Recruiting a Spy

Having crossed the Brook Kidron, David and his men ascend the Mount of Olives to the east. He goes up with his head covered (for shame), barefoot (as a sign of mortification), and weeping (for sorrow over the betrayal of his son and probably over his own sin). His men emulate these expressions of humility and sorrow.

As David is making his ascent, a messenger arrives with the latest “situation report.” It includes the news that Ahithophel, David’s former counselor, has joined the rebellion. We’re not told how this new blow affects David. However, he reacts very properly by praying—but not against Ahithophel himself. As Matthew Henry notes, “David prayed not against Ahithophel’s person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or if it were followed, that by some providence or other it might be defeated, and not attain the end.”

Atop the Mount of Olives, David pauses to worship God. He then is met by a man named Hushai. We are told elsewhere that Hushai is “the king’s companion” (1 Chron. 27:33), which probably denotes a counselor of some sort. He comes with his robe torn and with dust on his head, signs of mourning that declare his loyalty to David. He obviously wants to go with the king, but David, almost harshly, refuses to take him, for he would simply be another mouth to feed in the wilderness. However, David softens the blow by giving Hushai another assignment—to stay in Jerusalem, feign loyalty to Absalom, and act as a spy, passing information to the priests, who will use their sons to relay it to David. In this way, Hushai can “defeat the counsel of Ahithophel”—thereby answering David’s prayer!

Here is one of those difficult situations, much like the case of Rahab (who lied to protect the Israelite spies, Josh. 2:4–5), in which we find seemingly unethical behavior with no unfavorable comment from the Biblical writer. Henry admits that he cannot understand how Hushai’s “dissimulation” can be justified. He writes, “The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived.”