways in safety to David. That's the providence 
of God. The providence of God is that 
Shobi and Machir rally to assist David. And they, joined with 
Barzillai, bring lots of food for David, because David and 
his men are hungry, and they're tired, and they're thirsty, and 
they need to be refreshed and revived, and ready for battle. God's sovereignty and His providence 
undergird the entirety of these historical books in a way, brethren, 
that we ought to be familiar with so that we're able to see 
that sort of thing in our own lives, in our own, you know, 
day-to-day experiences, that we don't question or doubt God's 
sovereignty in the midst of a trial or a difficulty or an affliction, 
but rather we seek to understand what God is doing in the midst 
of that trial, in that affliction, in that hardship, and we come 
to David, and we say, you know what? David went through those 
things, and David learned lessons, and we see that God underscored 
throughout His sovereignty and His providence and His kindness 
to David in the midst of all of his troubles. Well, in conclusion, 
we learn, as we've already noticed, the sovereignty of God. The vanity 
of Absalom is not the turning point in this chapter. The good 
advice or bad advice of Ahithophel is not the turning point in this 
chapter. It's not the wisdom and the political 
savvy of Hushai, though I sought to point that out, and he was 
politically savvy. I mean, he disses Ahithophel 
without dissing Ahithophel. This advice isn't good for this 
time, and you really ought to consider all these other things. So yeah, there was wisdom to 
be sure in what Hushai did, but it's the sovereignty of God working 
through those particulars that is the turning point in this 
particular chapter. Again, Davis, I think, makes 
a very perceptive observation here on the hiddenness of God's 
sovereignty. It's already mentioned that, 
you know, God's sovereignty isn't like a bumper sticker and it's 
not, you know, like a neon sign. Here I am doing these things. 
Now, 2 Samuel 17 in many respects is an exception to the general 
rule. We have been here several Wednesdays. 
And we have noticed the drift of chapters and how they're going 
theologically, but we haven't always had direct theological 
commentary like what we have in verse 14. I mean, that's a 
blessed gift and a gem from an author to, you know, tell us 
all this, because if we're, you know, seeking to puzzle this 
together without verse 14, why didn't they do it, as Hithovel 
said? Well, he tells us, because God is overruling all of this 
to accomplish His purpose. So, Davis, on the hiddenness 
of God's sovereignty, he says, more often than not, that is 
the manner of God's work. It's typically hidden, isn't 
it? And this, I think, bothers people. We want signs of God's 
sovereignty for our good vis-a-vis, you know, job promotions or, 
you know, new cars or, you know, good health. We don't always 
see God's sovereignty when it's, you know, hidden. When it's not 
in terms of big bags of money or, you know, no report of cancer 
or whatever. He says, God's scepter is unseen, 
His sovereignty hidden behind the conversations and decisions 
and activities and crises of our lives. We see only grocery 
lines and diaper changes and school assignments, but through 
and over and behind it all Yahweh rules. He is not absent, but 
neither is He obvious. This bothers me. Well, where's 
your God? Why doesn't He put an appearance? Why didn't He... 
He hasn't worked that way. He's not a, you know, a circus 
performer. He doesn't show up into the, 
you know, the ring of your life and, you know, juggle for you 
so that you have peace and contentment. His sovereignty is hidden. His 
sovereignty oftentimes goes unnoticed and unobserved by us. Davis concludes 
saying, sometimes we must be told that, lest we become too 
enamored with our who-shies. In other words, if we didn't 
have verse 14, we might conclude, wow, who-shies, the hero of the 
chapter. No, God's the hero of the chapter. The author has just told us it 
in this particular chapter. He's the hero in every other 
chapter in all of Scripture. He's the hero in every event 
and every detail of your life. Whether you see it and acknowledge 
it or not, it is the hidden sovereignty of God that we ought to appreciate 
that keeps us in check. Now, I don't mean by that we 
try to peer into the secret things and rule our lives or govern 
our lives by those secret things, but you get my drift. God is 
behind and over and through and in every single event in our 
lives. And then we've seen the providence 
of God, the rejection of Ahithophel's good advice. Again. It says it 
was good advice. Not good morally, but good in 
terms of it would have satisfactorily answered the problem that presented 
itself to Absalom. The deliverance of the sons of 
the priests. I mean, they sat in a well. waiting 
until they could go and speak to King David. I mean, again, 
that's not glitz, it's not, you know, wow, isn't that romantic 
and exciting? It might have smelled, it might 
have been hot, who knows what it was like, but that was God's 
providence. The destruction of the enemy 
of the kingdom. The fact that Ahithophel met his end is a good 
thing for the kingdom of God. And as well, the provision of 
friends to David, who really should have been enemies to David. As well, we see that the kingdom 
of God Most High marches on by the power of God, notwithstanding 
the malicious attempts by the enemies of God to destroy it. 
It's not going to stop. Ahithophel, Absalom, whatever 
contender comes against the kingdom of God, they will be smashed. They will be opposed. They will 
be destroyed. They will not gain successful 
access to try and destroy God's kingdom. And then the typical 
significance. It's kind of an interesting chapter, 
isn't it? Ahithophel betrays David and then hangs himself. 
Sounds just like Judas when he betrayed the greater son of David. As well, Matthew Henry sees a 
type in Ahithophel and his counsel to only kill David and not the 
entire nation. Caiaphas, in John 11, 50. Nor 
do you consider that it is expedient for us that one man should die 
for the people, and not that the whole nation should perish. So, it's good to see those types 
in there, good to get those old brothers' view on some of these 
things, because none of the new guys talk about types anymore. We've got to go back to the 17th 
century to get some good types. All right, well, let's close 
in prayer. Father, we thank you for your sovereignty. God, it's 
a great comfort to us. We love that truth, and we love 
you, and we love the fact that you have saved us. We love the 
fact that the Church of Christ, the Kingdom of God Most High, 
will never, ever be destroyed, that the Kingdom of Christ is 
forever. And we praise you for this. We 
know that You are able in your power and your might and majesty 
to secure it, to stabilize it, to keep it from all the enemies 
that would seek to destroy it. We know those attempts will be 
made, they are being made, and we ask God that you would give 
us grace to know how to pray, to know how to function, to know 
how to respond in such circumstances. And may you go with us now and 
watch over us, watch over our entire church, and bring us together 
on the Sabbath day that we may worship you in spirit and truth. 
And we pray these things through Christ our Lord. Amen.