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.
Introduction and Chapter Overview
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.
Hushai's Counsel
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.
Appeal to David's Military Supremacy
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.
Appeal to Strength in Numbers
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
Appeal to Absalom's Vanity
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
Appeal to Total Destruction
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.
The Sovereignty of God
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.
The Departure of David
Now notice in the fourth place the departure of David. Verses 15 to 29.
The Intelligence Report
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.
Ahithophel's Death
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.
Support for David's Cause
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.
Conclusion
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.
Closing 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.