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‘The counsel of Hushai the Archite is better than the counsel of Ahithophel.’
2Sa_17:14
I. Anithophel’s counsel was a masterpiece, alike of sagacity and of wickedness.—He proposed to take a select body of twelve thousand out of the troops that had already flocked to Absalom’s standard, and follow the fugitive king. That very night he would set out, and in a few hours they would overtake the king and his handful of defenders; they would destroy no life but the king’s only, and thus, by an almost bloodless revolution, they would place Absalom peacefully on the throne. The advantages of the plan were obvious. It was prompt, it seemed certain of success, and it would avoid an unpopular slaughter.
II. How plausibly Hushai reasons; he insists much upon it, that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: Thy father is a man of war, a mighty man, and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence. His attendants, though few, were mighty men, men of celebrated bravery, and versed in all the arts of war. They were all exasperated against Absalom, were chafed in their minds and would fight with the utmost fury; so that with their courage and their rage there would be no standing before them. Thus does he represent them as formidable as Ahithophel had made them despicable. He suggests that probably David and some of his men would lie in ambush, and fall upon Absalom’s soldiers before they were aware, and the defeat, though but of a small party, would dispirit all the rest. First, He advises that all Israel should be gathered together, his taking it for granted that they were all for him, and giving him an opportunity to see them all together under his command would gratify him as much as anything. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. He counselled that which seemed to secure success without running any hazard. For if they could raise such vast numbers as they promised themselves, wherever they found him, they should not fail to crush him.
III. The pretences were fairer, though the grounds were unsound.—First, to sweeten his opposition, he yields the praise of wisdom to his adversary in all other counsels, that he may have leave to deny it in this; then he suggests certain apparent truths concerning David’s valour and skill, to give countenance to the inferences of his improbabilities: lastly, he cunningly feeds the proud humour of Absalom in magnifying the power and extent of his commands, and ends in the glorious boast of his fore-promised victory. As it is with faces, so with counsel, that is fair that pleaseth. The counsel of Hushai pleased better than that of Ahithophel, and so it was preferred. Absalom’s overweening vanity becomes the means of defeating the scheme and laying the foundation of Absalom’s ruin.
Illustrations
(1) ‘Hushai might have been a useful guide, but Absalom is bent on evil, and Ahithophel helps him in his wickedness. Hushai only seeks to defeat the evil counsel of the latter. This he attempts for David’s sake as well as Absalom’s. Absalom could, if he had been true, have had a most valuable counsellor in Hushai, but, under the circumstances, all Hushai can do is to endeavour to help David, or to give him time to escape, by counselling delay on the part of Absalom.’
(2) ‘ “The Lord had ordained,” and Absalom forgot it. He left out the essential factor in the problem. Let me be more mindful. It is the secret of humbleness to remember that God’s plan and purpose are over all. Am I anxious about the development of my own inner life? Am I eager to render some service for Christ’s sake and Christ’s glory in the Church and in the world? It is well that it should be so. But I shall be utterly destitute of prosperity and progress, if God is not inspiring my speech and directing my labour. And it is the secret of restfulness to live in the knowledge that the King of kings pursues His own royal way. I torment myself about my growth in grace. I am sorely cast down because my endeavours on behalf of others meet with meagre success. But why should I be so careful and troubled? There is One Who has linked Himself with me, to perfect my life and to gather fruitage and vintage from what I say and do. “Ask ye who is this Same? Christ Jesus is His name.” Surely it is folly and sin to despair. But it is the secret of misery and ruin to forget that the Lord reigneth. I go down to death when I neglect His presence, and when I run counter to His law and love.’