1 Kings 1

1 Kings 1:1

Ahithophel and Hushai

The way of David, up to the Mount of Olives, is the way the Lord Jesus also went. The Lord has wept twice, and both times this was done in this neighborhood: once at the tomb of Lazarus, near Bethany, close to Jerusalem, and once when approaching Jerusalem (John 11:17-18; 35; Luke 19:41). So it is here with David. He weeps, just like the Lord Jesus, because of the absence of peace for the city. We see the same feeling in all who follow him. They too weep.

When David hears that Ahithophel is with Absalom, he turns to the LORD about this. With a short prayer, actually a sigh, he passes on his need to the LORD about this. It is as if David’s prayer about Ahithophel is answered by the LORD through the coming of Hushai, the Archite. The Archites are heathen. Hushai also is a disciple of David, a stranger among his countrymen. He comes to David on the summit of the Mount of Olives, “where God was worshiped”. This is nice: the help David gets, and we get, is in a place that speaks of worshiping God.

When Hushai is with him, David also takes his responsibility. He acts after he has prayed. Prayer and our actions are connected to each other and not opposite to each other. He sees again clearly what needs to be done. Hushai is much more useful if he joins Absalom than if he joins David. With Absalom he can give David the best service. The sons of Zadok and Abiathar can act as couriers to keep David informed of the plans of Absalom Hushai found out. Further on we see that God uses this tactic of David to destroy the advice of Ahithophel.

In the last verse (2 Samuel 15:37) Hushai is called “David’s friend” (2 Samuel 16:16-17; 1 Chronicles 27:33). Hushai has a unique place. He is a counselor, but as a friend, someone with whom one shares one’s deepest feelings. Abraham was the friend of God. The Lord Jesus, when He is rejected, calls us His friends (John 15:14-15). He does not hide from us what He is going to do.

1 Kings 1:2

Ahithophel and Hushai

The way of David, up to the Mount of Olives, is the way the Lord Jesus also went. The Lord has wept twice, and both times this was done in this neighborhood: once at the tomb of Lazarus, near Bethany, close to Jerusalem, and once when approaching Jerusalem (John 11:17-18; 35; Luke 19:41). So it is here with David. He weeps, just like the Lord Jesus, because of the absence of peace for the city. We see the same feeling in all who follow him. They too weep.

When David hears that Ahithophel is with Absalom, he turns to the LORD about this. With a short prayer, actually a sigh, he passes on his need to the LORD about this. It is as if David’s prayer about Ahithophel is answered by the LORD through the coming of Hushai, the Archite. The Archites are heathen. Hushai also is a disciple of David, a stranger among his countrymen. He comes to David on the summit of the Mount of Olives, “where God was worshiped”. This is nice: the help David gets, and we get, is in a place that speaks of worshiping God.

When Hushai is with him, David also takes his responsibility. He acts after he has prayed. Prayer and our actions are connected to each other and not opposite to each other. He sees again clearly what needs to be done. Hushai is much more useful if he joins Absalom than if he joins David. With Absalom he can give David the best service. The sons of Zadok and Abiathar can act as couriers to keep David informed of the plans of Absalom Hushai found out. Further on we see that God uses this tactic of David to destroy the advice of Ahithophel.

In the last verse (2 Samuel 15:37) Hushai is called “David’s friend” (2 Samuel 16:16-17; 1 Chronicles 27:33). Hushai has a unique place. He is a counselor, but as a friend, someone with whom one shares one’s deepest feelings. Abraham was the friend of God. The Lord Jesus, when He is rejected, calls us His friends (John 15:14-15). He does not hide from us what He is going to do.

1 Kings 1:3

Ahithophel and Hushai

The way of David, up to the Mount of Olives, is the way the Lord Jesus also went. The Lord has wept twice, and both times this was done in this neighborhood: once at the tomb of Lazarus, near Bethany, close to Jerusalem, and once when approaching Jerusalem (John 11:17-18; 35; Luke 19:41). So it is here with David. He weeps, just like the Lord Jesus, because of the absence of peace for the city. We see the same feeling in all who follow him. They too weep.

When David hears that Ahithophel is with Absalom, he turns to the LORD about this. With a short prayer, actually a sigh, he passes on his need to the LORD about this. It is as if David’s prayer about Ahithophel is answered by the LORD through the coming of Hushai, the Archite. The Archites are heathen. Hushai also is a disciple of David, a stranger among his countrymen. He comes to David on the summit of the Mount of Olives, “where God was worshiped”. This is nice: the help David gets, and we get, is in a place that speaks of worshiping God.

When Hushai is with him, David also takes his responsibility. He acts after he has prayed. Prayer and our actions are connected to each other and not opposite to each other. He sees again clearly what needs to be done. Hushai is much more useful if he joins Absalom than if he joins David. With Absalom he can give David the best service. The sons of Zadok and Abiathar can act as couriers to keep David informed of the plans of Absalom Hushai found out. Further on we see that God uses this tactic of David to destroy the advice of Ahithophel.

In the last verse (2 Samuel 15:37) Hushai is called “David’s friend” (2 Samuel 16:16-17; 1 Chronicles 27:33). Hushai has a unique place. He is a counselor, but as a friend, someone with whom one shares one’s deepest feelings. Abraham was the friend of God. The Lord Jesus, when He is rejected, calls us His friends (John 15:14-15). He does not hide from us what He is going to do.

1 Kings 1:5

David Misled by Ziba

David has a new meeting. Ziba comes to show his support. He has a lot with him to serve David with. This in itself is a good thing. In the same way, we too may make all we possess available to the Lord and to those who serve Him. But Ziba is not honest in his motives. In addition, everything he gives, in reality belongs to Mephibosheth, whose servant he is. The whole performance of Ziba is done out of personal interest.

To David Ziba remains the servant of Saul (2 Samuel 16:3; 2 Samuel 9:9). Yet it seems that David is again blind to the real motives that drive Ziba. When he asks about Mephibosheth, Ziba gives him a mendacious answer. If David had thought about it for a moment, he would have understood the lie immediately. How could it be that the lame Mephibosheth could do something against a man like Absalom? The most handsome man in Israel has been declared king and all of Israel is following him and now Ziba is pretending that the lame Mephibosheth is seizing power.

David is so stupid to believe Ziba’s story about Mephibosheth. Later it will become clear how things really are with Mephibosheth (2 Samuel 19:24-30). Meanwhile David has been influenced by the generosity of Ziba. This leads him to the wrong decision to give all the possessions of Mephibosheth to Ziba. Ziba enjoys it all and flatters David for his generosity. The whole performance of Ziba is surrounded with flattery and David falls for it.

It is important that we watch out for flattery. We must avoid it ourselves at all costs. And if we are flattered, we must at all costs prevent it from obscuring our view of reality. Let us keep flattery far from us, both the flattering of others and being flattered by others.

1 Kings 1:6

David Misled by Ziba

David has a new meeting. Ziba comes to show his support. He has a lot with him to serve David with. This in itself is a good thing. In the same way, we too may make all we possess available to the Lord and to those who serve Him. But Ziba is not honest in his motives. In addition, everything he gives, in reality belongs to Mephibosheth, whose servant he is. The whole performance of Ziba is done out of personal interest.

To David Ziba remains the servant of Saul (2 Samuel 16:3; 2 Samuel 9:9). Yet it seems that David is again blind to the real motives that drive Ziba. When he asks about Mephibosheth, Ziba gives him a mendacious answer. If David had thought about it for a moment, he would have understood the lie immediately. How could it be that the lame Mephibosheth could do something against a man like Absalom? The most handsome man in Israel has been declared king and all of Israel is following him and now Ziba is pretending that the lame Mephibosheth is seizing power.

David is so stupid to believe Ziba’s story about Mephibosheth. Later it will become clear how things really are with Mephibosheth (2 Samuel 19:24-30). Meanwhile David has been influenced by the generosity of Ziba. This leads him to the wrong decision to give all the possessions of Mephibosheth to Ziba. Ziba enjoys it all and flatters David for his generosity. The whole performance of Ziba is surrounded with flattery and David falls for it.

It is important that we watch out for flattery. We must avoid it ourselves at all costs. And if we are flattered, we must at all costs prevent it from obscuring our view of reality. Let us keep flattery far from us, both the flattering of others and being flattered by others.

1 Kings 1:7

David Misled by Ziba

David has a new meeting. Ziba comes to show his support. He has a lot with him to serve David with. This in itself is a good thing. In the same way, we too may make all we possess available to the Lord and to those who serve Him. But Ziba is not honest in his motives. In addition, everything he gives, in reality belongs to Mephibosheth, whose servant he is. The whole performance of Ziba is done out of personal interest.

To David Ziba remains the servant of Saul (2 Samuel 16:3; 2 Samuel 9:9). Yet it seems that David is again blind to the real motives that drive Ziba. When he asks about Mephibosheth, Ziba gives him a mendacious answer. If David had thought about it for a moment, he would have understood the lie immediately. How could it be that the lame Mephibosheth could do something against a man like Absalom? The most handsome man in Israel has been declared king and all of Israel is following him and now Ziba is pretending that the lame Mephibosheth is seizing power.

David is so stupid to believe Ziba’s story about Mephibosheth. Later it will become clear how things really are with Mephibosheth (2 Samuel 19:24-30). Meanwhile David has been influenced by the generosity of Ziba. This leads him to the wrong decision to give all the possessions of Mephibosheth to Ziba. Ziba enjoys it all and flatters David for his generosity. The whole performance of Ziba is surrounded with flattery and David falls for it.

It is important that we watch out for flattery. We must avoid it ourselves at all costs. And if we are flattered, we must at all costs prevent it from obscuring our view of reality. Let us keep flattery far from us, both the flattering of others and being flattered by others.

1 Kings 1:8

David Misled by Ziba

David has a new meeting. Ziba comes to show his support. He has a lot with him to serve David with. This in itself is a good thing. In the same way, we too may make all we possess available to the Lord and to those who serve Him. But Ziba is not honest in his motives. In addition, everything he gives, in reality belongs to Mephibosheth, whose servant he is. The whole performance of Ziba is done out of personal interest.

To David Ziba remains the servant of Saul (2 Samuel 16:3; 2 Samuel 9:9). Yet it seems that David is again blind to the real motives that drive Ziba. When he asks about Mephibosheth, Ziba gives him a mendacious answer. If David had thought about it for a moment, he would have understood the lie immediately. How could it be that the lame Mephibosheth could do something against a man like Absalom? The most handsome man in Israel has been declared king and all of Israel is following him and now Ziba is pretending that the lame Mephibosheth is seizing power.

David is so stupid to believe Ziba’s story about Mephibosheth. Later it will become clear how things really are with Mephibosheth (2 Samuel 19:24-30). Meanwhile David has been influenced by the generosity of Ziba. This leads him to the wrong decision to give all the possessions of Mephibosheth to Ziba. Ziba enjoys it all and flatters David for his generosity. The whole performance of Ziba is surrounded with flattery and David falls for it.

It is important that we watch out for flattery. We must avoid it ourselves at all costs. And if we are flattered, we must at all costs prevent it from obscuring our view of reality. Let us keep flattery far from us, both the flattering of others and being flattered by others.

1 Kings 1:9

Shimei Curses David

After the meeting with Ziba David has another meeting. In that meeting we see David again at a spiritual climax. Shimei comes to David. The man is full of hatred toward David. He is of the family of Saul and sees David as the cause of misery. From the mouth and from the hands of Shimei come the proofs of his contempt for David. He makes his disgust clearly heard through the curses he pronounces about David. He underlines his hateful words by throwing stones at him.

Shimei justifies his behavior by referring to the fact that David is under the LORD’s judgment. According to Shimei, David is in this misery because the LORD avenges Himself about what David has done to Saul. Therefore also the kingdom is given by the LORD to Absalom. How unfounded these accusations are, we know from the histories in the first book of Samuel. We read several times that David has saved Saul (1 Samuel 24:4-8; 1 Samuel 26:4-12). We also know of his deep sorrow about the death of Saul and Jonathan (2 Samuel 1:1-12).

Shimei’s accusations are somewhat similar to the accusations made by the three friends of Job against Job, to whom they say he is in misery through his own fault. There is this difference, however, that Shimei is driven by hatred and aversion, while the three friends speak from the wrong perspective of Jobs suffering. Whoever is somehow under the discipline of God, must take into account the fact that people make suffering even greater by noticing that they themselves are the cause of their misery.

Shimei is not bothered by the heroes surrounding David. Whoever is caught by a spirit of contempt for God’s anointed king, will not be impressed by anything. He even is so audacious to accuse David of Saul’s death and to name the Name of the LORD as the One Who gave the kingship to Absalom. This is a foolish and slanderous statement.

1 Kings 1:10

Shimei Curses David

After the meeting with Ziba David has another meeting. In that meeting we see David again at a spiritual climax. Shimei comes to David. The man is full of hatred toward David. He is of the family of Saul and sees David as the cause of misery. From the mouth and from the hands of Shimei come the proofs of his contempt for David. He makes his disgust clearly heard through the curses he pronounces about David. He underlines his hateful words by throwing stones at him.

Shimei justifies his behavior by referring to the fact that David is under the LORD’s judgment. According to Shimei, David is in this misery because the LORD avenges Himself about what David has done to Saul. Therefore also the kingdom is given by the LORD to Absalom. How unfounded these accusations are, we know from the histories in the first book of Samuel. We read several times that David has saved Saul (1 Samuel 24:4-8; 1 Samuel 26:4-12). We also know of his deep sorrow about the death of Saul and Jonathan (2 Samuel 1:1-12).

Shimei’s accusations are somewhat similar to the accusations made by the three friends of Job against Job, to whom they say he is in misery through his own fault. There is this difference, however, that Shimei is driven by hatred and aversion, while the three friends speak from the wrong perspective of Jobs suffering. Whoever is somehow under the discipline of God, must take into account the fact that people make suffering even greater by noticing that they themselves are the cause of their misery.

Shimei is not bothered by the heroes surrounding David. Whoever is caught by a spirit of contempt for God’s anointed king, will not be impressed by anything. He even is so audacious to accuse David of Saul’s death and to name the Name of the LORD as the One Who gave the kingship to Absalom. This is a foolish and slanderous statement.

1 Kings 1:11

Shimei Curses David

After the meeting with Ziba David has another meeting. In that meeting we see David again at a spiritual climax. Shimei comes to David. The man is full of hatred toward David. He is of the family of Saul and sees David as the cause of misery. From the mouth and from the hands of Shimei come the proofs of his contempt for David. He makes his disgust clearly heard through the curses he pronounces about David. He underlines his hateful words by throwing stones at him.

Shimei justifies his behavior by referring to the fact that David is under the LORD’s judgment. According to Shimei, David is in this misery because the LORD avenges Himself about what David has done to Saul. Therefore also the kingdom is given by the LORD to Absalom. How unfounded these accusations are, we know from the histories in the first book of Samuel. We read several times that David has saved Saul (1 Samuel 24:4-8; 1 Samuel 26:4-12). We also know of his deep sorrow about the death of Saul and Jonathan (2 Samuel 1:1-12).

Shimei’s accusations are somewhat similar to the accusations made by the three friends of Job against Job, to whom they say he is in misery through his own fault. There is this difference, however, that Shimei is driven by hatred and aversion, while the three friends speak from the wrong perspective of Jobs suffering. Whoever is somehow under the discipline of God, must take into account the fact that people make suffering even greater by noticing that they themselves are the cause of their misery.

Shimei is not bothered by the heroes surrounding David. Whoever is caught by a spirit of contempt for God’s anointed king, will not be impressed by anything. He even is so audacious to accuse David of Saul’s death and to name the Name of the LORD as the One Who gave the kingship to Absalom. This is a foolish and slanderous statement.

1 Kings 1:12

Shimei Curses David

After the meeting with Ziba David has another meeting. In that meeting we see David again at a spiritual climax. Shimei comes to David. The man is full of hatred toward David. He is of the family of Saul and sees David as the cause of misery. From the mouth and from the hands of Shimei come the proofs of his contempt for David. He makes his disgust clearly heard through the curses he pronounces about David. He underlines his hateful words by throwing stones at him.

Shimei justifies his behavior by referring to the fact that David is under the LORD’s judgment. According to Shimei, David is in this misery because the LORD avenges Himself about what David has done to Saul. Therefore also the kingdom is given by the LORD to Absalom. How unfounded these accusations are, we know from the histories in the first book of Samuel. We read several times that David has saved Saul (1 Samuel 24:4-8; 1 Samuel 26:4-12). We also know of his deep sorrow about the death of Saul and Jonathan (2 Samuel 1:1-12).

Shimei’s accusations are somewhat similar to the accusations made by the three friends of Job against Job, to whom they say he is in misery through his own fault. There is this difference, however, that Shimei is driven by hatred and aversion, while the three friends speak from the wrong perspective of Jobs suffering. Whoever is somehow under the discipline of God, must take into account the fact that people make suffering even greater by noticing that they themselves are the cause of their misery.

Shimei is not bothered by the heroes surrounding David. Whoever is caught by a spirit of contempt for God’s anointed king, will not be impressed by anything. He even is so audacious to accuse David of Saul’s death and to name the Name of the LORD as the One Who gave the kingship to Absalom. This is a foolish and slanderous statement.

1 Kings 1:13

David Bows Down Under the Curse

Abishai resists the curses that are spoken to his king and the stones that are thrown at him. Surely it cannot be the case that “this dead dog” can treat his king so insultingly with impunity? Abishai’s indignation is understandable. He will avenge David, for the curse is awful.

David reacts here in a spiritual mind. He submits himself completely to the will of the LORD, without avenging himself on what is done to him. He did not respond to Abishai’s encouragement. He takes everything out of the hand of the LORD, as a result of his own failure. But he continues to hope for the goodness of the Lord: “Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day” (2 Samuel 16:12). After this spiritual acquiescence David, with all those who are with him, arrives weary a place where he finds rest and refreshment (cf. Mark 6:30-31).

As David responds here, he has always responded to all of Saul’s assassination attempts and slanders. In this he is an example for us and a picture of the Lord Jesus. He does not want to be connected with such an expression of retribution, for it is not in his heart. He accepts this evil entirely from God’s hand.

The Lord also exhorts Peter to put the sword back into the sheath when he has drawn it to defend his Lord (John 18:10-11). In the way the Father wants Him to go, there is no place for the exercise of violence, even if it were so just. It’s simply not the time for it. The Lord Jesus, while being reviled, He did not revile in return (1 Peter 2:23).

Another incident in the life of the Lord bears a clear resemblance to what is happening here. If He seeks refuge in Samaria and people do not want to receive Him there, James and John want fire to descend from heaven upon those people, because they treat their Lord with contempt. However, the Lord rebukes His two disciples, as David does with Abishai. He doesn’t want His disciples to eliminate people who treat Him unfairly and tells them they don’t know what spirit they are of. They do not reveal the spirit of grace and love and humility (Luke 9:52-56). Toward the Lord we see people responding with hatred, like Absalom toward David, but also with misplaced zeal, like Abishai toward David.

1 Kings 1:14

David Bows Down Under the Curse

Abishai resists the curses that are spoken to his king and the stones that are thrown at him. Surely it cannot be the case that “this dead dog” can treat his king so insultingly with impunity? Abishai’s indignation is understandable. He will avenge David, for the curse is awful.

David reacts here in a spiritual mind. He submits himself completely to the will of the LORD, without avenging himself on what is done to him. He did not respond to Abishai’s encouragement. He takes everything out of the hand of the LORD, as a result of his own failure. But he continues to hope for the goodness of the Lord: “Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day” (2 Samuel 16:12). After this spiritual acquiescence David, with all those who are with him, arrives weary a place where he finds rest and refreshment (cf. Mark 6:30-31).

As David responds here, he has always responded to all of Saul’s assassination attempts and slanders. In this he is an example for us and a picture of the Lord Jesus. He does not want to be connected with such an expression of retribution, for it is not in his heart. He accepts this evil entirely from God’s hand.

The Lord also exhorts Peter to put the sword back into the sheath when he has drawn it to defend his Lord (John 18:10-11). In the way the Father wants Him to go, there is no place for the exercise of violence, even if it were so just. It’s simply not the time for it. The Lord Jesus, while being reviled, He did not revile in return (1 Peter 2:23).

Another incident in the life of the Lord bears a clear resemblance to what is happening here. If He seeks refuge in Samaria and people do not want to receive Him there, James and John want fire to descend from heaven upon those people, because they treat their Lord with contempt. However, the Lord rebukes His two disciples, as David does with Abishai. He doesn’t want His disciples to eliminate people who treat Him unfairly and tells them they don’t know what spirit they are of. They do not reveal the spirit of grace and love and humility (Luke 9:52-56). Toward the Lord we see people responding with hatred, like Absalom toward David, but also with misplaced zeal, like Abishai toward David.

1 Kings 1:15

David Bows Down Under the Curse

Abishai resists the curses that are spoken to his king and the stones that are thrown at him. Surely it cannot be the case that “this dead dog” can treat his king so insultingly with impunity? Abishai’s indignation is understandable. He will avenge David, for the curse is awful.

David reacts here in a spiritual mind. He submits himself completely to the will of the LORD, without avenging himself on what is done to him. He did not respond to Abishai’s encouragement. He takes everything out of the hand of the LORD, as a result of his own failure. But he continues to hope for the goodness of the Lord: “Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day” (2 Samuel 16:12). After this spiritual acquiescence David, with all those who are with him, arrives weary a place where he finds rest and refreshment (cf. Mark 6:30-31).

As David responds here, he has always responded to all of Saul’s assassination attempts and slanders. In this he is an example for us and a picture of the Lord Jesus. He does not want to be connected with such an expression of retribution, for it is not in his heart. He accepts this evil entirely from God’s hand.

The Lord also exhorts Peter to put the sword back into the sheath when he has drawn it to defend his Lord (John 18:10-11). In the way the Father wants Him to go, there is no place for the exercise of violence, even if it were so just. It’s simply not the time for it. The Lord Jesus, while being reviled, He did not revile in return (1 Peter 2:23).

Another incident in the life of the Lord bears a clear resemblance to what is happening here. If He seeks refuge in Samaria and people do not want to receive Him there, James and John want fire to descend from heaven upon those people, because they treat their Lord with contempt. However, the Lord rebukes His two disciples, as David does with Abishai. He doesn’t want His disciples to eliminate people who treat Him unfairly and tells them they don’t know what spirit they are of. They do not reveal the spirit of grace and love and humility (Luke 9:52-56). Toward the Lord we see people responding with hatred, like Absalom toward David, but also with misplaced zeal, like Abishai toward David.

1 Kings 1:16

David Bows Down Under the Curse

Abishai resists the curses that are spoken to his king and the stones that are thrown at him. Surely it cannot be the case that “this dead dog” can treat his king so insultingly with impunity? Abishai’s indignation is understandable. He will avenge David, for the curse is awful.

David reacts here in a spiritual mind. He submits himself completely to the will of the LORD, without avenging himself on what is done to him. He did not respond to Abishai’s encouragement. He takes everything out of the hand of the LORD, as a result of his own failure. But he continues to hope for the goodness of the Lord: “Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day” (2 Samuel 16:12). After this spiritual acquiescence David, with all those who are with him, arrives weary a place where he finds rest and refreshment (cf. Mark 6:30-31).

As David responds here, he has always responded to all of Saul’s assassination attempts and slanders. In this he is an example for us and a picture of the Lord Jesus. He does not want to be connected with such an expression of retribution, for it is not in his heart. He accepts this evil entirely from God’s hand.

The Lord also exhorts Peter to put the sword back into the sheath when he has drawn it to defend his Lord (John 18:10-11). In the way the Father wants Him to go, there is no place for the exercise of violence, even if it were so just. It’s simply not the time for it. The Lord Jesus, while being reviled, He did not revile in return (1 Peter 2:23).

Another incident in the life of the Lord bears a clear resemblance to what is happening here. If He seeks refuge in Samaria and people do not want to receive Him there, James and John want fire to descend from heaven upon those people, because they treat their Lord with contempt. However, the Lord rebukes His two disciples, as David does with Abishai. He doesn’t want His disciples to eliminate people who treat Him unfairly and tells them they don’t know what spirit they are of. They do not reveal the spirit of grace and love and humility (Luke 9:52-56). Toward the Lord we see people responding with hatred, like Absalom toward David, but also with misplaced zeal, like Abishai toward David.

1 Kings 1:17

David Bows Down Under the Curse

Abishai resists the curses that are spoken to his king and the stones that are thrown at him. Surely it cannot be the case that “this dead dog” can treat his king so insultingly with impunity? Abishai’s indignation is understandable. He will avenge David, for the curse is awful.

David reacts here in a spiritual mind. He submits himself completely to the will of the LORD, without avenging himself on what is done to him. He did not respond to Abishai’s encouragement. He takes everything out of the hand of the LORD, as a result of his own failure. But he continues to hope for the goodness of the Lord: “Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day” (2 Samuel 16:12). After this spiritual acquiescence David, with all those who are with him, arrives weary a place where he finds rest and refreshment (cf. Mark 6:30-31).

As David responds here, he has always responded to all of Saul’s assassination attempts and slanders. In this he is an example for us and a picture of the Lord Jesus. He does not want to be connected with such an expression of retribution, for it is not in his heart. He accepts this evil entirely from God’s hand.

The Lord also exhorts Peter to put the sword back into the sheath when he has drawn it to defend his Lord (John 18:10-11). In the way the Father wants Him to go, there is no place for the exercise of violence, even if it were so just. It’s simply not the time for it. The Lord Jesus, while being reviled, He did not revile in return (1 Peter 2:23).

Another incident in the life of the Lord bears a clear resemblance to what is happening here. If He seeks refuge in Samaria and people do not want to receive Him there, James and John want fire to descend from heaven upon those people, because they treat their Lord with contempt. However, the Lord rebukes His two disciples, as David does with Abishai. He doesn’t want His disciples to eliminate people who treat Him unfairly and tells them they don’t know what spirit they are of. They do not reveal the spirit of grace and love and humility (Luke 9:52-56). Toward the Lord we see people responding with hatred, like Absalom toward David, but also with misplaced zeal, like Abishai toward David.

1 Kings 1:18

David Bows Down Under the Curse

Abishai resists the curses that are spoken to his king and the stones that are thrown at him. Surely it cannot be the case that “this dead dog” can treat his king so insultingly with impunity? Abishai’s indignation is understandable. He will avenge David, for the curse is awful.

David reacts here in a spiritual mind. He submits himself completely to the will of the LORD, without avenging himself on what is done to him. He did not respond to Abishai’s encouragement. He takes everything out of the hand of the LORD, as a result of his own failure. But he continues to hope for the goodness of the Lord: “Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day” (2 Samuel 16:12). After this spiritual acquiescence David, with all those who are with him, arrives weary a place where he finds rest and refreshment (cf. Mark 6:30-31).

As David responds here, he has always responded to all of Saul’s assassination attempts and slanders. In this he is an example for us and a picture of the Lord Jesus. He does not want to be connected with such an expression of retribution, for it is not in his heart. He accepts this evil entirely from God’s hand.

The Lord also exhorts Peter to put the sword back into the sheath when he has drawn it to defend his Lord (John 18:10-11). In the way the Father wants Him to go, there is no place for the exercise of violence, even if it were so just. It’s simply not the time for it. The Lord Jesus, while being reviled, He did not revile in return (1 Peter 2:23).

Another incident in the life of the Lord bears a clear resemblance to what is happening here. If He seeks refuge in Samaria and people do not want to receive Him there, James and John want fire to descend from heaven upon those people, because they treat their Lord with contempt. However, the Lord rebukes His two disciples, as David does with Abishai. He doesn’t want His disciples to eliminate people who treat Him unfairly and tells them they don’t know what spirit they are of. They do not reveal the spirit of grace and love and humility (Luke 9:52-56). Toward the Lord we see people responding with hatred, like Absalom toward David, but also with misplaced zeal, like Abishai toward David.

1 Kings 1:19

Hushai Comes to Absalom

As David asked him (2 Samuel 15:32-37), Hushai goes to Jerusalem to be the opponent of Ahithophel. When he gets there he goes to Absalom. He immediately breaks through any suspicion by saying to Absalom twice “[long] live the king!” He will undoubtedly mean this for David, but it misleads Absalom.

Absalom is very surprised that Hushai seems to have defected to him. Yet he is not suspicious. He knows that Hushai is a friend of his father David and asks him if this is his kindness to his friend. Doesn’t it make his defection much worse that he now leaves his friend, who has been so good to him, by abandoning him and taking sides with his opponent?

The answer Hushai gives is not a lie as his saying ‘long live the king’ was not a lie. When he speaks of “him whom the LORD has chosen”, this to him is David. Very skillfully Hushai connects his love for David with his defection to his son. After all, Absalom is the son of his friend, isn’t he? What could be more obvious than to serve the son who has taken over the power from his father? Absalom has no further questions about the arrival of Hushai. He feels very strengthened by the fact that he now has two advisers.

1 Kings 1:20

Hushai Comes to Absalom

As David asked him (2 Samuel 15:32-37), Hushai goes to Jerusalem to be the opponent of Ahithophel. When he gets there he goes to Absalom. He immediately breaks through any suspicion by saying to Absalom twice “[long] live the king!” He will undoubtedly mean this for David, but it misleads Absalom.

Absalom is very surprised that Hushai seems to have defected to him. Yet he is not suspicious. He knows that Hushai is a friend of his father David and asks him if this is his kindness to his friend. Doesn’t it make his defection much worse that he now leaves his friend, who has been so good to him, by abandoning him and taking sides with his opponent?

The answer Hushai gives is not a lie as his saying ‘long live the king’ was not a lie. When he speaks of “him whom the LORD has chosen”, this to him is David. Very skillfully Hushai connects his love for David with his defection to his son. After all, Absalom is the son of his friend, isn’t he? What could be more obvious than to serve the son who has taken over the power from his father? Absalom has no further questions about the arrival of Hushai. He feels very strengthened by the fact that he now has two advisers.

1 Kings 1:21

Hushai Comes to Absalom

As David asked him (2 Samuel 15:32-37), Hushai goes to Jerusalem to be the opponent of Ahithophel. When he gets there he goes to Absalom. He immediately breaks through any suspicion by saying to Absalom twice “[long] live the king!” He will undoubtedly mean this for David, but it misleads Absalom.

Absalom is very surprised that Hushai seems to have defected to him. Yet he is not suspicious. He knows that Hushai is a friend of his father David and asks him if this is his kindness to his friend. Doesn’t it make his defection much worse that he now leaves his friend, who has been so good to him, by abandoning him and taking sides with his opponent?

The answer Hushai gives is not a lie as his saying ‘long live the king’ was not a lie. When he speaks of “him whom the LORD has chosen”, this to him is David. Very skillfully Hushai connects his love for David with his defection to his son. After all, Absalom is the son of his friend, isn’t he? What could be more obvious than to serve the son who has taken over the power from his father? Absalom has no further questions about the arrival of Hushai. He feels very strengthened by the fact that he now has two advisers.

1 Kings 1:22

Hushai Comes to Absalom

As David asked him (2 Samuel 15:32-37), Hushai goes to Jerusalem to be the opponent of Ahithophel. When he gets there he goes to Absalom. He immediately breaks through any suspicion by saying to Absalom twice “[long] live the king!” He will undoubtedly mean this for David, but it misleads Absalom.

Absalom is very surprised that Hushai seems to have defected to him. Yet he is not suspicious. He knows that Hushai is a friend of his father David and asks him if this is his kindness to his friend. Doesn’t it make his defection much worse that he now leaves his friend, who has been so good to him, by abandoning him and taking sides with his opponent?

The answer Hushai gives is not a lie as his saying ‘long live the king’ was not a lie. When he speaks of “him whom the LORD has chosen”, this to him is David. Very skillfully Hushai connects his love for David with his defection to his son. After all, Absalom is the son of his friend, isn’t he? What could be more obvious than to serve the son who has taken over the power from his father? Absalom has no further questions about the arrival of Hushai. He feels very strengthened by the fact that he now has two advisers.

1 Kings 1:23

Hushai Comes to Absalom

As David asked him (2 Samuel 15:32-37), Hushai goes to Jerusalem to be the opponent of Ahithophel. When he gets there he goes to Absalom. He immediately breaks through any suspicion by saying to Absalom twice “[long] live the king!” He will undoubtedly mean this for David, but it misleads Absalom.

Absalom is very surprised that Hushai seems to have defected to him. Yet he is not suspicious. He knows that Hushai is a friend of his father David and asks him if this is his kindness to his friend. Doesn’t it make his defection much worse that he now leaves his friend, who has been so good to him, by abandoning him and taking sides with his opponent?

The answer Hushai gives is not a lie as his saying ‘long live the king’ was not a lie. When he speaks of “him whom the LORD has chosen”, this to him is David. Very skillfully Hushai connects his love for David with his defection to his son. After all, Absalom is the son of his friend, isn’t he? What could be more obvious than to serve the son who has taken over the power from his father? Absalom has no further questions about the arrival of Hushai. He feels very strengthened by the fact that he now has two advisers.

1 Kings 1:24

The First Advice of Ahithophel

When asked by Absalom what should happen now, Ahithophel advises that he should have intercourse with the concubines his father left in Jerusalem. This will be clear proof to the whole people of his seizure of power. At the time, a king showed his power by taking the wives of the expelled king. This disgusting advice is followed without hesitation by Absalom. This is where Nathan’s word is fulfilled, which he has spoken about David as a punishment (2 Samuel 12:11-12).

Ahithophel is a satanic man. Satan is the great imitator. He looks like a lamb, but speaks as a dragon (Revelation 13:11). The word of the dragon is accepted as the word of God. This also happens today in professing Christianity, where the Word of God is replaced by satanic teachings. The spirit of Ahithophel is among us. In Ahithophel we see a picture of the inspiration, the spirit of the antichrist, of whom Absalom is a picture.

It is remarkable that also for David, asking for the advice of Ahithophel is as asking for a word of God. Ahithophel must have been a very impressive person, astute and convincing. It may be a warning for us to see to it that no one takes us captive with beautiful talk or a glowing speech (Colossians 2:8).

However sharp and full of good advice Ahithophel may have been, he is also darkened in his mind. This is evident from his choice for the rebel against the king given by God. Perhaps, as has been assumed, he was also guided in his choice by feelings of hatred toward David, because of David’s dishonoring of Bathsheba. Bathsheba is his granddaughter (2 Samuel 11:3; 2 Samuel 23:34).

1 Kings 1:25

The First Advice of Ahithophel

When asked by Absalom what should happen now, Ahithophel advises that he should have intercourse with the concubines his father left in Jerusalem. This will be clear proof to the whole people of his seizure of power. At the time, a king showed his power by taking the wives of the expelled king. This disgusting advice is followed without hesitation by Absalom. This is where Nathan’s word is fulfilled, which he has spoken about David as a punishment (2 Samuel 12:11-12).

Ahithophel is a satanic man. Satan is the great imitator. He looks like a lamb, but speaks as a dragon (Revelation 13:11). The word of the dragon is accepted as the word of God. This also happens today in professing Christianity, where the Word of God is replaced by satanic teachings. The spirit of Ahithophel is among us. In Ahithophel we see a picture of the inspiration, the spirit of the antichrist, of whom Absalom is a picture.

It is remarkable that also for David, asking for the advice of Ahithophel is as asking for a word of God. Ahithophel must have been a very impressive person, astute and convincing. It may be a warning for us to see to it that no one takes us captive with beautiful talk or a glowing speech (Colossians 2:8).

However sharp and full of good advice Ahithophel may have been, he is also darkened in his mind. This is evident from his choice for the rebel against the king given by God. Perhaps, as has been assumed, he was also guided in his choice by feelings of hatred toward David, because of David’s dishonoring of Bathsheba. Bathsheba is his granddaughter (2 Samuel 11:3; 2 Samuel 23:34).

1 Kings 1:26

The First Advice of Ahithophel

When asked by Absalom what should happen now, Ahithophel advises that he should have intercourse with the concubines his father left in Jerusalem. This will be clear proof to the whole people of his seizure of power. At the time, a king showed his power by taking the wives of the expelled king. This disgusting advice is followed without hesitation by Absalom. This is where Nathan’s word is fulfilled, which he has spoken about David as a punishment (2 Samuel 12:11-12).

Ahithophel is a satanic man. Satan is the great imitator. He looks like a lamb, but speaks as a dragon (Revelation 13:11). The word of the dragon is accepted as the word of God. This also happens today in professing Christianity, where the Word of God is replaced by satanic teachings. The spirit of Ahithophel is among us. In Ahithophel we see a picture of the inspiration, the spirit of the antichrist, of whom Absalom is a picture.

It is remarkable that also for David, asking for the advice of Ahithophel is as asking for a word of God. Ahithophel must have been a very impressive person, astute and convincing. It may be a warning for us to see to it that no one takes us captive with beautiful talk or a glowing speech (Colossians 2:8).

However sharp and full of good advice Ahithophel may have been, he is also darkened in his mind. This is evident from his choice for the rebel against the king given by God. Perhaps, as has been assumed, he was also guided in his choice by feelings of hatred toward David, because of David’s dishonoring of Bathsheba. Bathsheba is his granddaughter (2 Samuel 11:3; 2 Samuel 23:34).

1 Kings 1:27

The First Advice of Ahithophel

When asked by Absalom what should happen now, Ahithophel advises that he should have intercourse with the concubines his father left in Jerusalem. This will be clear proof to the whole people of his seizure of power. At the time, a king showed his power by taking the wives of the expelled king. This disgusting advice is followed without hesitation by Absalom. This is where Nathan’s word is fulfilled, which he has spoken about David as a punishment (2 Samuel 12:11-12).

Ahithophel is a satanic man. Satan is the great imitator. He looks like a lamb, but speaks as a dragon (Revelation 13:11). The word of the dragon is accepted as the word of God. This also happens today in professing Christianity, where the Word of God is replaced by satanic teachings. The spirit of Ahithophel is among us. In Ahithophel we see a picture of the inspiration, the spirit of the antichrist, of whom Absalom is a picture.

It is remarkable that also for David, asking for the advice of Ahithophel is as asking for a word of God. Ahithophel must have been a very impressive person, astute and convincing. It may be a warning for us to see to it that no one takes us captive with beautiful talk or a glowing speech (Colossians 2:8).

However sharp and full of good advice Ahithophel may have been, he is also darkened in his mind. This is evident from his choice for the rebel against the king given by God. Perhaps, as has been assumed, he was also guided in his choice by feelings of hatred toward David, because of David’s dishonoring of Bathsheba. Bathsheba is his granddaughter (2 Samuel 11:3; 2 Samuel 23:34).

1 Kings 1:29

Further Advice of Ahithophel

Ahithophel gives further counsel. Of that counsel it is noted in 2 Samuel 17:14 by the Spirit of God that it was “the good counsel of Ahithophel”. He proposes to work with a number of men to ensure that David is killed. Then the whole people will be saved. He asks Absalom permission to put together an army. He wants to choose the men himself. There are not too few of them, as many as 12,000 men. However, there are not too many of them either. It is a mobile and decisive army. He determines the tactics himself and wants to pursue David with these men without losing time.

With his astute mind, he realizes that David is tired and discouraged. This is the right moment for the attack on the life of the fugitive king. Ahithophel foresees that the people who are with David will flee when he appears with his special forces. That’s not bad, because it’s about David. If he can kill him, the whole people will return to Absalom and be at peace, for “the return of everyone depends on the man you seek”. This counsel of Ahithophel pleases “Absalom and all the elders of Israel”.

By presenting the matter in this way Ahithophel suggests that Absalom is the rightful king from whom the people have deviated. He also makes it seem as if Absalom is the man who gives peace. The proclamation of this false peace, as well as the proclamation that Absalom is the rightful king, is also seen in the antichrist.

What Ahithophel says about disabling David is very similar to the words Caiaphas spoke about disabling the Lord Jesus: “But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad” (John 11:49-52). What is not fulfilled with David, is fulfilled with the Lord Jesus, but only to carry out God’s plan. The lie of Caiaphas becomes the truth of God. What the Lord Jesus did has consequences for all who belong to Him.

1 Kings 1:30

Further Advice of Ahithophel

Ahithophel gives further counsel. Of that counsel it is noted in 2 Samuel 17:14 by the Spirit of God that it was “the good counsel of Ahithophel”. He proposes to work with a number of men to ensure that David is killed. Then the whole people will be saved. He asks Absalom permission to put together an army. He wants to choose the men himself. There are not too few of them, as many as 12,000 men. However, there are not too many of them either. It is a mobile and decisive army. He determines the tactics himself and wants to pursue David with these men without losing time.

With his astute mind, he realizes that David is tired and discouraged. This is the right moment for the attack on the life of the fugitive king. Ahithophel foresees that the people who are with David will flee when he appears with his special forces. That’s not bad, because it’s about David. If he can kill him, the whole people will return to Absalom and be at peace, for “the return of everyone depends on the man you seek”. This counsel of Ahithophel pleases “Absalom and all the elders of Israel”.

By presenting the matter in this way Ahithophel suggests that Absalom is the rightful king from whom the people have deviated. He also makes it seem as if Absalom is the man who gives peace. The proclamation of this false peace, as well as the proclamation that Absalom is the rightful king, is also seen in the antichrist.

What Ahithophel says about disabling David is very similar to the words Caiaphas spoke about disabling the Lord Jesus: “But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad” (John 11:49-52). What is not fulfilled with David, is fulfilled with the Lord Jesus, but only to carry out God’s plan. The lie of Caiaphas becomes the truth of God. What the Lord Jesus did has consequences for all who belong to Him.

1 Kings 1:31

Further Advice of Ahithophel

Ahithophel gives further counsel. Of that counsel it is noted in 2 Samuel 17:14 by the Spirit of God that it was “the good counsel of Ahithophel”. He proposes to work with a number of men to ensure that David is killed. Then the whole people will be saved. He asks Absalom permission to put together an army. He wants to choose the men himself. There are not too few of them, as many as 12,000 men. However, there are not too many of them either. It is a mobile and decisive army. He determines the tactics himself and wants to pursue David with these men without losing time.

With his astute mind, he realizes that David is tired and discouraged. This is the right moment for the attack on the life of the fugitive king. Ahithophel foresees that the people who are with David will flee when he appears with his special forces. That’s not bad, because it’s about David. If he can kill him, the whole people will return to Absalom and be at peace, for “the return of everyone depends on the man you seek”. This counsel of Ahithophel pleases “Absalom and all the elders of Israel”.

By presenting the matter in this way Ahithophel suggests that Absalom is the rightful king from whom the people have deviated. He also makes it seem as if Absalom is the man who gives peace. The proclamation of this false peace, as well as the proclamation that Absalom is the rightful king, is also seen in the antichrist.

What Ahithophel says about disabling David is very similar to the words Caiaphas spoke about disabling the Lord Jesus: “But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad” (John 11:49-52). What is not fulfilled with David, is fulfilled with the Lord Jesus, but only to carry out God’s plan. The lie of Caiaphas becomes the truth of God. What the Lord Jesus did has consequences for all who belong to Him.

1 Kings 1:32

Further Advice of Ahithophel

Ahithophel gives further counsel. Of that counsel it is noted in 2 Samuel 17:14 by the Spirit of God that it was “the good counsel of Ahithophel”. He proposes to work with a number of men to ensure that David is killed. Then the whole people will be saved. He asks Absalom permission to put together an army. He wants to choose the men himself. There are not too few of them, as many as 12,000 men. However, there are not too many of them either. It is a mobile and decisive army. He determines the tactics himself and wants to pursue David with these men without losing time.

With his astute mind, he realizes that David is tired and discouraged. This is the right moment for the attack on the life of the fugitive king. Ahithophel foresees that the people who are with David will flee when he appears with his special forces. That’s not bad, because it’s about David. If he can kill him, the whole people will return to Absalom and be at peace, for “the return of everyone depends on the man you seek”. This counsel of Ahithophel pleases “Absalom and all the elders of Israel”.

By presenting the matter in this way Ahithophel suggests that Absalom is the rightful king from whom the people have deviated. He also makes it seem as if Absalom is the man who gives peace. The proclamation of this false peace, as well as the proclamation that Absalom is the rightful king, is also seen in the antichrist.

What Ahithophel says about disabling David is very similar to the words Caiaphas spoke about disabling the Lord Jesus: “But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad” (John 11:49-52). What is not fulfilled with David, is fulfilled with the Lord Jesus, but only to carry out God’s plan. The lie of Caiaphas becomes the truth of God. What the Lord Jesus did has consequences for all who belong to Him.

1 Kings 1:33

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:34

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:35

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:36

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:37

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:38

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:39

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:40

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:41

The Advice of Hushai

Despite the fact that Ahithophel’s counsel “pleases Absalom and all the elders of Israel”” (2 Samuel 17:4), Absalom does not want to bind himself to any particular advice and also wants to hear Hushai. This can only be from the LORD. Hushai seizes the opportunity offered to him. Very tactically, he starts by saying that the advice Ahithophel gave “this time … is not good”. To be able to say this, he will need a lot of persuasion. He has that. His persuasiveness lies in the knowledge he has of David, because David is his friend. Absalom knows that well. He believes he can now benefit from that knowledge for the plan to be made to eliminate his father.

It is therefore possible that Absalom wants to hear Hushai’s advice because, as a friend of David, he is even better informed about his plans and working method than Ahithophel. As the son of David, Absalom knows the weaknesses of David as a father, but he does not know him as a warrior. With great knowledge of David’s method and courage, Hushai shows that his proposal is better. Hushai speaks with conviction and great caution. He also flatters the insight of Absalom. He speaks of David’s leadership, his inspiring example, the hero he is to the people who are with him.

Hushai recommends that the whole people be gathered. The background of this advice is that it saves time and David can be warned. He emphasizes that only by a tremendous supremacy, David and his men can be defeated in a way that not one remains. In poetic language Hushai paints to Absalom how it will go when David withdraws into a city, believing that he is safe there. Because of the enormous superiority, the whole city will be demolished stone by stone, so there is nothing left of the protection of David.

1 Kings 1:42

The Counsel of Ahithophel Rejected

Here we see why Hushai’s speech is successful. This is not because of his eloquence and persuasiveness, but because the LORD has ordained this. The words of Hushai are used by the LORD to reach His goal. It is not the case that Hushai would have managed to convince Absalom without his convincing speech. His magnificent plea was necessary, and God uses it. Absalom and all the people are convinced. The fact that the LORD governs it, does not alter the fact that Hushai had to lay down a good plan. As so often, the responsibility of man and the purpose of God also work together here.

This is also the case with us, for example when it comes to the preaching of the gospel. On the one hand, through the preaching, all will believe who “had been appointed to eternal life believed” (Acts 13:48). On the other hand, we must convince people of their sins, as if it depends on us that they repent. We then read that they “spoke in such a manner that a large number of people believed, both of Jews and of Greeks” (Acts 14:1). We must speak and work according to our responsibility and then we will find that the Lord uses it to speak to people. We also pray that our words and all kinds of organizational matters will be blessed by Him. The same goes for the upbringing of our children.

1 Kings 1:43

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:44

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:45

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:46

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:47

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:48

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:49

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:50

Hushai Warns David

More means are being used to protect David from the rebels and to stay out of their hands. In addition to Hushai and his eloquent speech, Zadok and Abiathar are also used. Hushai tells them what both Ahithophel and himself counseled Absalom.

Others are called in to warn David. Two boys and a slave also form links in the chain of messengers, allowing David to cross the Jordan in time. Jonathan is the son of Abiathar and Ahimaäz is the son of Zadok (2 Samuel 15:36). These boys are now making their lives available to save the king’s life. A nameless woman and a nameless family living in Bahurim also help. They are known to God. So everyone has a task in this history, in which David’s life is hunted.

The Lord Jesus is always the stake of life, also in ours. It is for or against Him, in all situations of life. As friends of our rejected Lord, let us not consider any service unworthy or too small to help others who may have a service that is greater in our eyes, to do that service. If we fail in our ‘minor’ assignment, we may be the cause of that service not happening or happening very poorly.

We can have our questions about using lies to stay out of enemy hands. Just like with Rachab a lie is used so that the young ones are not found (Joshua 2:4-7). Shall we be careful in our judgment of it? Do we know anything about such a danger? If we have never been in such a situation, it is almost impossible to say what we would have answered on the question of where the boys are. By the way, haven’t we ever used a lie ourselves to free ourselves from a tricky situation? We did it to save ourselves and not even to help someone else. So let us not judge too harshly what is happening here. God does not do it.

That does not mean that He accepts a lie. We cannot say with an appeal to this history and other similar histories: “Let us do evil that good may come” (Romans 3:8). God is able to let good come forth from evil, but that does not mean that He approves evil. The fact that He does not pass judgment on it here, must make us cautious about passing judgment on it.

The boys do not tell what Hushai counseled to do, but what Ahithophel counseled (2 Samuel 17:21). Ahithophel is the great danger.

It is nice to read that David crosses the Jordan with all the people and that not one is missing (2 Samuel 17:22). No one leaves him, even though the difficulties are so great; no one is left sick or tired. We are reminded here of the words of the Lord Jesus – through which we can see David again here as a type of Him: “Of those whom You have given Me I lost not one” (John 18:9).

1 Kings 1:51

Ahithophel Commits Suicide

Now that Ahithophel can no longer exert any influence, his role is over. He understands the consequences of ignoring his counsel. He possesses the wisdom for it, but it is a wisdom from the abyss, a demonic wisdom. He understands that David will win the war and that he should not expect any grace from David. In what he is going to do, he resembles Judas, the traitor of the Lord Jesus: just like Judas he commits suicide (Matthew 27:5). To this someone comes when he hates the man who is loved by God. The end is destruction.

1 Kings 1:52

Camps of David and Absalom

David arrives in Mahanaim. Perhaps David thought about what Jacob experienced here in his wanderings. At this place angels of God came to Jacob to help and encourage him in his fear of meeting Esau (Genesis 32:1-2). Now David is here, where he is also helped (2 Samuel 17:27-29).

In the meantime, Absalom has arrived with all the warriors in the land of Gilead where they camp.

1 Kings 1:53

Camps of David and Absalom

David arrives in Mahanaim. Perhaps David thought about what Jacob experienced here in his wanderings. At this place angels of God came to Jacob to help and encourage him in his fear of meeting Esau (Genesis 32:1-2). Now David is here, where he is also helped (2 Samuel 17:27-29).

In the meantime, Absalom has arrived with all the warriors in the land of Gilead where they camp.