CHAPTER SIXTY-EIGHT
Befriended
(Continued)
2 Samuel 16 and 17
In working out His own eternal designs, in ministering to the spiritual and
temporal needs of His people, and in delivering them from their enemies, God
acts as sovereign, employing subordinate agents or dispensing with them as He
pleases. That He is not restrained by the lack of means is evident from His
feeding two million Israelites in the wilderness for the space of forty years,
by giving them bread from heaven; and from other signal instances recorded in
His Word. Nevertheless, generally, He is pleased to make use of means in the
accomplishment of His everlasting decrees. Oftentimes those means are feeble
ones, altogether inadequate in themselves for accomplishing the ends they doto
show us that their sufficiency lies in Him who deigns to make use of them.
Where human agents are employed by God, their unmeetness and unworthiness is
often quite apparent, and this, that we may glory not in them, but in the One
who condescends to place His treasure in earthen vessels. Unless his principle
be clearly recognized by us, we are apt to stumble at the manifest faults in
the instruments God employs.
God has never had but one perfect Servant on this earth, and His surpassing
excellency is made the more conspicuous by the numerous imperfections of all
others. Yet we must not take delight in looking for or dwelling upon the
blemishes of those God made use oflike unclean birds see in carrion to feed
upon. Who are we, so full of sin ourselves, that we should throw stones at
others? On the other hand, the faults recorded in Scripture of those whom God
used in various ways must not be made a shelter behind which we hide, in order
to excuse our own sins. It is the bearing in mind of these obvious rules which
often occasions a real difficulty to the minister of God, whether his preaching
be oral or written. It is his duty to use as warnings the faults of Biblical
characters; yet, alas, in doing so, he frequently has occasion to condemn
himself; yet that is beneficial if it truly humbles him before God.
We are now to consider the means used by God in delivering His servant from the
murderous designs of his enemies. If there had been a Jonathan in Saulłs palace
to plead his cause and give him intelligence of his fatherłs plans, so now God
raised up an Hushai at the headquarters of Absalom to render him aid and
forward him notice of what was impending. Reliable messengers to carry these
important tidings from him to David were present in the persons of the two
priests, whom David had sent back to Jerusalem in order to there serve his
interests; though they had been obliged to lodge outside the city at Enrogel,
where a servant-girl communicated, in turn, with them. Yet one other link in
the chain was required in order for the contact to be established: the two
priests were seen as they started out on their mission, and were pursued by
Absalomłs men; but a protector was raised up for them, and they escaped. Thus,
in this one instance God made use of a prominent politician, two priests, a
maidservant, and a farmer and his wife.
"Then said Absalom, call now Hushai the Archite also, and let us hear likewise
what he saith. And when Hushai was come to Absalom, Absalom spake unto him,
saying, Ahithophel hath spoken after this manner: shall we do after his saying?
if not, speak thou" (2 Sam. 17:5,6). Let it not be forgotten that "the counsel
of Ahithophel, which he counselled in those days, was as if a man had enquired
at the oracle of God: so was all the counsel of Ahithophel both with David and
with Absalom" (16:23). Is it not, then, truly remarkable that Absalom did not
act promptly on his advice, instead of now conferring with Hushai; the more so
as the plan propounded by Ahithophel had "pleased Absalom well, and all the
elders of Israel" (v. 4). There is only one satisfactory explanation: God had
decreed otherwise! This is far more, my reader, than an incident in ancient
history: it furnishes an example of how God regulates the affairs of nations
today. Have we not witnessed individuals as devoid of all natural affections,
as godless, as ruthless, as unscrupulous as was Absalom, who have forced
themselves into the high places of national and international affairs!
Yes, my reader, what the Holy Spirit has recorded here in 2 Samuel 17 is
something of much greater importance than an episode which transpired thousands
of years ago. The anointed eye may discern in and through it the light of
heaven being shed upon the political affairs of earth. God governs as truly in
the houses of legislature and in the secret conferences of rulers and
diplomats, as He does the elements and the heavenly bodies: He it is who rules
their selfish schemings and overrules the counter plans of others. It was so
here in Jerusalem in the long ago; it is so, just as actually now, at London,
Washington, Paris, Moscow, Berlin and Rome. The very reason why the Spirit has
chronicled our incident in the imperishable pages of Holy Writ is that Godłs
people in all succeeding generations might know that "the Most High ruleth in
the kingdom of men, and giveth it to whosoever He will" (Dan. 4:17, 25, 32)
alas, that through the ignorance and unfaithfulness of the modern pulpit so
many believers are now deprived of that comforting assurance.
Godłs Word is a living Word, and not an obsolete history of things which took
place in the far-distant past. It is to our own irreparable loss if we fail to
turn its light upon the mysteries of life and the "dark places of the earth."
And surely there are no darker places than the conference chambers of
politicians and international diplomats: God "setteth up over the kingdom of
men, the basest of men" (Dan. 4:17). where His claims and the interests of His
people are either totally ignored or blatantly defied: yet, even there the Most
High is supreme, and has His way. Only so far are they allowed to go in their
evil schemings and greedy plannings. If on the one hand there is a bloodthirsty
Ahithophel (a military leader) who urges the modern dictator to the shedding of
innocent blood, on the other hand God raises up an Hushai (though his name may
not appear in our newspapers), who restrains and checks by advising cautious
delay, and his counsel is made (by God) to thwart or modify the more extreme
measures of the former. In the Day to come we shall find that 2 Samuel 17 has
often ken duplicated in the politics of this world, particularly in those of
Europe.
"And Hushai said unto Absalom, The counsel that Ahithophel hath given is not
good at this time" (v. 7). Hushai was put to rather a severe test. In the first
place, Absalom had already evidenced some suspicion of his loyalty to himself,
when he first appeared on the scene (16:17). In the second place, Ahithophel
had just advanced a plan which met with general approval. And in the third
place, to criticize the scheme of Ahithophel might well be to increase
Absalomłs suspicion against himself. But he stood his ground, and at some risk
to himself, did what he could to befriend David. He came right out and boldly
challenged the counsel of his rival, yet he prudently took the edge off the
blow by his modification of "at this time." His language was skillfully chosen:
he did not say "such a course would be downright madness," but only it "is not
good"it is unwise to employ harsher language than is absolutely necessary.
Thus Absalom discovered that his counsellors did not agreeit is by diversity
of views and policies that a balance is preserved in the affairs of human
government.
"For, said Hushai, thou knowest thy father and his men, that they be mighty
men, and they be chafed in their minds, as a bear robbed of her whelps in the
field: and thy father is a man of war, and will not lodge with the people" (v.
8). In these words Hushai artfully suggests that Ahithophel was seriously
misjudging the ease of his task. He had lightly and bumptiously declared "I
will smite the king only" (v. 2). But that was not such a simple task as
Ahithophel supposed. David was something more than a pasteboard monarch: he was
a man of great courage and much experience in the arts of warfare. Moreover, he
was accompanied by valiant warriors, who were in an angry mood over the
shameful necessity of their beloved masterłs flight from Jerusalem, and would
not stand idly by while he was slaughtered. Absalom had better pause and face
the terribly real difficulties of the situation, for it is often a fatal
mistake to underestimate the strength of an adversary. To sit down first and
count the cost (Luke 14:28) is always a prudent course to follow rash and
ill-considered measures are likely to meet with failure. But much grace is
needed in this feverish age to act thoughtfully and cautiously, and not rush
blindly ahead.
"Behold, he is hid now in some pit, or in some other place: and it will come to
pass, when some of them be overthrown at the first, that whosoever heareth it
will say, There is a slaughter among the people that followeth Absalom" (v. 9).
The fugitive king was not the type of man to seek his ease: he "will not lodge
with the people," but rather will he, as a seasoned warrior, resort to subtle
strategy, and lie in a well-chosen ambush, from which he will unexpectedly
spring out, and slay at least the foremost of Ahithophelłs men. And that would
seriously prejudice Absalomłs cause, for the news would quickly go forth that
David was victor in the field. The practical lesson which this points for us,
is that we must not commit the folly of underestimating the strength and
subtlety of our spiritual enemies, and that we must carefully consider what are
the best ways and means of overcoming them. Our lusts often secretly hide
themselves, and then spring forth when they are least expected. Satan generally
attacks us from an unlooked-for quarter. He has had far more experience than
we, and we need to tread cautiously if he is not to gain a serious advantage
over us.
"And he also that is valiant, whose heart is as the heart of a lion, shall
utterly melt: for all Israel knoweth that thy father is a mighty man, and they
which be with him are valiant men" (v. 10). Hushai is here pressing upon
Absalom what would inevitably follow if that should eventuated which he had
mentioned in the previous verse. In case David succeeded in springing a trap
and the advance guard of Ahithophelłs proposed expedition were slain, as would
most probably happen when pitted against such a wily antagonist as the
conqueror of Goliath, only one course would surely followthe entire force sent
against David would be demoralized. The inexperienced men Ahithophel led,
though superior in numbers, would now feel they were no match for the braves in
the kingłs forces, and they would be utterly dismayed. That would be fatal to
Absalomłs cause, as a little reflection must make apparent. Human nature is
fickle, and men in the mass are even more easily swayed than are individuals:
it takes little to turn the tide of public opinion.
"Therefore I counsel that all Israel be generally gathered unto thee, from Dan
even to Beersheba, as the sand that is by the sea for multitude; and that thou
go to battle in thine own person" (v. 11). This was the only logical inference
to draw from the preceding premises. The "twelve thousand men" Ahithophel asked
For (17:1) were altogether inadequate for success against such a general as
David and against such renowned men as he commanded. Absalom must mobilize the
entire manhood of the nation, and overwhelm his father by sheer force of
numbers.
In counselling Absalom to undertake a general mobilization, or the gathering
together of an overwhelming force, Hushai was obviously "playing for time." The
longer he could induce Absalom to delay taking military action against the one
he was befriending, the better would his real object be achieved. The slower
Absalom was in moving, the more time would David have for putting a greater
distance between himself and Jerusalem, to increase his own Forces, and to
select to best advantage the site for the coming conflict. The entire design of
Hushai was to counter Ahithophelłs proposed "I will arise and pursue after
David this night" (v. 1). To further strengthen his argument Hushai suggests
that Absalom should "go to battle in thine own person" (v. 11)take the place
of honor, and lead your own men. Indirectly, he was intimating that
Ahithophelłs project had only his own ends (private revenge) and personal glory
in view: note his "I will arise," "I will come upon him," "I will smite the
king" (vv. 1, 2). Hushai knew well the kind of man he was dealing with, and so
appealed to the pride of his heart.
As we shall see from the sequel, it was this very detail which issued in
Absalomłs losing his own life. Had he followed the counsel of Ahithophel he
would have remained at Jerusalem, but by accepting the advice of Hushai to go
to battle in his own person, he went forth to his death. How true it is that
"God taketh the wise in their own craftiness, and the counsel of the froward is
carried headlong" (Job 5:13)! No doubt Absalom was priding himself in his
prudence by obtaining the advice of both these experienced counsellors, yet
that was the very thing that led to his destruction. The suggestion of Hushai
appealed to his personal vanity, and by yielding thereto we are shown here that
"Pride goeth before destruction." If God has placed you, my reader, in humble
circumstances and in a lowly position, envy not those who take the lead, and
aspire not to a place of worldly dignity and carnal honors.
"So shall we come upon him in some place where he shall be found, and we will
light upon him as the dew falleth on the ground: and of him and of all the men
that are with him there shall not be left so much as one" (v. 12). This
completes the thoughts begun at the start of the preceding verse: by means of
an enormous force we shall be able to fall upon David and his followers and
utterly annihilate them: neither strategy nor valor will be of any avail
against such overwhelming numbers. Such counsel as this was not only calculated
to appeal to Absalom himself, but also to the unthinking masses: there would be
little danger to themselves; in fact, such a plan seemed to guarantee success
without any risk at all "There is safety in numbers" would be their comforting
slogan. Note Hushaiłs artful use of the plural number: "So shall we come upon
him" and "we will light upon him" in sharp contrast from the threefold "I" of
Ahithophel.
"Moreover, if he be gotten into a city, then shall all Israel bring ropes to
that city, and we will draw it into the river, until there be not one small
stone found there" (v. 13). Thus Hushai sought to close the door against every
possible objection. Should David and his men take refuge in some city, and
fortify it, instead of hiding in a pit or wood (v. 9), that would prove no
obstacle to such a host as we should take against him. We will not endanger our
men by seeking to force a way in, but, by main force, drag the city and its
people into the riverthis, of course, was not to be taken seriously, but was
intended to raise a laugh. It was simply designed to signify that by no
conceivable means could David either defy or escape them.
"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 appointed to defeat
the good (politic) counsel of Ahithophel, to the intent that the Lord might
bring evil upon Absalom" (v. 14). The second half of his verse explains the
first. The prudent advice of Ahithophel was rejected, and the plausible but
foolish measures of Hushai were acceptedfoolish because they involved so much
delay. The same thing has happened scores of times in the affairs of nations,
and for a similar reason. Folly often prevails over wisdom in the counsels of
princes and in the houses of legislators. Why? Because God has appointed the
rejection of sound counsel in order to bring on nations the vengeance which
their crimes call down from heaven. It is thus that God rules the world by His
providence. See that grave senator, or that sage diplomat: he rises and
proposes a course of wisdom; but if God has appointed to punish the nation,
some prating fanatic will impose his sophisms on the most sagacious assembly.
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