Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him.
Parallel Translations
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Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him.
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And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
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And Absalom, and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him.
Cross-references (2)
Passages linked to 2 Samuel 16:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 15:37 So Hushai, David’s friend, came into the city; and Absalom came into Jerusalem.
- 2 Samuel 15:12 Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong; for the people increased continually with Absalom.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2Sa 16:15 And Absalom, and all the people the…
2Sa 16:15 And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
Ver. 15. The men of Israel.] Perhaps the deputies of the commonality for the choosing of a new king.
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And Ahithophel with him.] That archartist in hellish policy: as ill a counsellor to Absalom, as Jonadab had been to Amnon. In all the shop of hell there is no anvil so well set whereon to forge, no engine so apt whereby to execute any choice piece of mischief, as your Machiavellian. And although that Florentine Secretary was not born for many ages after Ahithophel, yet the devil no doubt was as great a master then, as afterwards.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Absalom had notice sent him speedily by some of…
Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there was none to oppose him. Accordingly he came without delay (Sa2 16:15), extremely elevated, no doubt, with this success at first, and that that in which, when he formed his design, he probably apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem he concludes all his own, the country will follow of course. God suffers wicked men to prosper awhile in their wicked plots, even beyond their expectation, that their disappointment may be the more grievous and disgraceful. The most celebrated politicians of that age were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (Sa2 16:15), the other meets him there (Sa2 16:16), so that he cannot but think himself sure of success, when he has both these to be his counsellors; on them he relies, and consults not the ark, though he has that with him. But miserable counsellors were they both; for,
I. Hushai would never counsel him to do wisely. He was really his enemy, and designed to betray him, while he pretended to be in his interest; so that Absalom could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he had been abundantly satisfied in this title, and well pleased that he had come to the possession, Sa2 16:16. What arts of dissimulation are those tempted to use who govern themselves by fleshly wisdom! and how happy are those who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincerity! 2. Absalom was surprised to find him for him who was known to be David's intimate friend and confidant. He asks him, Is this thy kindness to thy friend? (Sa2 16:17), pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David's best friends are so in love with himself as to take the first opportunity to declare for him, though the pride of his heart deceived him, Oba 1:3. Hushai confirmed him in the belief that he was hearty for him. For, though David is his friend, yet he is for the king in possession, Sa2 16:18. Whom the people choose, and Providence smiles upon, he will be faithful to; and he is for the king in succession (Sa2 16:19), the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretended to give reasons for a resolution he abhorred the thought of.
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II. Ahithophel counselled him to do wickedly, and so did as effectually betray him as he did who was designedly false to him; for those that advise men to sin certainly advise them to their hurt; and that government which is founded in sin is founded in the sand.
1. It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had enquired at the oracle of God, Sa2 16:23. Such reputation was he in for subtlety and sagacity in public affairs, such reaches had he beyond other privy-counselors, such reasons would he give for his advice, and such success generally his projects had, that all people, good and bad, both David and Absalom, had a profound regard for his sentiments, too much by far, when they regarded him as an oracle of God; shall the prudence of any mortal compare with him who only is wise? Let us observe from this account of Ahithophel's fame for policy, (1.) That many excel in worldly wisdom who are utterly destitute of heavenly grace, because those who set up for oracles themselves are apt to despise the oracles of God. God has chosen the foolish things of the world; and the greatest statesmen are seldom the greatest saints. (2.) That frequently the greatest politicians act most foolishly for themselves. Ahithophel was cried up for an oracle, and yet very unwisely took part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good, whose fall, and the fall of all that adhered to him, any one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run. But,
2. His policy in this case defeated its own aim. Observe,
(1.) The wicked counsel Ahithophel gave to Absalom. Finding that David had left his concubines to keep the house, he advised him to lie with them (Sa2 16:21), a very wicked thing. The divine law had made it a capital crime, Lev 20:11. The apostle speaks of it as a piece of villany not so much as named among the Gentiles, Co1 5:1. Reuben lost his birthright for it. But Ahithophel advised Absalom to it as a public thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions. No doubt he resolved to make himself master of all that belonged to his predecessor when he began with his concubines. [2.] That he was resolved never to make peace with his father upon any terms; for by this he would render himself so odious to his father that he would never be reconciled to him, which perhaps the people were jealous of and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party and keep them firmly to him. This was Ahithophel's cursed policy, which bespoke him rather an oracle of devil than of God.
(2.) Absalom's compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to put it in execution, Sa2 16:22. When an unnatural rebellion was the opera, what fitter prologue could there be to it than such unnatural lust? Thus was his wickedness all of a piece, and such as a conscience not quite seared could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel advised him to do it, that all Israel shall see it. A tent is accordingly spread on the top of the house for the purpose; so impudently does he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba, David should have his own wives publicly debauched (Sa2 12:11, Sa2 12:12), and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who was his grand-daughter: for she was the daughter of Eliam (Sa2 11:3), who was the son of Ahithophel, Sa2 23:34. Job speaks of this as the just punishment of adultery (Let my wife grind to another, Job 31:9, Job 31:10), and the prophet, Hos 4:13, Hos 4:14. What to think of these concubines, who submitted to this wickedness, I know not; but how unrighteous soever Absalom and they were, we must say, The Lord is righteous: nor shall any word of his fall to the ground.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Absalom, and all the people, the men of…
And Absalom, and all the people, the men of Israel, came to Jerusalem,.... At the same time that David and his people came to Bahurim; which, as Josephus (z) says, was a place near to Jerusalem; and, according to Bunting (a), was little more than a mile from it; though elsewhere (b) he makes it three miles; so that had not David made the hasty flight he did, he had fallen into the hands of Absalom:
and Ahithophel with him: a famous counsellor, and who had been of David's privy council, and chief in it, see Sa2 15:12 and whom David refers to in Psa 55:12.
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(z) Antiqu. l. 7. c. 9. sect. 4. (a) Travels, &c. p. 144. (b) Ib. p. 150.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 15. The men of Israel] These words are…
Verse 15. The men of Israel] These words are wanting in the Chaldee, Septuagint, Syriac, Vulgate, and Arabic, and in two of Kennicott's and De Rossi's MSS.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Sa 16:15. Absalom and all the people came to…
2Sa 16:15. Absalom and all the people came to Jerusalem — Probably a considerable time before David reached the banks of Jordan, to which he was marching. When David quitted Jerusalem, it was upon a persuasion that Absalom would make all the haste he could to possess himself of the capital, and, if possible, to surprise his father in it. And as he judged, so, it appears, it came to pass.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 2. Absalom in Jerusalem. His Evil Deed through Ahithophel’s…
2. Absalom in Jerusalem. His Evil Deed through Ahithophel’s Evil Counsel. The Designs of the Latter against David thwarted by Hushai’s Counsel
2Sa_16:15 to 2Sa_17:23
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15And Absalom and all the people the men of Israel4 came to Jerusalem, and Ahithophel with him. 16And it came to pass, when Hushai the Archite [Arkite] David’s friend5 was come unto Absalom, that Hushai said unto Absalom, God save [Long live] the king, God save [Long live] the king. 17And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? 18And Hushai said unto Absalom, Nay;6 but whom the Lord [Jehovah] and this people and all the men of Israel choose, his will I be, and with him will I abide. 19And again [in the second place], whom should I serve? should I not serve in the presence of his ?Song of Solomon 7 as I have served in thy father’s presence, so will I be in thy presence.
20Then said Absalom [And Absalom said] to Ahithophel, Give [ins. ye] counsel among you [om. among you8] what we shall do. 21And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which [whom] he hath left to keep the house; and all Israel shall hear that thou art abhorred of [art become loathsome to9] thy father, then [and] shall [om. shall] the hands of all that are with thee 22[ins. shall] be strong. So [And] they spread Absalom a tent upon the top of the house [on the roof], and Absalom went in unto his father’s concubines in the sight of all Israel. 23And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle [of the word] of God; so was all the counsel of Ahithophel both with David and with Absalom.
2Sa_17:1 Moreover [And] Ahithophel said unto Absalom, Let10 me now choose out twelve thousand men, and I will arise and pursue after David this night; 2And 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; 3And I will bring back all the people unto thee; the man whom thou 4seekest is as if all returned;11 so [om. so] all the people shall be in peace. And the saying pleased Absalom well [om. well], and all the elders of Israel. 5Then said Absalom [And Absalom said], Call now Hushai the Archite [Arkite] also, and let us hear likewise [om. likewise] what he [ins. too] saith. 6And when Hushai was come [And Hushai came] to Absalom, [ins. and] Absalom spake [said] unto him, saying, Ahithophel hath spoken after this manner; shall we do after his saying? if not, [after his saying, or not?]12 speak thou.
7And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time [hath given this time13 is not good]. 8For, said Hushai [and Hushai said], Thou knowest thy father and his men, that they be [are] mighty men, and [ins. that] they be [are] chafed in their minds, as a bear robbed of her whelps in the field;14 and thy father is a man of war, and will not lodge With the people. 9Behold, he is hid now in some pit [in one of the ravines] or in some other place [in one of the places15]; and it will come to pass, when some of them be overthrown [fall16] at the first, that whosoever heareth it will say There is a slaughter among the people that follow Absalom. 10And 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 [that are] with him are valiant 11men. Therefore [But] I counsel17 that all Israel be generally gathered unto thee from Dan even [om. even] to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person. 12So shall we [And we shall] come upon him in some place [in one of the places] where he shall be found, and we will light upon him as the dew falleth on the ground,18 and of him and of all 13the men that are with him there shall not be left so much as one. Moreover [And] if he be gotten into a city, then shall all Israel bring19 ropes to that city, and we will draw it into the river [brook], until there be not one small stone found there. 14And Absalom and all the men of Israel said, The counsel of Hushai the Archite [Arkite] is better than the counsel of Ahithophel. For the Lord had appointed [And Jehovah appointed] to defeat the good counsel of Ahithophel, to the intent that the Lord [Jehovah] might bring evil upon20 Absalom.
15Then said Hushai [And Hushai said] unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel, and thus 16and thus have I counselled. Now, therefore [And now], send quickly and tell David, saying, Lodge not this night in the plains [at the fords21] of the wilderness, but speedily [om. speedily] pass over, lest the king be swallowed up and all the 17people that are with him. Now [And] Jonathan and Ahimaaz stayed by [were stationed at] En-rogel, for they might not be seen to come into the city; and a wench [the maid-servant] went and told them, and they went and told king David [And Jonathan and Ahimaaz were stationed at En-rogel, and the maid-servant came and told them, and they were to go and tell king David; for they might not 18be seen, etc.22]. Nevertheless [And] a lad saw them and told Absalom; but [and] they went both of them away [om. away] quickly, and came to a man’s house in Bahurim, which [and he] had a well in his court, whither [and thither] they went down. 19And the woman took and spread a [the] covering over the well’s mouth, and spread ground corn thereon; and the thing was not known [nothing 20was perceived]. And when [om. when] Absalom’s servants came to the woman to the house, they [and] said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be [are] gone over the brook23 of water. And when they had [And they] sought and could [did] not find them, they [and] returned to Jerusalem.
21And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise and pass quickly over 22the water, for thus hath Ahithophel counselled against you. Then [And] David arose, and all the people that were with him, and they passed over Jordan; by the morning-light there lacked not one of them that was not gone over Jordan.
23And when [om. when] Ahithophel saw that his counsel was not followed [ins. and] he saddled his ass, and arose and gat him home [and went] 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.
EXEGETICAL AND CRITICAL
2Sa_16:15-23. Absalom in Jerusalem. He is greeted by Hushai. Ahithophel counsels an evil deed.
2Sa_16:15. And Absalom, comp. 2Sa_15:12, to which this narration attaches itself, the account of David’s flight (2Sa_15:13 to 2Sa_16:14) being interposed.—And all the people of the men of Israel [literally: all the people, the men of Israel.—Tr.]. Thenius: “Very significant: The old malcontents (2Sa_2:8-9).”
2Sa_16:16. Hushai, comp. 2Sa_15:32. He was to be the instrument for bringing to naught the designs of Ahithophel (2Sa_15:31).
2Sa_16:17. That David’s trusted friend and counsellor should come to him with the greeting: “may the king live,” must have astonished Absalom. But instead of expressing this feeling, he answers (in his double question) with a scornful fling (as his nature was) at Hushai’s friendly relation to David. [Patrick: Absalom did not reflect that one might have said to him: “Is this thy duty to thy father?”—Tr.].
2Sa_16:18 sqq. Hushai in his answer assumes the role of crafty dissimulation, suggested by David (2Sa_15:34). His first word is the answer to Absalom’s question: “why wentest thou not with thy friend?” It is therefore not to be rendered: “Nay, but” (De Wette, [Eng. A. V.]), but: “Not (i.e., I went not with David), because, etc.” Vulg.: nequaquam quia. [The rendering of Eng. A. V. here seems more natural and appropriate. See “Text, and Gram.”—Tr.]. Whom the Lord has chosen, that is, as the event has shown: I follow him who is king by God’s choice. As I served before thy father [so will I be before thee, 2Sa_16:19], i. e., it is self-evident that, my service with the father having ceased by God’s will, I must attach myself to the son. By the clever use of this double argument, the divine and the human, he easily imposes on the inconsiderate Absalom the delusion that he means honestly. [Hushai’s two reasons: 1) the voice of the people is the voice of God (Patrick); 2) former fidelity to the father is ground and pledge of present fidelity to the son.—Tr.].
2Sa_16:20. Brief statement of a council held by Absalom with Ahithophel and other counsellors (so the plural: “Give ye”) on the means of announcing and securing his usurpation. The Dativus commodi (לָכֶם) gives the sense: “it is your affair to counsel me” [literally: “give ye you counsel,” Eng. A. V. wrongly: “among you.”—Tr.].
2Sa_16:21. Ahithophel’s counsel was that he should publicly take to himself his father’s concubines (2Sa_15:16); this would indicate definite dethronement of the father, and complete assumption of royal authority. Comp. 2Sa_3:7; 2Sa_12:8. All Israel will hear, etc.—Ahithophel’s purpose Isaiah , 1) to make the breach between Absalom and his father irreparable, and 2) to infuse energy into Absalom’s followers, and confirm their defection from David.—Cornelius a Lapide: “That they may know that thy hatred against thy father is implacable, and so all hope and fear of reconciliation may be cut off, and they strengthened in thy conspiracy.” So also Ahithophel hoped to secure his own position [i. e., he feared that, if a reconciliation were effected, he would be sacrificed.—Tr.]. Absalom’s deed was the grossest insult to his father (comp. Gen_49:4), and made reconciliation impossible. [Here again Ahithophel was perhaps avenging the wrong done to Bathsheba. So Blunt.—Tr.].
2Sa_16:22. They spread the tent; the Article [so the original, but it may properly be omitted in an English translation, because the definiteness is not obvious—Tr.] indicates that it was the tent designed for the roof, used by the king and his family for protection against sun, wind and rain. Thenius: “the expression: the tent is an evidence that the author is relating events of his time.” On the roof, the same where David’s look at Bathsheba led him into the path of sin, whose evil results for him are completed in this deed of Absalom. Thus is Nathan’s threat (2Sa_12:11) fulfilled; as he sinned against Uriah’s house, so is he punished in his own house.
2Sa_16:23. Explanatory remark attached to 2Sa_16:22. The immediate execution of Ahithophel’s counsel is explained by the fact that it had almost the weight of a divine oracle with both David and Absalom. It is thus intimated that they both put too much confidence in this bad man, the bitter fruit whereof David is now reaping. In 1Ch_27:33 he is expressly called the king’s counsellor.24 To inquire of God’s word = to inquire of God. Comp. Jdg_1:1; Jdg_18:5; Jdg_20:18; Jdg_20:23; Jdg_20:27; 1Sa_10:22; 1Sa_14:37; 1Sa_22:10; 1Sa_22:13; 1Sa_23:2 [comp. Gen_25:22, where, however, the verb is different.—Tr.]
2Sa_17:1-23. Defeat of Ahithophel’s counsel through Hushai’s, and suicide of Ahithophel.
2Sa_17:1-4. Ahithophel’s counsel against David: To surprise him by night and kill him. Against the opinion of the older expositors that Ahithophel wished to avenge the wrongs of his granddaughter Bathsheba, Isaiah 1) that this relationship is not proved, for, though Ahithophel had a son named Eliam (2Sa_23:34), it is not shown that this man is the same with Eliam, the father of Bathsheba (2Sa_11:3); 2) granting, however, that Ahithophel was Bathsheba’s grandfather, it is hard to see how an ambitious man, like him, should have sought revenge, when he saw his granddaughter raised to the highest honors of the realm.—His advice is to fall on David quickly, that same night, with a chosen body of 12,000 men, and get possession of his person. Absalom having publicly and solemnly mounted the throne, there was needed a securing of his usurped power against David and his followers. “This night” is the night that followed David’s flight and Absalom’s entrance into Jerusalem. In favor of this is 2Sa_17:16, and also 2Sa_17:2 compared with 2Sa_16:14; for David’s exhaustion, on which Ahithophel counted, could only come from the haste and exertion of the day’s flight. The sudden night-attack with superior force (the march required was only about four geographical miles) was to throw David’s followers into panic and flight, and, while they were thus scattered, Ahithophel was to kill the king “alone,” that is, while he was alone (לְבַדּוֹ) He reckons on the king’s weariness; in the phrase “weakhanded” the “hand” is the symbol of strength, comp. Isa_8:11.
2Sa_17:3. And I will bring back all the people to thee, that is, all the people now gathered around David. Ahithophel regards Absalom’s government as the only lawful one, to which those fugitives must submit; their flight is in his eyes an act of insubordination, from which they are to be brought back.—In the following difficult phrase [Eng. A. V. and Erdmann: “the man thou seekest is as if all returned”] the first question is whether we shall (with Thenius) adopt the reading of the Septuagint: as the bride returns to her husband; only the life of one man thou seekest, (and all the people will be uninjured”). But, apart from the fact that no other ancient version has a trace of such a text, why may not the translation of the Sept. come (as Keil supposes) from a wrong reading of our Hebrew?41 For the rest, Böttcher (against Thenius) rightly objects that we cannot speak of the “husband” of a bride; “where and when,” he asks, further, “was the bride brought back to her husband?” Böttcher himself renders: “as her wooer leads back the bride, etc.” [where “wooer” is the person sent to propose for the bride, as Eliezer for Rebecca, Genesis 24.—Tr.]; against which is the fact that the word he proposes (אֹרֵשׂ) is never found in this sense of “wooer,” and also the unsuitableness of the adverb “back.” The rendering: “if all return, [only] the man that thou seekest [will be killed]” (Mich., Schultz) is to be rejected on account of the aposiopesis and consequent supplements. S. Schmid and Clericus translate: “when all the men that thou seekest return, all the people will be at peace” [so Philippson and Luther]; but this contradicts the connection, according to which the word “seekest” can only refer to David, and the word “man” (אִישׁ) must be in the Singular referring to him. Maurer proposes two renderings, one: “then I will bring back to thee all the people, as if the man that thou seekest brought back all,” where the understanding of the Qal (שׁוּב) as causative, though possible (Num_10:36; Psa_85:5 [4]; Mic_2:13), is here improbable, as he says, since two forms [Qal and Hiphil] having the same meaning would not stand so near together; the other: “then I will bring back to thee all the people, as if all returned, would the man return (כְּשׁוּב) whom thou seekest” (i. e., as if David, the man that thou seekest should be brought back with all his men) is to be rejected, (with Thenius) as unintelligible. The translation of the Vulgate: “and I will bring back all the people, as one man is accustomed to return (for one man thou seekest”) gives no clear sense. Ahithophel’s words are to be taken strictly according to their connection with the preceding 2Sa_17:2, where he sets the one man, David over against all the people with him, and announces it as his plan to kill him alone, so as then to bring back all the people (2Sa_17:3) that had gone out with him. That is, the one man that thou seekest is equivalent to the return of the whole people. Peter Martyr (Vermigli): “one, says he, will perish, the multitude will be spared.” Dathe: “it is the same as if all returned, when he that thou seekest is killed” [so nearly Chald.]. De Wette: “the man that thou seekest is equivalent to the return of all.” Bunsen: “the return of all that have not yet joined thee, depends on the removal of David; his fall brings peace to the whole nation.”—Literally: “the whole people will be peace,” = “in peace,” adverbial use, as in 2Sa_20:9; 1Sa_25:6.
2Sa_17:1-4. “The saying was right in the eyes of Absalom, etc.,” pleased him (2Sa_19:6; 2Sa_18:20; 2Sa_18:26; 1Ki_9:12; Jer_18:4, etc.).
2Sa_17:5-14. Hushai’s counsel against Ahithophel.
2Sa_17:5. Though Ahithophel’s counsel had been generally approved, Absalom sends for Hushai in order to hear his opinion. There is no need to read the Plural “call ye” (Sept., Vulg., Syr., Then.) instead of the Sing, “call thou” (of the Heb.), since Absalom, as king, might give such a command even to Ahithophel, instead of to the servants. As he had accorded full confidence to Hushai (2Sa_16:18-19), he wished at this decisive moment to hear his advice also.42
2Sa_17:6-7. Hushai, being asked, pronounces Ahithophel’s counsel “not good” [“Not good is the counsel that Ahithophel counsels this time,” that is, his former advice was good (2Sa_16:21), but not this.—Tr.].
2Sa_17:8 sq. Hushai gives his advice in elaborate and skilful style. Against Ahithophel’s opinion that David was “exhausted” (2Sa_17:2), he first affirms the contrary, observing that Absalom knew his father and his men to be valiant heroes, and that they were embittered in spirit, as a bear robbed of her whelps (comp. Jdg_18:25; Pro_17:12; Hos_13:8). So he would not stay at night with the people, where he might be surprised. Böttcher and Thenius render: “and lets not the people lodge for the night” (יָלִין as unusual Hiphil); but there is no ground for this, [it does not agree with 2Sa_17:9 (Keil)].
2Sa_17:9 sqq. Description of how David, as a genuine military man, would be on his guard during the night, and, at the approach of Absalom’s troops, would rush forth from his caverns43 and strong positions, fall on the enemy’s advanced guard and defeat the whole body. “In the falling on them,” where from the connection David is the subject,=“when he falls on them.” [Eng. A. V.: “in the falling among them,” = when some of them fall. See “Text. and Gramm.”—Tr.]. The “them” refers from the context to Absalom’s men, and it is unnecessary to read “the people” (בָעָם Dathe). “In the beginning,” since David would begin the fight by falling on the approaching enemy. [Or, according to Eng. A. V., the fall of some of Absalom’s soldiers at the beginning of the battle would create a panic and flight, there being general fear of the military skill and prowess of David and his generals. Bib.-Com.: “It is likely that Absalom was not a man of courage, and Hushai, knowing this, adroitly magnified the terror of the prowess of David and his men.”—Tr.].—And the hearer hears and says, etc.—picture of the spread of a report of defeat by those that are first attacked.
2Sa_17:10. Though the hearer be lion-hearted, he will melt in fear, because it is known in all Israel what heroes David and his men are. This explains how the report of an attack by David would lead to a general everthrow. To Ahithophel’s proposal to surprise David Hushai replies that on the contrary David would surprise them.
2Sa_17:11. Therefore his counsel is that Absalom should summon a great force from all Israel, and lead it against David in person. Properly: “but44 (or, rather) I counsel.” It is unnecessary to read “in their midst” (Sept., Vulgate, Arab., Thenius) instead of “into battle,” since a change in the Hebrew from the latter to the former would be easy.
2Sa_17:12 sq. Hushai explains to Absalom how he could with so great an army easily annihilate David’s band. “We shall come unto him in one45 of the places.” The next sentence is rendered in two ways: either: “so we on him,” that is, so we fall on him (Vulg.: irruemus super eum), spread over him, as the dew falls on the earth;46 or, “we light47 on him” [so Eng. A. V.], as the phrase is used of an encamping army (Isa_7:2; Isa_7:19), and of a lighting swarm of flies or locusts (Isa_7:19; Exo_10:14), and elsewhere (with עַל “on”) in the sense of “lighting” (2Sa_21:10; Gen_8:4; Exo_10:14; Num_11:25-26); not: “we encamp against him” (De Wette). The second translation [“we light on him”] answers better to the figure of the dew, which falls quietly and unperceived on the earth at night, with which (as before with the sand on the sea) Hushai compares Absalom’s army, settling quietly in its overwhelming power on David. On the other hand the emphatic “we” at the beginning of the sentence [as in the first translation] is without ground, and does not correspond to the verb “we come” in the preceding clause; while to this latter properly corresponds the verb “we light” (as indeed all the ancient versions have a verb in this place). Böttcher further remarks that this form of the Heb. Pers. Pron. is everywhere else used in a depreciatory sense: “we insignificant, very poor persons,” which would here be against the connection. Böttcher, however, would read “locust”48 instead of “dew,” and render: “and sink (rush) on him, as a swarm of locusts falls on the earth;” but this is too remote a conjecture (having no support in any ancient version or in any rendering), and unnecessary besides, since the figure of the dew, together with that of the sand, fitly sets forth the swift and quiet settling of the huge host on the enemy. And with this accords perfectly the statement of the success of the attack: “not even one will be left.”
2Sa_17:13. Hushai, assuming that the imagination of his hearers would be carried from one conception to the other, here passes in a wordy discourse, skilfully adapted to gain his end, to the supposition (which would appear natural to a military man) that David, defeated as above described, should “concentrate to the rear,” and throw himself into a strong city. Then all Israel set ropes to this city. Vulgate: “all Israel put ropes around that city.” Hushai is not speaking of ropes thrown over the walls by which the latter are thrown into the ditch (Michaelis, Dathe, Niemeyer), for nothing is said of a ditch and walls; but in his exaggerated mode of expression, which he forces to a hyperbolical climax (all intended for momentary effect), he shows how easily even then David could be captured, all Israel laying ropes about the city and dragging it into the neighboring brook or river. We are not here with Ewald to understand a city-fosse (נַחַל), “for the fosse was close by the city” (Then.), but the brook or river on which the city is built, “because fortified cities are almost always on the declivities of brooks or rivers” (Then.). “Till not even a small stone be found,” so the ancient versions;49 comp. Amo_9:9 : “a little grain.”—The meaning is: “Your powerful army will easily destroy the fortified place, where David may seek refuge, and leave not one stone on another.” Cornelius a Lapide: “we will collect so great a force that we shall be able to put ropes around the city (so to speak), and drag it down to ruin.”
2Sa_17:14. To this advice of Hushai Absalom gives the preference over Ahithophel’s. The boldness and highflown extravagance of Hushai’s words accorded with Absalom’s character and with his wish to secure his throne in brilliant fashion by overpowering the force opposed to him. Clericus: “The counsel seemed good, and at the same time was full of a certain boastfulness, that pleased the young man.” The statement about the bravery of David and his men was true; the deceit in Hushai’s counsel was only the advice to make a levy of all Israel. Absalom deluded himself with the belief that this could be easily raised, not considering that only the discontented part of the people formed the kernel of the insurrection, that no small portion still remained true to David, and that another part, now for the moment fallen away, would return after the first fit of revolution had passed. For this reason it was an important consideration (to which Hushai slyly had regard) that David gained time while Absalom was preparing to summon all Israel. P. Martyr: “to what does Hushai look in this counsel? to delay; delay, he knows, makes for David’s cause.”—And the Lord had appointed. In all this the narrator sees a divine appointment or ordination, the aim of which was thus to bring on Absalom the evil (that was determined on). The verb (צִוָּה) is used in the signification “appoint, ordain,” also in Ps. 48:29 [psa 48:28]; Psa_111:9; Lam_1:17; Isa_45:12; the object of the verb is apparent from the connection. Ahithophel’s counsel is called good, because it was to Absalom’s interest to attack David immediately.
2Sa_17:15-22. Hushai promptly sends word to David.
2Sa_17:15. He first informs the two high-priests, Zadok and Abiathar, of the council that was held. Comp. 2Sa_15:27-28. [Bib. Com.: “It is remarkable how persistently Zadok is named first.”—Patrick: “Herein Hushai betrayed Absalom’s counsels.”—Tr.]
2Sa_17:16. He directs them to send information to David as speedily as possible by their sons, and to convey his advice concerning his next movement. Grotius: “David’s plan, above mentioned (2Sa_15:35-36), succeeded well.” Lodge not to-night at the fords of the wilderness (2Sa_15:28), that is, stay not this side the Jordan, but cross over. The necessity of the passage of the Jordan for David’s safety is shown by the following (variously understood) words: That it (namely, the transit) be not swallowed up (defeated, rendered impossible) to the king and to all the people that are with him. So (with Böttcher) the sentence is best understood from the connection and from David’s dangerous situation, the noun “crossing over” [transit] being taken as the subject of the verb (עבוֹר immediately preceding). It was important that David should get away from this side the Jordan, where the masses were to be called out against him, and meantime, since a hasty expedition might be sent against him, when it was found that he was on the west side (especially if Absalom should change his mind and adopt Ahithophel’s counsel), he must pass immediately to the east side, where he might hope to find many followers, as actually happened. To the phrase “that it be not swallowed up” other interpretations are given: that of Maurer and De Wette: “lest destruction be prepared for the king” is untenable because the meaning of the verb (“swallowed up”) makes the introduction of such a verbal subject [“destruction”] impossible; that of Gesenius: “that the king be not swallowed up” [so Eng. A. V.] is equally untenable, because then the text should have “the king” as Nominative [in the Heb. it is preceded by the Prep, “to”—Tr.]. Of Ewald’s rendering (Gram. 295 c): “that it (misfortune) be not swallowed by the king,” that is, that the king may not have to suffer it, Böttcher rightly says: “a very unnatural rendering, with a very remote verbal subject, for which the verb would at least better be Feminine.” [It seems allowable here to take the verb as impersonal, and render (with Eng. A. V., Ges., Philippson, Cahen): “lest it be swallowed (destroyed) to the king,” i. e., lest the king be destroyed. So all the ancient versions50 understood it. The construction adopted by Erdmann requires a somewhat difficult supply of a subject to the verb.—Tr.]
2Sa_17:17. “And Jonathan and Ahimaaz were standing” [= were stationed], where the Participle “were standing” expresses their readiness to go as messengers to David at any moment, according to the arrangement in 2Sa_15:28; 2Sa_15:36. To this end they were stationed outside the city at the Fuller’s Fountain [En-rogel] for the purpose of receiving information. En-rogel (comp. Jos_15:7; 1Ki_1:9) is the “present very deep and abundant Fountain of Job, Bir Eyub (Von Raumer, p. 307), or of Nehemiah, south of Jerusalem where the vallies of Kidron and Hinnom meet, Rob. II. 138 sqq. [Am. ed. I. 331–333]; Tobler, Top. II. 50 sqq.” (Knobel). [See in Smith’s Bible-Dictionary, Art. “En-rogel,” Bonar’s argument for identifying En-rogel with the “Fountain of the Virgin,” and Dr. Wolcott’s reply (Am. ed.) in favor of Bir Eyub.—Tr.]—The maid, not “a maid,” since the Article [of the Heb.] denotes the particular maid-servant belonging to the high-priest’s house. And they went, an anticipatory remark, the narrator desiring to mention immediately the chief fact, namely, that they carried the information to David. [See “Text and Gram.,” where the inversion of Eng. A. V. is pointed out, and a slightly different translation proposed.—Tr.] For they could not let themselves be seen to come into the city—appended explanation of the fact that they were outside the city, and the maid-servant had to go to them. Her going out to the spring would not seem strange, while their entrance and return would have excited suspicion, since it was known (2Sa_15:25 sqq.) that they were on David’s side.—From 2Sa_17:18 it seems that Absalom closely watched them: A lad saw them and told Absalom. Seeing that they were observed, and expecting to be followed, they hastened off in order to get the start of their pursuers, and then to hide somewhere. They went to Bahurim, where Shimei met David (2Sa_16:5), whose counterpart is the man in whose house the two young men found refuge. It is again a woman (the man’s wife) whose presence of mind and cunning did David’s cause a great service. The messengers descended into the empty well in the court.
2Sa_17:19. And she spread the covering, which (as the Art. shows) was at hand, or was designed for the well (Thenius), over the well, and spread thereon the grain-corns (Pro_27:22) with which (so the Art. indicates) she was occupied. Vulg. (explanatory rendering): “as if she were drying barley-groats.”
2Sa_17:20. Absalom’s servants come in pursuit, are misdirected by the woman, find nothing and return to Jerusalem.51 [Patrick: “It seems to have been a common opinion in those days that these officious lies for the safety of innocent persons had no hurt in them.”—Tr.]
2Sa_17:21 sq. The messengers hastened to David, who, in consequence of the information they brought, crossed the river immediately, so that by the morning light not even a man more was on the west side. The situation of affairs was now favorable to David’s cause.
2Sa_17:23. Ahithophel betakes himself to his city, leaves Absalom’s court, that is, out of chagrin at the rejection of his counsel, anger at the frustration of his ambitious plans, and also from fear of the fatal results that David’s victory would have for him, the contriver and furtherer of the insurrection. A self-murder52 from baffled ambition and despair. Not only is David’s prayer (2Sa_15:31) answered, but Ahithophel falls under God’s judgment for his unfaithfulness and treachery.
HISTORICAL AND THEOLOGICAL
1. Absalom’s insurrection and the establishment of a new kingdom with public dishonoring of the royal house, is the completion of the judgment on David’s deep fall and weakness towards his sons’ crimes, the purpose of which was to purify him (after penitential self-humiliation on his part), and to subject him to the test of faith, without which he could not rise by God’s hand from this deep abasement. On the other hand, the success of the godless rebel shows a lack of a true theocratic feeling in the mass of the people, who, in abandoning God’s government, were guilty of opposition to the government of God. At the same time in Absalom’s conduct (adopted through Ahithophel’s evil counsel) is exhibited the general truth that God permits evil to work out its own consequences, and the wicked to entangle themselves in their own snares, that He may reveal His justice and holiness in the self-condemnation and self-destruction of the power of evil, and thus lead the wandering and apostate, when they will hear His voice, to reflection and conversion, as happened here to the people, after the wickedness of Absalom and Ahithophel had completely worked itself out.
2. The divine justice is anew revealed in and on the house of David through Absalom’s publicly committed crime. The answer to the question why God brought on David’s house this deed of shame of His own son, is given in the Lord’s word through Nathan (2Sa_12:11-12). The sins of the fathers are visited not only on the children, but through them. “Absalom’s deed was another chastisement for David from the Lord, not, indeed, a sign of the divine anger, but a wholesome paternal discipline, that was meant for his good. In such earnest does God deal with His children, even after He has taken them into favor” (Schlier).
3. Absalom’s rejection of Ahithophel’s good counsel for Hushai’s destructive counsel sets forth the truth that evil punishes itself by itself, and especially pride and vanity blind man, so that he errs in the choice of means for his sinful ends, and secures not only their frustration, but also his own destruction. But this occurs in the course of the moral government of the world, under the guidance of the divine justice and wisdom, which takes human sin, blindness and foolishness into its plans as a factor, in order to frustrate its wicked aims and to effect its own holy aims.
HOMILETICAL AND PRACTICAL
2Sa_16:15. Schlier: Poor, deluded fool, that strives after popular favor, and when he has found it, consoles himself therewith. There is nothing more changeable than popular favor—nothing more transitory than what is called public opinion.
2Sa_16:16-19. Cramer: Remain faithful to thy friend in his poverty, that thou mayest again enjoy thyself with him when it goes well with him (Ecclus. 22:28, 29).—The saints of God do many a thing with good intentions, and yet we are not on that account to take part in it all. Meantime God lets it happen, and knows how thereby to carry out His work (Isa_28:21; Isa_28:29).—Schlier: What we say should be true, not merely that it shall contain no lie, but also that it be free from all double-meaning. In the times of the Old Testament, God the Lord could overlook such double-meaning; with us, in the times of the New Testament, that is no longer the case, but it holds always and every where that the Lord will make the upright prosper.
2Sa_16:20 sq. Hedinger: Worldly wisdom and spiritual gifts do not always dwell under one roof.—S. Schmid: He must be extremely ungodly who can openly do that of which nature has a horror even in private.—Schlier: David certainly thought anew upon his old sins, was ashamed and humbled himself, and in his son’s sin again recognized his own sin, and anew repented before the Lord.
2Sa_17:1-4. Cramer: God blinds the ungodly, and confounds them through giddiness, so that they can neither see nor know what in human wise is wholesome and good for them; for He puts to shame the wisdom of the wise (Isa_29:14; Job_12:17).—[Taylor: This plan was worthy of Ahithophel’s reputation. If it had been energetically followed, it would have been completely successful, and would have changed the entire color and complexion of Jewish history.—Tr.]
2Sa_17:5-14. Large talking and grand schemes are a means whereby young and inexperienced persons are often deceived (1Ki_12:10).—The Lord ensnares the ungodly in their cunning, so that they are deceived by that very thing on which they most relied.—S. Schmid: If God does not open and rule the eyes of the mind, even the most sensible men are blind (Psa_119:18).—Starke: God does not leave His enemies to manage as they will, but appoints them a limit, how far they shall go. When they take hold most shrewdly, yet God goes another road (Psa_33:10; Isa_8:10; Job_5:12).—[Hall: First, to sweeten his opposition, Hushai yields the praise of wisdom to his adversary in all other counsels, that he may have leave to deny it in this; his very contradiction in the present insinuates a general allowance. Then he suggests certain apparent truths concerning David’s valor and skill to give countenance to the inferences of his improbabilities. Lastly, he cunningly feeds the proud humor of Absalom, in magnifying the power and extent of his commands, and ends in the glorious boasts of his fore-promised victory. As it is with faces, so with counsel; that is fair that pleaseth.—Tr.]—Schlier: A good cause always goes the way of truth, and does not need scoffing and self-important words, but goes on soberly and simply. Absalom gave heed to Hushai’s bad counsel, because Hushai knew how by means of his vanity to bring him to a fall.—The Lord is with us and lets nothing happen to us; He also knows how to turn the wickedness of our enemies into a blessing to us. And if all the world is hostile and persecutes us, the Lord takes in hand even our persecutors, and does with them as He pleases.
2Sa_17:15-22. Schlier: Let us recognize the Lord’s hand in the things of common life also, but let us always honor His hand and thankfully accept what it gives. Circumstances are God’s messengers, and well for him who in these circumstances recognizes and honors the hand of his Lord. It was God’s hand that through all these littlenesses and casualties caused the news of Ahithophel’s counsel to come safe to David.
2Sa_17:23. Cramer: Ungodly men fall into the pit which they make for others (Psa_7:16 [Psa_7:15]; 1Sa_9:16 [1Sa_9:15]; Pro_26:27). [Hall: What a mixture do we find here of wisdom and madness! Ahithophel will needs hang himself; there is madness: he will yet set his house in order; there is an act of wisdom. … How preposterous are the cares of idle worldlings, that prefer all other things to themselves, and while they look at what they have in their coffers, forget what they have in their breasts.—Taylor: This is the first recorded case of deliberate suicide. And the feelings which led to it and which we can easily analyze, were very similar to those which have impelled many in our own times to commit the same awful iniquity. Chief among them was wounded pride. Then, besides this, there was the conviction that Absalom’s cause was now hopelessly ruined … Perhaps also there was a mingling of remorse with those other emotions of pride. He had left a master who loved and valued him, and had transferred his services to one who, as he now discovered, had not the wisdom to appreciate his worth, but preferred the gaudy glitter of empty rhetoric to the substantial wisdom of unadorned speech. This contrast, thus forced upon him, might awaken his conscience to the value of the friendship which he had forfeited when he turned against David, until remorse and shame overwhelmed him.—Tr.]
[2Sa_17:5. It was not unwise in Absalom to seek the advice of another experienced counsellor also (Pro_24:6); his fault was that he did not know which advice to follow, and was misled by high-sounding and flattering words. In choosing counsellors, and in judging of their counsel, lies great part of the wisdom of life.—Boldness is often true prudence; and “delays are dangerous.”
2Sa_17:14. Hushai’s treacherous craft and Absalom’s silly vanity are overruled to the accomplishment of the Lord’s purpose. Few things are so consoling as the frequency with which we perceive how God brings good out of evil; and doubtless this is often true where we do not yet perceive it (Psa_76:10; Isa_13:7).
2Sa_17:23. Ahithophel 1) A model of worldly wisdom (2Sa_16:23). Excellence of his advice to Absalom (2Sa_16:21; 2Sa_17:1-3). 2) An example of worldly wisdom failing because it ignores God (2Sa_17:14; Psa_14:1). 3) A suicide; a) probable causes; b) folly and guilt.—Tr.]
Footnotes:
[4][2Sa_16:15. This phrase, in which the “all the people” is put in apposition with “men of Israel” (not: “all the people of the men of Israel.” as Erdmann renders), is peculiar, and is variously changed by the versions: Sept.: “all the men of Israel;” Syr., Arab.: “all the people that were with him, and all Israel;” Vulg.: “all his people.” Sept. and Vulg. may have omitted half the expression for simplicity (and they retain different halves), and the Heb. text itself may be a duplet, arisen from a marginal explanation. Thenius: “Instead of these words (אִישׁ יִשְׂרָאֵל) MS. Cantab. 1 has אֲשֶׁר אִתּוֹ (added by Syr. and Arab.), which came from the fact that in some MS. that was copied, the words א׳ ישׂ׳ (men of Israel) stood under the אֲשֶׁר אִתּוֹ (that were with him) of the preceding verse (Kennicott, sup. rat. text. Heb., 449).”—Tr.]
[5][2Sa_16:16. Sept.: ἀρχιεταῖρος (as above 2Sa_15:32) = ’Αρχὶ ἑταῖρος.—Hushai’s address to Absalom is literally: “live the king! live the king!” given once only in Sept. and Arabic.—Tr.]
[6][2Sa_16:18. Thenius and Erdmann render: “Not (i. e. I go not with David), because,” etc. But it is not likely that Hushai would make his negation with one word, and usage establishes the sense of the phrase given in Eng. A. V.: “nay, but,” or, “nay, for,” see Ges. Lex. s. v. לֹא 2.—The Kethib לֹא in this verse is approved by De Rossi against the Qeri לוֹ, which seems to be adopted by all the versions, even by Syriac and Arab., which make the sentence interrogative. The Kethib (לא) would be interrogative, and would require a preposition before אֲשֶׁר.—Tr.]
[7][2Sa_16:19. Arab.: “And ’tis not my business to be forever the servant of one man;” Syr.: “whose servant I shall be is not in my power.” Instead of בנו Syr. had ידי (אידי), which Arab. read as אחד.—Tr.]
[8][2Sa_16:20. This Dativus commodi (לכם) cannot be here given well in English. The phrase: “give ye you counsel,” is awkward, and in “give you counsel” the pronoun would be understood as Nominative.—Tr.]
[9][2Sa_16:21. The verb means: “to be in bad odor.” The אֵת is the Prep. “with,” not the sign of the Accus., as Sept. and Vulg. take it. Chald paraphrases: “that thou art stirred up against thy father.” Syr. and Arab. explain: “that thou hast gone in to the concubines of thy father.” Josephus interprets: “the people will believe that a reconciliation with thy father is impossible.”—Tr.]
[10][2Sa_17:1. Or: “I will now choose … …and will arise.” Sept. and Vulg.: “I will now choose me.” Arab.: “choose thou … and let them go forth to seek David.”—Tr.]
[11][2Sa_17:3. So Erdmann, Cahen, Wordsworth, Bib.-Com. Various other renderings are discussed by Erdmann in the Exposition. In addition to what he says it may be mentioned that Chald. renders nearly (as to the sense) as Eng. A. V.: “they will all return when the man that thou seekest is killed,” = “as the return of all is [the killing of] the man,” etc. (so Cahen). Syr.: “as if all the men that thou seekest returned,” as if reading כָּל־תָאִישׁ; so Philippson: “at the return of all the men thou seekest.” The translations proposed all either do violence to the text, or fail to suit the connection and give a good sense, or require a bold insertion (as of the phrase: “the killing of” in Chald. and Eng. A. V.).—Tr.]
[12][2Sa_17:6. Eng. A. V. renders according to the accents, and so Erdmann; but it is better (with Vulg., Cahen, Wellhausen) to take the sentence as a double question. Sept. inserts וְ (εἰ δὲ μή), which may easily have fallen out (from the preceding ו), and is almost necessary for the rendering of Eng. A. V. It is found in some MSS. and EDD.—Instead of the more usual לֹא, we here have אַיִן, literally: “is there not” = “is our doing (according to Ahithophel’s counsel) not?”—Tr.]
[13][2Sa_17:7. פַּעַם, the numeral, not the simple substantive “time” (עֵת). Sept.: τὸ ἅπαξ τοῦτο; Vulg.: hac vice; Cahen: cette fois; Erdmann: dieses Mal.—Tr.]
[14][2Sa_17:8. Sept. here inserts: καὶ ὡς ὗς τραχεῖα ἐν τῶ πεδἰῳ, “and as a fierce sow in the plain,” which addition is adopted by Ewald, Thenius and Böttcher on the ground of its appropriate poetic character, and as not likely to have been inserted by the Greek translator. To this Wellhausen replies that the two words ἀγρῶ and πεδίῳ of the Greek point to the same Heb. word (שדה), making the double figure improbable, and further that an Israelite would naturally think of the hog only as an unclean animal, and would not put it alongside of the bear.—Tr.]
[15][2Sa_17:9. The word “place” is here used in the sense of “locality” (Bib.-Com.) or “camping-place” in distinction from the “ravine” or “cleft,” not as a mere adverb, see 2Sa_17:12.—Instead of אַחַד some MSS. and EDD. have אחת, and Wellhausen remarks that the two numerals here seem to have changed places.—Tr.]
[16][2Sa_17:9. Or: “when he falls on them at the first” (so Erdmann and Sept.], and some would therefore supply the personal suffix וֹ to the Infinitive: but the present text permits either rendering, and that of Eng. A. V. seems to agree better with the context.—Tr.]
[17][2Sa_17:11. Sept.: “Thus I counsel,” ὂτι οὕτως συμβουλεύων ἐγὼ συνεβούλευσα = כִּי כֹה יָעץ יָעַצְתִּי, preferred by Wellhausen, on the ground that the similar words might easily have fallen out. The fullness of the expression would also be in Hushai’s manner.—Some MSS. read: “as the sand on the shore (שפת) of the sea,” an expansion of the original.—Böttcher’s objection to the last word in this verse, קְרָב, “battle,” is that it elsewhere occurs only in poetry (Ps., Job, Eccles., Zech.), and he proposes בְּקִרְבּוֹ, “in their midst.” This reading is strongly supported by the fact that all the versions have it (Chald.: “at the head of them all”), and is in itself more congruous with the general context; against it is Hushai’s inclination to use pompous and unusual words.—Tr.]
[18][2Sa_17:12. “On the face of the ground” in some MSS. and EDD., a scribal expansion, as in the preceding verse.—Tr.]
[19][2Sa_17:13. Vulg., Thenius, Philippson, Erdmann render: “all Israel shall lay ropes at (= about) that city,” on the ground that pulling a city stone by stone into the brook by ropes was an unheard of and impossible thing (Bp. Patrick also suggests the same difficulty). But Hushai seems purposely to put his proposal in the most recklessly exaggerated form, as an appeal to Absalom’s vanity, and says expressly that the city will be drawn into the brook. This meaning will be gotten if we render the Hiphil (הִשִּׂיאוּ): “lay to, apply to,” and the text shows a double Accusative. The Hiphil may also mean: “cause to bring.” Wellhausen remarks that we should here expect הֵשִׂימוּ, which is, however, according to the above view, not necessary.—Tr.]
[20][2Sa_17:14. Literally: “to,” אֶל. All the versions and some MSS. and Edd. have עַל, “upon.”—The Pisqa in this verse is wanting in some MSS.; its effect is merely partially to isolate and bring out in relief the succeeding solemn statement.—Tr.]
[21][2Sa_17:16. Eng. A. V. again adopts the Qeri, which is found in many MSS. and EDD. (De Rossi) and in all the versions. Kethib is here preferred as in 2Sa_15:28, which see.—The “speedily” of Eng. A. V. is meant as translation of the Infinitive Absolute, but introduces too different a substantive idea from that of the verb (עבר); the sense is rather: “actually pass over.” The rendering: “lest the king be swallowed up” (so Philippson, Wellhausen) seems to be the best; the phrase is discussed by Erdmann, who adopts the translation: “lest it (transit over the river) be swallowed up (= snatched away).”—Tr.]
[22][2Sa_17:17. Eng. A V. here inverts the order of the Heb, in order to avoid the contradiction of making the statement: “they might not be seen to enter the city,” follow the statement that they “had gone to tell the king” (rendering the verb ילכוּ as Aorist). Erdmann says that this last statement is anticipatory. But the Imperfect is here better taken in the future sense: “and they were to go and tell,” which avoids the somewhat hard anticipation. Philippson renders not substantially differently: “the maid told them that they were to go,” etc.—Tr.]
[23][2Sa_17:20. The word מִיכל is as yet unexplained. Rashi says that its meaning can only be inferred from the context. Sept.: μικρόν, “little” (perhaps from similarity of sound); Chald. takes the phrase as meaning “the Jordan.” Syriac renders: “hence,” as if it were מִן־כֹּה or מִפֹּה; Arab. omits it; Vulg.: “having tasted a little water,” after the Sept. J. D. Michaelis and Gesenius compare Arab. makil, “a dry pit,” mimkal, “a pit containing water,” but this does not agree with the form of the Heb. word. Others assume a root יכל (Fürst takes this stem to mean “contain,” whence our word = “water-ditch”). Wellhausen would drop מיכל from the text, or supply some such word as דּרך: “the way of the water.”—Tr.]
[24]“And the counsel of Ahithophel … days”—the construction is interrupted, and completes itself in the כַּאֲשֶׁר ... כֵּן. Qeri and all versions supply אּישׁ after יִשְׁאַל; but, if one is not disposed to accept this as necessary (Keil), the verb may be taken impersonally.
[41] הַכַּלָּה אִישׁ for הַכֹּל הָאִישׁ [with interpolation of “only the life of one man” (Keil). The Sept. text was בְּשׁוּב הַבַּלָה לְאִישָׂהּ אַךְ נֶפֶשׁ אִישׂ אֶחַד אַתָּה מְבַקִּשׁ. It is suggested that the three words following הַכַּלָּה may have fallen out, because the eye of the scribe passed to the following אִישׁ, to which the ה in כלה was then prefixed, and the אחד made into אשר. This is possible, but the sense of the Sept. rendering is doubtful.—Tr.]
[42]The גַם־הוּא strengthens the suffix in פִּיו. Ewald, § 311 a.
[43] פְּחָתּים, natural hiding-places, מִקוֹמות, artificially strong positions; in these David would pass the night.
[44]So כּי after a negation, expressed or understood, Ges. § 155, 1, e—פָּנֶיךָ = “thy person, thyself,” the Plu. noun here accompanied by a Plu. Particip,—Instead of בַּקְרָב Thenius would read בְּקִרְבָּם.
[45]The fem. numeral (though the subst. is found as fem. in Gen_18:24; Job_20:9) is probably (since the masc. is used in 2Sa_17:9) to be regarded as scribal error for masc. (Maurer).
[46]Taking נַחְנוּ = “we,” as in Gen_42:11; Exo_16:7-8; Num_32:32; Lam_3:42.
[47] נַחְנוּ as 1 plu. Perf. Qal of נוּחַ, Sept. (παρεμβαλοῦμεν), Syr., Arab.
[48] חָסִיל or חָסִל for הַטָּל.
[49] צוּר = צְרוּר.—On the masc. אֹתוֹ referring to the fem. עִיר see Ew. § 174, 6 a.
[50][Sept. (Alex.): “lest one swallow up the king;” Vulg.: “lest the king be swallowed up;” Syr.: “lest thou perish;” Chald.: “lest profit be gotten front the king,” i. e., lest he be betrayed (Walton’s Polyg. incorrectly: “lest the king perish”).—Tr.]
[51] מִיכַל הַמָּיִם a ἅπ. λεγ. = a small brook in the vicinity. [See “Text. and Gram.”—Tr.]
[52][There is an old opinion (see Patrick in loco) that Ahithophel died of quinsy brought on by violent passions, grief, chagrin, hatred, and Then. (Comm. in loco) mentions that the same view (as to the disease) is maintained by Steuber (1741). In Dryden’s “Absalom and Ahithophel” the latter personage represents the Earl of Shaftesbury.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Hushai said unto Absalom, God save the king--Hushai's devotion…
Hushai said unto Absalom, God save the king--Hushai's devotion to David was so well-known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted among the councillors of the new king.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain ABSALOM ENTERS INTO JERUSALEM, AND MEETS WITH HUSHAI, 2Sa_16:15-19.
ABSALOM ENTERS INTO JERUSALEM, AND MEETS WITH HUSHAI, 2Sa_16:15-19.
15. All the people the men of Israel — The men out of all the tribes, who heard the sound of the trumpet and rallied to the support of Absalom. 2Sa_15:10.
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Came to Jerusalem — This arrival seems to have taken place almost immediately after David’s departure. The young prince sought to rush matters to a final issue, and take the kingdom by a sudden coup de main.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15–19. Absalom’s entrance into Jerusalem. Hushai’s offer of his…
15–19. Absalom’s entrance into Jerusalem. Hushai’s offer of his services
15. And Absalom, &c.] The narrative of Absalom’s proceedings is continued from ch. 2Sa_15:12; 2Sa_15:37. He seems to have entered Jerusalem soon after David left it, perhaps about noon on the same day.
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the men of Israel] The term Israel is constantly applied to Absalom’s followers in this narrative. It is used in a general sense, and not to signify the northern tribes as distinguished from Judah, for the strength of the insurrection, originally at any rate, lay in the south. See note on ch. 2Sa_15:10. Those who remained faithful to David are never called the men of Judah, but simply the people (ch. 2Sa_15:17; 2Sa_15:23-24; 2Sa_15:30; 2 Samuel 16, 17, 18, 19).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Illustrations of facts and principles.
Vers. 15-23.
Illustrations of facts and principles.
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The facts are:
1. Absalom enters Jerusalem with his adherents and Ahithophel.
2. Hushai presents himself before Absalom, with a salutation in ambiguous language.
3. On Absalom expressing surprise that he had not gone with David, he,with studied caution, expresses his readiness to serve whom the Lord and all the men of Israel might choose, and further declares his intention to "serve" in the son"s presence as he had in the father"s.
4. Absalom, seeking counsel, is advised by Ahithophel to strengthen his position by taking possession of his father"s concubines.
5. Whereupon Absalom, in the view of the people, conforms to the advice.
6. Ahithophel is represented as a man whose reputation as a counsellor was of the highest character. The historian passes from the sorrows of David to the aspirations and first measures of Absalom, and reveals another line of providential events apparently working in another direction, and yet, in the light of Nathan"s words, (2Sa_12:7-12) clearly tending to the realization of one purpose. It is only the religious man that can discern the mind of God in occurrences utterly dissimilar in their bearing. The good are crushed and the vile are exalted, but the crushing and the elevation are but products of free human instrumentality, taken hold of by an unseen Power, to bring about the ends of a righteous administration of justice. In the opening accounts of Absalom"s entrance on political power we have instructive illustrations of facts and principles.
I DEFERENCE WON BY AGE AND CHARACTER. The rash and reckless Absalom treats the aged Hushai with unwonted respect, even while regarding him as a "friend" of David (vers. 16, 17). The violence usually accompanying a bold revolt was evidently restrained by the will of God acting through the natural influence of years combined with reputation for moral worth. Occasionally wicked men have been heedless of infancy and age, and the better the men associated with their opponents, the more readily have they cut them off. But as a rule it is not so. History records cases of the kind here narrated. The reason is plain: sin is ashamed in presence of goodness, and the sinner"s arm is weak to smite down what is its own condemnation. Conscience revives and restrains action in the presence of goodness; and the heart must be brutal beyond all relief if hoary hairs do not touch it. They speak of the coming grave, and the voice is not in vain. Integer vitae scelerisque purus, man wields a silent power, not only over the fabled wolf, but over wolf-like men (Horace, I ode 22.).
II THE PART OF SAGACIOUS MEN IN HUMAN AFFAIRS. Hushai and Ahithophel differed much in moral character, but they were similar in their position as advisers in the affairs of state. Their acts show them to have been men of sagacious mind, able to apply the results of extended observation and insight into character to the changing circumstances of the day. As a matter of fact, they played the most important part, by means of their sagacity, in the events of this part of David"s life; and their action suggests to us how much of human life in its social and political relations is connected with the thoughts and plans of men of this class. As in a ship a few really control the fate of the many, so in nations a few regulate affairs that involve the weal or woe of millions. No system of government can avoid this fact. Mental power is supreme in the state. Moral influences from the mass may set limits to its action, and open lines along which it must work, but its mighty force is manifest. It is a case of mind rising above mind. Hence the need of prayer that our mentally gifted men may be good men. Hence, also, their solemn responsibilities before God.
III THE RESPONSIBILITY OF A POST OF EXTREME DELICACY AND DANGER. Hushai was just now entering on his perilous duties as friend of David in the court of Absalom, and the utmost care was requisite that he might both save his own head and serve his beloved king. Had he not been sustained by the confidence that God would bring to nought the devices of the wicked, he must have often been overwhelmed by the pressure of his responsibilities. There are analogous positions still in life. Diplomacy knows them; commerce is not a stranger to them; the Church furnishes them; benevolent men have often to work in secrecy, though not by deceit; peacemakers find that they may mar their work for lack of discretion, and run the risk of losing reputation with one or both parties. In all such instances the consciousness of being in the right, that wit and wisdom are devoted to unselfish ends, and that God may be asked to give his help, will sustain the heart, give penetration to moral perceptions, and ensure self-possession. All honour to the men who for a good cause assume such responsibilities!
IV THE COEXISTENCE WITH EVIL OF NEUTRALIZING FORCES. Ahithophel had a great reputation, and devoted the force of his sagacity to the evil cause of a rebel. The forces of evil at work against David were strong, and, to ordinary men in Israel, invincible. Yet we who know more than Absalom and his friends then knew, can see that all this time there were, coexisting with and working secretly and silently against all the forces of evil, other forces which could not but tend to neutralize their action. In this we have on a small scale an illustration of the fact that, though there are in the world many pronounced forms of evil at work against the good of man and the rightful authority of Christ over mankind, there is also a silent, and in its operation a secret, force at work, through the agency of the faithful few, which all the time tends to check the evil, and must in the end overcome it. It has been so from the day when the Seed of the woman was promised to bruise the serpent"s head. This fact should inspire the hearts of the faithful in every land in spite of outward appearances.
V THE CITY OF GOD IS SOMETIMES THE SCENE OF CONTENDING POWERS. The holy city, the joy of the whole earth, the chosen abode of the Eternal, and the natural abode of peace, was now the scene of a strife between adverse powers of good and evil. The happy days when the people sang for joy and felt secure in the presence of the symbol of the Divine favour (2Sa_6:12-19) were no more. As in some great historic wars the conflict becomes concentrated on the seat of government and influence, so now the great question which involved the welfare of Israel and the Gentiles was being fought out in Jerusalem. Here we certainly find an analogue to times of trouble when the city of God the Jerusalem of the Christian dispensation has been the scene of conflict between the powers that would get rid of the Divine authority and set up an order of things not of God. Men have contended within the Church to rob Christ of his Divine rights, and the faithful few have striven to render service for him according to the measure of their wisdom and goodness. The apostles seem to have anticipated such seasons. (2Pe_2:1, 2Pe_2:2) As this trouble in Jerusalem was connected with the failings of David as well as the vices of Absalom, so the contentions and sorrows that have been experienced in the Church have not been unconnected with the shortcomings of the elect of God.
VI AMBIGUOUS FIDELITY IS A PURELY HUMAN EXPEDIENT. The words of Hushai to Absalom were understood by the latter to be the expression of his loyalty to himself; and, on the surface of them, the words doubtless had that meaning. But as a matter of fact, Hushai"s heart was with David, and his language was capable of being interpreted in accordance with his true feelings. It is a question of casuistry as to whether, under the circumstances, he was warranted in devising means for deluding Absalom. The Bible does not commit itself to all the acts of its characters; and in our judgment on men we ought to have some regard to the moral atmosphere of their daily lives. But in this ambiguous expression of fidelity we have an instance of what largely prevails in the world. Men still coin phrases to afford satisfaction to others while keeping peace with their own convictions. Forms are adopted which are unimpeachable; but the real feeling is kept secret. In some countries there are current forms for expressing loyalty to the "powers that be," freely employed to the satisfaction of rulers and the safety of those who use them. Attachment to certain political principles is announced while the particular application of them is a matter of private reservation. In commercial houses a form of loyalty to employers" interests often passes with a purpose to sacrifice them to a rival interest. In Church affairs it is possible to accept standards in form and empty them of essential content. The practice is to be condemned in every case. Strong faith in God can dispense with such expedients. He who was chastising David through Absalom knew how to restore the chastened one in due time, without the expedients of human duplicity. The example of Christ and his apostles is better than that of Abraham, Jacob, and Hushai. (cf. Gen_12:13-20 Gen_27:20-27; Joh_18:33-37; Act_4:7-12)
VII GREAT PRINCIPLES ARE LIABLE TO ABUSE. Hushai evidently laid down a great and sound principle as the rule of his conduct when he declared that, as for himself, he was prepared to serve him whom the "Lord, and this people, and all the men of Israel" might choose. Had Absalom been as keen as he was ambitions, he would have seen that this was a principle which so far could not ensure attachments to himself, because two of the conditions were not fulfilled at present. No doubt he hoped that, in some strange way, his choice by "this people" would be supplemented by the choice of God and all Israel. There was here an abuse of a principle, commonly recognized in those times, by both Hushai and Absalom. Hushai took it as a mere cover for saving his conscience, while getting Absalom to believe in his fidelity. The same twofold object was sought by the following question and the very safe assertion, "As when (rva) I served in thy father"s presence, so will I be (hyja, Ke) in thy presence." He would be the same man while professing to serve Absalom. On the other hand, Absalom evidently thought the principle laid down very pious and patriotic, and to be respected because it was a principle, and in his superstitious and superficial deference to an orthodox utterance, he detected not the purpose for which it was stated. In the one case a principle was subordinated to cunning in a good cause; and in the other it was simply admired as a platitude by a bad man. The trade in important principles of action is very common. They are made to subserve ends by no means good. Advantage is taken of their natural influence over men, by reason of their clearness and moral force, to hoodwink them for carrying out special designs. Platform and press too frequently have dealt with great truths for no special love of the truths, but for party purposes, and to save credit for intelligence and good sense. Also there is a superstitious regard for a certain class of religious, moral, and political principles which causes many persons to think well of those who proclaim them, simply because of proclaiming them. This unreality in both public and private life should be discountenanced.
VIII GREAT POWERS CONCENTRATE AGAINST THE LORD"S ANOINTED. The followers of Absalom, under the guidance of Ahithophel, confer with him as to the best course to pursue in order to effectually establish the position of the usurper, and out off the fugitive king. In a measure, the second psalm is now fulfilled, substituting "counsellors" for "kings". (Psa_2:2) The fact that David had been anointed by God must have been familiar to them all. This evidence of his right to reign was clear enough, and no counter deposition had come from God; and yet such is the blindness and desperate nature of men when alienated from God, that they meditate the destruction of a rule guaranteed from on high. Sin is madness as well as vileness. Our Saviour reminds his disciples that the same combination will take place against his authority (Ps 2; Mat_16:18) The conspiracy was formed when keen and crafty men sought his death (Mat_12:14 Mat_27:7; Joh_18:14) it was revived when they sought to crush his disciples; (Act_5:33) and it is in force now when men presume to dispense with his teaching and saving power. It is the old antagonism of the serpent and the Seed. Let every Christian brace himself to the conflict.
IX THERE IS AN UNCONSCIOUS FULFILMENT OF PROPHECY. It is not likely that either Nathan or David proclaimed to the world the terrible prediction that was to be fulfilled within a few years. (2Sa_12:7-12) Ahithophel was, therefore, an unconscious instrument in fulfilling the Word of God when he gave the desperate advice to Absalom (vers. 21, 22). It is thus that, in the perfectly free action of men, God"s purposes are realized. He chastises his children by using men who at the same time are unconscious of being so used. This wonderful foreknowledge of what free men will do, and the execution of moral ends by the action of responsible agents, is possible alone to the Infinite One. There is involved in it a mystery before which we do well to bow with all humility. Men little think how their very deeds of evil are being worked into the warp and woof of the world"s life, so as at last to bring out to view the wisdom and righteousness of God.
X PUBLIC MEN HAVE IT IN THEIR POWER TO DEBASE PUBLIC MORALS. By the counsel given to Absalom, Ahithophel no doubt widened the breach between father and son beyond the point of reconciliation, and by a bold stroke inspired confidence in the minds of waverers; but he did it at the cost of public morality. The tone of public life was lowered. Vice became familiar. A blow was struck in an ostentatious way at purity of thought and feeling. A voluptuous throne meant a sensual people. There is always a temptation to public men to strike for power by deeds of doubtful and sometimes immoral character. Political ends may be secured at the cost of loss of moral tone to the community. Those who do this may be great and wise in the eye of the world, but they are the real enemies of the people, and deserve, as they will experience, the retribution of God.
XI REPUTATIONS GREAT IN THE WORLD ARE NOT, THEREFORE, GREAT WITH GOD. Ahithophel was a man in great repute as a counsellor (ver. 23), but he was not in honour with God. The clever head was associated with a base and treacherous heart. The standard of distinction on earth is not the same as that in heaven. Intellectual powers are often grand in their range, but the excellence of the man lies in the subordination of them to high and holy moral principles. The greater the abilities, the greater the sin of not using them for God and his kingdom. There are many "first" in this life who will some day be "last". (Mat_19:30) The worship of intellect is one of the banes of modern times. Conformity to the sermon on the mount is more honourable than cleverness in human affairs.
GENERAL LESSONS.
1. It is a safe rule of life to commit ourselves to an undertaking only on thecondition that God approves as well as "all the men.
2. It is of immense advantage in times of perplexity to have in the mind afew clear and well-defined principles of conduct to which we may refer for guidance.
3. It is legitimate to bring the force of first principles to bear on those whoare bent on evil ways, though it is not right to use them as a cloak for double-facedness.
4. In the midst of contending claims on our allegiance, we should give dueforce to the inquiry as to whom we are under the most binding obligations to serve, and it will be seen that Christ has the prior claim.
Vers. 15-19. (JERUSALEM.)
An inconsistent friend.
this thy kindness to thy friend?" (ver. 17; 2Sa_15:37) On his unresisted and triumphant entrance into Jerusalem, Absalom was met by Hushai with the exclamation, "Long live the king!". (1Sa_10:24) Such a display of loyalty to himself on the part of "David"s friend" (companion, favourite) appeared to him so inconsistent that he asked, in ironical astonishment, "Is this," etc.? "One might have said to him, "Is this thy duty to thy father? (Patrick). But Hushai"s answer was, in effect, that (being bound to prefer the public good before his own private obligations or affections) he could do no other than abide with him whom Jehovah and the people had chosen king, and would as gladly and faithfully serve the son as he had served the father. Although proceeding from a good motive and serving its special purpose, it was marked by flattery and dissimulation; and these, in common with other sins, are certainly inconsistent with the proper character of a "friend of God" and of Christ. (1Sa_18:4) The question may be regarded (in the latter application) as expressive of
I RECOGNIZED OBLIGATION. (Pro_18:24; Job_6:14) "Absalom had not so little sense as not to consider that no man ought to forsake a friend in his distress." If kindness (love, gratitude, faithfulness, useful service) be due to others, how much more to him who said, "I have called you friends"! (Joh_15:15) What does his friendship require? To be with him, to follow him, to share his sufferings; to "walk as he walked", (1Jn_2:6) without guile, in truth, purity, self-denial, etc.; to be separate from "the evil that is in the world," to confess his Name before men, to seek his honour, to aid his friends, and to promote the accomplishment of his purposes.
II SURPRISING INCONSISTENCY; too often observed (1Sa_29:1-11) in those who are his real or supposed friends:
1. When they exhibit indifference to his transcendent claims.
2. When they refuse to bear "the cross.
3. When they love "the friendship of the world". (Jam_4:4)
4. When they solace themselves with his friendship in secret, but shrinkfrom confessing him openly.
5. When they profess that they know him, but "in works deny him.
6. When they employ deception and other "carnal weapons" (2Co_10:4) in his behalf.
7. When they honour success irrespective of the means by which it isattained.
8. When they neglect and despise those whom he loves.
9. When they are zealous for him in some things, but not in others ofgreater moment.
10. When they are much concerned for their own safety and advantage, and little concerned for his glory and the welfare of mankind. Alas! how often is he "wounded in the house of his friends"!
III SEARCHING INQUIRY. Is there not ground for it in the conduct and speech of many? Is the answer which may be given to it satisfactory? Will good intentions and beneficent ends justify unrighteous means? (Rom_3:8) Should the answer satisfy others and even ourselves, will it satisfy him "who searcheth the heart"? "Search me, O God," etc. (Psa_139:23)
IV DESERVED REPROACH; which the enemies (and not merely the friends) of Christ are ready to utter, and an enlightened conscience confirms. "As many as I love I rebuke," etc.. (Rev_3:10) But he rebukes that he may restore. "When thou hast driven him away and lost him, to whom wilt thou then fly? and where wilt thou find a friend? Without a friend, life is unenjoyed; and unless Jesus be thy chosen Friend, infinitely loved and preferred above all others, life will be to thee a scene of desolation and distress. Of all that are dear to thee, then, let Jesus be the peculiar and supreme Object of thy love" (A Kempis, "Of the Friendship of Jesus"). D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Absalom, and all the people of the men…
2Sa_16:15-23
And Absalom, and all the people of the men of Israel, came to Jerusalem.
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Absalom in council
When Absalom came to the city there was no trace of an enemy to oppose him. His supporters in Jerusalem would no doubt go out to meet him, and conduct him to the palace with great demonstrations of delight. Once within the palace, he would receive the adherence and congratulations of his friends. Among these, Hushai the Archite presents himself, having returned to Jerusalem, at Davids request, and it is to Hushais honour that Absalom was surprised to see him. The sight of Hushai impressed Absalom as the sight of an earnest Christian in a gambling saloon or on a racecourse would impress the greater part of worldly men. For even the world has a certain faith in godliness--to this extent, at least, that it ought to be consistent. There is a fitness of things to which the world is sometimes more alive than Christians themselves. But Hushai was not content with putting in a silent appearance for Absalom. When his consistency is challenged, he must repudiate the idea that he has any preference for David. But can we justify these professions of Hushai? It is plain enough he went on the principle of fighting Absalom with his own weapons. Absalom had dissembled so profoundly, he had made treachery, so to speak, so much the current coin of the kingdom, that Hushai determined to use it for his own purposes. Having established himself in the confidence of Absalom, Hushai gained a right to be consulted in the deliberations of the day. He enters the room where the new kings counsellors are met, but he finds it a godless assemblage. The first to propose a course is Ahithophel, and there is something so revolting in the first scheme which he proposed that we wonder much that such a man should ever have been a counsellor of David. Without hesitation Absalom complied with the advice. It is a proof how hard his heart had become, that he did not hesitate to mock his father by an act which was as disgusting as it was insulting. The next piece of Ahithophels counsel was a masterpiece alike of sagacity and of wickedness. He proposed to take a select body of twelve thousand out of the troops that had already flocked to Absaloms standard, and follow the fugitive king. That very night he would set out; and in a few hours they would overtake the king and his handful of defenders; they would destroy no life but the kings only; and thus, by an almost bloodless revolution, they would place Absalom peacefully on the throne. It is with counsel as with many other things: what pleases best is thought best; solid merit gives way to superficial plausibility. The counsel of Hushai pleased better than that of Ahithophel, and so it was preferred. Satan had outwitted himself. He had nursed in Absalom an overweening vanity, intending by its means to overturn the throne of David; and now that very vanity becomes the means of defeating the scheme, and laying the foundation of Absaloms ruin. The turning-point in Absaloms mind seems to have been the magnificent spectacle of the whole of Israel mustered for battle, and Absalom at their head. He was fascinated by the brilliant imagination. The council is over; Hushai, unspeakably relieved, hastens to communicate with the priests, and through them send messengers to David; Absalom withdraws to delight himself with the thought of the great military muster that is to flock to his standard; while Ahithophel, in high dudgeon, retires to his house and commits suicide.
1. This council-chamber of Absalom is full of material for profitable reflection. The manner in which he was turned aside from the way of wisdom and safety is a remarkable illustration of our Lords principle--If thine eye be single, thy whole body shall be full of light. We are accustomed to view this principle chiefly in its relation to moral and spiritual life; but it is applicable likewise even to worldly affairs. Absaloms eye was not single. Success, no doubt, was the chief object at which he aimed; but another object was the gratification of his vanity. This inferior object was allowed to come in and disturb his judgment. For even in worldly things, singleness of eye is a great help towards a sound conclusion, To the upright there ariseth light in the darkness. And if this rule hold true in the worldly sphere, much more in the moral and spiritual. It is when you have the profoundest desire to do what is right that you are in best way to know what is wise.
2. But again, from that council-chamber of Absalom and its re-suits we learn how all projects founded on godlessness and selfishness carry in their bosom the elements of dissolution. They have no true principle of coherence, no firm, binding element, to secure them against disturbing influences arising from further manifestations of selfishness on the part of those engaged in them.
3. Men that are not overawed, as it were, by a supreme regard to the will of God; men to whom the consideration of that will is not strong enough at once to smite down every selfish feeling that may arise in their minds, will always be liable to desire some object of their own rather than the good of the whole. They will begin to complain if they are not sufficiently considered and honoured. They will allow jealousies and suspicions towards those who have most influence, to arise in their hearts. They will get into caves to air their discontent with those like-minded. All this tends to weakness and dissolution. Selfishness is the serpent that comes crawling into many a hopeful garden, and brings with it division and desolation. In private life, it should be watched and thwarted as the grievous foe of all that is good and right. The same course should be taken with regard to it in all the associations of Christians. (W. G. Blaikie, D. D.)
The character of Absalom
The history of the person, whom the text introduces to your view, is among the finest pieces of the Old Testament. It abounds with incidents, which touch the tenderest feelings of nature, and occur in the dearest relations of life; and is full of useful and impressive instructions to every serious observer. All may contemplate with improvement this inspired story of the beautiful, accomplished, and brave, yet base and unhappy Absalom. He is first introduced to us by the sacred historian, as avenging his sisters wrongs, by the murder of his eldest brother. Resentment even of the greatest wrongs, to trample upon the sacred commands of God, in his anger to slay a man, yea with premeditated and deceptive malice to slay a brother, discovers thus early that inconsiderate, unprincipled spirit, which strengthened with his age, and was the cause of his ruin. It is seldom that a life, which is uncontrolled by religious fear, is marked with only one criminal act. There is an infatuating power in vice. One step beyond the line of virtue renders another less difficult. There is no trusting to self command, when the barriers of duty are down. Vice is rarely single in the human heart. The man, who can be hurried by anger to murder a brother, will easily be induced by ambition to dethrone a father. Amnons blood on Absaloms robes was white in comparison with the spots which afterwards defiled them. Having fled because of his guilt to Geshur in Syria, he abode there three years, with the royal relations of his mother. Time had now soothed the wound in Davids bosom; and, forgetting the dead, he longed to embrace his living, his favourite child. His servants, perceiving the tender anxiety which filled his heart, contrived by an ingenious stratagem to obtain permission to bring the beloved fugitive back to Jerusalem. One would suppose that henceforth we should see nothing but filial reverence and a virtuous life, in this hitherto careless character. Alas, how slender are our hopes of those in whom the religious principle has no place! How terrible is the progress of the wicked, who have once given the reins to their will, and follow the guidance of their evil imaginations l Restored to favour, this unprincipled young man uses the riches of paternal bounty in procuring the gratification of vain desires, and the attendants, force, and equipage, which may add strength to his subtility when he shall need it. With mad ambition, he resolves to depose his fond and venerable parent from the throne. With worse than mad ambition, with the vilest, blackest treachery, he plots his fathers disgrace and destruction. But how is it possible? Surely the people wilt cleave to the good king, to whom they owe such victories and prosperity? This vicious, inexperienced man will never be able to drive the renowned David from his throne. When the passions are engaged in any evil pursuit, and the mind has given itself to its attainment, there is nothing at which it will stop. Truth or falsehood, affection or enmity, piety or depravity is assumed by it with equal ease. We may be surprised to think that in so short a time this daring youth should be emboldened to attempt his enterprise. But there are always weak men, to be the tools of such characters; and wicked men to be their abettors. There accompanied him many, who, the narrative says, went in their simplicity, and knew not anything, and the subtle, famous Ahithophel came from his city to aid the unnatural conspiracy. By the aid of this evil man, new followers of Absalom were daily added, and he succeeded so far as to compel the king to flee with his adherents from Jerusalem. It is happy indeed for men, that there is a Deity, whose providence rules the events of life. By a wonderful interposition the counsel of Ahithophel, which would most probably have been successful, was rejected, and the advice of Hushai, a friend of David in disguise, was unanimously approved. And now the time approached when the Most High would bring upon this wicked, rebellious son the vengeance which his crimes deserved. The armies entered the field; and Absalom with his hosts were defeated. He took to flight. But as he rode in his haste through the wood, in which the battle was fought, his head caught hold of the thick boughs of a great oak. Joab hasted to the place, and thrust him through with darts, and the adherents of the king took down his body, and cast it into an ignominious grave. From this interesting story we may derive many useful reflections.
(1) In the first place, it teaches us all, and especially the young, the solemn importance of acquiring a control over our passions and desires. These, if left to be their own directors, may make us base, will make us miserable.
(2) The story further teaches parents the solemn importance of implanting and cultivating in their offspring those principles which are the only sure preservatives from debasement and crime.
(3) We may learn from this history the barbarity and odiousness of filial disobedience.
(4) We may learn from our subject the folly and danger of priding ourselves in t, he possession of personal accomplishments and external charms. (Bishop Dehon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain 2Sa_16:15-23; 2Sa_17:1-14; 2Sa_17:23.
CHAPTER X X I I.
ABSALOM IN COUNCIL.
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2Sa_16:15-23; 2Sa_17:1-14; 2Sa_17:23.
WE must now return to Jerusalem, and trace the course of events there on that memorable day when David left it, to flee toward the wilderness, just a few hours before Absalom entered it from Hebron.
When Absalom came to the city, there was no trace of an enemy to oppose him. His supporters in Jerusalem would no doubt go out to meet him, and conduct him to the palace with great demonstrations of delight. Eastern nations are so easily roused to enthusiasm that we can easily believe that, even for Absalom, there would be an overpowering demonstration of loyalty. Once within the palace, he would receive the adherence and congratulations of his friends.
Among these, Hushai the Archite presents himself, having returned to Jerusalem at David's request, and it is to Hushai's honour that Absalom was surprised to see him. He knew him to be too good a man, too congenial with David "his friend," to be likely to follow such a standard as his. There is much to be read between the lines here. Hushai was not only a counselor, but a friend, of David's. They were probably of kindred feeling in religious matters, earnest in serving God. A man of this sort did not seem to be in his own place among the supporters of Absalom. It was a silent confession by Absalom that his supporters were a godless crew, among whom a man of godliness must be out of his element. The sight of Hushai impressed Absalom as the sight of an earnest Christian in a gambling saloon or on a racecourse would impress the greater part of worldly men. For even the world has a certain faith in godliness, - to this extent, at least, that it ought to be consistent. You may stretch a point here and there in order to gain favour with worldly men; you may accommodate yourselves to their ways, go to this and to that place of amusement, adopt their tone of conversation, join with them in ridiculing the excesses of this or that godly man or woman; but you are not to expect that by such approaches you will rise in their esteem. On the contrary, you may expect that in their secret hearts they will despise you. A man that acts according to his convictions and in the spirit of what he professes they may very cordially hate, but they are constrained to respect. A man that does violence to the spirit of his religion, in his desire to be on friendly terms with the world and further his interests, and that does many things to please them, they may not hate so strongly, but they will not respect. There is a fitness of things to which the world is sometimes more alive than Christians themselves. Jehoshaphat is not in his own place making a league with Ahab, and going up with him against Ramoth-gilead; he lays himself open to the rebuke of the seer - "Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord." There is no New Testament precept needing to be more pondered than this - "Be ye not unequally yoked with unbelievers; for what communion hath light with darkness? or what fellowship hath Christ with Belial? or what communion hath he that believeth with an infidel?"
But Hushai was not content with putting in a silent appearance for Absalom. When his consistency is challenged, he must repudiate the idea that he has any preference for David; he is a loyal man in this sense, that he attaches himself to the reigning monarch, and as Absalom has received overwhelming tokens in his favour from every quarter, Hushai is resolved to stand by him. But can we justify these professions of Hushai? It is plain enough he went on the principle of fighting Absalom with his own weapons, of paying him with his own coin; Absalom had dissembled so profoundly, he had made treachery, so to speak, so much the current coin of the kingdom, that Hushai determined to use it for his own purposes. Yet, even in these circumstances, the deliberate dissembling of Hushai grates against every tender conscience, and more especially his introduction of the name of Jehovah - "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." Was not this taking the name of the Lord his God in vain? The stratagem had been suggested by David; it was not condemned by the voice of the age; and we are not prepared to say that stratagem is always to be condemned; but surely, in our time, the claims of truth and fair dealing would stamp it as a disreputable device, not sanctified by the end for which it was resorted to, and not worthy the followers of Him "who did no sin, neither was guile found in His mouth."
Having established himself in the confidence of Absalom, Hushai gained a right to be consulted in the deliberations of the day. He enters the room where the new king's counselors are met, but he finds it a godless assemblage. In planning the most awful wickedness, a cool deliberation prevails that shows how familiar the counselors are with the ways of sin. "Give counsel among you," says the royal president, "what we shall do." How different from David's way of opening the business - "Bring hither the ephod, and enquire of the Lord." In Absalom's council help of that kind is neither asked nor desired.
The first to propose a course is Ahithophel, and there is something so revolting in the first scheme which he proposed that we wonder much that such a man should ever have been a counselor of David. His first piece of advice, that Absalom should publicly take possession of his father's concubines, was designed to put an end to any wavering among the people; it was, according to Eastern ideas, the grossest insult that could be offered to a king, and that king a father, and it would prove that the breach between David and Absalom was irreparable, that it was vain to hope for any reconciliation. They must all make up their minds to take a side, and as Absalom's cause was so popular, it was far the most likely they would side with him. Without hesitation Absalom complied with the advice. It is a proof how hard his heart had become, that he did not hesitate to mock his father by an act which was as disgusting as it was insulting. And what a picture we get of the position of women even in the court of King David! They were slaves in the worst sense of the term, with no right even to guard their virtue, or to protect their persons from the very worst of men; for the custom of the country, when it gave him the throne, gave him likewise the bodies and souls of the women of the harem to do with as he pleased!
The next piece of Ahithophel's counsel was a masterpiece alike of sagacity and of wickedness. He proposed to take a select body of twelve thousand out of the troops that had already flocked to Absalom's standard, and follow the fugitive king. That very night he would set out; and in a few hours they would overtake the king and his handful of defenders; they would destroy no life but the king's only; and thus, by an almost bloodless revolution, they would place Absalom peacefully on the throne. The advantages of the plan were obvious. It was prompt, it seemed certain of success, and it would avoid an unpopular slaughter. So strongly was Ahithophel impressed with the advantages that it seemed impossible that it could be opposed, far less rejected. One element only he left out of his reckoning - that "as the mountains are round about Jerusalem, so the Lord God is round about His people from henceforth even forever." He forgot how many methods of protecting David God had already employed From the lion and the bear He had delivered him in his youth, by giving strength to his arm and courage to his heart; from the uncircumcised Philistine He had delivered him by guiding the stone projected from his sling to the forehead of the giant; from Saul, at one time through Michal letting him down from a window; at another, through Jonathan taking his side, at a third, by an invasion of the Philistines calling Saul away; and now He was preparing to deliver him from Absalom by a still different method: by causing the shallow proposal of Hushai to find more favour than the sagacious counsel of Ahithophel.
It must have been a moment of great anxiety to Hushai when the man whose counsel was as the oracle of God sat down amid universal approval, after having propounded the very advice of which he was most afraid. But he shows great coolness and skill in recommending his own course, and in trying to make the worse appear the better reason. He opens with an implied compliment to Ahithophel - his counsel is not good at this time. It may have been excellent on all other occasions, but the present is an exception. Then he dwells on the warlike character of David and his men, and on the exasperated state of mind in which they might be supposed to be; probably they were at that moment in some cave, where no idea of their numbers could be got, and from which they might make a sudden sally on Absalom's troops;and if, on occasion of an encounter between the two armies, some of Absalom's were to fall, people would take it as a defeat; a panic might seize the army, and his followers might disperse as quickly as they had assembled.
But the concluding stroke was the masterpiece. He knew that vanity was Absalom's besetting sin. The young man that had prepared chariots and horses, and fifty men to run before him, that had been accustomed to poll his head from year to year and weigh it with so much care, and whose praise was throughout all Israel for beauty, must be flattered by a picture of the whole host of Israel marshaled around him, and going forth in proud array, with him at its head. "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. So shall we come upon him in some place where he may 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 shall not be one small stone left there."
It is with counsel as with many other things: what pleases best is thought best;solid merit gives way to superficial plausibility. The counsel of Hushai pleased better than that of Ahithophel, and so it was preferred. Satan had outwitted himself. He had nursed in Absalom an overweening vanity, intending by its means to overturn the throne of David; and now that very vanity becomes the means of defeating the scheme, and laying the foundation of Absalom's ruin. The turning-point in Absalom's mind seems to have been the magnificent spectacle of the whole of Israel mustered for battle, and Absalom at their head. He was fascinated by the brilliant imagination. How easily may God, when He pleases, defeat the most able schemes of His enemies! He does not need to create weapons to oppose them; He has only to turn their own weapons against themselves. What an encouragement to faith even when the fortunes of the Church are at their lowest ebb! "The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against His anointed, saying, Let us break their bonds asunder, and cast away their cords from us. lie that sitteth in the heavens shall laugh; the Lord shall have them in derision. Then shall He speak to them in wrath, and vex them in His sore displeasure. Yet have I set my king upon my holy hill of Zion."
The council is over; Hushai, unspeakably relieved, hastens to communicate with the priests, and through them send messengers to David; Absalom withdraws to delight himself with the thought of the great military muster that is to flock to his standard; while Ahithophel, in high dudgeon, retires to his house. The character of Ahithophel was a singular combination. To deep natural sagacity he united great spiritual blindness and lack of true manliness. He saw at once the danger to the cause of Absalom in the plan that had been preferred to his own; but it was not that consideration, it was the gross affront to himself that preyed on him, and drove him to commit suicide. "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 sepulcher of his father." In his own way he was as much the victim of vanity as Absalom. The one was vain of his person, the other of his wisdom. In each case it was the man's vanity that was the cause of his death. What a contrast Ahithophel was to David in his power of bearing disgrace! - David, though with bowed head, bearing up so bravely, and even restraining his followers from chastising some of those who were so vehemently affronting him; Ahithophel unable to endure life because for once another man's counsel had been preferred to his. Men of the richest gifts have often shown themselves babes in self-control. Ahithophel is the Judas of the New Testament, lays plans for the destruction of his master, and, like Judas, falls almost immediately, by his own hand. "What a mixture," says Bishop Hall, "do we find here of wisdom and madness! Ahithophel will needs hang himself, there is madness; he will yet set his house in order, there is wisdom. And could it be possible that he that was so wise as to set his house in order was so mad as to hang himself? that he should be so careful to order his house who had no care to order his unruly passions? that he should care for his house who cared not for his body or his soul? How vain is it for man to be wise if he is not wise in God. How preposterous are the cares of idle worldlings, that prefer all other things to themselves, and while they look at what they have in their coffers forget what they have in their breasts."
This council-chamber of Absalom is full of material for profitable reflection. The manner in which he was turned aside from the way of wisdom and safety is a remarkable illustration of our Lord's principle- "If thine eye be single, thy whole body shall be full of light." We are accustomed to view this principle chiefly in its relation to moral and spiritual life; but it is applicable likewise even to worldly affairs. Absalom's eye was not single. Success, no doubt, was the chief object at which he aimed, but another object was the gratification of his vanity. This inferior object was allowed to come in and disturb his judgment. If Absalom had had a single eye, even in a worldly sense, he would have felt profoundly that the one thing to be considered was, how to get rid of David and establish himself firmly on the throne. But instead of studying this one thing with firm and immovable purpose, he allowed the vision of a great muster of troops commanded by himself to come in, and so to distract his judgment that he gave his decision for the latter course. No doubt he thought that his position was so secure that he could afford the few days' delay which this scheme involved. All the same, it was this disturbing element of personal vanity that gave a twist to his vision, and led him to the conclusion which lost him everything.
For even in worldly things, singleness of eye is a great help towards a sound conclusion. "To the upright there ariseth light in the darkness." And if this rule hold true in the worldly sphere, much more in the moral and spiritual. It is when you have the profoundest desire to do what is right that you are in the best way to know what is wise. In the service of God you are grievously liable to be distracted by private feelings and interests of your own. It is when these private interests assert themselves that you are most liable to lose the clear line of duty and of wisdom. You wish to do God's will, but at the same time you are very unwilling to sacrifice this interest, or expose yourself to that trouble. Thus your own feeling becomes a screen that dims your vision, and prevents you from seeing the path of duty and wisdom alike. You have not a clear sight of the right path. You live in an atmosphere of perplexity; whereas men of more single purpose, and more regardless of their own interests, see clearly and act wisely. Was there anything more remarkable in the Apostle Paul than the clearness of his vision, the decisive yet admirable way in which he solved perplexing questions, and the high practical wisdom that guided him throughout? And is not this to be connected with his singleness of eye, his utter disregard of personal interests in his public life - his entire devotion to the will and to the service of his Master? From that memorable hour on the way to Damascus, when he put the question, "Lord, what wilt Thou have me to do?" onward to the day when he laid his head on the block in imperial Rome, the one interest of his heart, the one thought of his mind, was to do the will of Christ. Never was an eye more single, and never was a body more full of light.
But again, from that council-chamber of Absalom and its results we learn how all projects founded on godlessness and selfishness carry in their bosom the elements of dissolution. They have no true principle of coherence, no firm, binding element, to secure them against disturbing influences arising from further manifestations of selfishness on the part of those engaged in them. Men may be united by selfish interest in some undertaking up to a certain point, but, like a rocket in the air, selfishness is liable to burst up in a thousand different directions, and then the bond of union is destroyed. The only bond of union that can resist distracting tendencies is an immovable regard to the will of God, and, in subordination thereto, to the welfare of men. In our fallen world it is seldom - rather, it is never - that any great enterprise is undertaken and carried forward on grounds where selfishness has no place whatever. But we may say this very confidently, that the more an undertaking is based on regard to God's will and the good of men, the more stability and true prosperity will it enjoy; whereas every element of selfishness or self-seeking that may be introduced into it is an element of weakness, and tends to its dissolution. The remark is true of Churches and religious societies, of religious movements and political movements too.
Men that are not overawed, as it were, by a supreme regard to the will of God; men to whom the consideration of that will is not strong enough at once to smite down every selfish feeling that may arise in their minds, will always be liable to desire some object of their own rather than the good of the whole. They will begin to complain if they are not sufficiently considered and honoured. They will allow jealousies and suspicions towards those who have most influence to arise in their hearts. They will get into caves to air their discontent with those like-minded. All this tends to weakness and dissolution. Selfishness is the serpent that comes crawling into many a hopeful garden, and brings with it division and desolation. In private life, it should be watched and thwarted as the grievous foe of all that is good and right. The same course should be taken with regard to it in all the associations of Christians. And it is Christian men only that are capable of uniting on grounds so high and pure as to give some hope that this evil spirit will not succeed in disuniting them - that is to say, men who feel and act on the obligations under which the Lord Jesus Christ has placed them; men that feel that their own redemption, and every blessing they have or hope to have, come through the wonderful self-denial of the Son of God, and that if they have the faintest right to His holy name they must not shrink from the like self- denial. It is a happy thing to be able to adopt as our rule - "None of us liveth to himself; for whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's." The more this rule prevails in Churches and Christian societies, the more will there be of union and stability too; but with its neglect, all kinds of evil and trouble will come in, and very probably, disruption and dissolution in the end.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Paul E. Kretzmann 1924 · Public Domain The Counsel of Ahithophel
The Counsel of Ahithophel
v. 15. And Absalom and all the people, the men of Israel, came to Jerusalem, the men who had cast their lot with the rebellious son of David, and Ahithophel with him, the counselor who had turned traitor to David.
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v. 16. And it came to pass, when Hushai the Archite, David’s friend, whom the king had persuaded to return to Jerusalem the better to serve his interests, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king, the double "May the king live" being intended to express his best wishes, since he does not state the name of the king to whom he refers.
v. 17. And Absalom, who was astonished and even suspicious at this greeting, said to Hushai, Is this thy kindness to thy friend? Why wentest thou not with thy friend? Hushai’s relation to David had been a matter of common knowledge.
v. 18. And Hushai said unto Absalom, deliberately casting dust into his eyes, Nay; but whom the Lord and this people, those who had joined the cause of Absalom, and all the men of Israel, the entire nation, choose, his will I be, and with him will I abide. He infers that the choice of the nation in this case is the choice of Jehovah.
v. 19. And again, his second reason, whom should I serve? Should I not serve in the presence of his son? This idea he presented to Absalom as self-evident. As I have served in thy father’s presence, before the face of thy father, so will I be in thy presence. This flattered and satisfied Absalom, vain as he was, immensely, for he felt that the best minds of the nation were now on his side.
v. 20. Then said Absalom to Ahithophel, Give counsel among you what we shall do. He was anxious to take some steps by which his authority would definitely be announced and secured.
v. 21. And Ahithophel said unto Absalom, Go in unto thy father’s concubines, in public carnal intercourse, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father, since the insult would be practically unforgivable and since the act, according to Oriental usage, would indicate actual dethronement of his father, since he would thereby take over his harem; then shall the hands of all that are with thee be strong, they mould be greatly encouraged to decide in his favor.
v. 22. So they spread Absalom a tent, the tent commonly used as a protection against sun, wind, and rain, upon the top of the house, on the same roof where David’s look at Bathsheba led him into the path of sin; and Absalom went in unto his father’s concubines in the sight of all Israel, in an unspeakably filthy act, but one which fulfilled the words of Nathan against David, 2Sa 12:8.
v. 23. And the counsel of Ahithophel which he counseled in those days was as if a man had enquired at the oracle of God, it was regarded and followed as if inspired by God Himself, a far too high estimate of any man’s ability; so was all the counsel of Ahithophel both with David and with Absalom. Rebels who overthrow the order of God in rising against the government instituted by Him are very often the slaves of the most loathsome sins and vices, their hearts hardened against every influence for good.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 See how you translated this man's name in 2…
Ahithophel
See how you translated this man's name in 2 Samuel 15:12. (See: How to Translate Names)
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Hushai
See how you translated this man's name in 2 Samuel 15:32. (See: How to Translate Names)
It came about
"It happened that." This phrase is used to introduce the next event in the story line. (See: Introduction of a New Event)
Arkite
See how you translated the name of this people group in 2 Samuel 15:32. (See: How to Translate Names)
translationWords
Absalom
Israel
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.