Introduction

We have concluded the main narrative of Samuel, and have now come to an a-chronological coda, tying up some loose ends from the David story. The fact that the “appendix” is deliberately thought through can we see in the fact that the coda is a chiasm. That chiasm is straightforward—we have A. deliverance from a natural disaster in Israel (21:1-14), B. giant-killing (21:15-22), C. then a song of David (22:1-51), C’ then David’s last words (23:1-7), B’ then the heroics of the 33 (23:8-39), and last A’ deliverance from another natural disaster (24:1-25).

The Text

“Then there was a famine in the days of David three years, year after year; and David inquired of the Lord. And the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites . . .” (2 Sam. 21:1-22)

Summary of the Text

There was a three-year famine in the land, and when David inquired of the Lord, he was told that it was because of bloodguilt that Saul had incurred against the Gibeonites (v. 1). So David summoned the Gibeonites (v. 2), and asked them what he could do (v. 3). The Gibeonites did not ask for money, but did hint about the need for blood (v. 4). They charged Saul with a crime (v. 5), and asked for seven of his descendants to be killed (v. 6). David spared Mephibosheth from this (v. 7). But the king turned over two sons of Rizpah, and five sons of Merab (vv. 8-9), and they were all hanged. Rizpah made a lean-to out of sackcloth and stayed near the bodies from April to the following fall (v. 10), protecting them from birds. When David heard of this (v. 11), he arranged for an honorable burial (vv. 12-14).

We now are reading exploits off the giant-killer plaque. So another time, the Philistines went to war with Israel, and David grew weak in the fight (v. 15). Ishbi-benob, a giant, almost killed David (v. 16), but Abishai saved him (v. 17). As a result, the men of David said that he would not go out to fight with them anymore. Another time Sibbechai killed Saph, another giant (v. 18). Yet another time Elhanan killed Goliath the Gittite (v. 19). Elhanan is likely another name for David. There was another giant from Gath, and Jonathan, David’s nephew, killed him (vv. 20-21). In sum, these four were born to “the giant in Gath,” and were all dispatched by David and his men (v. 22).

That Bloody House

The Gibeonites were that Canaanite tribe that tricked Joshua (Josh. 9:15), and Joshua plainly said that to violate this covenant would result in wrath upon Israel (Josh. 9:20). At first blush, the whole episode feels like scapegoating, plain and simple. This does not appear to be a simple criminal justice case because the language of expiation and atonement is used (v. 3, 6).

At the same time, the text plainly commends David for what he does here. A famine afflicts Israel for three years, and God says that it is because of Saul’s treatment of the Gibeonites (v. 1). We don’t have the record of what particularly Saul did to the Gibeonites, but presumably he did not do it single-handed. The most reasonable explanation here is that the men who were killed were complicit in whatever it was that Saul had done. God calls Saul’s house a bloody house (v. 1). The law explicitly forbids punishing a son for his father’s crime (Dt. 24:16), and so this means that these men were apparently not innocent bystanders. Since the Gibeonites were “hewers of wood and drawers of water” for the tabernacle (Josh. 9:23), it is possible that they were massacred when Saul attacked Ahimelech at Nob (1 Sam. 21).

Nevertheless the Gibeonites took their vengeance far beyond appropriate bounds by refusing an honorable burial to the executed men—which in the ancient world was an appalling thing to do. Because of this, Rizpah acts the part of a Hebrew Antigone, and takes care of the bodies. When David hears of this, he has the remains of Saul and Jonathan brought back to the tomb of Kish, and he buries these men together with them. At this point, God relieves the land from the blight of famine.

A Quick Side Note

The Authorized Version says that five of the men were sons of Michal, David’s wife. The manuscripts are divided on this, some saying Michal and some referring to her sister Merab. But Merab is the one who married Adriel (1 Sam. 18:19), and Michal is said to have had no children (2 Sam 6:23). So we should go with Merab here.

The Glory of Giant-Killing

Just as one of the themes of Scripture is dragon-slaying, as we saw last week, so also another theme is the theme of giant-killing. The fact that both of these motifs are common in our folklore, from St. George to Jack and the Beanstalk, indicates that more is going on than over-active imaginations. Just as the gospel is the good news of the dragon-slayer, so also is the gospel the good news of the giant killer. Incidentally, because it is easy to dismiss this kind of thing as the stuff of fairy tales, it is important to note that we know more about this than we think we do. One Robert Wadlow of Illinois (d. 1940) was 8 feet 11 inches. He is the tallest person on record about whose height there is no dispute.

The rebellion that God quelled at the Flood was a rebellion of giants (Gen. 6:4). When the children of Israel were first confronted with the task of conquering Canaan, they were confronted with the fact that the land was filled with giants (Num. 13:33). Great giants of the Bible were Anak (Josh. 15:14), Goliath (1 Sam. 17), and Og (Josh. 12:4; Deut. 3:10). David first made his mark in the history of Israel by killing Goliath of Gath with his sling and a stone. Because a cubit varies, Goliath was somewhere between 9 and 11 feet. Incidentally, this was not a little rubber band slingshot, but was rather a weapon of war (Judg. 20:16), the stone of which was about the size of a modern softball. Here, at the end of David’s career, we see that he and his men were conducting the final mop-up operations. They killed these last four giants.

What about the New Testament? The gospel of Luke compares the Lord Jesus with a strong champion who defeats the strong man, and who takes his panoply (his armor). The language is strongly reminiscent of David’s defeat over Goliath. And so what does this mean for us? The invasion of Canaan is a type for the antitype of the Great Commission. Canaan was full of giants, and so is the unbelieving world today. The greatness of the opposition is part of the point. This must never be used as an excuse on our part for whining about how big they are. They are supposed to be big. They are giants. Instead of worrying about how big they are—too big to fight—we should be rejoicing in the fact that they are too big to miss.

The Panoply of God

“Yea, truth faileth; And he that departeth from evil maketh himself a prey: And the Lord saw it, and it displeased him That there was no judgment. And he saw that there was no man, And wondered that there was no intercessor: Therefore his arm brought salvation unto him; And his righteousness, it sustained him. For he put on righteousness as a breastplate, And an helmet of salvation upon his head; And he put on the garments of vengeance for clothing, And was clad with zeal as a cloke” (Is. 59:15–17).

This theme is picked up by Paul in Ephesians . . .
“Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ephesians 6:13–18).

We are told to put on the armor of God, but we are also told to put on Jesus Himself.
“But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Rom. 13:14).
Tie truth around your waist—and the Lord Jesus is the truth (John 14:6). Strap on the breastplate of righteousness—and the Lord Jesus is our righteousness (Jer. 33:16). Put gospel shoes on your feet—and the Lord Jesus is the gospel (2 Thess. 1:8). Take up the shield of faith, and the Lord Jesus is our faith (Gal. 3:22). Put the helmet of salvation on your head—and the Lord Jesus is your salvation (1 Thess. 5:9). Take the sword of the Spirit into your hand, which is the word of God—and the Lord Jesus is the Word of God (John 1:1).

When we put on the Lord Jesus, we are not doing it for a fashion show. We put on the Lord Jesus at the armory of God, which is the gospel of grace. And we do it because there are giants in the land.

Introduction

At the conclusion of chapter 19, hot words were exchanged between the men of Israel and the men of Judah—with the men of Judah being the harsher of the two. This created an opportunity for a demagogue to arise, and history shows us that such opportunities are seldom neglected.

The Text

“And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel . . .” (2 Sam. 20:1).

Summary of the Text

For most of this chapter, this account is structured in a chiasm:

A. Tents and trumpets (2 Sam. 20: 1-2);

B. David orders the rebellion be dealt with (2 Sam. 20: 3-7);

C. Joab takes out Amasa (2 Sam. 20: 8-13);

B’ Joab deals with the rebellion (2 Sam. 20:14-22a);

A’ Tents and trumpets (2 Sam. 20:22b).

A worthless man named Sheba reverses the claims of Israel, moving from “ten parts” in the king to “no part” in the king (v. 1), and this son of Belial initially got quite a following (v. 2). David returned to Jerusalem, and that return is simply marked in the pathetic story about the concubines (v. 3). David then told Amasa to muster the troops within three days in order to go after Sheba (v. 4), which Amasa failed to do (v. 5). Remember that Amasa had been Absalom’s commander, and David would have to have been none too sure about him. So David commanded Abishai to pursue Sheba (v. 6). But in the next breath we see the pursuit is taken up byJoab’s men (v. 7), along with David’s personal bodyguard. When they got to Gibeon, they met Amasa (v. 8). Joab had arranged for his sword to be loose and available in an unusual place. He greeted Amasa treacherously (v. 9), and then struck him in the fifth rib (v. 10). He didn’t have to strike him twice, and Amasa died in a welter of blood. One of Joab’s men then rallied the troops in the name of Joab and David, with Joab’s name tellingly first (v. 11). But the body of Amasa was hindering the pursuit (v. 12), and so he was pulled out of the road and covered up (v. 13).

By the time Sheba got to the fortified city of Abel in the far north, he didn’t have nearly the following he had at the beginning (v. 14). It becomes apparent by this point that he was not the real threat. Joab and his army besieged the city (v. 15), and a wise woman of the city cried out to Joab (v. 16)—in poetry. She confirmed his identity (v. 17), and then spoke to him about what he was doing. She told him that Abel was known as a city of wisdom, not a city of rebellion (vv. 18-19). Why would you destroy such a city? Joab denied the accusation (v. 20). The problem here was Sheba, he said (v. 21). The wise woman was clearly one with authority, and she promised that the rebel head would be thrown over the wall immediately. She then went and had it arranged (v. 22). Good to his word, Joab blew a trumpet, and every man returned to his tent (v. 22).

In the new consolidation, the roster of authorities is then given, and Joab is at the head of the list (v. 23). Benaiah was commander of the bodyguard (v. 23). Adoram was in charge of the corvée, or forced labor (v. 24), with Jehoshaphat as the recorder (v. 24). Sheva was scribe (v. 25), and Zadok and Abiathar continued as priests in the public worship (v. 25). A man named Ira apparently replaced David’s sons as a private priest, as a private chaplain of sorts (v. 26).

The Blood of Gibeon

Joab killed Amasa at Gibeon by stabbing him in the belly. Gibeon was the same place where civil war had broken out originally, when there had been a choreographed combat between 12 champions from both sides (2 Sam. 2). As you recall, all 24 had died the same way—and in the same way that Amasa dies here. Joab kills Amasa by a similar method to the one he had used on Abner (2 Sam. 3:27).

The Joabite

As this history unfolds, we see how Joab—a highly skilled and competent man—placed his foundational allegiance. Joab was, at the end of the day, a true blue Joabite. And the structure of the narrative shows us that Joab, although he dispatched the threat posed by Sheba, was in fact himself the threat posed by Sheba. Joab succeeded in hamstringing the king, and there wasn’t a thing in the world that David could do about it. In fact, this amounts to an almost coup. This is why David leaves the problem of Joab to his son, Solomon.

The Wise Woman and the Head Wound

One of the great redemptive themes of Scripture is given to us in the first pages of the Bible. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his
heel” (Gen. 3:15). We are given a number of glimpses of this throughout Scripture. A woman throws a millstone from a tower, and it crushes Abimelech’s head (Judg. 9:53). Jael, the wife of Heber, nails Sisera’s head to the ground with a tent peg (Judg. 4:21). Esther arranges to have Haman hanged by the neck until dead (Esther 7:1). We have this incident, where a wise woman arranges to have the head of a son of Belial thrown over the wall—yet another deliverance via yet another woman who administers a head wound. When a wise woman kills a foolish man, you can expect it to be a head wound. And never forget that godly women aresly.

In the New Testament, we have the same promise discussed in terms of its ultimate fulfillment. We, the congregation of Christ, are the bride of Christ, and we are that wise woman. “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen” (Rom. 16:20). This is a head wound, and it is administered by the bride of Christ, by the woman of faith.

Introduction

We saw in the previous chapter that the death of Absalom was a reverse type of the death of the great son of David. We will see in this chapter another set of related contrasts—the attitude and response of the respective fathers involved.

The Text

“And it was told Joab, Behold, the king weepeth and mourneth for Absalom. And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son . . .” (2 Samuel 19:1-43)

Summary of the Text

Joab was told that David was in mourning (v. 1). The victory of the people was consequently turned into mourning (v. 2). The troops crept back into the city, as though they had been defeated (v. 3). The king covered his face, and cried out loudly (v. 4)—meaning that he could not see or hear. Joab came in and rebuked him bluntly (vv. 5-6). He tells him to get out there and review the troops (v. 7). Word spread that the king had come out, and the troops appeared before him (v. 8).

But things were still very unsettled politically (vv. 9-10). Israel wanted bring him back, so David sent word to Judah—why should you be last to bring back the king (vv. 11-12)? And David offered Amasa command of the army instead of Joab (v. 13), which would be like Lincoln offering a post-war command to Robert E. Lee. And so Judah, which had been with Absalom, came back to David, and so the king came back to them (vv. 14-15).

David was met by Shimei (v. 16), and then Ziba (v. 17). As the king was ferried across Jordan, Shimei pled for mercy (vv. 18-20). Abishai, true to form, wanted to execute Shimei, but David refused (vv. 21-23). Then Mephibosheth came—he had been in mourning the entire time (v. 24). He reported how Ziba had slandered him (vv. 25-28). David divided the land between Ziba and Mephibosheth (v. 29). Mephibosheth responded with great grace (v. 30). Barzillai, although old, met David, who offered to bring him back to Jerusalem. He declined being too old, and requested a blessing for Chimham instead (vv. 31-40). Judah escorted the king, along with half of Israel (v. 40). All Israel objected to the king (v. 41), and the men of Judah responded angrily and defensively (v. 42). The men of Israel retorted, but the men of Judah were harsher (v. 43).

David Restored, But Rattled

When David was in mourning, it was extravagant mourning, and inarticulate. When Saul and Jonathan had died, he had composed a moving elegy. When Abner was killed, he did the same thing. When his son by Bathsheba died, his words were sober and composed. But here, he just disintegrates. He covers his face and loudly cries, trying to shut out the world. Joab successfully rebukes him, but when David goes out to the troops, he does not speak to them as Joab had demanded. His subsequent behavior indicates that this episode did not endear David to Joab.

When David decides between Mephibosheth and Ziba, this is likely another indication that he does not have the strength or clarity of mind to cut through the competing claims. It is possible that his decision was a final test for Mephibosheth. If so, he passed, but it is more likely that David is simply weary.

On top of this, when David comes back to Jerusalem, he does not have the moral authority to keep the tribes from breaking out into a quarrel right in front of him. And Absalom had gotten much of his influence by complaining back in chapter 15 about how there was unequal treatment between tribes. There was a simmering discontent there that has not been addressed. There is an indication here that David was favoring rebellious Judah, much as he had favored rebellious Absalom.

Sons of Satan

When Shimei pleads for mercy, David gives it to him. Shimei is plainly more than just a private citizen here— he comes with a thousand men from Benjamin, and also represents to a certain extent “the house of Joseph.” David grants mercy, and fiercely rebukes Abishai, who claimed he wanted to defend David’s honor with blood.

Shimei is a stand-in for Absalom, and David forgives him. Note that he uses the plural in his rebuke—you sons of Zeruiah. This means it is likely that he has found out Joab’s role in the killing of Absalom. He calls Abishai a satan (adversary). When David appointed Amasa as commander, he was doing two things. He was demoting Joab (or so he thought), and he was consolidating the nation again. But this was a satan that would not go away readily.

Ascending Loyalty

As David comes back to Jerusalem, he is met by different kinds of people, and there is an ascending order of loyalty in it. First is Shimei, who confesses his treason. Then there is Ziba, who was a political friend, but who had falsehood in his heart. Then came Mephibosheth, who was true to David, but was falsely represented as a traitor. Last, David meets Barzillai, whose loyalty was unquestioned. David comes back into power, but after this insurrection, his hold on things is pretty tenuous.

Two Fathers

Joab rebuked David for preferring the life of Absalom over the lives of the people. The Father of Jesus Christ, by way of contrast, preferred the lives of His people over the life of His Son.

David saw himself in Absalom, and wanted to die in Absalom’s stead (2 Sam. 18:33). This can be a godly impulse, as we see in both Moses and Paul (Ex. 32:32; Rom. 9:3), and both those godly examples happen in the midst of conflict, just as here. The desire of Moses is expressed right after the Levites had been sent to slay the idolaters, and Paul’s desire is expressed concerning those who were trying to kill him—his enemies. But in David’s case, there is something misplaced, something wrong with it. He was not living in a world with just two people in it. As Joab pointed out, to love Absalom in the way he did was tantamount to hating the people who loved him as their king. Joab was right about this, and David accepted it—but Joab was right in the wrong way. God the Father acted quite differently. David would have sacrificed all his people for the sake of his son, on Joab’s account. But God sacrificed His Son for the sake of His people “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32). God the Father does not cover His face and wail over your salvation. It was His settled purpose and intent. God gave up His Son willingly, and David most unwillingly.

Introduction

We see in this passage a stark contrast between the shrewdness of Joab and the sentimentof David. Joab was not a godly man, but he was often clear-headed about the politics of the thing. David was a godly man, but he was at times muddled by his own sense of mingled love and guilt. This is one of those times. We also see a striking example of what might be called a reverse type of Jesus, the Messiah.

The Text

“And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. . .” (2 Sam. 18:1-33).

Summary of the Text

So David set his troops in order (v. 1). He placed a third of them under Joab, a third under Abishai, Joab’s brother, and the remaining third under Ittai, the warrior from Gath who had just joined David (v. 2). When the elderly king set out to go to battle with them, he was diplomatically dissuaded (v. 3). The king reviewed the troops as they went out (v. 4). Everyone heard the order that David gave his three commanders concerning Absalom (v. 5). So they went out, and the battle was joined in the forest wilderness of Ephraim (v. 6). And Israel fell before the servants of David (v. 7). In the aftermath, the wilderness devoured more than the sword did (v. 8).

Absalom himself encountered some of David’s soldiers, and as he was fleeing from them on his mule, his head got caught in the branches of a tree (v. 9). A soldier saw this and reported it to Joab (v. 10), only to have Joab rebuke him for not killing the rebel leader (v. 11). The man replied that he wouldn’t have killed Absalom for a million bucks, not after what David had said about it (v. 12). He would have taken his own life in his hands, and Joab wouldn’t have said a word to defend him (v. 13). Then Joab said he didn’t have time to argue like this, and took three sticks and thrust them into Absalom’s heart (v. 14). His ten armor bearers followed suit, and killed him (v. 15). So Joab blew the trumpet, and the pursuit of Israel ceased (v. 16). They then buried Absalom ignominiously (v. 17), he who had erected a pillar in his own honor during his lifetime (v. 18).

Ahimaaz, son of Zadok, wanted to be the courier (v. 19). Joab said no, because the news (for the king personally) was not good (v. 20). So Joab sent an African runner, a Cushite (v. 21). Ahimaaz still wanted to run, and Joab gave permission. Ahimaaz took a better route and outran the Cushite (vv. 22-23). David was between the inner and outer gate when a lookout spotted the approach of Ahimaaz (v. 24). The king said a solitary runner would be a courier (v. 25). Then the lookout saw another courier (v. 26). The frontrunner looked like Ahimaaz to the lookout, and the king interpreted that as good news (v. 27). Ahimaaz came and reported all was well (shalom), and that the king’s troops had prevailed (v. 28). “What about Absalom?”—and Ahimaaz falsely said that he didn’t know (v. 29). The king told him to stand aside (v. 30). Then the Cushite arrived with the news of victory (v. 31). What about Absalom?” The Cushite diplomatically told him that Absalom was dead (v. 32). At this news, the king came apart, and went up to the chamber above the gate, weeping for Absalom, his son (v. 33).

Nature Conspiring

This battle in the wilderness was not one in which we find any supernatural events—butnature fights against the forces of Absalom. David had shrewdly picked good terrain for such a fight, and his three commanders pursued the troops of Absalom in the forest. They killed twenty thousand men—eight thousand more than the entire force that Ahithophel wanted to take out against David on the first night of the rebellion. And then it says that the wood of Ephraim devoured more than the sword devoured. Nature itself was fighting on David’s side. That nature also took Absalom prisoner, as he caught his head in the crook of a tree.

Incidentally, we should note from all this that the terrain there in biblical times was quite different than it is today.

True Peace

This is a place where we can see that David’s priorities have plainly gotten out of whack—which will become even more plain to us in the next chapter. We don’t know how many men died fighting for David, but he clearly cared more for Absalom than for them. For David, peace of mind (shalom) is in this instance centered on his son. Ahimaaz comes as a courier and the first thing he says is shalom. This is the last part of Absalom’s name in Hebrew—’Avshalom. And these echoes are plain in David’s plaintive question, which he asks twice. Is it shalom with ’Avshalom? David is looking for peace in the wrong place.

Between Heaven and Earth

Absalom’s death is truly a striking one, and it is pointed out in a number of ways by the writer here. The unnamed soldier wouldn’t take a thousand pieces of silver in his palm, but Joab took three sticks (not darts) in his palm, and thrust them into Absalom’s heart. Then his ten armor-bearers finished him off. When David asked “who killed Absalom?, the response could now be “hard to say.” Joab pierced Absalom’s heart (v. 14), and in the Hebrew there is an untranslatable pun, because the ram’s horn that Joab blew in v. 16 made a piercing sound (same word). He ended the fighting by “stabbing” Absalom, and by “stabbing” the air with a blast of the horn. Absalom got his head caught in the tree (v. 9), and his head had been his vainglory (2 Sam. 14:26). He was pierced to the heart and he was caught in the heart of the tree (same word). The effect here is disturbing— Absalom’s heart was like a tangle of branches. A mule was in that day a royal mount (2 Sam. 13:29), and so Absalom’s royal seat passes on away from him, leaving him dangling between sky and earth. He is rejected by heaven, and rejected by earth. He was not to be a king, because God rules from Heaven.

An Antithetical Gospel

How unlike the Lord’s death! And yet there are striking similarities in that unlikeness. The Lord also was rejected by men, and forsaken by Heaven. He also was hanged on a tree, between sky and earth. But when that happened, Absalom’s followers all scattered for good. The Lord’s followers attempted to scatter, but God had a deeper purpose in mind (John 12:32). When Jesus was hanged on a tree, it was God’s purpose to gather all His followers.

Absalom was buried in a ravine, covered with multiple stones, there to remain. Jesus was buried in a cave, covered with one stone, that was to be rolled away. Absalom had entered Jerusalem in triumph just a few days before, presumably on a mule. Jesus entered Jerusalem just a few days before, seated on a donkey. The unnamed soldier here rejects silver to avoid betraying his king. Judas accepted silver to betray his king. Absalom was pierced by a soldier while he was hanging, and Jesus was pierced by a soldier while he was hanging.

Messengers ran from the death of Absalom with a message of shalom. We are messengers who run from the death and resurrection of Jesus with a message of everlasting shalom.

Introduction

We see here in this passage that God is always sovereign, and His Word always comes to pass—regardless of who seems to be in power, and who seems to be powerless. Shrewd counsel is disregarded, and bad counsel followed, and why? Because God determines the movements of men.

The Text

“Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night . . .” (2 Sam. 17:1-29).

Summary of the Text

Ahithophel advises immediate pursuit with 12,000 men, which would represent all of Israel (v. 1). They are vulnerable, they will all scatter, and David only will be struck (v. 2). The people will become Absalom’s and there will be peace (v. 3). Absalom and all the elders were pleased with this advice (v. 4). But Absalom wanted a second opinion and called for Hushai (v. 5). When Hushai arrived, Absalom summarized Ahithophel’s counsel, and asked Hushai what he thought (v. 6).

Hushai began diplomatically—Ahithophel’s counsel is not good this time (v. 7). Hushai then begins to undermine the revolt with bad counsel (v. 8). David’s men are chafed and David is shrewd (v. 9). He will be hidden, and so our first assault will not go well (v. 10). Rumor of disaster will spread and Absalom’s brave warriors will be rocked (v. 10). So Hushai advises him to take time to assemble a huge host, and to lead it himself (v. 11). We will come upon David in “some place” and fall on him like the dew (v. 12), killing everyone. If he retreats into “some city,” we will have enough troops to level that city (v. 13). And so Absalom and all the elders were persuaded by Hushai (v. 14)—because it was the Lord’s purpose to thwart the good counsel of Ahithophel.

David had left Zadok and Abiathar the priests behind, and Hushai told them what Ahithophel’s counsel had been, and what he had said (v. 15). He told them to send word to David to get across the Jordan (v. 16). Now two priests had been stationed at En-rogel, and a maidservant carried the message to them (v. 17). They were spotted, but got away to Bahurim (Shimei’s hometown), and a man there had a well in his court which they hid in (v. 18). And the housewife there spread a covering over the well, and spread grain over it (v. 19). When Absalom’s servants came, they were searching for Ahimaaz and Jonathan by name, and the woman said, “Thataway” (v. 20). When it was clear, the two men came out of the well, and went and warned David (v. 21). David heeded the warning, and everyone got over the Jordan (v. 22).

When Ahithophel saw what had happened, he went to his hometown, put his affairs in order, and hanged himself (v. 23). This is probably due as much to his foresight as to the fact that he had lost face. One of the principles of war is pursuit, and he knew that neglect of that principle here meant that the revolt would fail, and that he would be punished for his treachery. David came to Mahanaim, a walled city across the Jordan, and Absalom followed (v. 24). Amasa was made commander—he, like Joab, was David’s nephew, making him Joab’s first cousin (v. 25). This was a toxic civil war. Ahithophel was David’s grandfather-in-law, Absalom was his son, and the rival commanders were first cousins, nephews of David.

Absalom’s army pitched their camp in Gilead (v. 26). When David was holed up in Mahanaim, provisions were brought to him by the Ammonites (v. 27), and by Machir and Barzillai. You should remember Machir as the kind-hearted man who had been taking care of Jonathan’s son Mephibosheth (2 Sam. 9:4-5). These men brought all kinds of provisions (vv. 28-29), for David’s men were hungry, thirsty, and weary (v. 29).

Cloak and Dagger

This section contains a great deal of high intrigue. Secret agents at court, high priests playing politics, a handmaiden carrying a message, priests on the run, and loyalists to the king hiding in a well.

All this serves to illustrate a point we have made before, but which needs to be made again with a passage like this one. Nothing is more obvious than that deception is a lawful weapon in time of war. As killing and murder are related, so also are deception and lying related. From Hushai’s valiant and courageous behavior in the court of the enemy to the behavior of the woman of Bahurim (let us call her Thataway Jane), we see that this is part of the arsenal of warfare. Contrary to the beliefs of some pietists, this is not simply “excused” behavior. Rahab was justified by her works when she sent out the spies another way than she said she did (Jas. 2:25).

Rightly understood, this does not undermine sola fide—the only point I am concerned to make here is that Rahab’s deception was a good work that needs to rightly related to her faith, not a bad work that her faith brought about forgiveness for.

Our Sovereign God

The reason why Absalom and the elders believed Hushai can be answered on two different levels, and both of them are genuine. First, Hushai deceptively used both flattery and fear, and in addition he played to Absalom’s lust for blood. He flattered Ahithophel (“this time”) and Absalom (“you well know). He then played to Absalom’s fears, invoking David’s experience and military genius, the anger of his men, the way rumors fly through armies, and so on. And in contrast to Ahithophel, who counseled that they seek to take just David, Hushai’s strategy played up the potential for a bloodbath. So that was one reason he was believed. He knew his audience well, and played them that way.

The second reason he was believed is that the Lord had ordained or appointed evil for Absalom. Absalom would make all the decisions that would place his neck in the crook of that tree, and he would do so because God had willed it.

A New Rahab

God’s people are called to prevail by means of faith. This is what Rahab did. She acted, certainly, but her actions were resting on the foundation of faith (Jas. 2:25). The woman in this story is another Rahab, delivering two spies just as Rahab had done—hiding them, and sending them out by another way. She also was a woman of faith, and was used by God to deliver a king. Rahab did it by becoming that king’s great great-grandmother. This unnamed woman did it by delivering that king from the schemes of his own son.

Contrasted with this faith we see in this passage the impotence of worldly wisdom. Ahithophel sees the situation very clearly, but he can’t steer it contrary to what God has settled. “The king’s heart is in the hand of the Lord, as the rivers of water: He turneth it whithersoever he will” (Prov. 21:1).

A member of Christ’s council chamber was also too clever by half, and Judas went and hanged himself. And if the rulers of this age had know what all their scheming was going to result in—your salvation—they wouldn’t have done it (1 Cor. 2:8).