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When Absalom came to the city there was no trace of an enemy to oppose him. His supporters in Jerusalem would no doubt go out to meet him, and conduct him to the palace with great demonstrations of delight. Once within the palace, he would receive the adherence and congratulations of his friends. Among these, Hushai the Archite presents himself, having returned to Jerusalem, at David's request, and it is to Hushai's honour that Absalom was surprised to see him. The sight of Hushai impressed Absalom as the sight of an earnest Christian in a gambling saloon or on a racecourse would impress the greater part of worldly men. For even the world has a certain faith in godliness — to this extent, at least, that it ought to be consistent. There is a fitness of things to which the world is sometimes more alive than Christians themselves. But Hushai was not content with putting in a silent appearance for Absalom. When his consistency is challenged, he must repudiate the idea that he has any preference for David. But can we justify these professions of Hushai? It is plain enough he went on the principle of fighting Absalom with his own weapons. Absalom had dissembled so profoundly, he had made treachery, so to speak, so much the current coin of the kingdom, that Hushai determined to use it for his own purposes. Having established himself in the confidence of Absalom, Hushai gained a right to be consulted in the deliberations of the day. He enters the room where the new king's counsellors are met, but he finds it a godless assemblage. The first to propose a course is Ahithophel, and there is something so revolting in the first scheme which he proposed that we wonder much that such a man should ever have been a counsellor of David. Without hesitation Absalom complied with the advice. It is a proof how hard his heart had become, that he did not hesitate to mock his father by an act which was as disgusting as it was insulting. The next piece of Ahithophel's counsel was a masterpiece alike of sagacity and of wickedness. He proposed to take a select body of twelve thousand out of the troops that had already flocked to Absalom's standard, and follow the fugitive king. That very night he would set out; and in a few hours they would overtake the king and his handful of defenders; they would destroy no life but the king's only; and thus, by an almost bloodless revolution, they would place Absalom peacefully on the throne. It is with counsel as with many other things: what pleases best is thought best; solid merit gives way to superficial plausibility. The counsel of Hushai pleased better than that of Ahithophel, and so it was preferred. Satan had outwitted himself. He had nursed in Absalom an overweening vanity, intending by its means to overturn the throne of David; and now that very vanity becomes the means of defeating the scheme, and laying the foundation of Absalom's ruin. The turning-point in Absalom's mind seems to have been the magnificent spectacle of the whole of Israel mustered for battle, and Absalom at their head. He was fascinated by the brilliant imagination. The council is over; Hushai, unspeakably relieved, hastens to communicate with the priests, and through them send messengers to David; Absalom withdraws to delight himself with the thought of the great military muster that is to flock to his standard; while Ahithophel, in high dudgeon, retires to his house and commits suicide.

1. This council-chamber of Absalom is full of material for profitable reflection. The manner in which he was turned aside from the way of wisdom and safety is a remarkable illustration of our Lord's principle — "If thine eye be single, thy whole body shall be full of light." We are accustomed to view this principle chiefly in its relation to moral and spiritual life; but it is applicable likewise even to worldly affairs. Absalom's eye was not single. Success, no doubt, was the chief object at which he aimed; but another object was the gratification of his vanity. This inferior object was allowed to come in and disturb his judgment. For even in worldly things, singleness of eye is a great help towards a sound conclusion, "To the upright there ariseth light in the darkness." And if this rule hold true in the worldly sphere, much more in the moral and spiritual. It is when you have the profoundest desire to do what is right that you are in best way to know what is wise.

2. But again, from that council-chamber of Absalom and its re-suits we learn how all projects founded on godlessness and selfishness carry in their bosom the elements of dissolution. They have no true principle of coherence, no firm, binding element, to secure them against disturbing influences arising from further manifestations of selfishness on the part of those engaged in them.

3. Men that are not overawed, as it were, by a supreme regard to the will of God; men to whom the consideration of that will is not strong enough at once to smite down every selfish feeling that may arise in their minds, will always be liable to desire some object of their own rather than the good of the whole. They will begin to complain if they are not sufficiently considered and. honoured. They will allow jealousies and suspicions towards those who have most influence, to arise in their hearts. They will get into caves to air their discontent with those like-minded. All this tends to weakness and dissolution. Selfishness is the serpent that comes crawling into many a hopeful garden, and brings with it division and desolation. In private life, it should be watched and thwarted as the grievous foe of all that is good and right. The same course should be taken with regard to it in all the associations of Christians.

(W. G. Blaikie, D. D.)

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KJV: And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.

WEB: Absalom, and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him.