2 Samuel 16:15-23

Illustrations of facts and principles.

The facts are:

1 . Absalom enters Jerusalem with his adherents and Ahithophel.

2 . Hushai presents himself before Absalom, with a salutation in ambiguous language.

3 . On Absalom expressing surprise that he had not gone with David, he, with studied caution, expresses his readiness to serve whom the Lord and all the men of Israel might choose, and further declares his intention to "serve" in the son's presence as he had in the father's.

4 . Absalom, seeking counsel, is advised by Ahithophel to strengthen his position by taking possession of his father's concubines.

5 . Whereupon Absalom, in the view of the people, conforms to the advice.

6 . Ahithophel is represented as a man whose reputation as a counsellor was of the highest character. The historian passes from the sorrows of David to the aspirations and first measures of Absalom, and reveals another line of providential events apparently working in another direction, and yet, in the light of Nathan's words ( 2 Samuel 12:7-12 ), clearly tending to the realization of one purpose. It is only the religious man that can discern the mind of God in occurrences utterly dissimilar in their bearing. The good are crushed and the vile are exalted, but the crushing and the elevation are but products of free human instrumentality, taken hold of by an unseen Power, to bring about the ends of a righteous administration of justice. In the opening accounts of Absalom's entrance on political power we have instructive illustrations of facts and principles.

I. DEFERENCE WON BY AGE AND CHARACTER . The rash and reckless Absalom treats the aged Hushai with unwonted respect, even while regarding him as a "friend" of David ( 2 Samuel 16:16 , 2 Samuel 16:17 ). The violence usually accompanying a bold revolt was evidently restrained by the will of God acting through the natural influence of years combined with reputation for moral worth. Occasionally wicked men have been heedless of infancy and age, and the better the men associated with their opponents, the more readily have they cut them off. But as a rule it is not so. History records cases of the kind here narrated. The reason is plain: sin is ashamed in presence of goodness, and the sinner's arm is weak to smite down what is its own condemnation. Conscience revives and restrains action in the presence of goodness; and the heart must be brutal beyond all relief if hoary hairs do not touch it. They speak of the coming grave, and the voice is not in vain. Integer vitae scelerisque purus, man wields a silent power, not only over the fabled wolf, but over wolf-like men (Horace, I. ode 22.).

II. THE PART OF SAGACIOUS MEN IN HUMAN AFFAIRS . Hushai and Ahithophel differed much in moral character, but they were similar in their position as advisers in the affairs of state. Their acts show them to have been men of sagacious mind, able to apply the results of extended observation and insight into character to the changing circumstances of the day. As a matter of fact, they played the most important part, by means of their sagacity, in the events of this part of David's life; and their action suggests to us how much of human life in its social and political relations is connected with the thoughts and plans of men of this class. As in a ship a few really control the fate of the many, so in nations a few regulate affairs that involve the weal or woe of millions. No system of government can avoid this fact. Mental power is supreme in the state. Moral influences from the mass may set limits to its action, and open lines along which it must work, but its mighty force is manifest. It is a case of mind rising above mind. Hence the need of prayer that our mentally gifted men may be good men. Hence, also, their solemn responsibilities before God.

III. THE RESPONSIBILITY OF A POST OF EXTREME DELICACY AND DANGER . Hushai was just now entering on his perilous duties as friend of David in the court of Absalom, and the utmost care was requisite that he might both save his own head and serve his beloved king. Had he not been sustained by the confidence that God would bring to nought the devices of the wicked, he must have often been overwhelmed by the pressure of his responsibilities. There are analogous positions still in life. Diplomacy knows them; commerce is not a stranger to them; the Church furnishes them; benevolent men have often to work in secrecy, though not by deceit; peacemakers find that they may mar their work for lack of discretion, and run the risk of losing reputation with one or both parties. In all such instances the consciousness of being in the right, that wit and wisdom are devoted to unselfish ends, and that God may be asked to give his help, will sustain the heart, give penetration to moral perceptions, and ensure self-possession. All honour to the men who for a good cause assume such responsibilities!

IV. THE COEXISTENCE WITH EVIL OF NEUTRALIZING FORCES . Ahithophel had a great reputation, and devoted the force of his sagacity to the evil cause of a rebel. The forces of evil at work against David were strong, and, to ordinary men in Israel, invincible. Yet we who know more than Absalom and his friends then knew, can see that all this time there were, coexisting with and working secretly and silently against all the forces of evil, other forces which could not but tend to neutralize their action. In this we have on a small scale an illustration of the fact that, though there are in the world many pronounced forms of evil at work against the good of man and the rightful authority of Christ over mankind, there is also a silent, and in its operation a secret, force at work, through the agency of the faithful few, which all the time tends to check the evil, and must in the end overcome it. It has been so from the day when the Seed of the woman was promised to bruise the serpent's head. This fact should inspire the hearts of the faithful in every land in spite of outward appearances.

V. THE CITY OF GOD IS SOMETIMES THE SCENE OF CONTENDING POWERS . The holy city, the joy of the whole earth, the chosen abode of the Eternal, and the natural abode of peace, was now the scene of a strife between adverse powers of good and evil. The happy days when the people sang for joy and felt secure in the presence of the symbol of the Divine favour ( 2 Samuel 6:12-19 ) were no more. As in some great historic wars the conflict becomes concentrated on the seat of government and influence, so now the great question which involved the welfare of Israel and the Gentiles was being fought out in Jerusalem. Here we certainly find an analogue to times of trouble when the city of God—the Jerusalem of the Christian dispensation—has been the scene of conflict between the powers that would get rid of the Divine authority and set up an order of things not of God. Men have contended within the Church to rob Christ of his Divine rights, and the faithful few have striven to render service for him according to the measure of their wisdom and goodness. The apostles seem to have anticipated such seasons ( 2 Peter 2:1 , 2 Peter 2:2 ). As this trouble in Jerusalem was connected with the failings of David as well as the vices of Absalom, so the contentions and sorrows that have been experienced in the Church have not been unconnected with the shortcomings of the elect of God.

VI. AMBIGUOUS FIDELITY IS A PURELY HUMAN EXPEDIENT . The words of Hushai to Absalom were understood by the latter to be the expression of his loyalty to himself; and, on the surface of them, the words doubtless had that meaning. But as a matter of fact, Hushai's heart was with David, and his language was capable of being interpreted in accordance with his true feelings. It is a question of casuistry as to whether, under the circumstances, he was warranted in devising means for deluding Absalom. The Bible does not commit itself to all the acts of its characters; and in our judgment on men we ought to have some regard to the moral atmosphere of their daily lives. But in this ambiguous expression of fidelity we have an instance of what largely prevails in the world. Men still coin phrases to afford satisfaction to others while keeping peace with their own convictions. Forms are adopted which are unimpeachable; but the real feeling is kept secret. In some countries there are current forms for expressing loyalty to the "powers that be," freely employed to the satisfaction of rulers and the safety of those who use them. Attachment to certain political principles is announced while the particular application of them is a matter of private reservation. In commercial houses a form of loyalty to employers' interests often passes with a purpose to sacrifice them to a rival interest. In Church affairs it is possible to accept standards in form and empty them of essential content. The practice is to be condemned in every case. Strong faith in God can dispense with such expedients. He who was chastising David through Absalom knew how to restore the chastened one in due time, without the expedients of human duplicity. The example of Christ and his apostles is better than that of Abraham, Jacob, and Hushai (cf. Genesis 12:13-20 ; Genesis 27:20-27 ; John 18:33-37 ; Acts 4:7-12 ).

VII. GREAT PRINCIPLES ARE LIABLE TO ABUSE . Hushai evidently laid down a great and sound principle as the rule of his conduct when he declared that, as for himself, he was prepared to serve him whom the "Lord, and this people, and all the men of Israel" might choose. Had Absalom been as keen as he was ambitions, he would have seen that this was a principle which so far could not ensure attachments to himself, because two of the conditions were not fulfilled at present. No doubt he hoped that, in some strange way, his choice by "this people" would be supplemented by the choice of God and all Israel. There was here an abuse of a principle, commonly recognized in those times, by both Hushai and Absalom. Hushai took it as a mere cover for saving his conscience, while getting Absalom to believe in his fidelity. The same twofold object was sought by the following question and the very safe assertion, "As when ( כַּאֲשֶׁר ) I served in thy father's presence, so will I be ( כֵּן אֶחְיֶה ) in thy presence." He would be the same man while professing to serve Absalom. On the other hand, Absalom evidently thought the principle laid down very pious and patriotic, and to be respected because it was a principle, and in his superstitious and superficial deference to an orthodox utterance, he detected not the purpose for which it was stated. In the one case a principle was subordinated to cunning in a good cause; and in the other it was simply admired as a platitude by a bad man. The trade in important principles of action is very common. They are made to subserve ends by no means good. Advantage is taken of their natural influence over men, by reason of their clearness and moral force, to hoodwink them for carrying out special designs. Platform and press too frequently have dealt with great truths for no special love of the truths, but for party purposes, and to save credit for intelligence and good sense. Also there is a superstitious regard for a certain class of religious, moral, and political principles which causes many persons to think well of those who proclaim them, simply because of proclaiming them. This unreality in both public and private life should be discountenanced.

VIII. GREAT POWERS CONCENTRATE AGAINST THE LORD 'S ANOINTED . The followers of Absalom, under the guidance of Ahithophel, confer with him as to the best course to pursue in order to effectually establish the position of the usurper, and out off the fugitive king. In a measure, the second psalm is now fulfilled, substituting "counsellors" for "kings" ( Psalms 2:2 ). The fact that David had been anointed by God must have been familiar to them all. This evidence of his right to reign was clear enough, and no counter deposition had come from God; and yet such is the blindness and desperate nature of men when alienated from God, that they meditate the destruction of a rule guaranteed from on high. Sin is madness as well as vileness. Our Saviour reminds his disciples that the same combination will take place against his authority ( Psalms 2:1-12 .; Matthew 16:18 ). The conspiracy was formed when keen and crafty men sought his death ( Matthew 12:14 ; Matthew 27:7 ; John 18:14 ); it was revived when they sought to crush his disciples ( Acts 5:33 ); and it is in force now when men presume to dispense with his teaching and saving power. It is the old antagonism of the serpent and the Seed. Let every Christian brace himself to the conflict.

IX. THERE IS AN UNCONSCIOUS FULFILMENT OF PROPHECY . It is not likely that either Nathan or David proclaimed to the world the terrible prediction that was to be fulfilled within a few years ( 2 Samuel 12:7-12 ). Ahithophel was, therefore, an unconscious instrument in fulfilling the Word of God when he gave the desperate advice to Absalom ( 2 Samuel 16:21 , 2 Samuel 16:22 ). It is thus that, in the perfectly free action of men, God's purposes are realized. He chastises his children by using men who at the same time are unconscious of being so used. This wonderful foreknowledge of what free men will do, and the execution of moral ends by the action of responsible agents, is possible alone to the Infinite One. There is involved in it a mystery before which we do well to bow with all humility. Men little think how their very deeds of evil are being worked into the warp and woof of the world's life, so as at last to bring out to view the wisdom and righteousness of God.

X. PUBLIC MEN HAVE IT IN THEIR POWER TO DEBASE PUBLIC MORALS . By the counsel given to Absalom, Ahithophel no doubt widened the breach between father and son beyond the point of reconciliation, and by a bold stroke inspired confidence in the minds of waverers; but he did it at the cost of public morality. The tone of public life was lowered. Vice became familiar. A blow was struck in an ostentatious way at purity of thought and feeling. A voluptuous throne meant a sensual people. There is always a temptation to public men to strike for power by deeds of doubtful and sometimes immoral character. Political ends may be secured at the cost of loss of moral tone to the community. Those who do this may be great and wise in the eye of the world, but they are the real enemies of the people, and deserve, as they will experience, the retribution of God.

XI. REPUTATIONS GREAT IN THE WORLD ARE NOT , THEREFORE , GREAT WITH GOD . Ahithophel was a man in great repute as a counsellor ( 2 Samuel 16:23 ), but he was not in honour with God. The clever head was associated with a base and treacherous heart. The standard of distinction on earth is not the same as that in heaven. Intellectual powers are often grand in their range, but the excellence of the man lies in the subordination of them to high and holy moral principles. The greater the abilities, the greater the sin of not using them for God and his kingdom. There are many "first" in this life who will some day be "last" ( Matthew 19:30 ). The worship of intellect is one of the banes of modern times. Conformity to the sermon on the mount is more honourable than cleverness in human affairs.

GENERAL LESSONS .

1 . It is a safe rule of life to commit ourselves to an undertaking only on the condition that God approves as well as "all the men."

2 . It is of immense advantage in times of perplexity to have in the mind a few clear and well-defined principles of conduct to which we may refer for guidance.

3 . It is legitimate to bring the force of first principles to bear on those who are bent on evil ways, though it is not right to use them as a cloak for double-facedness.

4 . In the midst of contending claims on our allegiance, we should give due force to the inquiry as to whom we are under the most binding obligations to serve, and it will be seen that Christ has the prior claim.

HOMILIES BY B. DALE