I would like to suggest that Hushai is given great wisdom by God, and that his plan makes perfect sense, when viewed from Absalom's point of view. We are therefore inclined to think of Hushai's counsel as groundless and foolish, but accepted by Absalom and his servants because their eyes are blinded to the truth of the matter. We might be inclined to minimize the difficulty of Hushai's task, as though Absalom and the elders of Israel must embrace Hushai's counsel no matter how foolish it might be. We will also be told in our text, “the LORD ordained to thwart the good counsel of Ahithophel, in order that the LORD might bring calamity on Absalom” (17:14). David has already prayed that God would somehow nullify the counsel of Ahithophel (15:31). There is a bit of a danger here because you and I know something else. Would you not agree that this is certainly a predicament fittingly called “mission impossible”? Hushai also is David's friend, and he knows David's life may depend on the response he gives to Absalom. In addition, he knows Absalom's confidence in Ahithophel is great, for his counsel is as though one had “inquired of the word of God” (16:23). He must know that Absalom and all the elders have already given their approval to Ahithophel's plan. How would you like to be in Hushai's sandals? He knows Absalom doubts his loyalty, because he has been David's friend (16:16-19). Hushai is summoned, and upon his arrival is told what counsel Ahithophel has already given. The idea sounds good to Absalom and to all the elders of Israel, but Absalom decides to ask Hushai's advice as well. Ahithophel counsels Absalom to quickly pursue David, isolate him, and kill him, thus demoralizing David's followers and insuring his reign as king in David's place. The second part of Ahithophel's counsel is recorded in verses 1-3 of chapter 17. This will send a very clear message to all Israel about his relationship to his father and to his throne. The first part of Ahithophel's advice is that he should possess the throne symbolically by publicly sleeping with the ten wives David left behind to keep house in Jerusalem. Ahithophel's counsel comes in two parts, unfortunately separated (artificially) by the chapter division (chapter 17). He then calls Ahithophel and asks for his counsel about how he may best establish himself as king. David will wait for word from Zakok “at the fords of the wilderness,” just west of the Jordan, until he learns what Absalom has in mind.Ībsalom has arrived at Jerusalem and taken possession of this royal city. The sons of Zadok and Abiathar, Ahimaaz and Jonathan, can serve as messengers to relay word from Zadok to David. Zadok is a prophet, so he can give David an accurate (inspired) assessment of what Absalom is doing. He leaves Hushai, his faithful friend, and Zadok and Abiathar the priests (along with the ark), to remain in Jerusalem where they will be of more service to him.
The preceding paragraphs are filled with tears as David must leave Jerusalem behind and flee toward the wilderness. When David gets word of this impending revolution, he chooses to flee from Jerusalem, along with a number of his faithful followers.
Absalom is finally about to declare himself King of Israel, in place of his father. Phelps was always given a vitally important task - one which seemed virtually impossible to accomplish. The first paragraphs of our text sound like the introductory scene of the old television series, “Mission Impossible.” In “Mission Impossible,” Mr.
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