Encouragement In A Dark Hour

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Encouragement In A Dark Hour

Contributed by Ted Sutherland on Mar 11, 2002 (message contributor)

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Scripture: 2 Samuel 15:1-17:29

Denomination: Baptist

Summary: David was encouraged by a friend in one of his darkest hours.

Encouragement in a Dark Hour

II Samuel 15-17

In his fine little book Fully Human, Fully Alive, author John Powell relates a true story. It didn’t happen to him but to a friend of his while he was vacationing in the Bahamas.

What attracted the friend’s attention was a large and restless crowd that had gathered toward the end of a pier. Unable to restrain his curiosity, the man began to walk down the pier and investigate the cause of all the noise and commotion.

Powell continues:

Upon investigation he discovered that the object of all the attention was a young man making the last-minute preparations for a solo journey around the world in a homemade boat. Without exception everyone on the pier was pessimistic. All were actively volunteering to tell the ambitious sailor all the things that could possibly go wrong. “The sun will broil you!” “You won’t have enough food.” “That boat of yours won’t withstand the waves in a storm.” (And of course, those familiar words) “You’ll never make it.”

When my friend heard all these discouraging warnings to the adventurous young man, he felt an irresistible desire to offer some optimism and encouragement. As the little craft began drifting away from the pier towards the horizon, my friend went to the end of the pier, waving both arms wildly like semaphores spelling confidence. He kept shouting: “Bon Voyage! You’re really something! We’re with you. We’re proud of you!” (pg. 17-18)

Had you been there as the afternoon sun was setting and the homemade boat was leaving, to which group on the pier would you have joined yourself?

“Emotion packed” is the only way to describe the situation of Absalom’s rebellion against his father. Perhaps some had seen the “handwriting on the wall” well in advance, but somehow David could not bring himself to believe that his oldest living son would turn traitor and turn from everything for which his father stood. Yet the facts are all there in full view of anyone who cares to examine them. Absalom had carefully designed and executed a plan to take possession of the throne of Israel. An aging dad was left little choice — remain and resist or run and regroup.

David: Running from Absalom (15:13-18)

Panic must have gripped the hearts of David’s servants when they realized what had taken place. It was apparent that the multitudes had been swayed by Absalom’s treachery. When news reached David (15:13), his words were quick and decisive. The king’s servants were to flee from the city with the king (15:14). The reasons for this move were obvious.

First, this course of action would avert civil war and spare the people from needless bloodshed.

Second, escaping from Jerusalem would protect the city from the inevitable destruction that accompanies conflict. These two ideas are stated in as many words in verse fourteen.

A third reason could have been that David wanted to buy some time. Leaving the capital was the only way this could have been assured.

Fourth, David possibly reasoned that he would have a better chance at winning in open territory where he and his men were well experienced instead of being forced to fight in the restraining confines of a city.

And finally, by withdrawing from Jerusalem, he could easily identify his loyal supporters as those who would leave their homes to follow him.

I. Encouragement from those who went with David (15-23)

A. His loyal servants, 15-18

Although the hour was dark (figuratively speaking), a few spots helped light the way. One of these is recorded in verse fifteen. David’s servants responded, “Behold, thy servants are ready to do whatever my lord the king shall appoint” (15:15). That must have encouraged David. He knew he did not have to face this crisis alone.

Included among David’s followers were the Cherethites and the Pelethites -- the royal bodyguard (cf. 8:18) -- and six hundred men who are called Gittites (men of Gath). These six humored are not to be considered as Philstines so far as their national origin is concerned. The writer has identified them as the men who “came after him [David] from Gath” (15:18). Four hundred joined David in a cave when he fled from Saul (I Samuel 22:1-2). An additional two hundred united with corps by the time David left Keilah (I Samuel 23:13). This army came with him to Hebron in 1011 B.C. when David was crowned king in Hebron (II Samuel 2:3) and helped to conquer and establish Jerusalem as the new capital (II Samuel 5:6). They had been through thick and thin with their leader, but their loyalty was undiminished. When David was forced to “hit the road,” his six hundred did not balk for a moment. They had been there before; they would gladly do it again.

The instructor from a dog training workshop in Salt Lake City noted that a dog’s disposition (loyalty) can be tested by the owner. If the owner will fall down and pretend to be hurt, a dog with a bad temper will tend to bite him. A good dog will show concern, and may lick the fallen owner’s face. Susan Matice attended the class and then decided to test her two dogs. While eating pizza in her living room, she stood up, clutched her heart, screamed and fell to the floor. Her two dogs looked at her, and then they looked at each other, and then they raced to the coffee table for her pizza.

— Associated Press, 1-17-91

B. A virtual stranger (15:19-23)

It seems that at those times God sends along a special encouragement to give strength to face the problem. With David, the encouragement came in the form of a “Johnny-come-lately” with an unforgettable name -- Ittai the Gittite.

As Ittai passed before the king, David stopped him and asked, “Why do you, indeed you, go with us?” (literal translation, 15:19). Of all people, why should Ittai commit himself to follow David? He was a stranger and an exile (15:19). He had only recently come to Jerusalem with his family (15:20). The king attempted to send him back with the blessings of kindness and faithfulness.

Ittai’s reply was initiated with a double oath -- one to Jehovah and the other to the king. “Surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be: (15:21). the phrase “whether in death or life,” demonstrated Ittai’s firm resolve to stand by David. Talk about encouragement! Those words from a stranger’s lips were like a soothing ointment on the open wound of discouragement. (When was the last time you soothed the wounds of a discouraged friend?)

Fighting back the tears of gratitude, David sent Ittai on ahead with the rest of the crowd. Ittai was followed by “all of his men, and all the little ones that were with him” (15:22). the writer has painted a moving word-picture for us in the reference to “little ones.” The Hebrew word means “to trip, to take quick little steps.” Although the term could refer to anyone between the ages of birth to twenty, normally it speaks of tots. As David watched Ittai’s procession, he saw the families of Ittai and his men, little children just learning to walk, stumbling, tripping, pattering their tiny feet along the dusty path to the wilderness. The reality of the devotion of these families must have gripped David’s heart. It was a touching moment. Those who looked on wept loudly at the sight of the king, his followers, and their families crossing the Kidron Valley, heading for an unknown destination (15:23).

In his book, Living Faithfully, J. Allen Blair tells of a man who was struggling to get to Grand Central Station in New York City. The wind blew fiercely, and the rain beat down on him as he lugged his two heavy suitcases toward the terminal. Occasionally he would pause to rest and regain his strength before trudging on against the elements.

At one point he was almost ready to collapse, when a man suddenly appeared by his side, took the suitcases, and said in a strangely familiar voice, “We’re going the same way. You look as if you could use some help.” When they had reached the shelter of the station, the weary traveler, the renowned educator Booker T. Washington, asked the man, “Please, sir, what is your name?” The man replied, “The name, my friend, is Roosevelt. Teddy Roosevelt.”

II. Encouragement from those who were left (15:24-37)

A. Zadok and Abiathar, were sent back as informants. (15:24-31)

Who were serving as high priests in the sanctuary of God, had brought the ark from the city to the Kidron Valley. Having set down the ark, Abiathar offered sacrifices while the people crossed the brook. David saw what was happening and called for Zadok, whom he instructed to take the ark back to its appointed place. The ark symbolized the presence of God and had often been transported with the people of Israel into difficult situations where God’s assistance was desired. But David did not consider the ark as a relic or “good luck charm” whereby he could force God’s blessing and presence to accompany him. Instead, the sweet psalmist of Israel displayed an attitude of sweet surrender as he laid bare his heart and said, “If I shall find favor in the eyes of the Lord, he will bring me again, and show me both it, and his habitation: But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him” (15:25-26). To get a better picture of what is stated, let me explain two words, “Favor” (v. 25) is actually the word grace. For David to be allowed to return to the city and worship God before the ark would have to be a matter of grace. The second word is “delight,” meaning an emotional delight in someone, based upon his intrinsic qualities. David resigned himself to God’s righteous judgment. He was willing for God to mold, shape, or even mar his life. There is only one word to describe David’s spiritual character at this critical stage in his life — impressive!

Obeying David’s orders, Zadok and Abiathar returned to Jerusalem with their two sons, Ahimaaz and Jonathan, respectively. there they would serve God and assist David as informants. David was heading for the fords of the Jordan River, located a short distance to the north of Jericho. When Zadok learned any valuable information concerning Absalom, he was to pass that along to David (15:28).

After Zadok and Abiathar left, a weeping David climbed the Mount of Olives with covered head and bare feet, a symbol of humility and mourning before God (cf. Esther 6:12; Ezekiel 24:17). near the top David learned that Ahithophel had betrayed him and joined with Absalom (15:31). David’s hurt over Ahithophel was later recorded in a psalm (41:9). Rather than retaliate, he turned his problem over to God, praying, “O Lord, I pray thee, turn the counsel of Ahithophel into foolishness” (15:31). Little did David realize how quickly God would answer that prayer.

B. Hushai the Archite, was sent back for counterintelligence. (15:32-37)

Hushai the Archite (15:32). For years this man from a small town on the border between Ephraim and Benjamin had been a companion and advisor to the king. Unlike Ahithophel, Hushai was loyal and presented himself with torn garment and earth on his head. The use of earth on the head was symbolic of the recognition that we are all made of dust and should never forget the pit from which we were digged (cf. Ps. 40:2).

David reasoned that Hushai would be a burden if he decided to travel with David (15:33). This might have been due to his advanced age. As an alternative, David asked Hushai to return to the city and pretend to be Absalom’s servant. Hushai would be able to frustrate and invalidate the counsel of Ahithophel by offering opposite counsel (15:34). Hushai would also be able to supply David with inside information concerning the situation at Jerusalem (15:35). This information could be relayed to Zadok and Abiathar, who would send their sons as messengers to David (15:35-36). Although not a part of Hushai’s original intentions, he willingly altered his plans in order to serve David. He journeyed back down the mountain, across the valley, and entered the city just as Absalom arrived (15:37).

Don McCullough writes in Waking from the American Dream: During World War II, England needed to increase its production of coal. Winston Churchill called together labor leaders to enlist their support. At the end of his presentation he asked them to picture in their minds a parade which he knew would be held in Picadilly Circus after the war. “First,” he said,” would come the sailors who had kept the vital sea lanes open. Then would come the soldiers who had come home from Dunkirk and then gone on to defeat Rommel in Africa. Then would come the pilots who had driven the Luftwaffe from the sky.

“Last of all,” he said, “would come a long line of sweat-stained, soot-streaked men in miner’s caps. Someone would cry from the crowd, ’And where were you during the critical days of our struggle?’ And from ten thousand throats would come the answer, “We were deep in the earth with our faces to the coal.’”

Not all the jobs in a church are prominent and glamourous. But it is often the people with their “faces to the coal” who help the church accomplish its mission.

One word occurs six times in this section of Scripture, revealing to us the major theme. The word is “servant.” What a contrast to the troublemaker found in the first twelve verses of chapter fifteen! Examining the lives of these servants, I find four qualities that are displayed by true servants under any circumstances. Servants are dependable, pliable, humble, and available. Let’s look briefly at this virtuous quartet.

III. Where was God? (15:31; 16:15-19)

When David had been informed of the sedition of Ahithophel, he had prayed that God would “turn the counsel of Ahithophel into foolishness” (15:31). God made immediate provision for answer to that prayer when Hushai, another of David’s counselors, offered himself in service to David. The king sent him back to Jerusalem with instructions to defeat the counsel of Ahithophel (15:34).

Before this could be done, Hushai had to win the confidence of Absalom. This was done through carefully chosen words. Hushai saluted David’s son with the words, “God save the king, God save the king” (16:16), and probably did homage with the customary bow. Knowing of Husai’s former loyalty to David, Absalom expressed suspicion over Hushai’s words. “. . . Is this thy kindness to thy friend? why wentest thou not with thy friend?” (2 Sam 16:17). Absalom could not understand why Hushai would leave David at this critical moment.

The explanation which Hushai gives is a classic example of how you can hide double meanings in your expressions. He declared, “. . . Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.” (2 Sam 16:18). Obviously, Hushai believed that David was the chosen king, but his statement is understood by Absalom to mean that Hushai would be loyal to whoever was in power.

Hushai further strengthened his position by saying, “. . . whom should I serve? should I not serve in the presence of his son? as I have served in thy father’s presence, so will I be in thy presence” (2 Sam 16:19). From all appearances, Hushai is lending credibility to Absalom’s claim to the throne by pointing out that Absalom is David’s son, the rightful heir. These words of Hushai must have been convincing, for Absalom accepted the old counselor as a member of his advisory staff.

A. Ahithophel’s Counsel (16:20-23)

1. About David’s Concubines

In the early stages of takeover, every move was critical. Absalom was smart enough to know that he needed to listen to his advisors. Ahithophel was asked to recommend the first steps to be taken to secure control of the kingdom. To the western mind, Ahithophel’s counsel is bizarre. Absalom was told to pitch a tent on the roof of the palace and publicly be seen having sexual relations with David’s concubines who had been left behind to keep the palace (16:21; cf. 15:16).In eastern culture, one way in which a successor claimed the right tot he throne was by appropriating the harem of the former king (cf. 3:6-8). By this act Absalom would accomplish two results. He would cause a permanent division between David and himself. The text says that Absalom would be abhorred (literally “stink”) of his father.

The second consequence would be that Absalom’s followers would be strengthened, realizing there was no turning back. It seems that Ahithophel would benefit most form Absalom’s immoral act. Since Ahithophel had probably planned and instigated the plot against David, any reconciliation between father and son would cast Ahithophel his life. Therefore, the advice served to guarantee complete severance between David and Absalom. So Absalom followed the suggestion of his counselor and committed sexual acts with David’s concubines (16:22).

Ahithophel wielded great influence in his lifetime. the reason for this is revealed in the closing verse of chapter sixteen. “and the counsel of Ahithophel . . . was as if a man had inquired at the oracle [literally “word”] of God.” Wisdom was the hallmark of Ahithophel’s words. He was able to discern what needed to be done and what steps of action were necessary to accomplish his ends. His advice could be trusted.

2. About Conquering David (17:1-5)

After Absalom’s open immorality, Ahithophel approached his master with another recommendation. Ahithophel wanted the freedom to select twelve thousand men who would pursue and kill David that very night (17:1). Such quick action was important in order to catch David while he was “weary and weak” (17:2). These two words are descriptive of the emotional and physical state of David and his men. “Weary” signifies the exhaustion that attends hard labor or physical strain. “Weak handed” comes from the Hebrew word which means “to sink down, to let drop, to be disheartened.” The image is that of a man whose hands drop to his side because of weariness. In boxing terms we would say, “He let down his guard.” After the emotional strain of rebellion and physical demands of a long march up and down numerous hills, David and his troops would be in no condition to defend themselves.

Escorted by twelve thousand fresh and zealous rebels, Ahithophel would swoop down on the unsuspecting prey, terrorizing and scattering them (17:2). In the confusion David alone would be killed, leaving the rest to return unharmed to Jerusalem (17:2-3).

The most shocking statement of all appears in the next verse. “And the saying pleased Absalom well, and all the elders of Israel” (17:4). the original word for “pleased” means that they saw the death of David as the right or lawful thing to do. The death of Absalom’s father would produce a level, smooth path for the acceptance of the new king. You may be screaming right now, “Where is God?” Be patient!

B. Hushai’s Counter

For no apparent reason, Absalom decided to see what Hushai had to say about the matter (17:5). Although hinting agreement with Ahithophel’s previous counsel (cf. 16:21), Hushai in essence said, “This time he is wrong” (17:7). using his words skillfully, he offered four considerations for delaying the attack.

First, he reminded Absalom that his father and those with him were mighty men (17:8). they knew how to fight. These men were seasoned veterans in matters of war, while Absalom’s men were relatively inexperienced.

Second, Hushai pointed out that David’s faithful were “chafed in their minds” or literally “bitter of soul” (17:8). Those guys are mad! This is illustrated by the picture of a bear robbed of her cubs. Their spirits would be ferocious. Only a fool would confront such an enemy.

Third, it was a fallacy to think David would be in camp with the people (17:8, 9). David knew the ways of war. He would not expose himself to sudden ambush. He would be hiding in a pit or some other concealed place, awaiting his opportunity to inflict the first blow.

Finally, Suppose David were to win the initial battle. The repercussions of defeat to Absalom’s cause would be devastating (17:9). the most valiant of Absalom’s warriors, even those who had the courage of a lion, would shrink back in fear of David (17:10).

What is Hushai’s alternative? It is threefold.

First, rather than twelve thousand men, assemble a vast army from every tribe from Dan to Beersheba (17:11a).

Next, rather than killing just David, Absalom should wipe out the whole ungrateful lot (17:12). He should swallow them up, leaving no survivors.

Using hyperbole, Hushai boasted that if David should hide in a walled city, that would be no problem. Absalom could tie ropes around the city and drag it to destruction in the valley until nothing was left (17:13).

C. God Conquers, (17:14)

In those three suggestions, Hushai was appealing to Absalom’s pride and his thirst for power. If Absalom swallowed this counsel, David would have time to retreat to further safety, organize his men, and recruit more help. Yet why should Absalom listen to Hushai when he already had the advice of Ahithophel? Read on.

“And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel” (17:14).

there must be some mistake! Any rational human being could plainly see that Ahithophel gave sound advice. Even the Bible admits this in the next phrase. But that next phrase also answers the questions, “Where is God?” and “Why did Absalom heed Hushai’s counsel?” Notice it careful, “For the Lord had appointed to defeat the good counsel of

Ahithophel, to the intent that the Lord might bring evil upon Absalom” (17:14). On the surface it might not have appeared so, but God was there all the time. He is always in control.

Bruce Larson, in his book, Wind and Fire, points out some interesting facts about sandhill cranes: “These large birds, who fly great distances across continents, have three remarkable qualities. First, they rotate leadership. No one bird stays out in front all the time. Second, they choose leaders who can handle turbulence. And then, all during the time one bird is leading, the rest are honking their affirmation. That’s not a bad model for the church. Certainly we need leaders who can handle turbulence and who are aware that leadership ought to be shared. But most of all, we need a church where we are all honking encouragement.”

Researchers have discovered some interesting truths about geese as follows:

1. They fly in a “V” formation because it takes 71% less energy compared to flying solo. So, church people need to stick together!

2. The lead goose has the difficult job of breaking the wind barrier, so they rotate leadership. So, let’s share the hard jobs at church!

3. Geese honk as they fly. If one drops out and breaks the efficiency equation, the others honk encouragement to the leader. In church, let’s honk some encouraging words!

4. If a goose is hurt in flight, two others accompany it to the ground and give help. In church, let’s take care of each other! — Grace Brethren Church of Winchester, Virginia, newsletter, January 1995.