Romans: Assurance, Providence, and Life in the Spirit: Walking With God

The Life Of Ahithophel

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2017-06-06

Synopsis: John Weaver examines the life of Ahithophel, David's counselor who betrayed him to join Absalom's rebellion. The sermon explores Ahithophel's wisdom, his bitter resentment rooted in David's sin against his granddaughter Bathsheba, and his refusal to accept God's forgiveness and chastisement of David. Weaver warns that unforgiveness, bitterness, and a vengeful spirit are spiritual sins that destroy individuals, families, and churches, urging believers to cleanse themselves from filthiness of the spirit and to overcome evil with good.

[John Weaver] Last night I just read one verse and preached. Tonight I'm going to read a number of verses because I'm going to be preaching mainly about the life of Ahithophel. So you need the background and if you'll look in 2 Samuel chapter 15, we're going to begin reading there verse 31. We'll come back and pick up the context. Second Samuel chapter 15 verse 31 and one told David saying Ahithophel is among the conspirators with Absalom. And David said, Oh Lord, I pray thee turn the counsel of Ahithophel into foolishness. Came to pass that when David was come to the top of the mount where he worshiped God, the old Hushai the archite came to meet him with his coat rent and earth upon his head. And whom David said, if thou passes on with me, then thou shalt be a burden unto me. But if thou return to this city and say unto Absalom, I will be thy servant, O king, as I have been thy father's servant hitherto, so will I now also be thy servant.

[John Weaver] Then mayst thou for me defeat the council of Ahithophel. And hast thou not there with thee Zadok and Abiathar the priest? Therefore it shall be that what things whoever thou shalt hear out of the king's house Thou shalt tell it to Zadok and Abiathar the priests Behold they have with them their two sons Ahimaaz Zadok's son and Jonathan Abiathar's son By them you shall send unto me everything that you can hear so Hushai David's friend came into the city and Absalom came into Jerusalem now if you look in chapter 16 and let's begin reading there were verse 15 chapter 16, verse 15, And Absalom and all the people and the men of Israel came to Jerusalem, and Ahithophel with him. And it came to pass when Hushai the archite, David's friend, was come to Absalom that Hushai said unto Absalom, God save the king, God save the king. And Absalom said to Hushai, is this thy kindness to thy friend? Why wentest thou not with thy friend? And Hushai said unto Absalom, Nay, but whom the Lord and this people and all men of Israel choose, his will I be, and with him will I abide.

[John Weaver] And again, whom should I serve? Should I not serve in the presence of his son as I have served in my father's presence. So will I be in my presence? Then Absalom said then said Absalom to Ahithophel give counsel among you what we shall do And Ahithophel said unto Absalom go into thy father's concubines Which ye have left to keep the house and all Israel shall hear that thou art a hoard of thy father Then shall the hands of all them that

[John Weaver] are with thee be strong. So they spread Absalom a tent upon the top of the house. And Absalom went into his father's concubines in the sight of all Israel. And the counsel of Ahithophel, which he counseled in those days, was if a man had inquired at the oracle of God. So was all the council of Ahithophel, both with David and with Absalom. Chapter 17, now watch carefully. Moaber Ahithophel said unto Absalom, Let me now choose out 12,000 men, and I will arise and pursue after David this night.

[John Weaver] And I will come upon him while he was weary and weak-handed, and will make him afraid. And all the people that are with him shall flee, and I will smite the king only. And I will bring back all the people unto thee. the man whom thou seekest is if all return so all the people shall be in peace. And the same pleased Absalom well and all the elders of Israel. Then said Absalom, call now Hushai the archite also.

[John Weaver] Let us hear likewise what he said. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner. Shall we do after his saying? If not, speak thou. And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. For said Hushai, Thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field. And thy father is a man of war, and will not lodge with the people.

[John Weaver] Behold, he is hidden now in some pit, or in some other place. And it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. And he also that is valued, whose heart is as the heart of a lion, shall utterly melt. For all Israel knoweth that thy father is a mighty man. and they which be with him are valued men. Therefore I counsel that all Israel be generally gathered to thee, from Dan, even to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground. And of him and of all the men that are with him there shall not be left so much as one. if he be gotten into a city then shall all Israel bring ropes to that city and we will draw it into the river until there be not one small stone found there.

[John Weaver] And Absalom and all the men of Israel said the council of Hushai the Archite is better than the council of Ahithophel for the Lord had appointed to defeat the good council of Ahithophel to the intent that the Lord might bring evil upon Absalom. Now skip down to verse 23. The Bible says, and when Ahithophel saw that his counsel was not followed, he saddled his ass and arose and get him home to his house, to his city and put his household in order and hanged himself and died and was buried in the sepulcher of his father. Ahithophel is a name that is not very well known, nor is it easily pronounced. Yet Ahithophel is known as the Judas of the Old Testament, as Judas in the New Testament betrayed his master and went out and hanged himself. Likewise, Ahithophel betrayed his master David and went out and hanged himself as well. Ahithophel was a very complex individual.

[John Weaver] He was indeed a man of wisdom, on the one hand, and on the other hand, he was a man full of absolute foolishness at the same time. On the one hand, he had common sense, he had rationality, he had stability. And on the other hand, he was a very unstable individual and a very resentful and bitter individual as well. A Hithovel is a very difficult individual to understand until you find the full light of Scripture, and once Scripture reveals what was really going on in this man's life, then you can understand his actions.

[John Weaver] The setting for this history of intrigue is with the backdrop of the rebellion of Absalom. Absalom was David's son, and Absalom sought not only to run his own father off the throne, but also to kill him. So if you'll go back in your Bibles very quickly to 2 Samuel chapter 15, let me just give you the backdrop so that you can see what Absalom has done in order to insinuate himself upon the people of Israel. Notice, if you would, 2 Samuel chapter 15 in verse 1. And it came to pass after this that Absalom prepared him chariots and horses and fifty men to run before him. And Absalom rose up early and stood beside the way of the gate. And it was so that when any man that had a controversy came to the king for judgment, then Absalom called unto him and said, Of what city art thou? And he said, Thy servant is one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right. But there was no man deputed of the king to hear thee.

[John Weaver] Absalom said moreover, O that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice. Now let me just stop there just for a moment. I want you to see what Absalom is already doing. He's politicking. And everyone that comes, He tells them that His matter is good and right. And then he said, if I were simply made to judge, then I would see that justice is done in the land. While he's saying that with his mouth, he's doing an injustice, not only to his father, but also to the kingdom as well. So just simply because someone speaks of that which is right does not necessarily mean that their heart is in that which is right.

[John Weaver] So look in verse five. Notice the politician in him. And it was so that when any man came nigh unto him to do him obeisance, he, Absalom put forth his hand and took it and kissed him and on this matter did an absalom to all Israel that came to the king for judgment So Absalom stole the hearts of the men of Israel. And it came to pass, after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I vowed unto the Lord. And Hebreth, for thy servant vowed a vow, while I abode at Gesher in Syria, saying, If the Lord shall bring me again to Jerusalem, then I will serve the Lord. And the king said unto him, Go in peace.

[John Weaver] Now he's already lied to David again. So he rose and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as you hear the sound of the trumpet, then you shall say, Absalom reigneth in Hebron. with Absalom went 200 men out of Jerusalem that were called and they went in their simplicity and they knew not anything. And Absalom sent for Ahithophel the Gileadite David's counselor from his city even from Gilo while he offered sacrifices. And the conspiracy was strong and the people increased continually with Absalom. And there came a messenger to David saying the hearts of the men of Israel were after Absalom and And David said unto all of his servants that were with him at Jerusalem, Arise and let us flee, for we shall not else escape from Absalom.

[John Weaver] Make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. Now it's interesting that Absalom now is not only rebelling against his father, He's seeking his father's life. He has deceived the men of Israel. He even deceived the 200 who went with him in their simplicity. They did not know. But is it not exceedingly strange that Absalom would call David's own personal counselor to his side. If you look in verse 12, the Bible said an Absalom sent for Ahithophel, the Gilanite, David's counselor from his city, even from Gilo, while he offered sacrifices. Now, I just think it's very strange that Absalom would somehow want David's own personal counselor to come and be with him. And it's even stranger that Ahithophel not only went to Absalom, but he voluntarily went, he went willingly, and he was eager and ready to join in the rebellion with Absalom. So, you know, there's got to be a question in your mind.

[John Weaver] You have to ask what in the world is going on? What in the world is wrong with Ahithophel? But Ahithophel now has joined with Absalom and the conspiracy is so strong that when David hears about it, he said, we've got to get out of Jerusalem pronto or Absalom is going to come and he's going to end up killing everybody. And so he takes his family and he takes the servants with him and he begins to flee. Now, why in the world would David flee? We know that David was a man of war. Even the ladies of Israel said Saul has killed his thousands and David's tens of thousands. Even Hushai admitted that David was a man of war. Everyone knew that. So why would David flee?

[John Weaver] Well, there are only two possible answers. Number one, David was not ready to fight it out with Absalom in Jerusalem. Or number two, David did not really want to fight his own son. And to be honest with you, I think it's the latter one. If you look in your Bibles very quickly to 2 Samuel chapter 18, because when it actually came down to the battle, David gave his captains some counsel. Look what he said in 2 Samuel chapter 18 in verse 5. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom. So look what it may be to say, deal gently with him. In other words, don't kill my son. And of course you know how Joab heard that Absalom's hair had gotten caught in an oak tree. When the man told him this, why did you not kill him? He said, I would have given you a girdle, that is, I would have given you so much money and a promotion as well.

[John Weaver] He said, uh-uh, I heard the king when he told you to deal gently with the young man. And so Joab went and took three darts and thrust them through Absalom's heart and killed him. So when David gets the message that Absalom is dead, if you'll look in your Bibles to verse 33 of 2 Samuel chapter 18, notice what the Bible said, And the king was much moved, and went up to the chamber over the gate, and wept. And as he went, thus he said, O my son Absalom, my son, my son Absalom, would God I died for thee, O Absalom, my son, my son. So David was mourning for Absalom. And by the way, it took Joab, who was a wicked man, literally to bring David back to his sense, because he went in and said, I think it'd have been all right with you if all of your people had died, and I had died, and your family died, just so Absalom lived. And he said, if you don't go back and show your face to these people because they stole away, said you're going to be worse now than you were in the beginning.

[John Weaver] And so David went back, but David just simply did not want to fight his own son. But at any rate, the conspiracy is so strong that David absolutely has to flee while he is fleeing. He learns that Ahithophel is among the conspirators. So if you go back in your Bibles to 2 Samuel chapter 15, at this point, David stops and he does two very wise things. Number one, if you look in verse 31, 2nd Samuel 15 verse 31. And one told David saying Ahithophel is among the conspirators with Absalom. So David stops and he prays and he says, Oh Lord, I pray thee, turn the counsel of Ahithophel into foolishness. So he asked God specifically to confound Ahithophel. I'm going to tell you why he prayed that just momentarily. But he asked God to confound Ahithophel. The second thing he did that was very wise is he sent his friend Hushai the archite back into the capital, back into the palace so that he could be his eyes and ears. So notice if you would please in verse 32, it came to pass when David was come to the top of the mount where he worshiped God.

[John Weaver] Isn't that interesting? David is fleeing, but he stops to pray and he stops to worship. He said, Behold, Hushai the archite came to meet him with his coat brand and earth upon his head, on whom David said, If thou passest on with me, then thou shalt be a burden. But if thou return to the city and say unto Absalom, I will be thy servant, O king, as I have been thy father's servant hitherto, so will I now also be thy servant. Then mayst thou for me defeat the council of Ahithophel. So he left his friend Hushai the archite there to be eyes and ears and to help defeat the council of Ahithophel.

[John Weaver] And of course he told him about the priest and he told him about the priest's son. Everything you hear, you tell the priest. They'll send their sons. I'll find out exactly what is going on.

[John Weaver] Now, Ahithophel was a very wise and sagacious individual. I want you to note what the Bible says. This is absolutely astounding to me. I want you to look in 2 Samuel chapter 16 and verse 23, because here is the counsel that Ahithophel gave both to David and to Absalom. The Bible says this, and the counsel of Ahithophel, which he counseled in those days, was as if a man had inquired at the oracle of God. So was all the counsel of Ahithophel, both with David and with Absalom.

[John Weaver] Now, I don't know about you, but it's an astonishing and an amazing and an astounding compliment. Ahithophel was so wise and so knowledgeable and so sagacious, whenever he spoke and gave counsel, it was practically as if one had inquired of God himself. Here was a man that undoubtedly had a very great intellect and a very great understanding as well.

[John Weaver] Now probably what you're going to ask me is this. If the counsel of Ahithophel was as if a man had inquired of God, how could Ahithophel give such wicked counsel to Absalom? Well, let me show you. Look if you would please in verse 20 of chapter 16. Then said Absalom to Ahithophel, give counsel among you what you shall do. Now Ahithophel has come into Jerusalem with Absalom. Go back to verse 15. Look at verse 15. And Absalom and all the people and the men of Israel came to Jerusalem and Ahithophel with him. So Ahithophel was by his side all the way. So now in verse 20 he said, Then said Absalom to Ahithophel, Give counsel among you what we shall do. And Ahithophel said unto Absalom, Go into thy father's concubines, which ye have left to keep the house. And all Israel shall hear that thou art abhorred of thy father.

[John Weaver] Then shall the hands of all that are with thee be strong. So they spread Absalom a tent upon the top of the house, and Absalom went into his father's concubines in the sight of all Israel. So the question has to be asked, if Ahithovel's counsel was right, how in the world could he counsel Absalom to go into his father's concubines? Well, let me just tell you like this. The counsel was designed to accomplish a specific purpose. It was not biblical.

[John Weaver] It was certainly contrary to the seventh commandment, thou shalt not commit adultery. It was also contrary to the 8th commandment, Thou shalt not steal. It was contrary to the 5th commandment, Honor thy father and thy mother. It was contrary to the law of God, that is true. But Ahithophel gave this counsel for one specific reason. Look at it, if you would please, in verse 21 again. And Ahithophel said unto Absalom, Go in unto thy father's concubines, which ye have left to keep the house, and all Israel shall hear that thou art abhorred, thou art hated of thy father.

[John Weaver] Then shall the hands of all that are with thee be strong. Let me put it to you like this. A son might be forgiven by his father, but those who help the son may not be forgiven by the father. And so the people would be reticent as long as there is not a real full and final break. What Absalom did was not only dishonorable, it was not only disobedient, it was disgusting to the nth degree. It was an insult to his father.

[John Weaver] And when he committed that act, he was saying, this is it. I'm not backing up. I'm not backing off. I will either kill my father or he will kill me. This is it. You will follow me to the end. And that's exactly why Ahithophel told him to do that. If you look back in your Bibles to 2 Samuel chapter 12, You will also find that this act was part and parcel of david's punishment for david's sin with Bathsheba If you will look in second samuel chapter 12 beginning there with verse 9 We read this last night, but look at it He

[John Weaver] said wherefore hast thou despised the commandment of the lord to do evil in his sight thou has killed uriah the hittite with a sword and has taken his wife to be thy wife and has slain him with the sword of the children of ammon now therefore The sword shall never depart out of thine house, because thou hast despised me, and taken the wife of Uriah the Hittite to be thy wife. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house. That's Absalom. And I will take thy wives from before thine eyes, and give them unto thy neighbor. That's Absalom. And he shall lie with them, your wives, in the sight of the sun. That's Absalom. For thou, David, didst it secretly. But I will do this thing before all Israel, and before the sun. So what Absalom did in 2 Samuel chapter 16 is part and parcel of David's punishment for the sin that he committed secretly with Bathsheba. So Absalom then did indeed take that final step.

[John Weaver] He went into his father's concubines. So everyone now knows that this is a war to the death. Nothing is going to change. David is either going to kill Absalom or Absalom is going to kill David. That's it. The men with Absalom will now have strong hands. So after this act is committed, now they turn to dealing with David. So if you look in your Bibles to 2 Samuel chapter 17, look if you would please. Now we've got to know what we're going to do with David.

[John Weaver] Everybody understands this is the full and final conflict. So verse 1, Moaberah, Hithophel, said unto Absalom, Let me now choose out 12,000 men. and I will arise and pursue after David this night. And I will come upon him while he is weary and weak-handed, and I will make him afraid. And all the people that are with him shall flee, and I will smite the king only. I will bring back all the people unto thee, the man whom thou seekest, as if all returned, so all the people shall be in peace."

[John Weaver] Now, that is Ahithophel's counsel. Well, Hushai gives his counsel beginning with verse 7. They asked for it. He says, all right, whoosh, I said a napsum. The counsel that the fellow has given is not good at this time. Now I want you to note, he did not say that his fellow had not given good counsel. He just simply said, it's not good at this time. Now watch. Or he said, Hushai, thou knowest that thy father and his men, they be mighty men, and they be chafed in their minds as a bear robbed of her whelps in the field. And thy fathers are mad of war and will not lodge with the people. Behold, he is now hid in some pit or in some other place, and it will come to pass when some of them, that is, some of the people of Absalom, be overthrown at first. that whosoever heareth it will say there is a slaughter among the people that follow Absalom.

[John Weaver] And he also that is valued, whose heart is the heart of lions, shall utterly melt. For all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee from Dan, even to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person.

[John Weaver] so shall we come upon him in some place where he shall be found and we will light upon him as they do that fall from the ground and of him and of all the men that are with him there shall not be left so much as one moreover he got into a city than all Israel shall bring ropes to that city will draw it in the river and there shall not be one stone left and all absent all the men said the council of who shine the archive is better than the council of a hit the fail now let me ask you a question whose counsel was right? And the answer is Ahithophel's counsel was right. Ahithophel said, here's what we need to do. We need to strike quickly. We need to strike forcefully. And we need to do it before David can regroup. We need to do it before he can get supplies, before he can get extra help. We need to do it, and we need to do it right now. Now, that was the right counsel.

[John Weaver] Hushai's counsel was bad. But God had appointed to defeat the good counsel of Ahithophel. And how did he defeat it? And the answer is by appealing to Absalom's pride. Here's what Hushai said. What you need to do is gather all Israel from Dan to Beersheba. Dan was a northernmost tribe, Beersheba, the southernmost city. You gather Israel from Dan to Beer Sheba it's going to take time folks to send messengers throughout the land of Israel and get all the men together and Then he tells Absalom what you're going to do is you're going to lead this vast army and you will be at the head and Guess what?

[John Weaver] We will light upon them as the dew falleth upon the ground. We will kill every one of them And if they're into a city, we'll pull those stones down into the river. Don't worry, we will get them because there are so many of us and so few of them. So the men of Israel, Napsalm said, the counsel that Hushai has given is better than the counsel of Ahithophel.

[John Weaver] Now look in verse 23 of 2 Samuel 17. Watch this. And when Ahithophel saw that his counsel was not followed, he saddled his ass and arose and got him home to his house, to his city and put his household in order and hanged himself and died and was buried in the sepulchre of his father. So Ahithophel was smart enough and wise enough to know that when they did not follow his counsel, it was all over.

[John Weaver] He knew that Absalom was going to fail. He knew that also that he would be put to death as well. Here's a question. Why did Ahithophel go and hang himself? He knew, of course, that when David came back that he'd undoubtedly be killed as a traitor. There's no two ways about that. So here's another question. Why then did Ahithophel not want to be killed by David? Why would Ahithophel desire to die earlier than later? Let's suppose, let's just suppose it took a month or three months for Absalom to get all the men together for there to be a battle. Now if I know I'm going to die sooner or later, and I can probably die three months later, would I not rather spend my time enjoying my life for the three months? Why would I go out and hang myself? Why would I kill myself now, even if I knew I was going to be dying three months later?

[John Weaver] Let me show you something else. May I remind you that in all of these passages, that Ahithophel was a counselor. He was a diplomat. I want you to watch what he volunteers to do. Look in chapter 17, verse 1. Moreover, Ahithophel said unto Absalom, let me Now choose out 12,000 men, and I will arise and pursue after David this night, and I will come upon him while he's weary and weak-handed, and will, or I will, make him afraid, and all the people that will be with him shall flee, and I will smite the king only, and I will bring back all the people unto thee. The man whom thou seekest says, If all return, so the people shall be in peace. Wow. Here's a counselor. Here's a diplomat. Yet he volunteers to lead a fighting force at night. He volunteers to attack David's group. He volunteers to personally kill David. He volunteers to bring all the other people back. All we want is David dead and I will kill him. Ahithophel was only eager, willing, and ready to join the rebellion with Absalom.

[John Weaver] He's now eager, willing, and ready to actually kill David. Why? He was willing to kill David. But he was not willing to be killed by David. Why? What was it that motivated and pushed Ahithophel? Why would he join with Absalom when he knew that Absalom was wicked and wrong? He knew what Absalom had done. Why would he volunteer to kill David? I want you to listen to me. Ahithophel was a man who was full of bitterness, resentment, anger, hatred, and ill will. All of those things pushed and drove Ahithophel.

[John Weaver] Now let me show you. Look in your Bibles to 2 Samuel chapter 23 and verse 34. In this passage, you have a listing of some of the mighty men of David. These were men of war. These were men that fought. And if you'll notice 2 Samuel 23 and verse 34, some are named. Here's Eliphelet, the son of Ahashabi, the son of the Maokitite. And then there was Eliam, the son of Ahithophel, the Gilanite. So Eliam was the son of Ahithophel. He was one of David's mighty men. Now, Someone's going to suggest, well, probably Eliam got killed in a battle, and so Ahithophel's very upset with David. Well, I don't think that's true. There were a lot of individuals who were killed in battle. Why would Ahithophel, a man of wisdom and knowledge and understanding, be upset with David just because his son may have been killed in a certain battle?

[John Weaver] That is not the answer. What made Ahithophel so bitter and so angry and so resentful toward David? Why did he hate him so much? I want you to look. Turn in your Bibles to 2 Samuel chapter 11. 2 Samuel chapter 11.

[John Weaver] Let's begin reading with verse 1. 2 Samuel 11 verse 1, watch it. And it came to pass after the year was expired, at the time when kings go forth to battle, that David sent Joab and his servants with him in all Israel. And they destroyed the children of Ammon and besieged Rabbah. But David tarried still at Jerusalem. He came to pass in the evening tide, that David rose from off his bed and walked upon the roof of the king's house, and from the roof he saw a woman washing herself, and the woman was very beautiful to look upon. And David sent and inquired after the woman, and one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite? Bathsheba was Ahithophel's granddaughter.

[John Weaver] David seduced her, tarnished her, destroyed her family, murdered her husband, Let me lay some things out for you. There's one area. In which you hit the bell was right. He viewed any crime or sin against his family. As a sin against himself. We have to do that. You know if you came to me and said. Now brother Weaver. I love you, but I don't like your wife at all. Wait a minute. The two are one. You can't love me and dislike my wife. Well, Brother Weaver, I love you, but I don't like your children. Well, I'm sorry. My Children are an extension of myself. When you despise my Children, you despise me. I mean, that's understandable.

[John Weaver] And I will tell you something else. I had four daughters. I understand girls. I also have three granddaughters. And I have two great granddaughters. If you messed with my girls, I could hurt you. In fact, my girls used to go hunting with me. The twins, I'd put them up one tree, maybe a hundred yards apart, put my baby girl up another tree a hundred yards apart, and I might be a couple hundred yards from them.

[John Weaver] I always gave them specific instructions. And these were my instructions. Girls, if any man comes to your tree and tries to hurt you or harm you in any way, Or if you think that, you shoot him. And when I get there, I'll question him, find out what his motives were.

[John Weaver] Now, you know, but that's what I told him. If you hurt my girls, I could hurt you. But if you hurt my granddaughters, I could chew you up and spit you out and smile while I did it. You know what the Bible says? Children's children are the glory of an old man.

[John Weaver] When my oldest granddaughter was two years old, I was riding a horse and I had her in front of me holding her. And we had ridden together, I don't know, five or 10 minutes. Neither one of us had said a thing. And all of a sudden she looked up at me and she said, Papa, you're my very best friend. Even today at 28, I could call her and say, Is this my very best friend? Yes. Yes.

[John Weaver] There's something special between grandfathers and granddaughters. I'm telling you. And here the veil was right in viewing any crime against his family as a crime against himself. That's the only where he was right.

[John Weaver] Secondly, Ahithophel would not accept, he would not accede or bow to God's forgiveness and pardon of David. If you look back in your Bibles to 2 Samuel chapter 12 and verse 13, 2 Samuel chapter 12 verse 13, David, of course, deserved to die on two counts. Number one, he'd committed adultery. Which the penalty for that in the Bible is death. Moreover, he killed Uriah the sword with the sword of the children of Ammon. And God charged him with the murder of Uriah. And the murderer shall surely be put to death. So here's my question. Why was David not put to death? He deserved to die on two specific counts. Well, if you look in verse 13, you'll find out. And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, the Lord also hath put away thy sin, thou shalt not die. In other words, God sovereignly pardoned David. The only reason he did not die was God simply gave him a pardon. He deserved to die, but God pardoned him.

[John Weaver] Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David. Let me explain something to you. This is the way the thing works. Each one of us are sinners. Each one of us have sinned. We've done things that were stupid, wicked, wrong, ungodly. And if you and I were honest, we deserve to have died a long time ago, and we deserve to have been killed by the righteous wrath and anger and judgment of God because of our sin. How many in here would raise their hand and say, well, I want to die, and I'm ready to die for my sin right now?

[John Weaver] Nobody's going to do that. And you know why? Because you want mercy. You want grace. You do not want God's judgment upon you. You don't know what God's anger, God's wrath upon you. You want mercy for yourself. I understand that. I want mercy for myself. But isn't it amazing that when someone sins against us and someone does us wrong, or at least what we consider is wrong, we don't want them forgiven. We want them dead. So that's Ahithophel. He didn't care about God's forgiveness. He didn't care about God's pardon. I hope you see that Ahithophel wanted David dead so badly. He wasn't only willing to join the conspiracy against him, he was willing to personally volunteer to kill David himself because he didn't accept God's pardon. He didn't accept God's forgiveness of David. To him, he wanted him dead and that's all that he cared about. Thirdly, Ahithophel was not content with God's judgment and God's chastisement upon David.

[John Weaver] Let me tell you something, folks. There are many people that want to identify with David's sin, but they do not want to identify with David's repentance and David's chastisement. It is true that David committed adultery. It is true that he had Uriah the Hittite killed with the sword of the children of Ammon. He planned it. He didn't do it himself, but he planned it, but God charged him with it. But the truth of the matter is this, folks. David did not escape. Do you realize the child that was born, which would have been Ahithophel's great grandchild, the child that was born of David and Bathsheba died. It was not enough for Ahithophel that that child died. It was not enough for Ahithophel that David's daughter Tamar was raped by her own brother Amnon. It was not enough for Ahithophel that Absalom, David's son, then turned around and murdered his own brother Amnon for what he did to Tamar. It was not enough for Ahithophel that Absalom has now gone in and dishonored his father and fornicated with his concubines.

[John Weaver] It's not enough that Absalom has run his father off the throne in trying to kill him. No, no, no. He wanted to kill him and he wanted him dead. He was not content with God's chastisement. He wanted to chastise him. Ahithophel, in his unwillingness to forgive David, led to the bitterness, resentment, hatred, anger, and ill will that was in his heart. Now you can see Why Hithophel was willing to kill David, but he was not willing to be killed by David. He would not give David the pleasure. He would hang himself. He would kill himself. Do you understand? Listen carefully.

[John Weaver] The problem in the average Christian church The problem in the average Christian home. The problem in the average Christian is our cold, hard, unforgiving hearts that lead to our bitterness and our resentment and our ill will. Let me show you. I want you to turn in your Bibles, hold if you would, 2 Samuel, but turn in your Bibles to the book of Romans chapter 12. Romans chapter 12.

[John Weaver] And look, if you would please, beginning at verse 17. Look what the Bible says. Romans 12, verse 17. God says, recompense no man evil for evil. Provide things honest in the sight of all men. Recompense no man evil for evil. So if Brother Christman stood up tonight and cursed me, and everyone in this room heard him curse me, does that give me the right to curse him back? Reckon pits no men evil for evil.

[John Weaver] Just because he does me wrong, does that mean I've got to do him wrong? God says no. Reckon pits no men evil for evil. Well, watch what he says now. If it be possible as much as life, then you live peaceably with all men. It takes two to argue. It takes two to fight. And the Bible says a soft answer turneth away wrath, but grieveth the word stirreth up anger.

[John Weaver] I never will forget I used to be at a large, very large Christian school. I was the chaplain there while I was preaching everywhere in the country. And when I went back there, all I had to do was preach to the teachers and the students and do any counseling that needed to be done. But right next to my office was a woman whose sole duty was to deal with irate parents.

[John Weaver] And I don't know how many times I've heard men and women go into her office mad, angry, loud voices screaming. And Miss Sherry would say, I'm sorry that you're upset. If you will settle down, I'll be glad to help you work out your problem. They would get louder. would get so low, they would have to say, what? What did you say? And the next thing you know, they see this vast discrepancy, how loud they are, how quiet she is. And then they get embarrassed. And then she's able to work out the problem.

[John Weaver] A soft answer turns away wrath, but grievance words stir up anger. Look what he says now. Watch verse 19. Dearly beloved, avenge not yourselves. but rather give place unto wrath. For it is written, vengeance is mine, I will repay, saith the Lord. Now, what does he mean when he says, dearly beloved, avenge not yourself? He's not talking about not defending yourself if your life is in danger. That's not the context. What he's talking about is giving vengeance or taking vengeance in your own hand and paying people back in kind.

[John Weaver] You know, here's what we do. Here's what we do. What we do is this, most of us as Christians, if somebody really irritates us and upsets us, and does things that we really don't like, we would never ever draw back with our fist and just punch him and knock him out. No, we wouldn't do that. But what we will do is this, we'll smile, and under our breath we'll say, you just wait.

[John Weaver] Now your time's coming, I'll lay on you, you give this away. And we, you know, that's what we do. And this is what God is saying. Avenge not yourselves.

[John Weaver] Now let me explain something to you. I can take vengeance. But if I take vengeance, then God's not gonna take vengeance. Because God is a just God. He's not gonna allow Vengeance to be exacted twice And you have to understand this God can clean someone's plow a whole lot better than I can clean someone's plow So he says dearly beloved avenge not yourself rather give place in the wrath the words you just suffer with it Vengeance why because it's written vengeance is mine.

[John Weaver] I will repay now watch verse 20. Now. He's making the conclusion watch what he says therefore If you're not going to reap vengeance yourself, therefore, if thine enemy hunger, feed him. If he thirsts, give him drink. For in doing so, thou shalt heap coals of fire on his head. So, how do I prove that I'm not vindictive? How do I prove that I'm not full of bitterness and ill will? Well, if my enemy's hungry, I feed him.

[John Weaver] That doesn't mean I have to go out and buy him a T-bone steak. But if I have peas, I can feed him peas. If I have broccoli, I can feed him broccoli. I don't have to buy him a Starbucks coffee. I can give him water. All I'm doing is showing I'm not full of resentment. I'm not full of bitterness. I'm not full of ill will. I'm willing to obey God, and I'm willing to do what's right, even if he's willing to do what's wrong. Now, look. Notice what he said. Therefore, if thine enemy hunger, feed him. If he thirst, give him drink.

[John Weaver] For in doing so, thou shalt heap coals of fire upon his head. I remember hearing years ago about a woman who went into the pastor, and she was complaining about her husband. And he wasn't doing right, and he wasn't treating her right, and at least she didn't think so. And finally the pastor just kind of smiled, and thinking of this passage, looked at her and said, well, have you ever tried heaping coals of fire upon his head? She said, no, but I've tried hot water, and that don't work either. Well, of course. Heaping coals of fire just means you return goodness for evil. That's what he says in verse 21 Look at it be not overcome of evil, but overcome evil with good So the way we do not exact vengeance is we just simply obey god and we keep our hearts and we do that which is right ourselves Look in your bible very quickly to second.

[John Weaver] I'm, sorry to first peter chapter three Here, you will see it again. 1 Peter chapter 3. Notice if you would, beginning there with verse 8. 1 Peter chapter 3, verse 8. Look what the Bible says. 1 Peter 3 and verse 8. Wow, finally, be ye all of one mind, that is, we need to learn to think alike, having compassion one of another, suffering with each other, love as brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrary wise blessing, knowing that you are there unto call that you should inherit a blessing. For he that will love life and see good days, let him refrain his tongue from evil, and in his lips they speak no guile. Let him eschew evil, that is, spit it out and do good.

[John Weaver] Let him seek peace and ensue it. For the eyes of the Lord are upon the righteous, and his ears are open to their prayers. But the face of the Lord is against them that do evil. So God says, now listen, if you want to do evil, if you want to render evil for evil and railing for railing, if you want to render cussing for cussing, God says, fine, my face will be against you and I'll reward you accordingly. But if you want to reward good for evil, And keep your heart and do what is right and control your lips and control your tongue And spit out evil and do good and seek peace and follow it My ears are open into your prayers I'll hear you and I'll help you now I want you to do this for me.

[John Weaver] I want you to turn to two passages in your bible I want you to turn to second corinthians chapter seven And I want you to turn to first corinthians chapter six I want to show you the biggest problem that we have as Christians. So Second Corinthians, Chapter seven. Second Corinthians, Chapter seven. Then also find First Corinthians, Chapter six. First Corinthians, Chapter six. Go ahead and find it. And then look in 2 Corinthians 7 and verse 1. Watch carefully.

[John Weaver] Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Do you realize the greatest sins that we have as Christians are sins of the spirit? God doesn't have any drunkards. He might have some that used to be drunkards. God doesn't have any whoremongers. He might have some that used to be whoremongers. God doesn't have any thieves. He might have some that used to have been thieves.

[John Weaver] Here's what I'm showing you. Look in 1 Corinthians 6. Notice, if you would please, beginning there, 1 Corinthians 6, verse 9. Look what he says. Know you not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither the fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves of mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. And such were, past tense, some of you, But you're washed, but you're sanctified, but you're justified in the name of the Lord Jesus and by the spirit of our God.

[John Weaver] You might have used to those things, but you don't do them now. But the biggest sin now is not the fact that men are out chasing women and men are out robbing banks. No, no. The biggest thing now. As our own attitude. Our own spirit. Our own resentfulness, our own bitterness. It's our own anger. It's our own ill will. It literally destroyed. I hit the fail. We take pride sometime with saying I don't drink and I don't chew and I don't go with the girls that do.

[John Weaver] But we'll be just as bitter and hateful and ugly and resentful. And hold hard, cold, unforgiving hearts day after day, week after week, month after month. Because Ahithophel was unwilling to forgive David. Because Ahithophel was unwilling to accept God's judgment and God's chastisement of David. He personally wanted David dead. He could care less what God desired. He could care less what God's will was. Ahithophel wanted his desire and he wanted his will. And let me tell you something, folks, we get into trouble when you and I try to assume the role of God as judge and father. We may know that God is going to chastise, and we may know that God is going to judge, but I'm going to tell you something. It is not my right, it is not my place to tell God how to judge His own.

[John Weaver] I want you to look in your Bibles to Hebrews chapter 10. Watch this. Hebrews chapter 10. Notice if you would please verse 30. Hebrews chapter 10, verse 30. Pay close attention to this verse. Hebrews 10, verse 30. Hebrews 10 verse 30 Look what the Bible says for we know him that had said Vengeance belongeth to me. I will recompense that the Lord and again the Lord Shall judge his people Years ago My mother-in-law who's now dead And by the way, she lived with us for 17 years before she died, after Pop died.

[John Weaver] But when my girls were young, the twins especially, they had done something that I had told them not to do. And I told them if they did it, I was going to whip them. So I sent them to get a switch. I made them pick their own switch. And if they brought back a little flimsy thing, then I went out and got one. And they did not want daddy to go out and get one. So they would usually bring a good one. While they were out picking the switch. My mother in law said, you shouldn't whip those sweet little girls. I looked at her and I said, granny, let me tell you something. If I had been alive, and an adult, when you were raising your children, And I told you how to discipline them or how not to discipline them.

[John Weaver] Would you think I was butting in and interfering in your life and in your family? She said, yeah. I said, well, so you're doing that right now. I told them I want to whip them, and that's exactly what I'm going to do. That's the last time she ever said one thing to me. about trying to discipline my children. I'm just saying I resented it because I was their father. I already knew what I told them already knew what they had done and I was going to discipline. It's one thing to say, father, I want you to judge someone or father, please, if this individual is your child, you chastise him. That's one thing. But then for you to dictate to God how to chastise and how to judge.

[John Weaver] Now you are usurping God's throne rights and God's crown rights. You're usurping his position as father. He is judge and he is father. What God forbids us to do is to act out of personal, private revenge. That doesn't mean that we cannot pray against the wicked. It doesn't mean that we can't pray in precatory prayers. It doesn't mean that we can't ask God to judge the wicked or even ask God to chastise His own. But we can't tell Him exactly how to do it. That's up to Him.

[John Weaver] He knows all the motives. He knows all the desires. He knows everything. We don't. And He knows how best to deal with them. One last thing, I want you to notice this. This is amazing. It was Ahithophel's bitterness and resentment and ill will and hatefulness that led to the destruction of himself his family, and his nation. Now, would you stop? You remember that passage we read last night in Hebrews about Esau? God said, lest there be any root of bitterness springing up trouble in you, and thereby many be defiled. I want you to watch this. Ahithophel was a very bitter and vindictive man.

[John Weaver] You know, I've often thought about this. I wonder what Mrs. Ahithophel thought when her husband went up and hanged himself. I wonder what his son thought. I know he had one before he was named in Scripture. I wonder what Bathsheba thought. Why did Granddad do this? I preached for 52 years. I've seen individuals destroy themselves. I've seen individuals destroy their families. I've seen individuals destroy churches. all because of bitterness and resentment and unforgiving heart. I have yet to see someone destroy a nation, but Ahithophel almost did.

[John Weaver] Go back in your Bibles to 2 Samuel chapter 18. 2 Samuel chapter 18. And I want you to look there beginning with verse 7. 2 Samuel chapter 18 and verse 7. And remember now, Ahithophel could have probably prevented this, but he didn't. There's the war. 2 Samuel 18, notice if you would please, verse 7. Well, let's read verse six. So the people went out into the field against Israel, and the battle was in the wood of Ephraim, where the people of Israel were slain by the servants of David. And there was a great slaughter that day of 20,000 men, for the battle was there scattered over the face of the country, and the wood devoured more people that day than the sword did. If the 20,000 isn't all-inclusive, well, that's 20,000 dead. But if it's not, then verse 8 says, the wood devoured more people than the sword. So if the sword killed 20,000, verse 7, 30,000 died in the wood. 50,000 people possibly dead.

[John Weaver] because Ahithophel was so bitter and so resentful and so full of hatred and unforgiveness that he just personally wanted David dead. He could have stopped Absalom, but he didn't. He didn't. You know what the Bible teaches in Romans 14, verse 7? No man liveth to himself and no man dieth to himself. Let me tell you something, folks. What you do always affects others. I don't care whether it's right or whether it's wrong. It always affect others.

[John Weaver] Everyone in this room has heard this. You've heard the old drunk saying, well, if I want to get drunk, let's not. It's me. It's not affecting, not hurting anybody else until he drives that car head on and kills a mother and children. Yeah, it's affecting somebody else. Your sin always affects others. I can't sin without it affecting my wife and my children. I can't sin without it affecting the Lord. I can't sin without it affecting the ministry. I can't sin without it affecting people that know me all over this country. You remember our Peter asked our Lord, Matthew 18, if my brother sinned against me, Shall I forgive him seven times? Our Lord said no. Seventy times seven. And don't stop at 490 because what our Lord was saying is if he repents, you forgive him. If it's a thousand times, you forgive him.

[John Weaver] If not, what you're doing is the same thing that a gift of hell did. You're holding that bitter, resentful, ill will in your hearts. It's inevitably going to come out. One last thought. Think about this. God wants us to be a holy people. God wants us to be a special people, a peculiar people. We are living in very desperate times. Very wicked times. as wicked as Sodom and Gomorrah and the cities of the plain were. God was willing to spare all of those cities if he found ten righteous people. The greatest test of your genuineness and your sincerity It's not just what you are outwardly in front of everyone else, but what you are inwardly when you're alone with God and he alone knows the depths and the desires of your heart.

[John Weaver] Our greatest sins are not physical, they're spiritual. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and of the spirit. That would be filthiness of the spirit, perfecting holiness in the fear of God. I can never say that I'm holy. unless I'm willing to forgive. I can never say that I'm holy unless I'm willing to get rid of bitterness and resentment in your will. I can never say that I'm holy unless my spirit is right with God.

[John Weaver] I may not be a bank robber, but if I hate and grudge and hold an unforgiving heart. I am. And I hit the bell. And inevitably will destroy me. My family. My friends. My church. And possibly. My nation. Father, in the name of Jesus Christ, we bow before thee this night. We thank you for your word. We thank you for your truth. Oh God, make us holy.

[John Weaver] Deal with our spirits, Lord. Deal with our minds, our understandings. Give us a compassionate, broken heart. Give us, Lord, a heart that loves Thee and loves Thy people, and loves righteousness, holiness, and truth. Help us to live for Thee. In Thy name we pray, amen.

The Life Of Ahithophel

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	66172055229
Subject	New Testament Studies
Course	Romans: Assurance, Providence, and Life in the Spirit: Walking With God
Genre	Sermon
Date	2017-06-06
Dictation Name
Book	Book 132: Romans: Assurance, Providence, and Life in the Spirit — Chapter 6
Source Timed Segments	85

Formatted Transcript

Introduction and Scripture Reading

Weaver introduces the topic of Ahithophel and reads key passages from 2 Samuel 15-17, setting the stage for the narrative of Absalom's rebellion and Ahithophel's role.

Last night I just read one verse and preached. Tonight I'm going to read a number of verses because I'm going to be preaching mainly about the life of Ahithophel. So you need the background, and if you'll look in 2 Samuel chapter 15, we're going to begin reading there, verse 31. We'll come back and pick up the context. 2 Samuel chapter 15, verse 31:

Scripture Reading — 2 Samuel 15:31

"And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness."

And it came to pass that when David was come to the top of the mount where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent and earth upon his head. Unto whom David said, "If thou passest on with me, then thou shalt be a burden unto me: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant."

"Then mayest thou for me defeat the counsel of Ahithophel. And hast thou not there with thee Zadok and Abiathar the priests? Therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear." So Hushai David's friend came into the city, and Absalom came into Jerusalem. Now if you look in chapter 16, let's begin reading there at verse 15. Chapter 16, verse 15: "And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him. And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? And Hushai said unto Absalom, 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."

"And again, 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." Then said Absalom to Ahithophel, "Give counsel among you what we shall do." And Ahithophel said unto Absalom, "Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that" "are with thee be strong." So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel. And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom. Chapter 17, now watch carefully. Moreover Ahithophel said unto Absalom, "Let me now choose out twelve thousand men, and I will arise and pursue after David this night."

"And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace." And the saying pleased Absalom well, and all the elders of Israel. Then said Absalom, "Call now Hushai the Archite also." "Let us hear likewise what he saith." And when Hushai was come to Absalom, Absalom spake unto him, saying, "Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou." And Hushai said unto Absalom, "The counsel that Ahithophel hath given is not good at this time. For," said Hushai, "thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people."

"Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there."

And Absalom and all the men of Israel said, "The counsel of Hushai the Archite is better than the counsel of Ahithophel." For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom. Now skip down to verse 23. The Bible says, "And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father." Ahithophel is a name that is not very well known, nor is it easily pronounced. Yet Ahithophel is known as the Judas of the Old Testament, as Judas in the New Testament betrayed his master and went out and hanged himself. Likewise, Ahithophel betrayed his master David and went out and hanged himself as well. Ahithophel was a very complex individual.

Ahithophel: The Judas of the Old Testament

Ahithophel is compared to Judas Iscariot; both betrayed their masters and hanged themselves. He is described as a complex man of wisdom yet full of foolishness and bitterness.

He was indeed a man of wisdom, on the one hand, and on the other hand, he was a man full of absolute foolishness at the same time. On the one hand, he had common sense, he had rationality, he had stability. And on the other hand, he was a very unstable individual and a very resentful and bitter individual as well. Ahithophel is a very difficult individual to understand until you find the full light of Scripture, and once Scripture reveals what was really going on in this man's life, then you can understand his actions.

The Backdrop: Absalom's Rebellion

Absalom's political maneuvering, deception, and conspiracy against David are recounted, including how he stole the hearts of Israel and called Ahithophel to his side.

The setting for this history of intrigue is with the backdrop of the rebellion of Absalom. Absalom was David's son, and Absalom sought not only to run his own father off the throne, but also to kill him. So if you'll go back in your Bibles very quickly to 2 Samuel chapter 15, let me just give you the backdrop so that you can see what Absalom has done in order to insinuate himself upon the people of Israel. Notice, if you would, 2 Samuel chapter 15 in verse 1. "And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee."

"Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!" Now let me just stop there just for a moment. I want you to see what Absalom is already doing. He's politicking. And everyone that comes, he tells them that his matter is good and right. And then he said, if I were simply made judge, then I would see that justice is done in the land. While he's saying that with his mouth, he's doing an injustice, not only to his father, but also to the kingdom as well. So just simply because someone speaks of that which is right does not necessarily mean that their heart is in that which is right.

So look in verse five. Notice the politician in him. "And it was so, that when any man came nigh unto him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. And the king said unto him, Go in peace."

Now he's already lied to David again. So he rose and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, "As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron." And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. And there came a messenger to David, saying, "The hearts of the men of Israel are after Absalom." And David said unto all his servants that were with him at Jerusalem, "Arise, and let us flee; for we shall not else escape from Absalom."

"Make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword." Now it's interesting that Absalom now is not only rebelling against his father, he's seeking his father's life. He has deceived the men of Israel. He even deceived the two hundred who went with him in their simplicity. They did not know. But is it not exceedingly strange that Absalom would call David's own personal counsellor to his side? If you look in verse 12, the Bible said, "And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices." Now, I just think it's very strange that Absalom would somehow want David's own personal counsellor to come and be with him. And it's even stranger that Ahithophel not only went to Absalom, but he voluntarily went, he went willingly, and he was eager and ready to join in the rebellion with Absalom. So, you know, there's got to be a question in your mind.

David's Flight and Wise Responses

David flees Jerusalem, prays for God to confound Ahithophel's counsel, and sends Hushai back as a spy to defeat Ahithophel's advice.

You have to ask what in the world is going on? What in the world is wrong with Ahithophel? But Ahithophel now has joined with Absalom and the conspiracy is so strong that when David hears about it, he said, we've got to get out of Jerusalem pronto or Absalom is going to come and he's going to end up killing everybody. And so he takes his family and he takes the servants with him and he begins to flee. Now, why in the world would David flee? We know that David was a man of war. Even the ladies of Israel said Saul has killed his thousands and David his tens of thousands. Even Hushai admitted that David was a man of war. Everyone knew that. So why would David flee?

Well, there are only two possible answers. Number one, David was not ready to fight it out with Absalom in Jerusalem. Or number two, David did not really want to fight his own son. And to be honest with you, I think it's the latter one. If you look in your Bibles very quickly to 2 Samuel chapter 18, because when it actually came down to the battle, David gave his captains some counsel. Look what he said in 2 Samuel chapter 18 in verse 5. "And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom." So look what he may be saying, deal gently with him. In other words, don't kill my son. And of course you know how Joab heard that Absalom's hair had gotten caught in an oak tree. When the man told him this, why did you not kill him? He said, I would have given thee a girdle, that is, I would have given you so much money and a promotion as well.

Scripture Reading — 2 Samuel 18:5

He said, uh-uh, I heard the king when he told you to deal gently with the young man. And so Joab went and took three darts and thrust them through Absalom's heart and killed him. So when David gets the message that Absalom is dead, if you'll look in your Bibles to verse 33 of 2 Samuel chapter 18, notice what the Bible said, "And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" So David was mourning for Absalom. And by the way, it took Joab, who was a wicked man, literally to bring David back to his senses, because he went in and said, I think it'd have been all right with you if all of your people had died, and I had died, and your family died, just so Absalom lived. And he said, if you don't go back and show your face to these people because they stole away, it's going to be worse now than it was in the beginning.

Scripture Reading — 2 Samuel 18:33

And so David went back, but David just simply did not want to fight his own son. But at any rate, the conspiracy is so strong that David absolutely has to flee. While he is fleeing, he learns that Ahithophel is among the conspirators. So if you go back in your Bibles to 2 Samuel chapter 15, at this point, David stops and he does two very wise things. Number one, if you look in verse 31, 2 Samuel 15 verse 31: "And one told David, saying, Ahithophel is among the conspirators with Absalom." So David stops and he prays and he says, "O LORD, I pray thee, turn the counsel of Ahithophel into foolishness." So he asked God specifically to confound Ahithophel. I'm going to tell you why he prayed that just momentarily. But he asked God to confound Ahithophel. The second thing he did that was very wise is he sent his friend Hushai the Archite back into the capital, back into the palace so that he could be his eyes and ears. So notice if you would please in verse 32, "And it came to pass, that when David was come to the top of the mount, where he worshipped God."

Isn't that interesting? David is fleeing, but he stops to pray and he stops to worship. He said, "Behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head: unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel." So he left his friend Hushai the Archite there to be eyes and ears and to help defeat the counsel of Ahithophel. And of course he told him about the priests and he told him about the priests' sons. Everything you hear, you tell the priests. They'll send their sons. I'll find out exactly what is going on.

Ahithophel's Counsel and Its Wickedness

Ahithophel advises Absalom to lie with David's concubines to solidify the break, an act that fulfilled Nathan's prophecy and was part of David's punishment.

Now, Ahithophel was a very wise and sagacious individual. I want you to note what the Bible says. This is absolutely astounding to me. I want you to look in 2 Samuel chapter 16 and verse 23, because here is the counsel that Ahithophel gave both to David and to Absalom. The Bible says this, "And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom."

Now, I don't know about you, but it's an astonishing and an amazing and an astounding compliment. Ahithophel was so wise and so knowledgeable and so sagacious, whenever he spoke and gave counsel, it was practically as if one had inquired of God himself. Here was a man that undoubtedly had a very great intellect and a very great understanding as well. Now probably what you're going to ask me is this. If the counsel of Ahithophel was as if a man had inquired of God, how could Ahithophel give such wicked counsel to Absalom? Well, let me show you. Look if you would please in verse 20 of chapter 16. "Then said Absalom to Ahithophel, Give counsel among you what we shall do." Now Ahithophel has come into Jerusalem with Absalom. Go back to verse 15. Look at verse 15. "And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him." So Ahithophel was by his side all the way. So now in verse 20 he said, "Then said Absalom to Ahithophel, Give counsel among you what we shall do. And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father."

"Then shall the hands of all that are with thee be strong." So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel. So the question has to be asked, if Ahithophel's counsel was right, how in the world could he counsel Absalom to go into his father's concubines? Well, let me just tell you like this. The counsel was designed to accomplish a specific purpose. It was not biblical. It was certainly contrary to the seventh commandment, "Thou shalt not commit adultery." It was also contrary to the eighth commandment, "Thou shalt not steal." It was contrary to the fifth commandment, "Honour thy father and thy mother." It was contrary to the law of God, that is true. But Ahithophel gave this counsel for one specific reason. Look at it, if you would please, in verse 21 again. "And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred, thou art hated of thy father."

"Then shall the hands of all that are with thee be strong." Let me put it to you like this. A son might be forgiven by his father, but those who help the son may not be forgiven by the father. And so the people would be reticent as long as there is not a real full and final break. What Absalom did was not only dishonorable, it was not only disobedient, it was disgusting to the nth degree. It was an insult to his father. And when he committed that act, he was saying, this is it. I'm not backing up. I'm not backing off. I will either kill my father or he will kill me. This is it. You will follow me to the end. And that's exactly why Ahithophel told him to do that. If you look back in your Bibles to 2 Samuel chapter 12, you will also find that this act was part and parcel of David's punishment for David's sin with Bathsheba. If you will look in 2 Samuel chapter 12 beginning there with verse 9. We read this last night, but look at it.

He said, "Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house." That's Absalom. "And I will take thy wives before thine eyes, and give them unto thy neighbour." That's Absalom. "And he shall lie with thy wives in the sight of this sun." That's Absalom. "For thou didst it secretly: but I will do this thing before all Israel, and before the sun." So what Absalom did in 2 Samuel chapter 16 is part and parcel of David's punishment for the sin that he committed secretly with Bathsheba. So Absalom then did indeed take that final step.

He went into his father's concubines. So everyone now knows that this is a war to the death. Nothing is going to change. David is either going to kill Absalom or Absalom is going to kill David. That's it. The men with Absalom will now have strong hands. So after this act is committed, now they turn to dealing with David. So if you look in your Bibles to 2 Samuel chapter 17, look if you would please. Now we've got to know what we're going to do with David.

The Defeat of Good Counsel

Ahithophel's sound military advice to strike quickly is rejected in favor of Hushai's pride-appealing plan, which God used to bring evil on Absalom.

Everybody understands this is the full and final conflict. So verse 1, "Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace." Now, that is Ahithophel's counsel. Well, Hushai gives his counsel beginning with verse 7. They asked for it. He says, all right, Hushai said unto Absalom, "The counsel that Ahithophel hath given is not good at this time." Now I want you to note, he did not say that Ahithophel had not given good counsel. He just simply said, it's not good at this time. Now watch. For he said, "Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people. Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom."

"And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person." "So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there." And Absalom and all the men of Israel said, "The counsel of Hushai the Archite is better than the counsel of Ahithophel." Now let me ask you a question: whose counsel was right? And the answer is Ahithophel's counsel was right. Ahithophel said, here's what we need to do. We need to strike quickly. We need to strike forcefully. And we need to do it before David can regroup. We need to do it before he can get supplies, before he can get extra help. We need to do it, and we need to do it right now. Now, that was the right counsel.

Hushai's counsel was bad. But God had appointed to defeat the good counsel of Ahithophel. And how did he defeat it? And the answer is by appealing to Absalom's pride. Here's what Hushai said. What you need to do is gather all Israel from Dan to Beer-sheba. Dan was the northernmost tribe, Beer-sheba, the southernmost city. You gather Israel from Dan to Beer-sheba, it's going to take time, folks, to send messengers throughout the land of Israel and get all the men together. And then he tells Absalom what you're going to do is you're going to lead this vast army and you will be at the head. And guess what?

We will light upon them as the dew falleth upon the ground. We will kill every one of them. And if they're in a city, we'll pull those stones down into the river. Don't worry, we will get them because there are so many of us and so few of them. So the men of Israel and Absalom said, the counsel that Hushai has given is better than the counsel of Ahithophel.

Now look in verse 23 of 2 Samuel 17. Watch this. "And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father." So Ahithophel was smart enough and wise enough to know that when they did not follow his counsel, it was all over.

Ahithophel's Suicide and Its Motivation

Ahithophel hangs himself upon seeing his counsel rejected, knowing Absalom will fail. His bitterness and desire for personal revenge against David are exposed.

He knew that Absalom was going to fail. He knew that also that he would be put to death as well. Here's a question. Why did Ahithophel go and hang himself? He knew, of course, that when David came back that he'd undoubtedly be killed as a traitor. There's no two ways about that. So here's another question. Why then did Ahithophel not want to be killed by David? Why would Ahithophel desire to die earlier than later? Let's suppose, let's just suppose it took a month or three months for Absalom to get all the men together for there to be a battle. Now if I know I'm going to die sooner or later, and I can probably die three months later, would I not rather spend my time enjoying my life for the three months? Why would I go out and hang myself? Why would I kill myself now, even if I knew I was going to be dying three months later?

Let me show you something else. May I remind you that in all of these passages, that Ahithophel was a counsellor. He was a diplomat. I want you to watch what he volunteers to do. Look in chapter 17, verse 1. "Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace." Wow. Here's a counsellor. Here's a diplomat. Yet he volunteers to lead a fighting force at night. He volunteers to attack David's group. He volunteers to personally kill David. He volunteers to bring all the other people back. All we want is David dead and I will kill him. Ahithophel was not only eager, willing, and ready to join the rebellion with Absalom.

He's now eager, willing, and ready to actually kill David. Why? He was willing to kill David. But he was not willing to be killed by David. Why? What was it that motivated and pushed Ahithophel? Why would he join with Absalom when he knew that Absalom was wicked and wrong? He knew what Absalom had done. Why would he volunteer to kill David? I want you to listen to me. Ahithophel was a man who was full of bitterness, resentment, anger, hatred, and ill will. All of those things pushed and drove Ahithophel.

The Root of Bitterness: David's Sin Against Bathsheba

Weaver reveals that Bathsheba was Ahithophel's granddaughter, and David's adultery and murder of Uriah fueled Ahithophel's deep-seated resentment.

Now let me show you. Look in your Bibles to 2 Samuel chapter 23 and verse 34. In this passage, you have a listing of some of the mighty men of David. These were men of war. These were men that fought. And if you'll notice 2 Samuel 23 and verse 34, some are named. Here's Eliphelet, the son of Ahasbai, the son of the Maachathite. And then there was Eliam, the son of Ahithophel the Gilonite. So Eliam was the son of Ahithophel. He was one of David's mighty men. Now, someone's going to suggest, well, probably Eliam got killed in a battle, and so Ahithophel's very upset with David. Well, I don't think that's true. There were a lot of individuals who were killed in battle. Why would Ahithophel, a man of wisdom and knowledge and understanding, be upset with David just because his son may have been killed in a certain battle?

That is not the answer. What made Ahithophel so bitter and so angry and so resentful toward David? Why did he hate him so much? I want you to look. Turn in your Bibles to 2 Samuel chapter 11. 2 Samuel chapter 11.

Let's begin reading with verse 1. 2 Samuel 11 verse 1, watch it.

Scripture Reading — 2 Samuel 11:1-3

"And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem. And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. And David sent and inquired after the woman. And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?"

Bathsheba was Ahithophel's granddaughter.

David seduced her, tarnished her, destroyed her family, murdered her husband. Let me lay some things out for you. There's one area in which Ahithophel was right. He viewed any crime or sin against his family as a sin against himself. We have to do that. You know if you came to me and said, "Now Brother Weaver, I love you, but I don't like your wife at all." Wait a minute. The two are one. You can't love me and dislike my wife. "Well, Brother Weaver, I love you, but I don't like your children." Well, I'm sorry. My children are an extension of myself. When you despise my children, you despise me. I mean, that's understandable.

Refusing God's Forgiveness and Chastisement

Ahithophel would not accept God's pardon of David or be content with God's judgment; he wanted David dead and took vengeance into his own hands.

Secondly, Ahithophel would not accept, he would not accede or bow to God's forgiveness and pardon of David. If you look back in your Bibles to 2 Samuel chapter 12 and verse 13, 2 Samuel chapter 12 verse 13, David, of course, deserved to die on two counts. Number one, he'd committed adultery, which the penalty for that in the Bible is death. Moreover, he killed Uriah with the sword of the children of Ammon. And God charged him with the murder of Uriah. And the murderer shall surely be put to death. So here's my question. Why was David not put to death? He deserved to die on two specific counts. Well, if you look in verse 13, you'll find out. "And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die." In other words, God sovereignly pardoned David. The only reason he did not die was God simply gave him a pardon. He deserved to die, but God pardoned him.

Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David. Let me explain something to you. This is the way the thing works. Each one of us are sinners. Each one of us have sinned. We've done things that were stupid, wicked, wrong, ungodly. And if you and I were honest, we deserve to have died a long time ago, and we deserve to have been killed by the righteous wrath and anger and judgment of God because of our sin. How many in here would raise their hand and say, well, I want to die, and I'm ready to die for my sin right now?

Nobody's going to do that. And you know why? Because you want mercy. You want grace. You do not want God's judgment upon you. You don't want God's anger, God's wrath upon you. You want mercy for yourself. I understand that. I want mercy for myself. But isn't it amazing that when someone sins against us and someone does us wrong, or at least what we consider is wrong, we don't want them forgiven. We want them dead. So that's Ahithophel. He didn't care about God's forgiveness. He didn't care about God's pardon. I hope you see that Ahithophel wanted David dead so badly. He wasn't only willing to join the conspiracy against him, he was willing to personally volunteer to kill David himself because he didn't accept God's pardon. He didn't accept God's forgiveness of David. To him, he wanted him dead and that's all that he cared about. Thirdly, Ahithophel was not content with God's judgment and God's chastisement upon David.

Let me tell you something, folks. There are many people that want to identify with David's sin, but they do not want to identify with David's repentance and David's chastisement. It is true that David committed adultery. It is true that he had Uriah the Hittite killed with the sword of the children of Ammon. He planned it. He didn't do it himself, but he planned it, but God charged him with it. But the truth of the matter is this, folks. David did not escape. Do you realize the child that was born, which would have been Ahithophel's great grandchild, the child that was born of David and Bathsheba died. It was not enough for Ahithophel that that child died. It was not enough for Ahithophel that David's daughter Tamar was raped by her own brother Amnon. It was not enough for Ahithophel that Absalom, David's son, then turned around and murdered his own brother Amnon for what he did to Tamar. It was not enough for Ahithophel that Absalom has now gone in and dishonored his father and fornicated with his concubines.

It's not enough that Absalom has run his father off the throne and is trying to kill him. No, no, no. He wanted to kill him and he wanted him dead. He was not content with God's chastisement. He wanted to chastise him. Ahithophel, in his unwillingness to forgive David, led to the bitterness, resentment, hatred, anger, and ill will that was in his heart. Now you can see why Ahithophel was willing to kill David, but he was not willing to be killed by David. He would not give David the pleasure. He would hang himself. He would kill himself. Do you understand? Listen carefully.

The Danger of Unforgiveness and Spiritual Sins

Weaver warns that bitterness, resentment, and an unforgiving spirit are the greatest sins of Christians, leading to personal and corporate destruction.

The problem in the average Christian church, the problem in the average Christian home, the problem in the average Christian is our cold, hard, unforgiving hearts that lead to our bitterness and our resentment and our ill will. Let me show you. I want you to turn in your Bibles, hold if you would, 2 Samuel, but turn in your Bibles to the book of Romans chapter 12. Romans chapter 12. And look, if you would please, beginning at verse 17. Look what the Bible says. Romans 12, verse 17. God says,

Scripture Reading — Romans 12:17-21

"Recompense to no man evil for evil. Provide things honest in the sight of all men."

Recompense no man evil for evil. So if Brother Christman stood up tonight and cursed me, and everyone in this room heard him curse me, does that give me the right to curse him back? Recompense no man evil for evil.

Just because he does me wrong, does that mean I've got to do him wrong? God says no. Recompense no man evil for evil. Well, watch what he says now. "If it be possible, as much as lieth in you, live peaceably with all men." It takes two to argue. It takes two to fight. And the Bible says a soft answer turneth away wrath, but grievous words stir up anger.

I never will forget I used to be at a large, very large Christian school. I was the chaplain there while I was preaching everywhere in the country. And when I went back there, all I had to do was preach to the teachers and the students and do any counseling that needed to be done. But right next to my office was a woman whose sole duty was to deal with irate parents. And I don't know how many times I've heard men and women go into her office mad, angry, loud voices screaming. And Miss Sherry would say, "I'm sorry that you're upset. If you will settle down, I'll be glad to help you work out your problem." They would get louder. She would get so low, they would have to say, "What? What did you say?" And the next thing you know, they see this vast discrepancy, how loud they are, how quiet she is. And then they get embarrassed. And then she's able to work out the problem.

A soft answer turns away wrath, but grievous words stir up anger. Look what he says now. Watch verse 19. "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." Now, what does he mean when he says, "Dearly beloved, avenge not yourselves"? He's not talking about not defending yourself if your life is in danger. That's not the context. What he's talking about is giving vengeance or taking vengeance in your own hand and paying people back in kind.

You know, here's what we do. Here's what we do. What we do is this, most of us as Christians, if somebody really irritates us and upsets us, and does things that we really don't like, we would never ever draw back with our fist and just punch him and knock him out. No, we wouldn't do that. But what we will do is this, we'll smile, and under our breath we'll say, "You just wait." "Now your time's coming, I'll lay on you, you just wait." And we, you know, that's what we do. And this is what God is saying. Avenge not yourselves.

Now let me explain something to you. I can take vengeance. But if I take vengeance, then God's not going to take vengeance. Because God is a just God. He's not going to allow vengeance to be exacted twice. And you have to understand this: God can clean someone's plow a whole lot better than I can clean someone's plow. So he says, "Dearly beloved, avenge not yourselves, but rather give place unto wrath." In other words, you just suffer with it. Vengeance, why? Because it is written, "Vengeance is mine; I will repay."

Now watch verse 20. Now he's making the conclusion. Watch what he says. "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." So, how do I prove that I'm not vindictive? How do I prove that I'm not full of bitterness and ill will? Well, if my enemy's hungry, I feed him. That doesn't mean I have to go out and buy him a T-bone steak. But if I have peas, I can feed him peas. If I have broccoli, I can feed him broccoli. I don't have to buy him a Starbucks coffee. I can give him water. All I'm doing is showing I'm not full of resentment. I'm not full of bitterness. I'm not full of ill will. I'm willing to obey God, and I'm willing to do what's right, even if he's willing to do what's wrong. Now, look. Notice what he said. "Therefore if thine enemy hunger, feed him; if he thirst, give him drink."

"For in so doing thou shalt heap coals of fire on his head." I remember hearing years ago about a woman who went into the pastor, and she was complaining about her husband. And he wasn't doing right, and he wasn't treating her right, at least she didn't think so. And finally the pastor just kind of smiled, and thinking of this passage, looked at her and said, "Well, have you ever tried heaping coals of fire upon his head?" She said, "No, but I've tried hot water, and that don't work either." Well, of course. Heaping coals of fire just means you return goodness for evil. That's what he says in verse 21. Look at it. "Be not overcome of evil, but overcome evil with good." So the way we do not exact vengeance is we just simply obey God and we keep our hearts and we do that which is right ourselves. Look in your Bible very quickly to 2—

I'm sorry, to 1 Peter chapter 3. Here, you will see it again. 1 Peter chapter 3. Notice if you would, beginning there with verse 8. 1 Peter chapter 3, verse 8. Look what the Bible says. 1 Peter 3 and verse 8. "Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good."

"Let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil." So God says, now listen, if you want to do evil, if you want to render evil for evil and railing for railing, if you want to render cussing for cussing, God says, fine, my face will be against you and I'll reward you accordingly. But if you want to reward good for evil, and keep your heart and do what is right and control your lips and control your tongue and spit out evil and do good and seek peace and follow it, my ears are open unto your prayers. I'll hear you and I'll help you. Now I want you to do this for me.

I want you to turn to two passages in your Bible. I want you to turn to 2 Corinthians chapter 7, and I want you to turn to 1 Corinthians chapter 6. I want to show you the biggest problem that we have as Christians. So 2 Corinthians, chapter 7. 2 Corinthians, chapter 7. Then also find 1 Corinthians, chapter 6. 1 Corinthians, chapter 6. Go ahead and find it. And then look in 2 Corinthians 7 and verse 1. Watch carefully.

"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." Do you realize the greatest sins that we have as Christians are sins of the spirit? God doesn't have any drunkards. He might have some that used to be drunkards. God doesn't have any whoremongers. He might have some that used to be whoremongers. God doesn't have any thieves. He might have some that used to have been thieves.

Here's what I'm showing you. Look in 1 Corinthians 6. Notice, if you would please, beginning there, 1 Corinthians 6, verse 9. Look what he says. "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."

You might have used to do those things, but you don't do them now. But the biggest sin now is not the fact that men are out chasing women and men are out robbing banks. No, no. The biggest thing now is our own attitude. Our own spirit. Our own resentfulness, our own bitterness. It's our own anger. It's our own ill will. It literally destroyed Ahithophel. We take pride sometime with saying, "I don't drink and I don't chew and I don't go with the girls that do."

But we'll be just as bitter and hateful and ugly and resentful. And hold hard, cold, unforgiving hearts day after day, week after week, month after month. Because Ahithophel was unwilling to forgive David. Because Ahithophel was unwilling to accept God's judgment and God's chastisement of David. He personally wanted David dead. He could care less what God desired. He could care less what God's will was. Ahithophel wanted his desire and he wanted his will. And let me tell you something, folks, we get into trouble when you and I try to assume the role of God as judge and father. We may know that God is going to chastise, and we may know that God is going to judge, but I'm going to tell you something. It is not my right, it is not my place to tell God how to judge His own.

I want you to look in your Bibles to Hebrews chapter 10. Watch this. Hebrews chapter 10. Notice if you would please verse 30. Hebrews chapter 10, verse 30. Pay close attention to this verse. Hebrews 10, verse 30. Hebrews 10 verse 30. Look what the Bible says. "For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people." Years ago, my mother-in-law, who's now dead—and by the way, she lived with us for 17 years before she died, after Pop died.

Usurping God's Role as Judge

Believers are cautioned against dictating to God how to judge or chastise others; vengeance belongs to the Lord, and we must not act out of personal revenge.

But when my girls were young, the twins especially, they had done something that I had told them not to do. And I told them if they did it, I was going to whip them. So I sent them to get a switch. I made them pick their own switch. And if they brought back a little flimsy thing, then I went out and got one. And they did not want daddy to go out and get one. So they would usually bring a good one. While they were out picking the switch, my mother-in-law said, "You shouldn't whip those sweet little girls." I looked at her and I said, "Granny, let me tell you something. If I had been alive, and an adult, when you were raising your children, and I told you how to discipline them or how not to discipline them."

"Would you think I was butting in and interfering in your life and in your family?" She said, "Yeah." I said, "Well, so you're doing that right now. I told them I was going to whip them, and that's exactly what I'm going to do." That's the last time she ever said one thing to me about trying to discipline my children. I'm just saying I resented it because I was their father. I already knew what I told them, already knew what they had done, and I was going to discipline. It's one thing to say, "Father, I want you to judge someone" or "Father, please, if this individual is your child, you chastise him." That's one thing. But then for you to dictate to God how to chastise and how to judge.

Now you are usurping God's throne rights and God's crown rights. You're usurping his position as father. He is judge and he is father. What God forbids us to do is to act out of personal, private revenge. That doesn't mean that we cannot pray against the wicked. It doesn't mean that we can't pray imprecatory prayers. It doesn't mean that we can't ask God to judge the wicked or even ask God to chastise His own. But we can't tell Him exactly how to do it. That's up to Him.

He knows all the motives. He knows all the desires. He knows everything. We don't. And He knows how best to deal with them. One last thing, I want you to notice this. This is amazing. It was Ahithophel's bitterness and resentment and ill will and hatefulness that led to the destruction of himself, his family, and his nation. Now, would you stop? You remember that passage we read last night in Hebrews about Esau? God said, "Lest there be any root of bitterness springing up trouble you, and thereby many be defiled." I want you to watch this. Ahithophel was a very bitter and vindictive man.

Conclusion: Cleansing from Filthiness of Spirit

The sermon closes with an appeal to examine the heart, forgive others, and pursue holiness by cleansing from spiritual filthiness, lest bitterness destroy us.

You know, I've often thought about this. I wonder what Mrs. Ahithophel thought when her husband went up and hanged himself. I wonder what his son thought. I know he had one before he was named in Scripture. I wonder what Bathsheba thought. Why did Granddad do this? I preached for 52 years. I've seen individuals destroy themselves. I've seen individuals destroy their families. I've seen individuals destroy churches. All because of bitterness and resentment and an unforgiving heart. I have yet to see someone destroy a nation, but Ahithophel almost did.

Go back in your Bibles to 2 Samuel chapter 18. 2 Samuel chapter 18. And I want you to look there beginning with verse 7. 2 Samuel chapter 18 and verse 7. And remember now, Ahithophel could have probably prevented this, but he didn't. There's the war. 2 Samuel 18, notice if you would please, verse 7. Well, let's read verse 6. "So the people went out into the field against Israel: and the battle was in the wood of Ephraim; where the people of Israel were slain before the servants of David, and there was a great slaughter that day of twenty thousand men. For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured." If the twenty thousand isn't all-inclusive, well, that's twenty thousand dead. But if it's not, then verse 8 says, "the wood devoured more people than the sword." So if the sword killed twenty thousand, verse 7, thirty thousand died in the wood. Fifty thousand people possibly dead.

Because Ahithophel was so bitter and so resentful and so full of hatred and unforgiveness that he just personally wanted David dead. He could have stopped Absalom, but he didn't. He didn't. You know what the Bible teaches in Romans 14, verse 7? "For none of us liveth to himself, and no man dieth to himself." Let me tell you something, folks. What you do always affects others. I don't care whether it's right or whether it's wrong. It always affects others.

Everyone in this room has heard this. You've heard the old drunk saying, "Well, if I want to get drunk, it's just me. It's not affecting, not hurting anybody else"—until he drives that car head on and kills a mother and children. Yeah, it's affecting somebody else. Your sin always affects others. I can't sin without it affecting my wife and my children. I can't sin without it affecting the Lord. I can't sin without it affecting the ministry. I can't sin without it affecting people that know me all over this country. You remember when Peter asked our Lord, Matthew 18, "If my brother sin against me, shall I forgive him seven times?" Our Lord said, "No. Seventy times seven." And don't stop at 490 because what our Lord was saying is if he repents, you forgive him. If it's a thousand times, you forgive him.

If not, what you're doing is the same thing that Ahithophel did. You're holding that bitter, resentful, ill will in your hearts. It's inevitably going to come out. One last thought. Think about this. God wants us to be a holy people. God wants us to be a special people, a peculiar people. We are living in very desperate times. Very wicked times. As wicked as Sodom and Gomorrah and the cities of the plain were. God was willing to spare all of those cities if he found ten righteous people. The greatest test of your genuineness and your sincerity is not just what you are outwardly in front of everyone else, but what you are inwardly when you're alone with God and he alone knows the depths and the desires of your heart.

Our greatest sins are not physical, they're spiritual. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." That would be filthiness of the spirit, perfecting holiness in the fear of God. I can never say that I'm holy unless I'm willing to forgive. I can never say that I'm holy unless I'm willing to get rid of bitterness and resentment and ill will. I can never say that I'm holy unless my spirit is right with God. I may not be a bank robber, but if I hate and grudge and hold an unforgiving heart, I am Ahithophel. And inevitably it will destroy me, my family, my friends, my church, and possibly my nation. Father, in the name of Jesus Christ, we bow before thee this night. We thank you for your word. We thank you for your truth. O God, make us holy.

Deal with our spirits, Lord. Deal with our minds, our understandings. Give us a compassionate, broken heart. Give us, Lord, a heart that loves Thee and loves Thy people, and loves righteousness, holiness, and truth. Help us to live for Thee. In Thy name we pray, amen.

Study Guide

Major Themes

The Destructive Power of Bitterness and Unforgiveness

Summary: Ahithophel's life illustrates how harboring bitterness and refusing to forgive leads to self-destruction and harm to others.

Evidence: Ahithophel was a man who was full of bitterness, resentment, anger, hatred, and ill will. All of those things pushed and drove Ahithophel.

God's Sovereignty in Judgment and Forgiveness

Summary: God sovereignly pardoned David despite his sins, and Ahithophel's refusal to accept this pardon highlights the danger of rejecting God's grace.

Evidence: And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.

The Sin of Personal Vengeance

Summary: Believers are commanded not to take revenge but to leave room for God's wrath, overcoming evil with good.

Evidence: Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Spiritual Sins vs. Physical Sins

Summary: The greatest sins among Christians are often sins of the spirit—bitterness, resentment, pride—rather than outward vices.

Evidence: Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

The Consequences of Sin on Others

Summary: Ahithophel's bitterness contributed to a civil war that killed thousands, demonstrating that personal sin always affects the community.

Evidence: Because Ahithophel was so bitter and so resentful and so full of hatred and unforgiveness that he just personally wanted David dead. He could have stopped Absalom, but he didn't.

The Necessity of Forgiveness

Summary: Forgiveness is not optional for believers; it is a mark of holiness and a command from Christ, who taught forgiveness without limit.

Evidence: If my brother sin against me, shall I forgive him seven times? Our Lord said, No. Seventy times seven.

Key Arguments

Ahithophel's bitterness stemmed from David's sin against his family

Summary: Ahithophel's granddaughter Bathsheba was violated by David, and Uriah was murdered, fueling a personal vendetta.

Evidence: Bathsheba was Ahithophel's granddaughter. David seduced her, tarnished her, destroyed her family, murdered her husband.

Ahithophel rejected God's pardon of David

Summary: Despite God forgiving David, Ahithophel wanted David dead and would not accept divine mercy.

Evidence: Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David.

Ahithophel was not content with God's chastisement

Summary: Even though David suffered severe consequences, Ahithophel insisted on personal revenge.

Evidence: It was not enough for Ahithophel that that child died... He wanted to kill him and he wanted him dead.

Unforgiveness leads to self-destruction

Summary: Ahithophel's suicide was the direct result of his bitterness and refusal to forgive.

Evidence: Ahithophel, in his unwillingness to forgive David, led to the bitterness, resentment, hatred, anger, and ill will that was in his heart.

Christians are commanded to overcome evil with good

Summary: Scripture forbids personal vengeance and calls believers to return good for evil, leaving judgment to God.

Evidence: Be not overcome of evil, but overcome evil with good.

Spiritual sins are the greatest threat to believers

Summary: While outward sins may be absent, inward attitudes like bitterness defile many and must be cleansed.

Evidence: Our greatest sins are not physical, they're spiritual.

Scripture References

2 Samuel 15:31

Context: David learns Ahithophel is among the conspirators and prays for God to turn his counsel into foolishness.

2 Samuel 16:15-23

Context: Ahithophel advises Absalom to lie with David's concubines; his counsel was esteemed as the oracle of God.

2 Samuel 17:1-4

Context: Ahithophel volunteers to lead 12,000 men to kill David quickly, a plan that pleased Absalom.

2 Samuel 17:7-14

Context: Hushai counters Ahithophel's counsel, and God defeats the good counsel to bring evil on Absalom.

2 Samuel 17:23

Context: Ahithophel hangs himself after his counsel is rejected.

2 Samuel 15:1-6

Context: Absalom's political maneuvering to steal the hearts of Israel.

2 Samuel 18:5

Context: David commands his captains to deal gently with Absalom.

2 Samuel 18:33

Context: David mourns deeply for Absalom's death.

2 Samuel 12:9-12

Context: Nathan's prophecy that evil would arise from David's house and his wives would be taken.

2 Samuel 23:34

Context: Eliam, son of Ahithophel, is listed among David's mighty men.

2 Samuel 11:1-3

Context: David's sin with Bathsheba, who is identified as the daughter of Eliam, Ahithophel's son.

2 Samuel 12:13

Context: David confesses his sin, and Nathan declares the Lord has put away his sin; he shall not die.

Romans 12:17-21

Context: Instruction not to repay evil for evil, to live peaceably, and to leave vengeance to God.

1 Peter 3:8-12

Context: Exhortation to unity, compassion, and not returning evil for evil, but blessing.

2 Corinthians 7:1

Context: Call to cleanse from filthiness of flesh and spirit, perfecting holiness.

1 Corinthians 6:9-11

Context: List of unrighteous who will not inherit the kingdom, and the transformation of believers.

Hebrews 10:30

Context: The Lord will judge his people; vengeance belongs to God.

Hebrews 12:15

Context: Warning against a root of bitterness springing up and defiling many.

2 Samuel 18:6-8

Context: The battle in the wood of Ephraim where 20,000 were slain, and the wood devoured more.

Matthew 18:21-22

Context: Jesus teaches forgiveness seventy times seven.

Historical References

Ahithophel the Gilonite

Context: David's counselor who betrayed him to join Absalom's rebellion; known as the Judas of the Old Testament.

Absalom's rebellion

Context: Absalom, David's son, conspired to overthrow and kill his father, leading to a civil war in Israel.

Hushai the Archite

Context: David's loyal friend who acted as a spy in Absalom's court to defeat Ahithophel's counsel.

Bathsheba, granddaughter of Ahithophel

Context: David's adultery with Bathsheba and murder of Uriah were the root of Ahithophel's bitterness.

Nathan's prophecy

Context: The prophet Nathan declared God's judgment on David's house, fulfilled in Absalom's actions.

Joab

Context: David's military commander who killed Absalom against David's wishes.

Important Quotes

Ahithophel is a name that is not very well known, nor is it easily pronounced. Yet Ahithophel is known as the Judas of the Old Testament, as Judas in the New Testament betrayed his master and went out and hanged himself. Likewise, Ahithophel betrayed his master David and went out and hanged himself as well.

Significance: Establishes the parallel between Ahithophel and Judas, framing the sermon's focus on betrayal and self-destruction.

And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.

Significance: Highlights Ahithophel's exceptional wisdom, making his fall and bitterness more tragic.

Ahithophel was a man who was full of bitterness, resentment, anger, hatred, and ill will. All of those things pushed and drove Ahithophel.

Significance: Identifies the core spiritual problem behind Ahithophel's actions.

Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David.

Significance: Shows Ahithophel's rejection of divine grace, a key application point.

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Significance: Central verse for the sermon's call to leave judgment to God.

Our greatest sins are not physical, they're spiritual.

Significance: Summarizes the warning against inward sins like bitterness.

I can never say that I'm holy unless I'm willing to forgive. I can never say that I'm holy unless I'm willing to get rid of bitterness and resentment and ill will.

Significance: Connects holiness directly to forgiveness and freedom from bitterness.

Discussion Questions

In what ways can bitterness and unforgiveness manifest in a believer's life, even if they are not outwardly sinful?

Context: Weaver emphasizes that spiritual sins like resentment are often hidden but destructive.

How does Ahithophel's refusal to accept God's forgiveness of David serve as a warning for us when others sin against us?

Context: The sermon contrasts Ahithophel's desire for vengeance with God's pardon of David.

What does it practically mean to 'overcome evil with good' in a situation where someone has deeply wronged you?

Context: Weaver expounds Romans 12:21, urging believers to return good for evil.

Why is it dangerous to dictate to God how He should judge or chastise someone?

Context: Weaver warns against usurping God's role as judge, using the example of Ahithophel.

How can we guard our hearts against a 'root of bitterness' that might defile others?

Context: Referencing Hebrews 12:15, Weaver shows how Ahithophel's bitterness led to national tragedy.

What does it mean to 'cleanse ourselves from all filthiness of the spirit'?

Context: Weaver applies 2 Corinthians 7:1 to the need for inward purity.

Applications

Examine your heart for bitterness and unforgiveness

Summary: Believers must identify and repent of any resentment, anger, or ill will they hold against others.

Evidence: The problem in the average Christian church, the problem in the average Christian home, the problem in the average Christian is our cold, hard, unforgiving hearts that lead to our bitterness and our resentment and our ill will.

Leave vengeance to God

Summary: Instead of seeking personal revenge, trust God to judge righteously and focus on doing good to your enemies.

Evidence: Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Forgive as you have been forgiven

Summary: Recognize the mercy you have received from God and extend that same forgiveness to those who sin against you.

Evidence: You want mercy for yourself. I understand that. I want mercy for myself. But isn't it amazing that when someone sins against us... we don't want them forgiven. We want them dead.

Accept God's chastisement of others

Summary: Do not demand that God punish others in your way or on your timeline; trust His perfect justice and discipline.

Evidence: It is not my right, it is not my place to tell God how to judge His own.

Pursue holiness in spirit, not just outward behavior

Summary: Cleanse yourself from spiritual filthiness—pride, hatred, envy—as diligently as you avoid physical sins.

Evidence: Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

Recognize the corporate impact of personal sin

Summary: Understand that your bitterness and unforgiveness can harm your family, church, and community.

Evidence: What you do always affects others. I don't care whether it's right or whether it's wrong. It always affects others.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T03:47:10Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:27:31Z

Clean Transcript

The Life Of Ahithophel

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Last night I just read one verse and preached. Tonight I'm going to read a number of verses because I'm going to be preaching mainly about the life of Ahithophel. So you need the background, and if you'll look in 2 Samuel chapter 15, we're going to begin reading there, verse 31. We'll come back and pick up the context. 2 Samuel chapter 15, verse 31: "And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness." And it came to pass that when David was come to the top of the mount where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent and earth upon his head. Unto whom David said, "If thou passest on with me, then thou shalt be a burden unto me: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant."
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"Then mayest thou for me defeat the counsel of Ahithophel. And hast thou not there with thee Zadok and Abiathar the priests? Therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear." So Hushai David's friend came into the city, and Absalom came into Jerusalem. Now if you look in chapter 16, let's begin reading there at verse 15. Chapter 16, verse 15: "And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him. And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? And Hushai said unto Absalom, 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."
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"And again, 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." Then said Absalom to Ahithophel, "Give counsel among you what we shall do." And Ahithophel said unto Absalom, "Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that"
#3 | 2:10 to 2:36 | cleaned
"are with thee be strong." So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel. And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom. Chapter 17, now watch carefully. Moreover Ahithophel said unto Absalom, "Let me now choose out twelve thousand men, and I will arise and pursue after David this night."
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"And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace." And the saying pleased Absalom well, and all the elders of Israel. Then said Absalom, "Call now Hushai the Archite also."
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"Let us hear likewise what he saith." And when Hushai was come to Absalom, Absalom spake unto him, saying, "Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou." And Hushai said unto Absalom, "The counsel that Ahithophel hath given is not good at this time. For," said Hushai, "thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people."
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"Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there."
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And Absalom and all the men of Israel said, "The counsel of Hushai the Archite is better than the counsel of Ahithophel." For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom. Now skip down to verse 23. The Bible says, "And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father." Ahithophel is a name that is not very well known, nor is it easily pronounced. Yet Ahithophel is known as the Judas of the Old Testament, as Judas in the New Testament betrayed his master and went out and hanged himself. Likewise, Ahithophel betrayed his master David and went out and hanged himself as well. Ahithophel was a very complex individual.
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He was indeed a man of wisdom, on the one hand, and on the other hand, he was a man full of absolute foolishness at the same time. On the one hand, he had common sense, he had rationality, he had stability. And on the other hand, he was a very unstable individual and a very resentful and bitter individual as well. Ahithophel is a very difficult individual to understand until you find the full light of Scripture, and once Scripture reveals what was really going on in this man's life, then you can understand his actions.
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The setting for this history of intrigue is with the backdrop of the rebellion of Absalom. Absalom was David's son, and Absalom sought not only to run his own father off the throne, but also to kill him. So if you'll go back in your Bibles very quickly to 2 Samuel chapter 15, let me just give you the backdrop so that you can see what Absalom has done in order to insinuate himself upon the people of Israel. Notice, if you would, 2 Samuel chapter 15 in verse 1. "And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee."
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"Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!" Now let me just stop there just for a moment. I want you to see what Absalom is already doing. He's politicking. And everyone that comes, he tells them that his matter is good and right. And then he said, if I were simply made judge, then I would see that justice is done in the land. While he's saying that with his mouth, he's doing an injustice, not only to his father, but also to the kingdom as well. So just simply because someone speaks of that which is right does not necessarily mean that their heart is in that which is right.
#11 | 7:42 to 8:24 | cleaned
So look in verse five. Notice the politician in him. "And it was so, that when any man came nigh unto him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. And the king said unto him, Go in peace."
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Now he's already lied to David again. So he rose and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, "As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron." And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. And there came a messenger to David, saying, "The hearts of the men of Israel are after Absalom." And David said unto all his servants that were with him at Jerusalem, "Arise, and let us flee; for we shall not else escape from Absalom."
#13 | 9:02 to 9:51 | cleaned
"Make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword." Now it's interesting that Absalom now is not only rebelling against his father, he's seeking his father's life. He has deceived the men of Israel. He even deceived the two hundred who went with him in their simplicity. They did not know. But is it not exceedingly strange that Absalom would call David's own personal counsellor to his side? If you look in verse 12, the Bible said, "And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices." Now, I just think it's very strange that Absalom would somehow want David's own personal counsellor to come and be with him. And it's even stranger that Ahithophel not only went to Absalom, but he voluntarily went, he went willingly, and he was eager and ready to join in the rebellion with Absalom. So, you know, there's got to be a question in your mind.
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You have to ask what in the world is going on? What in the world is wrong with Ahithophel? But Ahithophel now has joined with Absalom and the conspiracy is so strong that when David hears about it, he said, we've got to get out of Jerusalem pronto or Absalom is going to come and he's going to end up killing everybody. And so he takes his family and he takes the servants with him and he begins to flee. Now, why in the world would David flee? We know that David was a man of war. Even the ladies of Israel said Saul has killed his thousands and David his tens of thousands. Even Hushai admitted that David was a man of war. Everyone knew that. So why would David flee?
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Well, there are only two possible answers. Number one, David was not ready to fight it out with Absalom in Jerusalem. Or number two, David did not really want to fight his own son. And to be honest with you, I think it's the latter one. If you look in your Bibles very quickly to 2 Samuel chapter 18, because when it actually came down to the battle, David gave his captains some counsel. Look what he said in 2 Samuel chapter 18 in verse 5. "And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom." So look what he may be saying, deal gently with him. In other words, don't kill my son. And of course you know how Joab heard that Absalom's hair had gotten caught in an oak tree. When the man told him this, why did you not kill him? He said, I would have given thee a girdle, that is, I would have given you so much money and a promotion as well.
#16 | 11:47 to 12:58 | cleaned
He said, uh-uh, I heard the king when he told you to deal gently with the young man. And so Joab went and took three darts and thrust them through Absalom's heart and killed him. So when David gets the message that Absalom is dead, if you'll look in your Bibles to verse 33 of 2 Samuel chapter 18, notice what the Bible said, "And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" So David was mourning for Absalom. And by the way, it took Joab, who was a wicked man, literally to bring David back to his senses, because he went in and said, I think it'd have been all right with you if all of your people had died, and I had died, and your family died, just so Absalom lived. And he said, if you don't go back and show your face to these people because they stole away, it's going to be worse now than it was in the beginning.
#17 | 12:58 to 13:57 | cleaned
And so David went back, but David just simply did not want to fight his own son. But at any rate, the conspiracy is so strong that David absolutely has to flee. While he is fleeing, he learns that Ahithophel is among the conspirators. So if you go back in your Bibles to 2 Samuel chapter 15, at this point, David stops and he does two very wise things. Number one, if you look in verse 31, 2 Samuel 15 verse 31: "And one told David, saying, Ahithophel is among the conspirators with Absalom." So David stops and he prays and he says, "O LORD, I pray thee, turn the counsel of Ahithophel into foolishness." So he asked God specifically to confound Ahithophel. I'm going to tell you why he prayed that just momentarily. But he asked God to confound Ahithophel. The second thing he did that was very wise is he sent his friend Hushai the Archite back into the capital, back into the palace so that he could be his eyes and ears. So notice if you would please in verse 32, "And it came to pass, that when David was come to the top of the mount, where he worshipped God."
#18 | 13:58 to 15:13 | cleaned
Isn't that interesting? David is fleeing, but he stops to pray and he stops to worship. He said, "Behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head: unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel." So he left his friend Hushai the Archite there to be eyes and ears and to help defeat the counsel of Ahithophel.
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And of course he told him about the priests and he told him about the priests' sons. Everything you hear, you tell the priests. They'll send their sons. I'll find out exactly what is going on.
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Now, Ahithophel was a very wise and sagacious individual. I want you to note what the Bible says. This is absolutely astounding to me. I want you to look in 2 Samuel chapter 16 and verse 23, because here is the counsel that Ahithophel gave both to David and to Absalom. The Bible says this, "And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom."
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Now, I don't know about you, but it's an astonishing and an amazing and an astounding compliment. Ahithophel was so wise and so knowledgeable and so sagacious, whenever he spoke and gave counsel, it was practically as if one had inquired of God himself. Here was a man that undoubtedly had a very great intellect and a very great understanding as well.
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Now probably what you're going to ask me is this. If the counsel of Ahithophel was as if a man had inquired of God, how could Ahithophel give such wicked counsel to Absalom? Well, let me show you. Look if you would please in verse 20 of chapter 16. "Then said Absalom to Ahithophel, Give counsel among you what we shall do." Now Ahithophel has come into Jerusalem with Absalom. Go back to verse 15. Look at verse 15. "And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him." So Ahithophel was by his side all the way. So now in verse 20 he said, "Then said Absalom to Ahithophel, Give counsel among you what we shall do. And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father."
#23 | 17:09 to 18:05 | cleaned
"Then shall the hands of all that are with thee be strong." So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel. So the question has to be asked, if Ahithophel's counsel was right, how in the world could he counsel Absalom to go into his father's concubines? Well, let me just tell you like this. The counsel was designed to accomplish a specific purpose. It was not biblical.
#24 | 18:05 to 18:31 | cleaned
It was certainly contrary to the seventh commandment, "Thou shalt not commit adultery." It was also contrary to the eighth commandment, "Thou shalt not steal." It was contrary to the fifth commandment, "Honour thy father and thy mother." It was contrary to the law of God, that is true. But Ahithophel gave this counsel for one specific reason. Look at it, if you would please, in verse 21 again. "And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred, thou art hated of thy father."
#25 | 18:32 to 19:05 | cleaned
"Then shall the hands of all that are with thee be strong." Let me put it to you like this. A son might be forgiven by his father, but those who help the son may not be forgiven by the father. And so the people would be reticent as long as there is not a real full and final break. What Absalom did was not only dishonorable, it was not only disobedient, it was disgusting to the nth degree. It was an insult to his father.
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And when he committed that act, he was saying, this is it. I'm not backing up. I'm not backing off. I will either kill my father or he will kill me. This is it. You will follow me to the end. And that's exactly why Ahithophel told him to do that. If you look back in your Bibles to 2 Samuel chapter 12, you will also find that this act was part and parcel of David's punishment for David's sin with Bathsheba. If you will look in 2 Samuel chapter 12 beginning there with verse 9. We read this last night, but look at it.
#27 | 19:47 to 20:24 | cleaned
He said, "Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house." That's Absalom. "And I will take thy wives before thine eyes, and give them unto thy neighbour." That's Absalom. "And he shall lie with thy wives in the sight of this sun." That's Absalom. "For thou didst it secretly: but I will do this thing before all Israel, and before the sun." So what Absalom did in 2 Samuel chapter 16 is part and parcel of David's punishment for the sin that he committed secretly with Bathsheba. So Absalom then did indeed take that final step.
#28 | 20:24 to 21:21 | cleaned
He went into his father's concubines. So everyone now knows that this is a war to the death. Nothing is going to change. David is either going to kill Absalom or Absalom is going to kill David. That's it. The men with Absalom will now have strong hands. So after this act is committed, now they turn to dealing with David. So if you look in your Bibles to 2 Samuel chapter 17, look if you would please. Now we've got to know what we're going to do with David.
#29 | 21:21 to 21:53 | cleaned
Everybody understands this is the full and final conflict. So verse 1, "Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace."
#30 | 21:54 to 22:25 | cleaned
Now, that is Ahithophel's counsel. Well, Hushai gives his counsel beginning with verse 7. They asked for it. He says, all right, Hushai said unto Absalom, "The counsel that Ahithophel hath given is not good at this time." Now I want you to note, he did not say that Ahithophel had not given good counsel. He just simply said, it's not good at this time. Now watch. For he said, "Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people. Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom."
#31 | 22:25 to 23:13 | cleaned
"And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person."
#32 | 23:13 to 23:34 | cleaned
"So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there." And Absalom and all the men of Israel said, "The counsel of Hushai the Archite is better than the counsel of Ahithophel." Now let me ask you a question: whose counsel was right? And the answer is Ahithophel's counsel was right. Ahithophel said, here's what we need to do. We need to strike quickly. We need to strike forcefully. And we need to do it before David can regroup. We need to do it before he can get supplies, before he can get extra help. We need to do it, and we need to do it right now. Now, that was the right counsel.
#33 | 23:35 to 24:34 | cleaned
Hushai's counsel was bad. But God had appointed to defeat the good counsel of Ahithophel. And how did he defeat it? And the answer is by appealing to Absalom's pride. Here's what Hushai said. What you need to do is gather all Israel from Dan to Beer-sheba. Dan was the northernmost tribe, Beer-sheba, the southernmost city. You gather Israel from Dan to Beer-sheba, it's going to take time, folks, to send messengers throughout the land of Israel and get all the men together. And then he tells Absalom what you're going to do is you're going to lead this vast army and you will be at the head. And guess what?
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We will light upon them as the dew falleth upon the ground. We will kill every one of them. And if they're in a city, we'll pull those stones down into the river. Don't worry, we will get them because there are so many of us and so few of them. So the men of Israel and Absalom said, the counsel that Hushai has given is better than the counsel of Ahithophel.
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Now look in verse 23 of 2 Samuel 17. Watch this. "And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father." So Ahithophel was smart enough and wise enough to know that when they did not follow his counsel, it was all over.
#36 | 25:50 to 26:22 | cleaned
He knew that Absalom was going to fail. He knew that also that he would be put to death as well. Here's a question. Why did Ahithophel go and hang himself? He knew, of course, that when David came back that he'd undoubtedly be killed as a traitor. There's no two ways about that. So here's another question. Why then did Ahithophel not want to be killed by David? Why would Ahithophel desire to die earlier than later? Let's suppose, let's just suppose it took a month or three months for Absalom to get all the men together for there to be a battle. Now if I know I'm going to die sooner or later, and I can probably die three months later, would I not rather spend my time enjoying my life for the three months? Why would I go out and hang myself? Why would I kill myself now, even if I knew I was going to be dying three months later?
#37 | 26:24 to 27:46 | cleaned
Let me show you something else. May I remind you that in all of these passages, that Ahithophel was a counsellor. He was a diplomat. I want you to watch what he volunteers to do. Look in chapter 17, verse 1. "Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace." Wow. Here's a counsellor. Here's a diplomat. Yet he volunteers to lead a fighting force at night. He volunteers to attack David's group. He volunteers to personally kill David. He volunteers to bring all the other people back. All we want is David dead and I will kill him. Ahithophel was not only eager, willing, and ready to join the rebellion with Absalom.
#38 | 27:47 to 29:24 | cleaned
He's now eager, willing, and ready to actually kill David. Why? He was willing to kill David. But he was not willing to be killed by David. Why? What was it that motivated and pushed Ahithophel? Why would he join with Absalom when he knew that Absalom was wicked and wrong? He knew what Absalom had done. Why would he volunteer to kill David? I want you to listen to me. Ahithophel was a man who was full of bitterness, resentment, anger, hatred, and ill will. All of those things pushed and drove Ahithophel.
#39 | 29:26 to 30:48 | cleaned
Now let me show you. Look in your Bibles to 2 Samuel chapter 23 and verse 34. In this passage, you have a listing of some of the mighty men of David. These were men of war. These were men that fought. And if you'll notice 2 Samuel 23 and verse 34, some are named. Here's Eliphelet, the son of Ahasbai, the son of the Maachathite. And then there was Eliam, the son of Ahithophel the Gilonite. So Eliam was the son of Ahithophel. He was one of David's mighty men. Now, someone's going to suggest, well, probably Eliam got killed in a battle, and so Ahithophel's very upset with David. Well, I don't think that's true. There were a lot of individuals who were killed in battle. Why would Ahithophel, a man of wisdom and knowledge and understanding, be upset with David just because his son may have been killed in a certain battle?
#40 | 30:49 to 32:09 | cleaned
That is not the answer. What made Ahithophel so bitter and so angry and so resentful toward David? Why did he hate him so much? I want you to look. Turn in your Bibles to 2 Samuel chapter 11. 2 Samuel chapter 11.
#41 | 32:11 to 32:32 | cleaned
Let's begin reading with verse 1. 2 Samuel 11 verse 1, watch it. "And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem. And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. And David sent and inquired after the woman. And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?" Bathsheba was Ahithophel's granddaughter.
#42 | 32:42 to 33:32 | cleaned
David seduced her, tarnished her, destroyed her family, murdered her husband. Let me lay some things out for you. There's one area in which Ahithophel was right. He viewed any crime or sin against his family as a sin against himself. We have to do that. You know if you came to me and said, "Now Brother Weaver, I love you, but I don't like your wife at all." Wait a minute. The two are one. You can't love me and dislike my wife. "Well, Brother Weaver, I love you, but I don't like your children." Well, I'm sorry. My children are an extension of myself. When you despise my children, you despise me. I mean, that's understandable.
#43 | 33:43 to 35:02 | cleaned
And I will tell you something else. I had four daughters. I understand girls. I also have three granddaughters. And I have two great granddaughters. If you messed with my girls, I could hurt you. In fact, my girls used to go hunting with me. The twins, I'd put them up one tree, maybe a hundred yards apart, put my baby girl up another tree a hundred yards apart, and I might be a couple hundred yards from them.
#44 | 35:05 to 35:47 | cleaned
I always gave them specific instructions. And these were my instructions. "Girls, if any man comes to your tree and tries to hurt you or harm you in any way, or if you think that, you shoot him. And when I get there, I'll question him, find out what his motives were."
#45 | 35:48 to 36:09 | cleaned
Now, you know, but that's what I told them. If you hurt my girls, I could hurt you. But if you hurt my granddaughters, I could chew you up and spit you out and smile while I did it. You know what the Bible says? "Children's children are the crown of old men."
#46 | 36:12 to 36:32 | cleaned
When my oldest granddaughter was two years old, I was riding a horse and I had her in front of me holding her. And we had ridden together, I don't know, five or ten minutes. Neither one of us had said a thing. And all of a sudden she looked up at me and she said, "Papa, you're my very best friend." Even today at 28, I could call her and say, "Is this my very best friend?" "Yes." "Yes."
#47 | 36:41 to 37:13 | cleaned
There's something special between grandfathers and granddaughters. I'm telling you. And here Ahithophel was right in viewing any crime against his family as a crime against himself. That's the only area where he was right.
#48 | 37:15 to 37:34 | cleaned
Secondly, Ahithophel would not accept, he would not accede or bow to God's forgiveness and pardon of David. If you look back in your Bibles to 2 Samuel chapter 12 and verse 13, 2 Samuel chapter 12 verse 13, David, of course, deserved to die on two counts. Number one, he'd committed adultery, which the penalty for that in the Bible is death. Moreover, he killed Uriah with the sword of the children of Ammon. And God charged him with the murder of Uriah. And the murderer shall surely be put to death. So here's my question. Why was David not put to death? He deserved to die on two specific counts. Well, if you look in verse 13, you'll find out. "And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die." In other words, God sovereignly pardoned David. The only reason he did not die was God simply gave him a pardon. He deserved to die, but God pardoned him.
#49 | 37:35 to 38:56 | cleaned
Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David. Let me explain something to you. This is the way the thing works. Each one of us are sinners. Each one of us have sinned. We've done things that were stupid, wicked, wrong, ungodly. And if you and I were honest, we deserve to have died a long time ago, and we deserve to have been killed by the righteous wrath and anger and judgment of God because of our sin. How many in here would raise their hand and say, well, I want to die, and I'm ready to die for my sin right now?
#50 | 39:00 to 39:40 | cleaned
Nobody's going to do that. And you know why? Because you want mercy. You want grace. You do not want God's judgment upon you. You don't want God's anger, God's wrath upon you. You want mercy for yourself. I understand that. I want mercy for myself. But isn't it amazing that when someone sins against us and someone does us wrong, or at least what we consider is wrong, we don't want them forgiven. We want them dead. So that's Ahithophel. He didn't care about God's forgiveness. He didn't care about God's pardon. I hope you see that Ahithophel wanted David dead so badly. He wasn't only willing to join the conspiracy against him, he was willing to personally volunteer to kill David himself because he didn't accept God's pardon. He didn't accept God's forgiveness of David. To him, he wanted him dead and that's all that he cared about. Thirdly, Ahithophel was not content with God's judgment and God's chastisement upon David.
#51 | 39:41 to 41:06 | cleaned
Let me tell you something, folks. There are many people that want to identify with David's sin, but they do not want to identify with David's repentance and David's chastisement. It is true that David committed adultery. It is true that he had Uriah the Hittite killed with the sword of the children of Ammon. He planned it. He didn't do it himself, but he planned it, but God charged him with it. But the truth of the matter is this, folks. David did not escape. Do you realize the child that was born, which would have been Ahithophel's great grandchild, the child that was born of David and Bathsheba died. It was not enough for Ahithophel that that child died. It was not enough for Ahithophel that David's daughter Tamar was raped by her own brother Amnon. It was not enough for Ahithophel that Absalom, David's son, then turned around and murdered his own brother Amnon for what he did to Tamar. It was not enough for Ahithophel that Absalom has now gone in and dishonored his father and fornicated with his concubines.
#52 | 41:08 to 42:17 | cleaned
It's not enough that Absalom has run his father off the throne and is trying to kill him. No, no, no. He wanted to kill him and he wanted him dead. He was not content with God's chastisement. He wanted to chastise him. Ahithophel, in his unwillingness to forgive David, led to the bitterness, resentment, hatred, anger, and ill will that was in his heart. Now you can see why Ahithophel was willing to kill David, but he was not willing to be killed by David. He would not give David the pleasure. He would hang himself. He would kill himself. Do you understand? Listen carefully.
#53 | 42:18 to 43:23 | cleaned
The problem in the average Christian church, the problem in the average Christian home, the problem in the average Christian is our cold, hard, unforgiving hearts that lead to our bitterness and our resentment and our ill will. Let me show you. I want you to turn in your Bibles, hold if you would, 2 Samuel, but turn in your Bibles to the book of Romans chapter 12. Romans chapter 12.
#54 | 43:25 to 43:56 | cleaned
And look, if you would please, beginning at verse 17. Look what the Bible says. Romans 12, verse 17. God says, "Recompense to no man evil for evil. Provide things honest in the sight of all men." Recompense no man evil for evil. So if Brother Christman stood up tonight and cursed me, and everyone in this room heard him curse me, does that give me the right to curse him back? Recompense no man evil for evil.
#55 | 44:03 to 44:37 | cleaned
Just because he does me wrong, does that mean I've got to do him wrong? God says no. Recompense no man evil for evil. Well, watch what he says now. "If it be possible, as much as lieth in you, live peaceably with all men." It takes two to argue. It takes two to fight. And the Bible says a soft answer turneth away wrath, but grievous words stir up anger.
#56 | 44:39 to 45:00 | cleaned
I never will forget I used to be at a large, very large Christian school. I was the chaplain there while I was preaching everywhere in the country. And when I went back there, all I had to do was preach to the teachers and the students and do any counseling that needed to be done. But right next to my office was a woman whose sole duty was to deal with irate parents.
#57 | 45:02 to 45:31 | cleaned
And I don't know how many times I've heard men and women go into her office mad, angry, loud voices screaming. And Miss Sherry would say, "I'm sorry that you're upset. If you will settle down, I'll be glad to help you work out your problem." They would get louder. She would get so low, they would have to say, "What? What did you say?" And the next thing you know, they see this vast discrepancy, how loud they are, how quiet she is. And then they get embarrassed. And then she's able to work out the problem.
#58 | 45:36 to 46:22 | cleaned
A soft answer turns away wrath, but grievous words stir up anger. Look what he says now. Watch verse 19. "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." Now, what does he mean when he says, "Dearly beloved, avenge not yourselves"? He's not talking about not defending yourself if your life is in danger. That's not the context. What he's talking about is giving vengeance or taking vengeance in your own hand and paying people back in kind.
#59 | 46:24 to 46:59 | cleaned
You know, here's what we do. Here's what we do. What we do is this, most of us as Christians, if somebody really irritates us and upsets us, and does things that we really don't like, we would never ever draw back with our fist and just punch him and knock him out. No, we wouldn't do that. But what we will do is this, we'll smile, and under our breath we'll say, "You just wait."
#60 | 46:59 to 47:31 | cleaned
"Now your time's coming, I'll lay on you, you just wait." And we, you know, that's what we do. And this is what God is saying. Avenge not yourselves.
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Now let me explain something to you. I can take vengeance. But if I take vengeance, then God's not going to take vengeance. Because God is a just God. He's not going to allow vengeance to be exacted twice. And you have to understand this: God can clean someone's plow a whole lot better than I can clean someone's plow. So he says, "Dearly beloved, avenge not yourselves, but rather give place unto wrath." In other words, you just suffer with it. Vengeance, why? Because it is written, "Vengeance is mine; I will repay."
#62 | 47:42 to 48:21 | cleaned
Now watch verse 20. Now he's making the conclusion. Watch what he says. "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." So, how do I prove that I'm not vindictive? How do I prove that I'm not full of bitterness and ill will? Well, if my enemy's hungry, I feed him.
#63 | 48:21 to 48:45 | cleaned
That doesn't mean I have to go out and buy him a T-bone steak. But if I have peas, I can feed him peas. If I have broccoli, I can feed him broccoli. I don't have to buy him a Starbucks coffee. I can give him water. All I'm doing is showing I'm not full of resentment. I'm not full of bitterness. I'm not full of ill will. I'm willing to obey God, and I'm willing to do what's right, even if he's willing to do what's wrong. Now, look. Notice what he said. "Therefore if thine enemy hunger, feed him; if he thirst, give him drink."
#64 | 48:45 to 49:14 | cleaned
"For in so doing thou shalt heap coals of fire on his head." I remember hearing years ago about a woman who went into the pastor, and she was complaining about her husband. And he wasn't doing right, and he wasn't treating her right, at least she didn't think so. And finally the pastor just kind of smiled, and thinking of this passage, looked at her and said, "Well, have you ever tried heaping coals of fire upon his head?" She said, "No, but I've tried hot water, and that don't work either." Well, of course. Heaping coals of fire just means you return goodness for evil. That's what he says in verse 21. Look at it. "Be not overcome of evil, but overcome evil with good." So the way we do not exact vengeance is we just simply obey God and we keep our hearts and we do that which is right ourselves. Look in your Bible very quickly to 2—
#65 | 49:14 to 50:10 | cleaned
I'm sorry, to 1 Peter chapter 3. Here, you will see it again. 1 Peter chapter 3. Notice if you would, beginning there with verse 8. 1 Peter chapter 3, verse 8. Look what the Bible says. 1 Peter 3 and verse 8. "Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good."
#66 | 50:10 to 51:02 | cleaned
"Let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil." So God says, now listen, if you want to do evil, if you want to render evil for evil and railing for railing, if you want to render cussing for cussing, God says, fine, my face will be against you and I'll reward you accordingly. But if you want to reward good for evil, and keep your heart and do what is right and control your lips and control your tongue and spit out evil and do good and seek peace and follow it, my ears are open unto your prayers. I'll hear you and I'll help you. Now I want you to do this for me.
#67 | 51:02 to 51:50 | cleaned
I want you to turn to two passages in your Bible. I want you to turn to 2 Corinthians chapter 7, and I want you to turn to 1 Corinthians chapter 6. I want to show you the biggest problem that we have as Christians. So 2 Corinthians, chapter 7. 2 Corinthians, chapter 7. Then also find 1 Corinthians, chapter 6. 1 Corinthians, chapter 6. Go ahead and find it. And then look in 2 Corinthians 7 and verse 1. Watch carefully.
#68 | 51:51 to 52:37 | cleaned
"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." Do you realize the greatest sins that we have as Christians are sins of the spirit? God doesn't have any drunkards. He might have some that used to be drunkards. God doesn't have any whoremongers. He might have some that used to be whoremongers. God doesn't have any thieves. He might have some that used to have been thieves.
#69 | 52:38 to 53:26 | cleaned
Here's what I'm showing you. Look in 1 Corinthians 6. Notice, if you would please, beginning there, 1 Corinthians 6, verse 9. Look what he says. "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
#70 | 53:28 to 54:02 | cleaned
You might have used to do those things, but you don't do them now. But the biggest sin now is not the fact that men are out chasing women and men are out robbing banks. No, no. The biggest thing now is our own attitude. Our own spirit. Our own resentfulness, our own bitterness. It's our own anger. It's our own ill will. It literally destroyed Ahithophel. We take pride sometime with saying, "I don't drink and I don't chew and I don't go with the girls that do."
#71 | 54:03 to 54:45 | cleaned
But we'll be just as bitter and hateful and ugly and resentful. And hold hard, cold, unforgiving hearts day after day, week after week, month after month. Because Ahithophel was unwilling to forgive David. Because Ahithophel was unwilling to accept God's judgment and God's chastisement of David. He personally wanted David dead. He could care less what God desired. He could care less what God's will was. Ahithophel wanted his desire and he wanted his will. And let me tell you something, folks, we get into trouble when you and I try to assume the role of God as judge and father. We may know that God is going to chastise, and we may know that God is going to judge, but I'm going to tell you something. It is not my right, it is not my place to tell God how to judge His own.
#72 | 54:47 to 55:58 | cleaned
I want you to look in your Bibles to Hebrews chapter 10. Watch this. Hebrews chapter 10. Notice if you would please verse 30. Hebrews chapter 10, verse 30. Pay close attention to this verse. Hebrews 10, verse 30. Hebrews 10 verse 30. Look what the Bible says. "For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people." Years ago, my mother-in-law, who's now dead—and by the way, she lived with us for 17 years before she died, after Pop died.
#73 | 55:58 to 56:54 | cleaned
But when my girls were young, the twins especially, they had done something that I had told them not to do. And I told them if they did it, I was going to whip them. So I sent them to get a switch. I made them pick their own switch. And if they brought back a little flimsy thing, then I went out and got one. And they did not want daddy to go out and get one. So they would usually bring a good one. While they were out picking the switch, my mother-in-law said, "You shouldn't whip those sweet little girls." I looked at her and I said, "Granny, let me tell you something. If I had been alive, and an adult, when you were raising your children, and I told you how to discipline them or how not to discipline them."
#74 | 56:55 to 57:48 | cleaned
"Would you think I was butting in and interfering in your life and in your family?" She said, "Yeah." I said, "Well, so you're doing that right now. I told them I was going to whip them, and that's exactly what I'm going to do." That's the last time she ever said one thing to me about trying to discipline my children. I'm just saying I resented it because I was their father. I already knew what I told them, already knew what they had done, and I was going to discipline. It's one thing to say, "Father, I want you to judge someone" or "Father, please, if this individual is your child, you chastise him." That's one thing. But then for you to dictate to God how to chastise and how to judge.
#75 | 57:49 to 58:30 | cleaned
Now you are usurping God's throne rights and God's crown rights. You're usurping his position as father. He is judge and he is father. What God forbids us to do is to act out of personal, private revenge. That doesn't mean that we cannot pray against the wicked. It doesn't mean that we can't pray imprecatory prayers. It doesn't mean that we can't ask God to judge the wicked or even ask God to chastise His own. But we can't tell Him exactly how to do it. That's up to Him.
#76 | 58:33 to 59:10 | cleaned
He knows all the motives. He knows all the desires. He knows everything. We don't. And He knows how best to deal with them. One last thing, I want you to notice this. This is amazing. It was Ahithophel's bitterness and resentment and ill will and hatefulness that led to the destruction of himself, his family, and his nation. Now, would you stop? You remember that passage we read last night in Hebrews about Esau? God said, "Lest there be any root of bitterness springing up trouble you, and thereby many be defiled." I want you to watch this. Ahithophel was a very bitter and vindictive man.
#77 | 59:12 to 1:00:28 | cleaned
You know, I've often thought about this. I wonder what Mrs. Ahithophel thought when her husband went up and hanged himself. I wonder what his son thought. I know he had one before he was named in Scripture. I wonder what Bathsheba thought. Why did Granddad do this? I preached for 52 years. I've seen individuals destroy themselves. I've seen individuals destroy their families. I've seen individuals destroy churches. All because of bitterness and resentment and an unforgiving heart. I have yet to see someone destroy a nation, but Ahithophel almost did.
#78 | 1:00:29 to 1:01:29 | cleaned
Go back in your Bibles to 2 Samuel chapter 18. 2 Samuel chapter 18. And I want you to look there beginning with verse 7. 2 Samuel chapter 18 and verse 7. And remember now, Ahithophel could have probably prevented this, but he didn't. There's the war. 2 Samuel 18, notice if you would please, verse 7. Well, let's read verse 6. "So the people went out into the field against Israel: and the battle was in the wood of Ephraim; where the people of Israel were slain before the servants of David, and there was a great slaughter that day of twenty thousand men. For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured." If the twenty thousand isn't all-inclusive, well, that's twenty thousand dead. But if it's not, then verse 8 says, "the wood devoured more people than the sword." So if the sword killed twenty thousand, verse 7, thirty thousand died in the wood. Fifty thousand people possibly dead.
#79 | 1:01:29 to 1:02:38 | cleaned
Because Ahithophel was so bitter and so resentful and so full of hatred and unforgiveness that he just personally wanted David dead. He could have stopped Absalom, but he didn't. He didn't. You know what the Bible teaches in Romans 14, verse 7? "For none of us liveth to himself, and no man dieth to himself." Let me tell you something, folks. What you do always affects others. I don't care whether it's right or whether it's wrong. It always affects others.
#80 | 1:02:47 to 1:03:20 | cleaned
Everyone in this room has heard this. You've heard the old drunk saying, "Well, if I want to get drunk, it's just me. It's not affecting, not hurting anybody else"—until he drives that car head on and kills a mother and children. Yeah, it's affecting somebody else. Your sin always affects others. I can't sin without it affecting my wife and my children. I can't sin without it affecting the Lord. I can't sin without it affecting the ministry. I can't sin without it affecting people that know me all over this country. You remember when Peter asked our Lord, Matthew 18, "If my brother sin against me, shall I forgive him seven times?" Our Lord said, "No. Seventy times seven." And don't stop at 490 because what our Lord was saying is if he repents, you forgive him. If it's a thousand times, you forgive him.
#81 | 1:03:21 to 1:04:28 | cleaned
If not, what you're doing is the same thing that Ahithophel did. You're holding that bitter, resentful, ill will in your hearts. It's inevitably going to come out. One last thought. Think about this. God wants us to be a holy people. God wants us to be a special people, a peculiar people. We are living in very desperate times. Very wicked times. As wicked as Sodom and Gomorrah and the cities of the plain were. God was willing to spare all of those cities if he found ten righteous people. The greatest test of your genuineness and your sincerity is not just what you are outwardly in front of everyone else, but what you are inwardly when you're alone with God and he alone knows the depths and the desires of your heart.
#82 | 1:04:30 to 1:05:53 | cleaned
Our greatest sins are not physical, they're spiritual. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." That would be filthiness of the spirit, perfecting holiness in the fear of God. I can never say that I'm holy unless I'm willing to forgive. I can never say that I'm holy unless I'm willing to get rid of bitterness and resentment and ill will. I can never say that I'm holy unless my spirit is right with God.
#83 | 1:06:06 to 1:06:54 | cleaned
I may not be a bank robber, but if I hate and grudge and hold an unforgiving heart, I am Ahithophel. And inevitably it will destroy me, my family, my friends, my church, and possibly my nation. Father, in the name of Jesus Christ, we bow before thee this night. We thank you for your word. We thank you for your truth. O God, make us holy.
#84 | 1:06:58 to 1:07:35 | cleaned
Deal with our spirits, Lord. Deal with our minds, our understandings. Give us a compassionate, broken heart. Give us, Lord, a heart that loves Thee and loves Thy people, and loves righteousness, holiness, and truth. Help us to live for Thee. In Thy name we pray, amen.
#85 | 1:07:35 to 1:08:03 | cleaned

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T03:47:10Z

The Life Of Ahithophel

John Weaver | Freedom Ministries

John Weaver examines the life of Ahithophel, David's counselor who betrayed him to join Absalom's rebellion. The sermon explores Ahithophel's wisdom, his bitter resentment rooted in David's sin against his granddaughter Bathsheba, and his refusal to accept God's forgiveness and chastisement of David. Weaver warns that unforgiveness, bitterness, and a vengeful spirit are spiritual sins that destroy individuals, families, and churches, urging believers to cleanse themselves from filthiness of the spirit and to overcome evil with good.

Introduction and Scripture Reading

Weaver introduces the topic of Ahithophel and reads key passages from 2 Samuel 15-17, setting the stage for the narrative of Absalom's rebellion and Ahithophel's role.

Scripture Reading — 2 Samuel 15:31

"And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness."

Ahithophel: The Judas of the Old Testament

Ahithophel is compared to Judas Iscariot; both betrayed their masters and hanged themselves. He is described as a complex man of wisdom yet full of foolishness and bitterness.

The Backdrop: Absalom's Rebellion

Absalom's political maneuvering, deception, and conspiracy against David are recounted, including how he stole the hearts of Israel and called Ahithophel to his side.

David's Flight and Wise Responses

David flees Jerusalem, prays for God to confound Ahithophel's counsel, and sends Hushai back as a spy to defeat Ahithophel's advice.

Scripture Reading — 2 Samuel 18:5

He said, uh-uh, I heard the king when he told you to deal gently with the young man. And so Joab went and took three darts and thrust them through Absalom's heart and killed him. So when David gets the message that Absalom is dead, if you'll look in your Bibles to verse 33 of 2 Samuel chapter 18, notice what the Bible said, "And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" So David was mourning for Absalom. And by the way, it took Joab, who was a wicked man, literally to bring David back to his senses, because he went in and said, I think it'd have been all right with you if all of your people had died, and I had died, and your family died, just so Absalom lived. And he said, if you don't go back and show your face to these people because they stole away, it's going to be worse now than it was in the beginning.

Scripture Reading — 2 Samuel 18:33

And so David went back, but David just simply did not want to fight his own son. But at any rate, the conspiracy is so strong that David absolutely has to flee. While he is fleeing, he learns that Ahithophel is among the conspirators. So if you go back in your Bibles to 2 Samuel chapter 15, at this point, David stops and he does two very wise things. Number one, if you look in verse 31, 2 Samuel 15 verse 31: "And one told David, saying, Ahithophel is among the conspirators with Absalom." So David stops and he prays and he says, "O LORD, I pray thee, turn the counsel of Ahithophel into foolishness." So he asked God specifically to confound Ahithophel. I'm going to tell you why he prayed that just momentarily. But he asked God to confound Ahithophel. The second thing he did that was very wise is he sent his friend Hushai the Archite back into the capital, back into the palace so that he could be his eyes and ears. So notice if you would please in verse 32, "And it came to pass, that when David was come to the top of the mount, where he worshipped God."

Ahithophel's Counsel and Its Wickedness

Ahithophel advises Absalom to lie with David's concubines to solidify the break, an act that fulfilled Nathan's prophecy and was part of David's punishment.

The Defeat of Good Counsel

Ahithophel's sound military advice to strike quickly is rejected in favor of Hushai's pride-appealing plan, which God used to bring evil on Absalom.

Ahithophel's Suicide and Its Motivation

Ahithophel hangs himself upon seeing his counsel rejected, knowing Absalom will fail. His bitterness and desire for personal revenge against David are exposed.

The Root of Bitterness: David's Sin Against Bathsheba

Weaver reveals that Bathsheba was Ahithophel's granddaughter, and David's adultery and murder of Uriah fueled Ahithophel's deep-seated resentment.

Let's begin reading with verse 1. 2 Samuel 11 verse 1, watch it.

Scripture Reading — 2 Samuel 11:1-3

"And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem. And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. And David sent and inquired after the woman. And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?"

Bathsheba was Ahithophel's granddaughter.

Refusing God's Forgiveness and Chastisement

Ahithophel would not accept God's pardon of David or be content with God's judgment; he wanted David dead and took vengeance into his own hands.

The Danger of Unforgiveness and Spiritual Sins

Weaver warns that bitterness, resentment, and an unforgiving spirit are the greatest sins of Christians, leading to personal and corporate destruction.

Scripture Reading — Romans 12:17-21

"Recompense to no man evil for evil. Provide things honest in the sight of all men."

Usurping God's Role as Judge

Believers are cautioned against dictating to God how to judge or chastise others; vengeance belongs to the Lord, and we must not act out of personal revenge.

Conclusion: Cleansing from Filthiness of Spirit

The sermon closes with an appeal to examine the heart, forgive others, and pursue holiness by cleansing from spiritual filthiness, lest bitterness destroy us.

The Life Of Ahithophel

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	66172055229
Subject	New Testament Studies
Course	Romans: Assurance, Providence, and Life in the Spirit: Walking With God
Genre	Sermon
Date	2017-06-06
Dictation Name
Book	Book 132: Romans: Assurance, Providence, and Life in the Spirit — Chapter 6
Source Timed Segments	85

Lecture Guide

Outline

Introduction and Scripture Reading: Weaver introduces the topic of Ahithophel and reads key passages from 2 Samuel 15-17, setting the stage for the narrative of Absalom's rebellion and Ahithophel's role.
Ahithophel: The Judas of the Old Testament: Ahithophel is compared to Judas Iscariot; both betrayed their masters and hanged themselves. He is described as a complex man of wisdom yet full of foolishness and bitterness.
The Backdrop: Absalom's Rebellion: Absalom's political maneuvering, deception, and conspiracy against David are recounted, including how he stole the hearts of Israel and called Ahithophel to his side.
David's Flight and Wise Responses: David flees Jerusalem, prays for God to confound Ahithophel's counsel, and sends Hushai back as a spy to defeat Ahithophel's advice.
Ahithophel's Counsel and Its Wickedness: Ahithophel advises Absalom to lie with David's concubines to solidify the break, an act that fulfilled Nathan's prophecy and was part of David's punishment.
The Defeat of Good Counsel: Ahithophel's sound military advice to strike quickly is rejected in favor of Hushai's pride-appealing plan, which God used to bring evil on Absalom.
Ahithophel's Suicide and Its Motivation: Ahithophel hangs himself upon seeing his counsel rejected, knowing Absalom will fail. His bitterness and desire for personal revenge against David are exposed.
The Root of Bitterness: David's Sin Against Bathsheba: Weaver reveals that Bathsheba was Ahithophel's granddaughter, and David's adultery and murder of Uriah fueled Ahithophel's deep-seated resentment.
Refusing God's Forgiveness and Chastisement: Ahithophel would not accept God's pardon of David or be content with God's judgment; he wanted David dead and took vengeance into his own hands.
The Danger of Unforgiveness and Spiritual Sins: Weaver warns that bitterness, resentment, and an unforgiving spirit are the greatest sins of Christians, leading to personal and corporate destruction.
Usurping God's Role as Judge: Believers are cautioned against dictating to God how to judge or chastise others; vengeance belongs to the Lord, and we must not act out of personal revenge.
Conclusion: Cleansing from Filthiness of Spirit: The sermon closes with an appeal to examine the heart, forgive others, and pursue holiness by cleansing from spiritual filthiness, lest bitterness destroy us.

Major Themes

Key Arguments

Ahithophel's bitterness stemmed from David's sin against his family

Ahithophel's granddaughter Bathsheba was violated by David, and Uriah was murdered, fueling a personal vendetta.

Bathsheba was Ahithophel's granddaughter. David seduced her, tarnished her, destroyed her family, murdered her husband.

Ahithophel rejected God's pardon of David

Despite God forgiving David, Ahithophel wanted David dead and would not accept divine mercy.

Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David.

Ahithophel was not content with God's chastisement

Even though David suffered severe consequences, Ahithophel insisted on personal revenge.

It was not enough for Ahithophel that that child died... He wanted to kill him and he wanted him dead.

Unforgiveness leads to self-destruction

Ahithophel's suicide was the direct result of his bitterness and refusal to forgive.

Ahithophel, in his unwillingness to forgive David, led to the bitterness, resentment, hatred, anger, and ill will that was in his heart.

Christians are commanded to overcome evil with good

Scripture forbids personal vengeance and calls believers to return good for evil, leaving judgment to God.

Be not overcome of evil, but overcome evil with good.

Spiritual sins are the greatest threat to believers

While outward sins may be absent, inward attitudes like bitterness defile many and must be cleansed.

Our greatest sins are not physical, they're spiritual.

Scripture References

2 Samuel 15:31: David learns Ahithophel is among the conspirators and prays for God to turn his counsel into foolishness.
2 Samuel 16:15-23: Ahithophel advises Absalom to lie with David's concubines; his counsel was esteemed as the oracle of God.
2 Samuel 17:1-4: Ahithophel volunteers to lead 12,000 men to kill David quickly, a plan that pleased Absalom.
2 Samuel 17:7-14: Hushai counters Ahithophel's counsel, and God defeats the good counsel to bring evil on Absalom.
2 Samuel 17:23: Ahithophel hangs himself after his counsel is rejected.
2 Samuel 15:1-6: Absalom's political maneuvering to steal the hearts of Israel.
2 Samuel 18:5: David commands his captains to deal gently with Absalom.
2 Samuel 18:33: David mourns deeply for Absalom's death.
2 Samuel 12:9-12: Nathan's prophecy that evil would arise from David's house and his wives would be taken.
2 Samuel 23:34: Eliam, son of Ahithophel, is listed among David's mighty men.
2 Samuel 11:1-3: David's sin with Bathsheba, who is identified as the daughter of Eliam, Ahithophel's son.
2 Samuel 12:13: David confesses his sin, and Nathan declares the Lord has put away his sin; he shall not die.
Romans 12:17-21: Instruction not to repay evil for evil, to live peaceably, and to leave vengeance to God.
1 Peter 3:8-12: Exhortation to unity, compassion, and not returning evil for evil, but blessing.
2 Corinthians 7:1: Call to cleanse from filthiness of flesh and spirit, perfecting holiness.
1 Corinthians 6:9-11: List of unrighteous who will not inherit the kingdom, and the transformation of believers.
Hebrews 10:30: The Lord will judge his people; vengeance belongs to God.
Hebrews 12:15: Warning against a root of bitterness springing up and defiling many.
2 Samuel 18:6-8: The battle in the wood of Ephraim where 20,000 were slain, and the wood devoured more.
Matthew 18:21-22: Jesus teaches forgiveness seventy times seven.

Historical References

Ahithophel the Gilonite: David's counselor who betrayed him to join Absalom's rebellion; known as the Judas of the Old Testament.
Absalom's rebellion: Absalom, David's son, conspired to overthrow and kill his father, leading to a civil war in Israel.
Hushai the Archite: David's loyal friend who acted as a spy in Absalom's court to defeat Ahithophel's counsel.
Bathsheba, granddaughter of Ahithophel: David's adultery with Bathsheba and murder of Uriah were the root of Ahithophel's bitterness.
Nathan's prophecy: The prophet Nathan declared God's judgment on David's house, fulfilled in Absalom's actions.
Joab: David's military commander who killed Absalom against David's wishes.

Important Quotes

Ahithophel is a name that is not very well known, nor is it easily pronounced. Yet Ahithophel is known as the Judas of the Old Testament, as Judas in the New Testament betrayed his master and went out and hanged himself. Likewise, Ahithophel betrayed his master David and went out and hanged himself as well.

Establishes the parallel between Ahithophel and Judas, framing the sermon's focus on betrayal and self-destruction.

And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.

Highlights Ahithophel's exceptional wisdom, making his fall and bitterness more tragic.

Ahithophel was a man who was full of bitterness, resentment, anger, hatred, and ill will. All of those things pushed and drove Ahithophel.

Identifies the core spiritual problem behind Ahithophel's actions.

Ahithophel was unwilling to accept this part. He was unwilling to accept God's forgiveness of David.

Shows Ahithophel's rejection of divine grace, a key application point.

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Central verse for the sermon's call to leave judgment to God.

Our greatest sins are not physical, they're spiritual.

Summarizes the warning against inward sins like bitterness.

I can never say that I'm holy unless I'm willing to forgive. I can never say that I'm holy unless I'm willing to get rid of bitterness and resentment and ill will.

Connects holiness directly to forgiveness and freedom from bitterness.

Discussion Questions

[Question]

In what ways can bitterness and unforgiveness manifest in a believer's life, even if they are not outwardly sinful?

[Context]

Weaver emphasizes that spiritual sins like resentment are often hidden but destructive.

[Question]

How does Ahithophel's refusal to accept God's forgiveness of David serve as a warning for us when others sin against us?

[Context]

The sermon contrasts Ahithophel's desire for vengeance with God's pardon of David.

[Question]

What does it practically mean to 'overcome evil with good' in a situation where someone has deeply wronged you?

[Context]

Weaver expounds Romans 12:21, urging believers to return good for evil.

[Question]

Why is it dangerous to dictate to God how He should judge or chastise someone?

[Context]

Weaver warns against usurping God's role as judge, using the example of Ahithophel.

[Question]

How can we guard our hearts against a 'root of bitterness' that might defile others?

[Context]

Referencing Hebrews 12:15, Weaver shows how Ahithophel's bitterness led to national tragedy.

[Question]

What does it mean to 'cleanse ourselves from all filthiness of the spirit'?

[Context]

Weaver applies 2 Corinthians 7:1 to the need for inward purity.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:27:31Z