Todd Brady has used the illustration in talking about Scripture that it is much like one of those credit card advertisements in a magazine where you see the credit card filling the page, but then, as you look more closely, you notice the big picture is made up of a number of smaller pictures. That is quite similar to what we find in the text we come to this morning, 2 Samuel 15-20. The text itself is broken up into six sections that tell the larger story: 15:1-12, 15:13-16:14, 16:15-17:23, 17:24-19:8a, 19:8b-43, and 20:1-26. Therefore, it is quite tempting to want to forget any attempt at seeing the bigger picture and to focus simply on each of these sections over six weeks. After all, if we do not do this we are left with one frighteningly long sermon attempting to cover a narrative that stretches over six pages in our Bibles!

With that said, however, there is a benefit to stepping back and forcing ourselves to see the smaller pictures as part of the bigger picture. It is good to sit and make yourself look at the six chapters together until we see how the author has fit them together. It is stepping back to see how the trees together form a forest, if you will. And I believe if we step back from the individual sections to get a look at the whole six chapters, we will find that the author has structured these six sections intentionally so that each section has a parallel. That is to say these six sections together form a diagram like the left side of an “X” or like a “greater than” sign (i.e. >) or like Pac-man’s mouth if he is moving to your left, so that the first and the last section are similar, the second and the fifth are similar, and the third and the fourth are similar. And in structuring the text this way, I believe the author is showing us three themes in this narrative that are not only true of David but are true in regards to David’s great Son, Jesus of Nazareth.

Therefore, this morning I want to describe briefly (quite briefly)the overall narrative, then make three claims based on the three couplets of text, and then seek to answer how we apply these truths to our lives today. With that said, let me begin by giving a brief overview of 2 Samuel 15-20.

2 Samuel 15-20 deals with Absalom’s revolt against his father and king, David. Absalom gathers followers, forces David into exile, and seeks to take the throne by force. However, the Lord is with David, provides him with men and supplies and frustrates Absalom’s plans so that he ends up being killed in war and his cause defeated. Therefore, David returns to Jerusalem, rewards those who have been loyal to him, and stops another small revolt by a man named Sheba.

However, as I mentioned, this narrative is told with couplets, or parallels. The first of these is the parallel between 15:1-12 and 20:1-26. This is the beginning and ending of our story, and we find that the story begins and ends with a revolt against David.

As chapter 15 begins we find Absalom playing the role of politician. He makes himself look kingly by getting a chariot, horses, and fifty men to run before him (15:1). He rises early in the morning to stand beside the gate and tell everyone that the king is doing a bad job and that he would decide for them. Now, he is not having to wrestle with the complicated matters that might have been coming before David, but he knows how to answer. Like many politicians, Absalom is able to claim to have solution that makes everyone happy. However, Absalom would then remind them that he is not the judge, though he would like to be (15:4). With this constant action, he duped Israel into thinking he should be king.¹

Whether David indeed had failed in carrying out justice well we do not know. What we do know is that he did not judge Absalom to be a threat when Absalom asked him to go to Hebron to pay a vow to the Lord, for David responds, “Go in peace” (15:9). However, Absalom was up to much more than paying a vow. He was going to Hebron so that he might declare himself king. Indeed, the text says, “Absalom sent secret messengers throughout all the tribes of Israel, saying, ‘As soon as you hear the sound of the trumpet, then say, ‘Absalom is king at Hebron!’’ With Absalom went two hundred men from Jerusalem who were invited guests, and they went in their innocence and knew nothing. And while Absalom was offering the sacrifices, he sent for Ahithophel the Gilonite, David’s counselor, from his city Giloh. And the conspiracy grew strong, and the people with Absalom kept increasing” (15:10-12). So the challenge to David’s throne is born in this section, and from his own son no less.

As we turn to chapter 20, thinking we have dealt with enough rebellion against the king, there is another. A man named Sheba blew the trumpet and declared to Israel that they have no inheritance in David. Perhaps he was trying to capitalize on the apparent disgruntled section of the kingdom. But David is getting things back in order and is ready to put this revolt behind him. He first takes the concubines that Absalom had slept with and put them in a place away from him (20:3). Then, he had Amasa call the men of Judah together to be ready to fight in three days. Yet in Amasa’s first task as commander, he is tardy and fails. Therefore, David sent Abishai to move and take down Sheba.

On their way, the men encounter Amasa. Joab had obviously not been excited about being replaced as commander from the army, so he takes his sword and greets Amasa by killing him and leaving him in the street. He had killed Abner, Absalom, and now Amasa. One wonders what he would have done had he lived in an earlier period of time to the likes of Adam, Abraham, or Aaron, or if he had lived to encounter Abijah or Asa :)

Soon the men move him off the road. But the army follows Joab as their leader, and soon come to Abel, where Sheba is camped out. He has apparently gathered little support, and so Joab is about to come into the city to kill him when a wise woman asks Joab if he is going to destroy this great city. Joab points out that he is only after Sheba. Therefore the lady convinces the people of the city to cut off the head of Sheba and throw it over to Joab. And so Joab returned home as commander of the army that had ended the revolt.

So what is it then that these two similar sections show us? I think it is that …

There will constantly be an enemy threat to the kingdom(15:1-12; 20:1-26)

As chapter 14 ended we had seen that Absalom had not been sufficiently dealt with and now he was rising up, swaying those whose devotion should have been to the king, parading himself around as the king, speaking evil of the king, and planning a revolt against the king.

As well, Joab, interestingly enough, becomes that image in chapter 20. Yes, Sheba begins the rebellion of the king, and does symbolize a small uprising. But small it is, he is easily beheaded and overthrown. But there is a greater challenge arising. Amasa is put in charge over Joab, perhaps for the clear rebellion in dealing with Absalom. And Joab takes the opportunity of Amasa’s delay to kill him. This is murder of the commander of David’s army. He is taking over. Then, note the response of the army as they see Amasa’s dead body. They cry out, “Whoever favors Joab, and whoever is for David, let him follow Joab” (20:11). “It was surely not an accident that Joab’s name was first.”² He had constantly rebelled against the throne, rebuked David strongly (even as one would speak to an inferior), and now was seen as one who had essentially seized the throne. We see this because of the way chapter 20 ends. The text ends with a list of officials under the king’s reign. This kind of thing was often done, and it is listed near the beginning of the king’s reign. Thus, for example, we read in 2 Samuel 8:15-18, “So David reigned over all Israel. And David administered justice and equity to all his people. Joab the son of Zeruiah was over the army, and Jehoshaphat the son of Ahilud was recorder, …” and so on. We see the same thing in 1 Kings 4:1-19 as Solomon’s reign begins, “King Solomon was king over all Israel, and these were his high officials: …” Therefore, it is not surprising to find this list ending chapter 20, after all, David’s reign has been renewed or reborn. However, not that what is listing is mention of David and his reign. Instead, the name that stands where we would expect to find David’s is Joab. Even though Absalom’s rebellion has been dealt with, there is a constant enemy threat to the kingdom, even as Joab himself will show to be true in 1 Kings 1:5-10.

And we must remember this as well. There is an enemy against our King and against his kingdom. Peter tells us, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). As well, Paul reminds us that “we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12). We must be aware that there is a constant enemy who seeks to devour and fight against the kingdom of our Christ.

This is why for us the Christian life cannot be something we do as if on cruise-control. The Christian life is not something that is to be lived casually. Rather, we are in a fight in which we “put on the whole armor of God,” intentionally hiding the Word in our hearts and laboring in prayer. We intentionally go forth with the proclamation of the gospel, pleading with men to be reconciled to Christ, praying that God might open doors and open hearts. We must live sober-minded, resisting the devil, and standing firm in our faith, knowing one day even the last enemy will be completely removed.

David’s response to Absalom’s attempt to take the throne is to leave. As soon as a messenger brings word to David that “the hearts of the men of Israel have gone after Absalom” (15:13), David says, “Arise, and let us flee, or else there will be no escape for us from Absalom. Go quickly, lest he overtake us quickly and bring down ruin on us and strike the city with the edge of the sword” (15:14). Therefore, David and his servants head out of Jerusalem to hide. But on his way he encounters a number of individuals who come to play significant roles in his fight.

The first person David encounters is Ittai. As many outside supporters of David are passing by, David speaks to Ittai, a Gittite, asking him why he would go with David. David points out that he need not labor through this suffering with David but can go back and serve Absalom. He blesses him and longs to send him one, thinking that one who just joined yesterday should not be forced to suffer with him today.

But Ittai will have nothing of it. He declares, “As the Lord lives, and as my lord the king lives, wherever my lord the king shall be, whether for death or for life, there also will your servant be” (15:21). So Ittai joins David and later, as David divides his army into three groups, we find Ittai as commander of one of those groups.

Then, as soon as the texts moves us from David’s encounter with Ittai, we read of David’s encounter with Abiathar and Zadok. They had come with David carrying the ark. No doubt they thought that even if Absalom is able to settle Jerusalem, there is no reason he should have the ark. But David sees no need for them to transport the ark. He declares, “Carry the ark of God back into the city. If I find favor in the eyes of the Lord, he will bring me back and let me see both it and his dwelling place. But if he says, ‘I have no pleasure in you,’ behold, here I am, let him do to me what seems good to him” (15:25-26).

However, this is not David saying that he has decided to sit on his hands. Rather, he uses Abiathar and Zadok to aid him in his attempt to overcome Absalom’s rebellion. He instructs them to go back into the city with their sons to be spies and report to David all that Absalom is doing.

At the end of both of these conversations, though, David weeps. He is heartbroken. It is no stranger that is attempting to overthrow David but his own son. And just as his weeping is growing, he receives more bad news, namely that “Ahithophel is among the conspirators with Absalom” (15:31). Ahithophel was the wisest of counselors. It’s as if he could not give bad advice, yet now he who had been a close counselor of the king had joined Absalom. David knew the trouble he faced, and so without hesitation, his response is prayer. He cries, “O Lord, please turn the counsel of Ahithophel into foolishness” (15:31).

David’s prayer was answered instantly by a man named Hushai. The text describes him as an Archite with his coat torn and dirt on his head. Indeed, this would be a mysterious way for the Lord to work, but the Lord’s work is exactly what Hushai is. David commanded Hushai to go back to Jerusalem, say to Absalom that he would serve him as king even as he had served David as king, and “defeat … the counsel of Ahithophel” (15:34). And so chapter 15 ends with Hushai on his way to obey David, as the means God had provided for defeating Ahithophel’s counsel.

Continuing the theme of David’s journey, his travel does not continue without him first meeting up with another man. This time it is Ziba, the servant of Mephibosheth. As David sees him, he questions why Mephibosheth is not with him, and Ziba informs him that Mephibosheth thought if he stayed behind that he could gain from Absalom coming into power. Ziba, however, comes bringing donkeys, bread, raisins, fruits, and a skin of wine. Therefore, David gives him all that belongs to Mephibosheth.

What it unclear is whether Ziba is being truthful or is lying. After all, Mephibosheth will tell his side of the story a few chapters later and David will decide to split their belongings between the two of them. What is clear, however, is that David and his men had received further provisions from the hand of Ziba during this time of exile.

Finally, David encounters a man unlike those he has encountered to this point on his journey out of Jerusalem. The man’s name is Shimei. We meet him as he is throwing stones and cursing at David. He yells to David, “Get out, get out, you man of blood, you worthless man! The Lord has avenged on you all the blood of the house of Saul, in whose place you have reigned, and the Lord has given the kingdom into the hand of your son Absalom. See, your evil is on you, for you are a man of blood” (16:7-8).

Abishai asks David if he can cut off his head. Ralph Davis nicely sums up Abishai’s apparent thought as he notes, “Abishai proposes this because he has observed that people without heads do not curse.”³ But David forbids him to do so. And David’s reasoning is interesting. He knows that Abishai is wrong in what he is saying. He knows that he never raised a hand to kill those from Saul’s house and punished those who did. However, he also knows that he has indeed sinned. Therefore, he figures that if the Lord is judging further for his sin, then he deserves it, and if this isn’t just, then maybe the Lord will repay him good for this evil he has wrongly endured. So the king and his men simply pass by Shimei and arrive weary at Jordan, their destination.

In 19:8b-43, we find that David is now returning from his time of exile, and his return from exile was an interesting one. First, the text tells us that every man had fled to his own home and that “all the people were arguing throughout all the tribes of Israel” about their position of bringing David back. After all, they were concerned that David might judge them for supporting Absalom. Therefore, David sent news to the men of Judah asking them to come back, pointing out his relation to them and promising to make Amasa (who had commanded Absalom’s army) commander of his own army. Judah agreed, and they came to meet him at Gilgal as servants of the king.

Also ready to meet him, however, was Shimei, who had once thrown stones at David and cursed him. He had brought 10,000 men from Benjamin and met David, confessing his sins and asking that his life be spared. Abishai again wanted to put him to death, but David pardoned him, saying, “You shall not die” (19:23).

Next, Mephibosheth came to David. He had really let himself go, with his long beard and dirty clothes. Thus, his explanation makes sense that he had not rebelled against the king but had been deceived by Ziba and left in Jerusalem, unable to leave on his own. David seems to understand and so tells him that he and Ziba will split the land, but Mephibosheth doesn’t care, as long as David is back (19:30).

Then, David speaks to Barzillai, the eighty-year-old Gileadite who had provided David with food while he was in exile. David told him that he wanted him to come to Jerusalem and be provided for by him. But Barzillai pointed out that he was old, wanted to go home, and asked if Chimham (his son?) could go in his place. David agrees, and “the king went on to Gilgal, and Chimham went on with him. All the people of Judah, and also half the people of Israel, brought the king on his way” (19:40).

Finally, there is a conflict in which Israel asked David why Judah had stolen him away, since Israel had been first to welcome him back From there a bitter argument breaks out between the two sections of the kingdom, and the section ends, “The words of the men of Judah were fiercer than the words of the men of Israel” (19:43). It may be true that the war had ended, but there was still a battle to be fought.

What is clear from David’s journey into exile and his journey out of exile and back to Jerusalem is that the author focuses us on the individuals David encounters along the way and how he deals with them in regards to their loyalty to him. On his way in he receives the loyalty of Ittai, Ziba (apparently), and a mocking from Shimei. On his way out he is reconciled to Shimei, blesses Mephibosheth (whom Ziba was serving), and blesses Barzillai. So why is it that the author shows us men’s loyalty to David during this occasion and their situation as he comes out of exile to deal with them? I think it is to remind us that …

That which is crucial in our lives is our loyalty to the King (15:13-16:14; 19:8b-43)

Though there is war and exile and confusion, what matters is the peoples’ response to the true king. As enemies they better be reconciled, and as servants they need to direct their entire allegiance to David. In fact, reading this text makes me think, “Why didn’t everyone go out of their way to direct their all in service to David like Ittai and Barzillai do? Why didn’t everyone realize that that was the most important thing in this crucial time?”

Yet I find myself asking that same question now. What matters for us is that in this life we are reconciled to the Christ and direct our entire allegiance to him. For when he comes back to declare that the kingdom of this world is his, he will judge and he will reward. Therefore, why do we find ourselves willing to die in our sins (if an unbeliever) or willing to waste much of our efforts in preserving ourselves instead of risking everything to seek the glory of Christ and be of service to him? In the end, as we see in this text, we will find that what matters is what was our response and allegiance to the King of Israel.

The main character of 16:15-17:23 is Ahithophel and about his betrayal resulting in his own ruin. As the section begins with Hushai making his way to Absalom and declaring, “Long live the king! Long live the king!” (16:16). Absalom is obviously caught off guard, for Hushai had shown himself to be a close friend of David. Therefore, he questions his loyalty. Hushai responds, “For whom the Lord and this people and all the men of Israel have chosen, his I will be, and with him I will remain. … As I have served your father, so I will serve you” (16:18-19).

And then the attention turn to Ahithophel as Absalom asks for his counsel. Ahithophel suggests that Absalom go into his father’s concubines, for then all the people will know that there is no turning back for you in your quest to be king, and their resolve will be strengthened. And so Absalom does. Then the author gives us a note, writing, “Now in those days the counsel that Ahithophel gave was as if one consulted the word of God; so was all the counsel of Ahithophel esteemed, both by David and by Absalom” (16:23).

This sets the stage for 17:1-23. As chapter 17 opens, Absalom against asks for counsel from Ahithophel, and again it comes to him. He suggests that Absalom give the order to attack right now while David is caught off guard, weak, and weary. In fact, Ahithophel himself will assume all the risk. He will go and kill David only, then all those who have supported David will realize that Absalom is their king and turn to him. “And the advice seemed right in the eyes of Absalom and all the elders of Israel” (17:4).

However, for some reason, Absalom decides to seek Hushai’s advice as well. He brings in Hushai, tells him what Ahithophel has suggested, and asks for his word. Hushai no doubt realizes that Ahithophel’s advice is good advice for Absalom and threatening to David, so he shoots as many holes in it as he can. He points out that Ahithophel probably could not find David and that if this small attack ended in defeat then all of Absalom’s men would be frightened, knowing that David was a skillful warrior. He, therefore, suggests that Absalom take time and gather as many troops into battle as possible, going himself. Hushai knew that this would give David time to recuperate his strength, and he knew it would appeal to Absalom’s pride. Indeed, it did. Absalom and all the men decided Hushai’s counsel was better, “For the Lord had ordained to defeat the good counsel of Ahithophel, so that the Lord might bring harm upon Absalom” (17:14).

Getting word to David is a bit difficult, however, as Ahimaaz and Jonathan were spotted and had to hide in a well. Nonetheless, eventually they get word about the advice from each man, and they get word to David. Finally, Ahithophel, realizing his advice has been rejected and calculating that this would end in Absalom’s defeat, realized there was no hope for him. After David’s victory he would be killed as a traitor to the king. Therefore, he took matters into his own hands. We read of his action in 17:23 as we read, “When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father.” And with Ahithophel’s counsel ignored and his act of suicide, Absalom’s fate is sealed as well. However, we don’t see the manifestation of that until our next section.

As mentioned, this next section (17:24-19:8a) tells us of Absalom’s death. We might say that it tells us of the battle, but really the author spends very little time giving us details of the battle. In 17:24-29 the author lets us know of their activity before the battle. Absalom encamps at Gilead, and David an Mahanaim, being provided for by a number of servants, still loyal to him. Then, in 18:8-5, David gives the command for battle. He divides the army into thirds, is encouraged to stay home (since he is worth more than 10,000 of the soldiers), and asks his men to “deal gently for [David’s] sake with the young men Absalom” (18:5).

The battle itself is described in 18:6-8. We read, “So the army went out into the field against Israel, and the battle was fought in the forest of Ephraim. And the men of Israel were defeated there by the servants of David, and the loss there was great on that day, twenty thousand men. The battle spread over the face of all the country, and the forest devoured more people that day than the sword.” And that’s it. That’s all the detail the author gives us of the battle, climaxing in news that the forest devoured more people than the sword.

However, the author then focuses us on the death of one man whose death the forest contributed to, in part. It is Absalom. Absalom had been riding on his mule through the forest when (whether he was looking back or not paying attention, who knows?) he slams into a terebinth tree and gets stuck, while his mule keeps going. Quite possibly his long, flowing, beautiful hair had contributed to the difficulty of his escape as well as the fact that he could have been seriously injured. And so Absalom was suspended there “between heaven and earth” (18:9).

A man saw him and told Joab, who asks the man why he did not “strike him there to the ground” (18:11). The man recites David’s words about dealing gently with David’s boy. But Joab is ruthless and a realist. He is willing to kill Absalom and knows that this is the only way the king’s conflict will be resolved. So Joab speared him three times and ten of Joab’s armor-bearers “surrounded Absalom and struck him and killed him” (18:15). Absalom was dead. The battle was over. And Joab blew the trumpet to let all know. Absalom’s quest for the throne had ended in his own death, and the monument memorializing him would recall simply one who had been killed in revolt to the king.

And Absalom’s death sets the stage for the drama to follow. Ahimaaz comes to Joab eager to tell the news of victory to David. After all, he had been involved in the whole ordeal from the beginning, risking his life to bring news to David. Joab tells a Cushite to go, but after Ahimaaz’s pleading, allows him to go as well. Ahimaaz outruns the Cushite and comes to David with news of victory, but he tells him nothing of Absalom’s death. The Cushite, however, tells him quite clearly, saying, “May the enemies of my lord the king and all who rise up against you for evil be like that young man” (18:32).

David’s reaction was great. But it was not because he was celebrating the victory and preservation of the kingdom. He mourned the death of his son, Absalom. The text tells us that he wept loudly, crying out, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!” (18:33). Perhaps this is David’s reflection that this is the ultimate result of his own sin. But he mourns, and for the soldiers, they come back mourning as well, as those “who are ashamed when they flee in battle” (19:3).

Joab hears what is going on, and he knows something must be done. He lectures the king harshly, declaring, “You have today covered with shame the faces of all your servants, who have this day saved your life and the lives of your sons and your daughters and the lives of your wives and your concubines, because you love those who hate you and hate those hwo love you. For you have made it clear today that commanders and servants are nothing to you, for today I know that if Absalom were alive and all of us were dead today, then you would be pleased. Now therefore arise, go out and speak kindly to your servants, for I swear by the Lord, if you do not go, not a man will stay with you this night, and this will be worse for you than all the evil that has come upon you from your youth until now” (19:5-7). And the section ends, “Then the king arose and took his seat in the gate. And the people were told, ‘Behold the king is sitting in the gate.” And all the people came before the king” (19:8a).

Ahithophel had been the counselor of counselors and Absalom had seemed as one who could have been the king of kings, yet in the end, they are both destroyed. In the middle of our drama, the author reminds us that …

God will frustrate every attempt to overthrow the kingdom and will crush his enemies (16:15-17:23, 17:24-19:8a)

We end this narrative no doubt thinking Ahithophel and Absalom would have been much better off had they simply not opposed the one whom the Lord had anointed as king. And yet we began by reminding ourselves that the kingdom will always have its enemies. Therefore, let us remind ourselves now that the enemies of God’s kingdom and of his Anointed King will be crushed. As Psalm 2 asks, “Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his anointed?” (Psalm 2:1-2). For in the end the enemies of the Lord’s Anointed One will be judged.

I have this morning spoken of Christ those truths which we have seen in relation to David. And I have done so because I think that David, as the king of Israel, is displaying for us truths about his great Son, the reigning King, Jesus of Nazareth. In fact, it is no mistake that their close friends betray them, that their betrayers hang themselves, or that their walk from Kidron to the Mount of Olives is the same. For in all of these matters, David is prefiguring for us the coming King, Jesus of Nazareth.

Therefore, as David pushes us to look at Christ and having been reminded this morning that the kingdom will always have its enemies, chiefly Satan, that our response and allegiance to the King in this lifetime is what is crucial, and that God will frustrate every attempt to overthrow the kingdom and will crush his enemies, what then should be our response? I believe the simple response is radical commitment to Christ from us as his people. Even as Alex shared with us Wednesday night, let us not have any kind of half-hearted walk as a believer but intentionally ask how it is that we might be active in seeing others reconciled to Christ, how it is that we might sacrifice our lives to live in whole-hearted allegiance to the king, and how we might make our singular focus the exaltation of our King. For, do not forget that even as David came back to judge and deal with those according to how they had lived toward him, so our King will come to judge and deal with us. May we hear from him, “Well done my good and faithful servant. Enter into my rest.” May his grace be with us. Amen.

¹2 Samuel 15:6 reads that “Absalom stole the hearts of the men of Israel” which sounds like he simply won their affection. However, many commentators agree that this is a Hebrew idiom which can be translated with the idea of ‘duped’ or ‘deceived’ (e.g. Davis, 154 and Gordon, 271).

²Peter Leithart, A Son to Me, 264.

³Dale Ralph Davis, 2 Samuel: Looking on the Heart (Scotland: Christian Focus Publications, 1999), 165.

FROM EXILE TO EXALTATION