2 Samuel 17 - 20
When David heard, “Ahithophel is among the conspirators with Absalom” (2 Samuel 15:31), he immediately prayed, “O LORD, please turn the counsel of Ahithophel
into foolishness” (2 Samuel 15:31). It is not by accident that the next verse tells us, “While David was coming to the summit, where God was worshiped, behold, Hushai the Archite came to meet him with his coat torn and dirt on his head (2 Samuel 15:32). David sent him to the city to be a spy and negate Ahithophel’s counsel (2 Samuel 15:33-34), and in today’s reading, he fulfills his commission exceptionally by God’s grace.
Let’s look at it in detail.
Ahithophel begins with another demonstration of insightful wisdom: “Moreover, Ahithophel said to Absalom, ‘Let me choose twelve thousand men, and I will arise and pursue David tonight. I will come upon him while he is weary and discouraged and throw him into a panic, and all the people who are with him will flee. I will strike down only
the king’” (2 Samuel 17:1-2) – a series of rapid and decisive actions to attain the objective: “I will bring all the people back to you as a bride comes home to her husband. You seek the life of only one man, and all the people will be at peace” (2 Samuel 17:3).
Everyone recognizes his excellent plan (2 Samuel 17:4), but Yahweh has not spoken yet. Absalom is moved to call Hushai for his advice, and Yahweh’s plan takes a decisive step forward: “This time the counsel that Ahithophel has given is not good” (2 Samuel 17:7). While Ahithophel explained his plan and its results in only three verses, Hushai stretches his out to six. He adds descriptions from nature, contradicts Ahithophel’s portrait of David – but most importantly, he appeals to Absalom’s pride.
Ahithophel said: “Let me choose… I will arise and pursue… I will come upon him… [I will] throw him into a panic… I will strike down… I will bring all the people back” (2 Samuel 17:1-3), but Hushai insists, “My counsel is that all Israel be gathered to you, from Dan to Beersheba, as the sand by the sea for multitude, and that you go to battle in person” (2 Samuel 17:11). Absalom should demonstrate his authority over all the people: “So we shall come upon him in some place where he is to be found, and we shall light upon him as the dew falls on the ground, and of him and all the men with him not
one will be left” (2 Samuel 17:12). Through his advice, Hushai has changed the battle’s objective, from the rapid capture of David to the glorification of Absalom for doing it.
And Yahweh will not tolerate anyone taking the glory and place of His anointed: “And Absalom and all the men of Israel said, ‘The counsel of Hushai the Archite is better than the counsel of Ahithophel.’ For the LORD had ordained to defeat the good counsel of Ahithophel, so that the LORD might bring harm upon Absalom” (2 Samuel 17:14). Now that the objective has changed to the glorification of the man who opposed the anointed one, he has prepared his own fall.
Hushai does not know yet if they are going to follow his advice in 2 Samuel 17:15-16 when he sends a message to David telling him to cross the Jordan River and place that large natural barrier between him and his enemies. But Ahithophel sees Yahweh’s hand in all that is happening: “When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father” (2 Samuel 17:23). He carried his rejection of Yahweh’s anointed to his grave. He knows that it is only a question of time before Yahweh’s anointed rises in victory again.
Notice that David still has not grasped the full significance of the battle as the conflict of pride incarnate in rebellion against Yahweh and His anointed: “And the king ordered Joab and Abishai and Ittai, ‘Deal gently for my sake with the young man Absalom’”(2 Samuel 18:5). Therefore Joab forcefully concludes the battle, both by killing Absalom and by rebuking the king so that he recognizes the troops on their return from
victory (2 Samuel 18:14-15; 19:5-7). From then on, everyone hurries to become the first to receive Yahweh’s anointed and help him cross the Jordan River to return to Jerusalem and (as in Shimei’s case) enjoy his abundant pardon. But from the offence taken by the 10 tribes to Judah’s violent words, another rebellion arises, this time directed by Sheba (2 Samuel 20:1).
Notice that David punishes Joab for disobeying his orders regarding Absalom by removing him from the office of general and offering it permanently in pardon to Amasa, the one who had directed Absalom’s troops (2 Samuel 17:25; 19:13). And notice too, that when Amasa tarried in gathering the troops to pursue Sheba, Joab gathers his part of the army again, deceives and kills Amasa and takes the position of general again (2 Samuel 20:6-11). Joab shows a solid support of Yahweh’s anointed, but on his own terms, respecting the anointed as a person but not submitting to his authority.
And so he remains as general to put down Sheba’s rebellion: “Now Joab was in command of all the army of Israel; and Benaiah the son of Jehoiada was in command of the Cherethites and the Pelethites; and Adoram was in charge of the forced labor; and Jehoshaphat the son of Ahilud was the recorder; and Sheva was secretary; and Zadok and Abiathar were priests; and Ira the Jairite was also David’s priest (2 Samuel 20:23-26). All of the government of Yahweh’s anointed is put in place and functions again, and Absalom’s rebellion passes into history… but not without revealing some disconcerting
elements:
1) There is a rupture between the 10 tribes in the north and Judah; the former show a tendency of resistance to government by the house of David. The division feared by the generation of the conquest in Joshua 22 did not fall along the geography of the
Jordan River but in the insubordination to the scepter held by the tribe of Judah.
2) There is still a part of the people, represented by Shimei, who long for a return to rule of the house of Saul.
3) Now that two of the potential heirs to the throne have died (Amnon, the firstborn killed by Absalom and then Absalom himself), who will be the next king?
4) David is not the perfect example of justice and wisdom. Will there be another king after him who will show exemplary justice, righteousness and wisdom?
Despite these concerns, other positive elements reveal themselves:
1) Yahweh in His zeal protects the authority of His anointed one and pours out His wrath on those who oppose him.
2) Yahweh directs even the plans and the counsel of the powerful without violating their personal and individual wills, all in accordance with His perfect will.
3) Those who identify themselves with the tribulation of the anointed in the end will find peace and great reward for their labors.
Therefore: “O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry; and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2:10-12).
into foolishness” (2 Samuel 15:31). It is not by accident that the next verse tells us, “While David was coming to the summit, where God was worshiped, behold, Hushai the Archite came to meet him with his coat torn and dirt on his head (2 Samuel 15:32). David sent him to the city to be a spy and negate Ahithophel’s counsel (2 Samuel 15:33-34), and in today’s reading, he fulfills his commission exceptionally by God’s grace.
Let’s look at it in detail.
Ahithophel begins with another demonstration of insightful wisdom: “Moreover, Ahithophel said to Absalom, ‘Let me choose twelve thousand men, and I will arise and pursue David tonight. I will come upon him while he is weary and discouraged and throw him into a panic, and all the people who are with him will flee. I will strike down only
the king’” (2 Samuel 17:1-2) – a series of rapid and decisive actions to attain the objective: “I will bring all the people back to you as a bride comes home to her husband. You seek the life of only one man, and all the people will be at peace” (2 Samuel 17:3).
Everyone recognizes his excellent plan (2 Samuel 17:4), but Yahweh has not spoken yet. Absalom is moved to call Hushai for his advice, and Yahweh’s plan takes a decisive step forward: “This time the counsel that Ahithophel has given is not good” (2 Samuel 17:7). While Ahithophel explained his plan and its results in only three verses, Hushai stretches his out to six. He adds descriptions from nature, contradicts Ahithophel’s portrait of David – but most importantly, he appeals to Absalom’s pride.
Ahithophel said: “Let me choose… I will arise and pursue… I will come upon him… [I will] throw him into a panic… I will strike down… I will bring all the people back” (2 Samuel 17:1-3), but Hushai insists, “My counsel is that all Israel be gathered to you, from Dan to Beersheba, as the sand by the sea for multitude, and that you go to battle in person” (2 Samuel 17:11). Absalom should demonstrate his authority over all the people: “So we shall come upon him in some place where he is to be found, and we shall light upon him as the dew falls on the ground, and of him and all the men with him not
one will be left” (2 Samuel 17:12). Through his advice, Hushai has changed the battle’s objective, from the rapid capture of David to the glorification of Absalom for doing it.
And Yahweh will not tolerate anyone taking the glory and place of His anointed: “And Absalom and all the men of Israel said, ‘The counsel of Hushai the Archite is better than the counsel of Ahithophel.’ For the LORD had ordained to defeat the good counsel of Ahithophel, so that the LORD might bring harm upon Absalom” (2 Samuel 17:14). Now that the objective has changed to the glorification of the man who opposed the anointed one, he has prepared his own fall.
Hushai does not know yet if they are going to follow his advice in 2 Samuel 17:15-16 when he sends a message to David telling him to cross the Jordan River and place that large natural barrier between him and his enemies. But Ahithophel sees Yahweh’s hand in all that is happening: “When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father” (2 Samuel 17:23). He carried his rejection of Yahweh’s anointed to his grave. He knows that it is only a question of time before Yahweh’s anointed rises in victory again.
Notice that David still has not grasped the full significance of the battle as the conflict of pride incarnate in rebellion against Yahweh and His anointed: “And the king ordered Joab and Abishai and Ittai, ‘Deal gently for my sake with the young man Absalom’”(2 Samuel 18:5). Therefore Joab forcefully concludes the battle, both by killing Absalom and by rebuking the king so that he recognizes the troops on their return from
victory (2 Samuel 18:14-15; 19:5-7). From then on, everyone hurries to become the first to receive Yahweh’s anointed and help him cross the Jordan River to return to Jerusalem and (as in Shimei’s case) enjoy his abundant pardon. But from the offence taken by the 10 tribes to Judah’s violent words, another rebellion arises, this time directed by Sheba (2 Samuel 20:1).
Notice that David punishes Joab for disobeying his orders regarding Absalom by removing him from the office of general and offering it permanently in pardon to Amasa, the one who had directed Absalom’s troops (2 Samuel 17:25; 19:13). And notice too, that when Amasa tarried in gathering the troops to pursue Sheba, Joab gathers his part of the army again, deceives and kills Amasa and takes the position of general again (2 Samuel 20:6-11). Joab shows a solid support of Yahweh’s anointed, but on his own terms, respecting the anointed as a person but not submitting to his authority.
And so he remains as general to put down Sheba’s rebellion: “Now Joab was in command of all the army of Israel; and Benaiah the son of Jehoiada was in command of the Cherethites and the Pelethites; and Adoram was in charge of the forced labor; and Jehoshaphat the son of Ahilud was the recorder; and Sheva was secretary; and Zadok and Abiathar were priests; and Ira the Jairite was also David’s priest (2 Samuel 20:23-26). All of the government of Yahweh’s anointed is put in place and functions again, and Absalom’s rebellion passes into history… but not without revealing some disconcerting
elements:
1) There is a rupture between the 10 tribes in the north and Judah; the former show a tendency of resistance to government by the house of David. The division feared by the generation of the conquest in Joshua 22 did not fall along the geography of the
Jordan River but in the insubordination to the scepter held by the tribe of Judah.
2) There is still a part of the people, represented by Shimei, who long for a return to rule of the house of Saul.
3) Now that two of the potential heirs to the throne have died (Amnon, the firstborn killed by Absalom and then Absalom himself), who will be the next king?
4) David is not the perfect example of justice and wisdom. Will there be another king after him who will show exemplary justice, righteousness and wisdom?
Despite these concerns, other positive elements reveal themselves:
1) Yahweh in His zeal protects the authority of His anointed one and pours out His wrath on those who oppose him.
2) Yahweh directs even the plans and the counsel of the powerful without violating their personal and individual wills, all in accordance with His perfect will.
3) Those who identify themselves with the tribulation of the anointed in the end will find peace and great reward for their labors.
Therefore: “O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry; and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2:10-12).