2 Samuel 17:1-14

Conflicting counsels.

The facts are:

1 . Ahithophel, in advising Absalom, suggests that he himself should fall upon David by night, when weary, with twelve thousand select men, and urges that by so doing a final blow will be so struck as to secure the fealty of all Israel.

2 . The suggestion is pleasing to Absalom, but he, before deciding, wishes to have the counsel of Hushai.

3 . On being called to give counsel, Hushai expresses distrust of the counsel of Ahithophel, and assigns as reasons

4 . As a counter proposal, he counsels

5 . Absalom and his people decide to reject the counsel of Ahithophel and adopt that of Hushai, being overruled in this by the will of God. The bold assumption of regal powers by publicly taking possession of the king's harem was only a formal act, which necessitated other measures if the authority thus usurped was to be maintained. The existence of so valiant and able a man as David, and the attachment to him of a select body guard, were facts which could not but weigh heavily on the mind of one who knew how his father, in the days of Saul, defended himself amidst rocks and caves against a vindictive and powerful enemy. Hence the natural coherence of the narrative with which this chapter opens, and the account of Absalom's conduct referred to in the previous chapter. In considering the conflicting counsels brought out by the first act of Absalom, we may notice several truths bearing widely on human affairs.

I. POSITIONS IN LIFE ARE ENTERED UPON WHICH RENDER MEN VERY DEPENDENT ON THE SUPERIOR JUDGMENT OF OTHERS . Absalom had aspired to a position of power, and on reaching it found that his difficulties were not materially diminished. The presence in the country of such a man as David, with such a body guard, was a fact of serious moment, and the well-known hesitancy of the populace as long as there are chances of vicissitude had to be provided against. His early habits of life and his natural gifts by no means qualified him to meet emergencies of this character; and hence he found himself, on usurping the throne, dependent on men of larger experience than himself. It was not preference but necessity which led him to seek the counsel of Ahithophel and Hushah Occasionally there are men in similar positions of usurped authority who by nature and experience can dispense with the advice of others, but it is more often not so. Young men entering on public life need more wisdom than can be gathered from their own personal experience, and they will do well to consult the wise who have written or may speak. In any position of difficulty, when embarrassed by dangers we cannot escape, whether in professions, commerce, education, morals, or religion, we need not hesitate to act even as did wicked Absalom in this particular—seek out the most accredited guides and advisers. If it is permitted to learn from an enemy, it is certainly allowable for the good to extract wisdom from the actions of the bad. The "children of light" are advised to learn lessons from the conduct of the "children of this world" ( Luke 16:8 ). We may, like Absalom, though not with his evil intent, enter on positions by our free choice, for meeting the difficulties of which we are personally ill prepared; or we may, like Joseph, Moses, and Paul, be forced into positions of delicacy and peril. In either case we shall require more than our own sagacity; and no mere pride should deter us from seeking help of others. Possibly ours may be a case in which no human adviser is available. Be it so; Joseph, Moses, and Paul sought counsel of God, and they found, as we shall, that he directeth the way of those who acknowledge him ( Proverbs 3:6 ). There are many advisers, many professing to know what is best. Let us ponder the path of our feet, that all our ways may be established. The good may adopt the policy of Absalom, while shunning his principles.

II. GREAT POWERS BRING CORRESPONDING DISGRACE WHEN EMPLOYED IN DIRECT ANTAGONISM TO GOD 'S GRACIOUS DESIGNS FOR MANKIND . Ahithophel was unquestionably a man of great ability. There is in human nature a profound respect for power of intellect. Men feel instinctively that it is a gift of God, and carries with it the key to unlock many of the mysteries that lie hidden in nature. It rests with the moral disposition as to the application of these powers. The true order is for them to run in the line of God's great purpose of mercy to mankind, as a cooperating force to bring about the redemption of the world from the evils incident to the existence of sin. Thus it is that the highest honours are won. But Ahithophel brought on himself everlasting disgrace in that he laid all his native talents, all his acquired experience, all his personal influence, at the service of one who sought to set aside the Lord's anointed. He must have known all David's antecedents. He had taken "sweet counsel" with him ( Psalms 72:14 ). His deliberate counsel now, to select choice men who should fall on the weary king in the dead of night, and, in the panic, slay him alone so as to secure ultimately the allegiance of those not slain, was crafty, bold, and cruel in the extreme. Humanly speaking, it meant success to the vices of Absalom, and ruin to the holy cause embodied in the Lord's anointed. The treachery to a former friend counts for much; the inhumanity counts for more; but the crowning crime is war upon God's revealed method for bringing on that glorious time when righteousness shall be established in the earth, and all men shall be blessed ( Psalms 72:1-20 .). The same plain issue is involved in the antagonism of men now to the appointed order of providence and grace. God has a kingdom, ruled by the Anointed One, and designed to bring peace and joy and holiness to all mankind. Gigantic intellectual powers are now running along a line in direct antagonism to it. The practical issue of their success would be moral and spiritual ruin to man. The more their strength and enrichment by learning, culture, and experience, command respect, the deeper the disgrace and the more dreadful their doom for daring to seek to destroy the authority of Christ's blessed yoke ( Matthew 11:28-30 ; cf. Psalms 2:1-12 .). The daring deeds of the Hebrew secular plane are being repeated in the deeds of the modern spiritual plane.

III. THERE ARE EMERGENCIES IN THE HISTORY OF THE KINGDOM OF GOD ON EARTH DEMANDING UNUSUAL EFFORTS ON THE PART OF THE FAITHFUL . To ordinary human view the kingdom of God, as represented by the cause of David, was now in great peril. The most sagacious counsel of the age had been given; an eager young prince, proud of the wisdom of the counsellor, was intent on action, and a hesitant people were waiting for the turn of the balance. Hushai had, with remarkable foresight and courage, though doubtless under unconscious direction from above, placed himself in a position to meet the emergency; and now came the call for him to put forth his strength. Absalom little knew what he was doing when he called on Hushai to speak on the question at issue. The venerable man, strong as he was in his own secret and in the help of God, could not but realize the immense responsibility now devolving upon him. A false step, hesitancy, inappropriate suggestions, and feeble arguments, would be disastrous to the dearest of interests. In that critical hour it was as though the fate of Israel and Israel's banished king, and of the blessed worldwide purpose they were working out, rested entirely on his judgment and skill. Angels could not but hearken with intense interest to his words, and watch their gradual effect on the mind of the rebel son. Corresponding occasions, varying in circumstance and magnitude, though virtually one in principle, have occurred, and will perhaps occur again. The most conspicuous and, in some respects, of course, the unparalleled, instance was that of our Saviour when the "gates of hell" had taken counsel to virtually prevent the salvation of the world by the only method approved of God. Of the people there was none with him. All depended on what he would do. The fate of the world rested with himself. In Caleb and Joshua, in Athanasius contra mundum, in the leaders of the Reformation, in the noble men and women who suffered martyrdom in Madagascar, and in many private instances in which family religious interests have been at stake, we may see emergencies demanding of the faithful the exercise of the highest qualities.

IV. UNDISCIPLINED MINDS ARE INFLUENCED BY WHAT WORKS ON THEIR SUSCEPTIBILITIES . Hushai displayed his sagacity and skill by adapting his argument to his man. He wisely did not controvert the particular advice of Ahithophel, but so far complimented him and conciliated Absalom by simply saying that, though good, it was not so just now (verse 7). And while tacitly recognizing the valour of the twelve thousand, he suggested that there was special danger in attacking men "chafed in their minds." His line of argument was to work upon Absalom's fears, vanity, and suspicions. David and his men were not ordinary men; they were bold, desperate, watchful, and gifted in strategy, and the possibility of a reverse would produce a panic among Absalom's followers. Thus fear is awakened. The whole of the forces of Israel should be gathered, and Absalom himself should set out at the head of an imposing army, and so concentrate enthusiasm around his own person, and gain the renown of being conqueror of the mighty one. Thus vanity is aroused. No one else should take the lead, but the prince himself should, by maintaining a personal influence and winning a victory, keep power in his own hand, and so prevent the uprising of a powerful rival. Thus suspicions are awakened. Hushai was a good rhetorician in assailing the will through a graphic description of details, which in their effect could not but call forth fear, vanity, and suspicion—those prompters of the will. All men, but mostly the undisciplined in mind, are liable to be influenced to action by such appeals. This method explains how masses of men are often swayed by a clever presentation of facts blended with possibilities. There is a legitimate use of this method in seeking to win men over to action in harmony with the gospel. The Word of God is not handled deceitfully ( 2 Corinthians 4:2 ) when we set forth facts and possibilities to awaken godly fear and prompt to repentance; for this is only part of the function of the teacher and preacher. Men may be caught by such guile in order to be trained in the knowledge of the truth.

V. THERE IS AN UNTRACEABLE ACTION OF GOD IN THE MINDS OF MEN .. The explanation given of the superiority of Hushai's counsel in its influence over Absalom is that it was the determination of God to defeat the good counsel of Ahithophel (verse 14). Unquestionably his counsel was the best for Absalom's purpose. But the wise man is not to glory in his wisdom; all hearts are naked and open to him who brings to nought the wisdom of the wise and the understanding of the prudent ( Psalms 33:10 ; Isaiah 8:10 ; 1 Corinthians 1:19 ; 1 Corinthians 2:6 ). All through Hebrew and Christian history there are evidences of God's action on the minds of men, sometimes causing them blindness, sometimes inspiring with unusual courage and wisdom, and sometimes filling them with dread ( John 12:40 ; Luke 21:15 ; Deuteronomy 2:25 ; Psalms 9:20 ). This direct action of God on the human mind is involved in any just conception of his freedom as an Infinite Spirit, is in harmony with our action on one another, is essential to moral government, is implied in the work of regeneration, is the ground of faith in prayer, and is a basis of our belief that he will in due time defeat the wiles of the devil and bring all things into subjection to himself. We ought to lay hold of this truth with all firmness, and carry on Christian work in the assurance that greater is he that is for us than all who can be against us, and that he has ways of reaching men of which we have no visible trace.