David crosses the Jordan: The surprising nature of God’s support

During my long years of theological study, I often did not know where the next year’s funds would come from. I received some grants or scholarships along the way and was supported by church or friends for certain periods, but it never ceased to amaze me how God also moved people I barely knew to help me. I remember one fellow student in particular whom I did not know very closely, who gave me the tithes from his scholarship, which was quite a substantial amount. Another time, the head of the theology department called me in to ask how I was going to finance my year ahead and when I told him about my meagre supplies, he arranged for a university scholarship for me with the recommendation of the department. The Lord is able to provide support from some unlikely places.

Support from enemy territory

This is David’s experience as he is fleeing, exhausted, and no doubt anxious about what is ahead. Hushai is clearly not sure that he has convinced Absalom with his advice, so an urgent message must go out to David to warn him of danger (2 Sam 17:16). Not everything is smooth sailing, however, as the messengers are observed by a nameless youth who not only understands what is going on but manages to gain quick access to Absalom (2 Sam 17:18). The chase is on. In a move reminiscent of Joshua’s two spies who were hidden by the Canaanite Rahab (Josh 2:1-7), the two messengers are hidden by another nameless character, a woman in Bahurim (2 Sam 17:18-19), just north-east of the Mount of Olives outside Jerusalem. Bahurim was in the territory of Benjamin, Saul’s tribe and the place where Shimei, a relative of Saul’s family, cursed David (2 Sam 16:5). Thus, one would not expect support for David here, but just as Rahab acknowledged God’s will for Israel (Josh 2:8-11), so this woman does so implicitly when she saves David’s messengers.[1]

Unlikely sources of support

Disaster for David is averted when the messengers arrive and the king swiftly crosses the Jordan to escape any pursuing army (2 Sam 17:21-22). By the time Absalom gets there, he has lost the advantage. Once again, David receives support from unlikely places. The Ammonite Shobi (2 Sam 17:27) is brother of the foolish Hanun whose offensive behaviour to David’s messengers (2 Sam 10:1-5) led to the war with the Ammonites earlier. Machir from Lo-debar was the man who housed the lame Mephibosheth, Saul’s grandson (2 Sam 9:3-4) and as a Saul supporter, he is another unusual ally for David. Barzillai seems to be a friend, though this is the first time he is mentioned, so we do not know anything more about him. Once again, God uses likely and unlikely folk to move David’s cause along. Ahithophel’s suicide, when his advice is not followed (2 Sam 17:23), seems premature. Is this pride that he has been sidelined? Was he so convinced of his own astuteness that when it was not acknowledged, he could not live with himself? Did he foresee David’s eventual restoration and wanted to avoid the shame of public execution for treason? Either way, it is a sad conclusion for a man who started out in faithfulness and wisdom and ended in corruption (e.g. 2 Sam 16:21).[2]

Disciplined but never abandoned

These vignettes of different people and their support of David as well as the glimpses we get of the opposition who destroy themselves (Ahithophel) and lose the element of surprise (Absalom’s army), highlight God’s providential care for David. Like him, we do not always see the details of support or the opposition falling away as they happen, but we trust the character of the Lord whom we serve. Once again, God’s support is not dependent on a sinless and perfect life either and David certainly contributed to the reason why he now suffers the rebellion of his son. Nevertheless, his willingness to seek the Lord again and trust Him in his need is crucial in the way the story will unfold. Discipline from God may be unpleasant, as it was for David, but for all that, the king is not abandoned and neither are we.

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[1] Several commentators point out the similarity between this story and Rahab’s though they say nothing further about why this should matter. In both, a woman who is not supposed to be a friend, gives help to two men. In both, the hiding of the men involves covering their hiding place with stalks/grain and a misleading message to their pursuers (Josh 2:4-6; 2 Sam 17:18-20). When a reader finds such a parallel between two incidents, it is worth reflecting on what the narrator wants to communicate through it. Here, it seems to me, the point is the unusual friendly stance of the woman in Bahurim. Since there is no explicit speech underlining this, it is the parallel in Rahab’s story that helps draw our attention to it.

[2] As Mary Evans points out in her commentary, suicide in the Bible is never presented as a noble end and is not approved, since it is a ‘blameworthy taking of life’. However, she rightly acknowledges that neither does Scripture single this action out as more serious than many others and there is perhaps a hint of sympathy in the description that Ahithophel was buried in the family tomb. Despite his failure in the end, he deserved a decent burial. The Message of Samuel: Personalities, Potential, Politics and Power (Nottingham, IVP: 2004), 245.

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