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Moreover Ahithophel said to Absalom, “Let me now choose twelve thousand men, and I will arise and pursue after David tonight. I will come on him while he is weary and exhausted, and will make him afraid. All the people who are with him will flee. I will strike the king only, and I will bring back all the people to you. The man whom you seek is as if all returned. All the people shall be in peace.”
The saying pleased Absalom well, and all the elders of Israel.
2 Samuel 17:1-4 sits inside this longer paragraph.
Moreover Ahithophel said to Absalom, “Let me now choose twelve thousand men, and I will arise and pursue after David tonight. I will come on him while he is weary and exhausted, and will make him afraid. All the people who are with him will flee. I will strike the king only, and I will bring back all the people to you. The man whom you seek is as if all returned. All the people shall be in peace.”
The saying pleased Absalom well, and all the elders of Israel. Then Absalom said, “Now call Hushai the Archite also, and let’s hear likewise what he says.”
Moreover Ahithophel said to Absalom, “Let me now choose twelve thousand men, and I will arise and pursue after David tonight.
I will come on him while he is weary and exhausted, and will make him afraid. All the people who are with him will flee. I will strike the king only,
and I will bring back all the people to you. The man whom you seek is as if all returned. All the people shall be in peace.”
The saying pleased Absalom well, and all the elders of Israel.
Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only:
And I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace.
And the saying pleased Absalom well, and all the elders of Israel.
Moreover Ahithophel said unto Absalom: 'Let me now choose out twelve thousand men, and I will arise and pursue after David this night;
and I will come upon him while he is weary and weak-handed, and will make him afraid; and all the people that are with him shall flee; and I will smite the king only;
and I will bring back all the people unto thee; when all shall have returned, save the man whom thou seekest, all the people will be in peace.'
And the saying pleased Absalom well, and all the elders of Israel.
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Geneva Bible translators 1599 · Public Domain On vv1, 3, 4 The wicked are so greedy to execute their malice,…
The wicked are so greedy to execute their malice, that they leave none occasion, that may further the same.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–4 2Sa 17:1 Moreover Ahithophel said unto Absalom, Let me…
2Sa 17:1 Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
Ver. 1. Moreover, Ahithophel said unto Absalom.] This was a second politic indeed, but pestilent counsel, given by Ahithophel to Absalom, stirring him up to parricide; and offering his best service as a captain and commander, which in counsellors and politicians is not ordinary.
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And pursue after David this night.] He knew well that celerity in war is a great matter. Witness Alexander the Great with his Mηδεν αναβαλλομενος, and Julius Caesar with his Veni, Vidi, Vici. Pompey lost the day at the Pharsalian field by delays. And Charles, king of Sicily and Jerusalem, was for his lingering called Cunctator, because he stayed till opportunity was lost.
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 Poole 1685 · Public Domain On vv1–3 I am so well assured of the goodness of…
I am so well assured of the goodness of this counsel, that I will venture my own person and life in execution of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Absalom is now in peaceable possession of Jerusalem; the…
Absalom is now in peaceable possession of Jerusalem; the palace-royal is his own, as are the thrones of judgment, even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival; his government was built upon a divine promise, the performance of which he was sure of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there till he has destroyed his father, cannot be content with his throne till he has his life; for his government is founded in iniquity, and therefore feels itself tottering and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the life of so good a father is not so strange (there are here and there monsters in nature); but that the body of the people of Israel, to whom David had been so great a blessing in all respects, should join with him in his attempt, is very amazing. But their fathers often mutinied against Moses. The best of parents, and the best of princes will not think it strange if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had.
David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente - unanimously. None durst mention his personal merits, and the great services done to his country, in opposition to this resolve, nor so much as ask, "Why, what evil has he done to forfeit his crown, much less his head?" None durst propose that his banishment should suffice, for the present, nor that agents should be sent to treat with him to resign the crown, which, having so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since that Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom that he eagerly thirsts after his own father's blood. It is past dispute that David must be destroyed; all the question is how he may be destroyed.
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I. Ahithophel advises that he be pursued immediately, this very night, with a flying army (which he himself undertakes the command of), that the king only be smitten and his forces dispersed, and then the people that were now for him would fall in with Absalom of course, and there would not be such a long war as had been between the house of Saul and David: The man whom thou seekest is as if all returned, Sa2 17:1-3. By this it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it. Smite the shepherd, and the sheep will be scattered, and be an easy prey to the wolf. Thus he contrives to include the war in a little compass, by fighting neither with small nor great but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could be more fatal to David than the taking of these measures. It was too true that he was weary and weak-handed, that a little thing would make him afraid, else he would not have fled from his house upon the first alarm of Absalom's rebellion; it was probable enough that upon a fierce attack, especially in the night, the small force he had would be put into confusion and disorder, and it would bean easy thing to smite the king only, and then the business would be done, the whole nation would be reduced, of course, and all the people, says he, shall be in peace. See how a general ruin is called by usurpers a general peace; but thus the devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to crush his interest by destroying him. Let that one man die for the people, Joh 11:50. Kill the heir, and the inheritance shall be ours, Mat 21:38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time, particularly in our spiritual warfare. If Satan flee from us, let us follow our blow. Those that have quarrelled with crowned heads have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account (The king himself can do no wrong, it is they that do it); but Absalom's bare-faced villany strikes at the king directly, nay, at the king only; for (would you think it?) this saying, I will smite the king only, pleased Absalom well (Sa2 17:4), nor had he so much sense of humor and virtue left him to pretend to startle at it or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious ambition?
II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength. Now,
1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (Sa2 17:5): Let us hear what he saith. Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this.
2. Hushai gave very plausible reasons for what he said.
(1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, Sa2 17:7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Jos 7:4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: "Thy father is a man of war (Sa2 17:8), a mighty man (Sa2 17:10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence." [2.] His attendants, though few, were mighty men (Sa2 17:8), valiant men (Sa2 17:10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable. [4.] He suggested that probably David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware the terror of which would put them to flight; and the defeat, though but of a small party, would dispirit all the rest, especially their own consciences at the same time accusing them of treason against one that, they were sure, was not only God's anointed, but a man after his own heart, Sa2 17:9. "It will soon be given out that there is a slaughter among Absalom's men, and then they will all make the best of their way, and the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and, if he be foiled, we shall all be routed."
(2.) He offered his own advice, and gave his reasons; and, [1.] He counselled that which he knew would gratify Absalom's proud vain-gloriuos humour, though it would not be really serviceable to his interest. First, He advised that all Israel should be gathered together, that is, the militia of all the tribes. His taking it for granted that they are all for him, and giving him an opportunity to see them all together under his command, would gratify him as much as any thing. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. See how easy it is to betray proud men, by applauding them, and feeding their pride. [2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For, if they could raise such vast numbers as they promised themselves, wherever they found David they could not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, Sa2 17:12. Perhaps Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Ahithophel's project of smiting the king only. Thus Hushai gained his point by humouring his revenge, as well as his pride. Secondly, If in a city, they need not fear conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, Sa2 17:13. This strange suggestion, how impracticable soever, being new, served for an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it.
(3.) By all these arts, Hushai gained not only Absalom's approbation of his advice, but the unanimous concurrence of this great counsel of war; they all agreed that the counsel of Hushai was better than the counsel of Ahithophel, Sa2 17:14. See here, [1.] How much the policy of man can do; If Hushai had not been there, Ahithophel's counsel would certainly have prevailed; and, though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised; yet Hushai, with his management, brings them all over to his side, and none of them are aware that he says all this in favour of David and his interest, but all say as he says. See how the unthinking are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts and councils, which those are happiest that are least conversant with. [2.] See how much more the providence of God can do. Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned: The Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of water, though they know not the thoughts of the Lord. He stands in the congregation of the mighty, has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men's projects against his anointed.
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 On vv1–4 Moreover, Ahithophel said unto Absalom,.... Either at the same…
Moreover, Ahithophel said unto Absalom,.... Either at the same time, or quickly after he had given the foregoing advice:
let me now choose out twelve thousand men: out of those that were with Absalom, which shows their number to be large; and twelve thousand are pitched upon with respect to the twelve tribes of Israel, a thousand from every tribe; Josephus has only ten thousand:
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and I will arise and pursue after David this night; he took upon him to be general of the army, as well as a counsellor; or this he said to show how confident he was of the success of his counsel, that if Absalom, or any other, should decline the conduct of the army upon it, as a hazardous attempt, he would undertake it himself; or rather it may be, he was not willing that Absalom should go out in person with the army, not so much for his own safety, as lest through his affection for the king he should spare him, when he fell into his hands, or they two should be reconciled; he proposed to do it that night, partly for expedition, no time being to be lost, and partly for the greater surprise of David and his men.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–2 Ahithophel advises Absalom to dispatch, ver. 1-4 Hushai advises…
Ahithophel advises Absalom to dispatch, ver. 1-4 Hushai advises deliberation, and his advice is received, ver. 5-14. Intelligence is sent to David, ver. 15-21. David passes over Jordan, ver. 22. Ahithophel hangs himself, ver. 23. Absalom pursues David, ver. 24-26. David is supplied with necessaries, ver. 27-29.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3 Ahithophel counsels Absalom to pursue his father with twelve
CHAPTER XVII
Ahithophel counsels Absalom to pursue his father with twelve
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thousand men, 14.
Hushai gives a different counsel, and is followed, 5-14.
Hushai informs Zadok and Abiathar; and they send word to David,
15-21.
David and his men go beyond Jordan, 22.
Ahithophel, finding his counsel slighted, goes home, sets his
house in order, and hangs himself, 23.
David moves to Mahanaim; and Absalom follows him over Jordan,
24-26.
Several friends meet David at Mahanaim with refreshments and
provisions, 27-29.
NOTES ON CHAP. XVII
Verse 1. Let me now choose out twelve thousand men] Had this counsel been followed, David and his little troop would soon have been destroyed; nothing but the miraculous interposition of God could have saved them. Twelve thousand chosen troops coming against him, in his totally unprepared state, would have soon settled the business of the kingdom. Ahithophel well saw that, this advice neglected, all was lost.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4 2Sa 17:1. I will arise and pursue after David…
2Sa 17:1. I will arise and pursue after David — It seems he was a soldier as well as a counsellor. Or, at least, he thought his counsel so sure of being successful that he offered himself to put it in execution. He was probably afraid, also, that if Absalom should command the men himself, natural affection might prevail with him to spare his father, and not take away his life; or, perhaps, even work an agreement between them, and so leave him in danger of being called to account for his rebellion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 3 This night - The night of the day on…
This night - The night of the day on which David fled, and Absalom entered into Jerusalem. Ahithophel’s idea was to fall upon David by surprise, and in the first confusion of the surprised army to seize and kill David only.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1–3 This night. Achitophel has a mind to shew that…
This night. Achitophel has a mind to shew that he is not only an able statesman, but a good general. (Haydock) --- On such occasions, expedition is of the utmost consequence, that the people may not have time to enter into themselves, or to concentrate about their lawful king. "Nothing is more delightful than haste in civil discord, where action is more requisite than consultation." By delays, "he would give the wicked an opportunity to repent, and the good would unite together. Crimes are confirmed by rushing on; good counsels by deliberation." Scelera impetu; bona consilia mora valescere. (Tacitus, Hist. i.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–4 Ch. 2Sa_17:1-14. Ahithophel’s counsel defeated by Hushai
Ch. 2Sa_17:1-14. Ahithophel’s counsel defeated by Hushai
1. this night] The night following David’s flight and Absalom’s entrance into Jerusalem. Ahithophel’s advice, given no doubt at the council described in ch. 2Sa_16:20, was excellent. The success of the rebellion would be ensured by striking a sudden blow, and securing the king’s person. A small body of picked troops might easily have overtaken David, who was not likely to get more than twelve or fifteen miles from Jerusalem the first day.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–3 (1) Pursue after David this night.—Ahithophel saw clearly that…
XVII.
(1) Pursue after David this night.—Ahithophel saw clearly that Absalom’s success depended on striking an immediate blow. He felt confident, and perhaps with reason, that David in his distress and weariness was in no condition to resist a sudden onset. That he was wise in his counsel is made plain by the opposition of Hushai and the anxiety to send tidings to David with all speed. “This night” is generally taken to mean the night of the day on which David left Jerusalem; but from 2Sa_17:16 and 2Sa_15:28 it appears that he was already encamped by the fords of the Jordan, a greater distance than he could have accomplished in one day’s march.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 3, 4 Let me now choose out twelve thousand men. The…
Let me now choose out twelve thousand men. The advice of Ahithophel was such as would have made success almost certain. The rebellion had taken David by surprise, and he was quite unprepared to resist the large forces which Absalom had gathered round him. But the better part of the nation disapproved of the enterprise, especially when they perceived that David"s life was in danger; and consequently his followers, in course of time, would increase. Moreover, the day had been one of extreme moral and mental trial to David. Upon the sudden news of Absalom"s approach, he had to arrange for the flight of his wives and children; to provide supplies for their wants, and for those of their attendants on the march; to give orders to his officers, and take means to prevent their flight degenerating into a panic. Then, with covered head and feet unshod, he had descended into the Valley of Jehoshaphat, and slowly traversed the Mount of Olives; thence, in deep distress, he had advanced to the way of the wilderness towards Jericho, and there had been assailed by Shimei with bitter revilings. His progress after this was unimpeded, and at Ayephim he and the other fugitives had needful rest and refreshment. As Bahurim was about four miles from Jerusalem, this caravanserai a little further on was probably about six miles from the city, and about halfway towards the fords of the Jordan. The march was probably continued at sunset, and the fords reached before midnight; and there David halted, waiting for the arrival of Jonathan and Ahimaaz, and making preparations for the passage.. Now, if Ahithophel"s advice had been followed, he would have reached the fords as quickly as the young men did; for they lost time at Bahu-rim. Upon this David had not calculated, but supposed that anyhow he should have the interval won by Ahimaaz"s fleetness. With twelve thousand picked troops unencumbered with baggage, Ahithophel would thus have found David still on the west of the Jordan, 0and though Joab and Abishai would have done all that brave men could, yet they would scarcely have been in a position to make a long defence. And the command was to "smite the king only." A panic was inevitable, and confusion among David"s followers, who had women and children to defend; and in the midst of it Ahithophel would direct his main attack on the part where David was, and single him out for slaughter. When this was done all would be accomplished; for Absalom would become king by right of succession. Even Joab and the Gibborim would acknowledge him, and the whole nation be at peace.
Vers. 1-14.
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Conflicting counsels.
The facts are:
1. Ahithophel, in advising Absalom, suggests that he himself should fall upon David by night, when weary, with twelve thousand select men, and urges that by so doing a final blow will be so struck as to secure the fealty of all Israel.
2. The suggestion is pleasing to Absalom, but he, before deciding, wishesto have the counsel of Hushai.
3. On being called to give counsel, Hushai expresses distrust of the counsel of Ahithophel, and assigns as reasons
(1) the known valour and caution of David;
(2) the possibility of a panic among the troops of Absalom on a slight reverse at the outset;
(3) the natural apprehension of the people on approaching for attack one so famed for courage and strategy.
4. As a counter proposal, he counsels
(1) a gathering of the entire forces of Israel;
(2) the personal leadership of Absalom; and points out the certainty of success whether by attack in the open country or by an assault on a city.
5. Absalom and his people decide to reject the counsel of Ahithophel and adopt that of Hushai, being overruled in this by the will of God. The bold assumption of regal powers by publicly taking possession of the king"s harem was only a formal act, which necessitated other measures if the authority thus usurped was to be maintained. The existence of so valiant and able a man as David, and the attachment to him of a select body guard, were facts which could not but weigh heavily on the mind of one who knew how his father, in the days of Saul, defended himself amidst rocks and caves against a vindictive and powerful enemy. Hence the natural coherence of the narrative with which this chapter opens, and the account of Absalom"s conduct referred to in the previous chapter. In considering the conflicting counsels brought out by the first act of Absalom, we may notice several truths bearing widely on human affairs.
I POSITIONS IN LIFE ARE ENTERED UPON WHICH RENDER MEN VERY DEPENDENT ON THE SUPERIOR JUDGMENT OF OTHERS. Absalom had aspired to a position of power, and on reaching it found that his difficulties were not materially diminished. The presence in the country of such a man as David, with such a body guard, was a fact of serious moment, and the well-known hesitancy of the populace as long as there are chances of vicissitude had to be provided against. His early habits of life and his natural gifts by no means qualified him to meet emergencies of this character; and hence he found himself, on usurping the throne, dependent on men of larger experience than himself. It was not preference but necessity which led him to seek the counsel of Ahithophel and Hushah Occasionally there are men in similar positions of usurped authority who by nature and experience can dispense with the advice of others, but it is more often not so. Young men entering on public life need more wisdom than can be gathered from their own personal experience, and they will do well to consult the wise who have written or may speak. In any position of difficulty, when embarrassed by dangers we cannot escape, whether in professions, commerce, education, morals, or religion, we need not hesitate to act even as did wicked Absalom in this particular seek out the most accredited guides and advisers. If it is permitted to learn from an enemy, it is certainly allowable for the good to extract wisdom from the actions of the bad. The "children of light" are advised to learn lessons from the conduct of the "children of this world". (Luk_16:8) We may, like Absalom, though not with his evil intent, enter on positions by our free choice, for meeting the difficulties of which we are personally ill prepared; or we may, like Joseph, Moses, and Paul, be forced into positions of delicacy and peril. In either case we shall require more than our own sagacity; and no mere pride should deter us from seeking help of others. Possibly ours may be a case in which no human adviser is available. Be it so; Joseph, Moses, and Paul sought counsel of God, and they found, as we shall, that he directeth the way of those who acknowledge him. (Pro_3:6) There are many advisers, many professing to know what is best. Let us ponder the path of our feet, that all our ways may be established. The good may adopt the policy of Absalom, while shunning his principles.
II GREAT POWERS BRING CORRESPONDING DISGRACE WHEN EMPLOYED IN DIRECT ANTAGONISM TO GOD"S GRACIOUS DESIGNS FOR MANKIND. Ahithophel was unquestionably a man of great ability. There is in human nature a profound respect for power of intellect. Men feel instinctively that it is a gift of God, and carries with it the key to unlock many of the mysteries that lie hidden in nature. It rests with the moral disposition as to the application of these powers. The true order is for them to run in the line of God"s great purpose of mercy to mankind, as a cooperating force to bring about the redemption of the world from the evils incident to the existence of sin. Thus it is that the highest honours are won. But Ahithophel brought on himself everlasting disgrace in that he laid all his native talents, all his acquired experience, all his personal influence, at the service of one who sought to set aside the Lord"s anointed. He must have known all David"s antecedents. He had taken "sweet counsel" with him. (Psa_72:14) His deliberate counsel now, to select choice men who should fall on the weary king in the dead of night, and, in the panic, slay him alone so as to secure ultimately the allegiance of those not slain, was crafty, bold, and cruel in the extreme. Humanly speaking, it meant success to the vices of Absalom, and ruin to the holy cause embodied in the Lord"s anointed. The treachery to a former friend counts for much; the inhumanity counts for more; but the crowning crime is war upon God"s revealed method for bringing on that glorious time when righteousness shall be established in the earth, and all men shall be blessed. (Ps 72) The same plain issue is involved in the antagonism of men now to the appointed order of providence and grace. God has a kingdom, ruled by the Anointed One, and designed to bring peace and joy and holiness to all mankind. Gigantic intellectual powers are now running along a line in direct antagonism to it. The practical issue of their success would be moral and spiritual ruin to man. The more their strength and enrichment by learning, culture, and experience, command respect, the deeper the disgrace and the more dreadful their doom for daring to seek to destroy the authority of Christ"s blessed yoke. (Mat_11:28-30; cf. Ps 2) The daring deeds of the Hebrew secular plane are being repeated in the deeds of the modern spiritual plane.
III THERE ARE EMERGENCIES IN THE HISTORY OF THE KINGDOM OF GOD ON EARTH DEMANDING UNUSUAL EFFORTS ON THE PART OF THE FAITHFUL. To ordinary human view the kingdom of God, as represented by the cause of David, was now in great peril. The most sagacious counsel of the age had been given; an eager young prince, proud of the wisdom of the counsellor, was intent on action, and a hesitant people were waiting for the turn of the balance. Hushai had, with remarkable foresight and courage, though doubtless under unconscious direction from above, placed himself in a position to meet the emergency; and now came the call for him to put forth his strength. Absalom little knew what he was doing when he called on Hushai to speak on the question at issue. The venerable man, strong as he was in his own secret and in the help of God, could not but realize the immense responsibility now devolving upon him. A false step, hesitancy, inappropriate suggestions, and feeble arguments, would be disastrous to the dearest of interests. In that critical hour it was as though the fate of Israel and Israel"s banished king, and of the blessed worldwide purpose they were working out, rested entirely on his judgment and skill. Angels could not but hearken with intense interest to his words, and watch their gradual effect on the mind of the rebel son. Corresponding occasions, varying in circumstance and magnitude, though virtually one in principle, have occurred, and will perhaps occur again. The most conspicuous and, in some respects, of course, the unparalleled, instance was that of our Saviour when the "gates of hell" had taken counsel to virtually prevent the salvation of the world by the only method approved of God. Of the people there was none with him. All depended on what he would do. The fate of the world rested with himself. In Caleb and Joshua, in Athanasius contra mundum, in the leaders of the Reformation, in the noble men and women who suffered martyrdom in Madagascar, and in many private instances in which family religious interests have been at stake, we may see emergencies demanding of the faithful the exercise of the highest qualities.
IV UNDISCIPLINED MINDS ARE INFLUENCED BY WHAT WORKS ON THEIR SUSCEPTIBILITIES. Hushai displayed his sagacity and skill by adapting his argument to his man. He wisely did not controvert the particular advice of Ahithophel, but so far complimented him and conciliated Absalom by simply saying that, though good, it was not so just now (ver. 7). And while tacitly recognizing the valour of the twelve thousand, he suggested that there was special danger in attacking men "chafed in their minds." His line of argument was to work upon Absalom"s fears, vanity, and suspicions. David and his men were not ordinary men; they were bold, desperate, watchful, and gifted in strategy, and the possibility of a reverse would produce a panic among Absalom"s followers. Thus fear is awakened. The whole of the forces of Israel should be gathered, and Absalom himself should set out at the head of an imposing army, and so concentrate enthusiasm around his own person, and gain the renown of being conqueror of the mighty one. Thus vanity is aroused. No one else should take the lead, but the prince himself should, by maintaining a personal influence and winning a victory, keep power in his own hand, and so prevent the uprising of a powerful rival. Thus suspicions are awakened. Hushai was a good rhetorician in assailing the will through a graphic description of details, which in their effect could not but call forth fear, vanity, and suspicion those prompters of the will. All men, but mostly the undisciplined in mind, are liable to be influenced to action by such appeals. This method explains how masses of men are often swayed by a clever presentation of facts blended with possibilities. There is a legitimate use of this method in seeking to win men over to action in harmony with the gospel. The Word of God is not handled deceitfully (2Co_4:2) when we set forth facts and possibilities to awaken godly fear and prompt to repentance; for this is only part of the function of the teacher and preacher. Men may be caught by such guile in order to be trained in the knowledge of the truth.
V THERE IS AN UNTRACEABLE ACTION OF GOD IN THE MINDS OF MEN.. The explanation given of the superiority of Hushai"s counsel in its influence over Absalom is that it was the determination of God to defeat the good counsel of Ahithophel (ver. 14). Unquestionably his counsel was the best for Absalom"s purpose. But the wise man is not to glory in his wisdom; all hearts are naked and open to him who brings to nought the wisdom of the wise and the understanding of the prudent (Psa_33:10; Isa_8:10; 1Co_1:19 1Co_2:6) All through Hebrew and Christian history there are evidences of God"s action on the minds of men, sometimes causing them blindness, sometimes inspiring with unusual courage and wisdom, and sometimes filling them with dread (Joh_12:40; Luk_21:15; Deu_2:25; Psa_9:20) This direct action of God on the human mind is involved in any just conception of his freedom as an Infinite Spirit, is in harmony with our action on one another, is essential to moral government, is implied in the work of regeneration, is the ground of faith in prayer, and is a basis of our belief that he will in due time defeat the wiles of the devil and bring all things into subjection to himself. We ought to lay hold of this truth with all firmness, and carry on Christian work in the assurance that greater is he that is for us than all who can be against us, and that he has ways of reaching men of which we have no visible trace.
HOMILIES BY B. DALE. Vers. 1-14. (JERUSALEM.)
The council chamber of Absalom.
Jehovah had appointed," etc. (ver. 14). The success of the rebellion seemed well nigh complete. Absalom occupied the capital; was proclaimed by "all Israel;" supported by the wisest statesman, and, apparently, by "the king"s friend" and the high priests; held his council; (2Sa_16:20) and took possession of the harem, "the first decided act of sovereignty" (subsequently he was also solemnly anointed, (2Sa_19:10, probably by Zadok and Abiathar) "Absalom"s next step was to endeavour his father"s destruction, in the conviction that his own throne would never be secure so long as he lived. The son had no relentings. He had knowingly subjected himself to the inevitable necessity of taking his father"s life, and he only desired to learn how that object might be most effectually secured. A council was held on this question, and it is the first cabinet council to which history admits us. It was doubtless conducted in the same form as other royal councils; and, from the instance before us, it appears that the members who had anything to suggest, or rather such as the king called upon for their opinion, described the course they thought best suited to the circumstances" (Kitto, "Daily Bible Illust."). It was the turning point of the revolt; (Psa_92:7-9) and in it we see
I A RENOWNED COUNSELLOR urging promptitude with oracular wisdom. "And Ahithophel said," etc. (vers. 1-5; 2Sa_15:31) this night (2Sa_16:14; vers. 2, 16) instant action being, in his view, necessary to the accomplishment of the death of David and the success of the revolution. His counsel was the result of an unerring judgment, expressed with the utmost confidence, and thoroughly adapted (ver. 14, "good counsel") to effect its end. It was worthy of his great reputation. Extraordinary human wisdom is sometimes:
1. Employed against the servants of God and against his kingdom, of which they are the most conspicuous representatives. "This wisdom descendeth not from above," etc.. (Jam_3:15)
2. Stimulated, in its exercise, by personal hatred toward them. "I will smite the king only" (perhaps exulting in the prospect of inflicting vengeance with his own hand).
3. Fraught with deadly peril to them (ver. 4). David himself, as he came "wearied and weak handed" to the plain of the Jordan and rested there, knew not yet his imminent danger and "marvellous escape". (1Sa_23:24-28) "But a higher power than the wisdom of the renowned Gilonite guided events." The Lord is the Defence of his people; and his promise concerning his Church is that "the gates (counsels) of Hades shall not prevail against it.
II A RIVAL ORATOR advising delay with plausible arguments. "And Hushai said," etc. (vers. 7-13). "He was not a member of the council; but he had been well received by Absalom, whose greater treachery against his father made him give ready credence to the pretended treachery of his father"s friend. It was at Absalom"s suggestion that he was called in, and, being informed of the course Ahithophel had advised, he saw at once the danger that this course threatened to David; and, in fulfilment of his mission to defeat this man"s counsel, he advanced divers reasons against it, all tending to delay (Kitto). "It would not only ward off David"s present danger, but would also, as Tacitus observes, give ill men time to repent, and the good to unite" (Delany). His counsel was the result of a profound acquaintance with human nature, and given with a persuasive eloquence equal to his wisdom. Advice favourable to God"s servants:
1. Is often given in unlikely places, among their adversaries and by persons unsuspected of sympathy with them. (Act_5:38)
2. Derives its power from the selfish dispositions of the ungodly themselves: their fears (vers. 8-10) and their vainglory (vers. 11-14). Hushai"s speech was "full of a certain kind of boasting which pleased the younger men" (Clericus).
3. Succeeds far beyond what might have been naturally expected, in making wisdom appear foolishness (vers. 4, 14).
His tongue Dropp"d manna, and could make the worse appear The better reason, to perplex and dash Maturest counsels. (Milton. )
III AN INFATUATED USURPER adopting a policy fatal to his own designs. His decision was the result of:
1. His misjudgment of the effect of delay upon the nation; for he did not consider 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" (Erdmann).
2. His over confidence in his power and success.
3. His love of personal display (his ruling passion). "The new made king gave the preference to a proposal which promised him, at any rate for a few days, the enjoyment of complete repose and the gratifications of his high position" (Ewald).
4. But herein the sacred historian indicates (what so often appears in theBooks of Samuel) the overruling providence of God (1Sa_2:1-10 1Sa_9:1-25 1Sa_31:7-10; 2Sa_1:19) which:
(1) Pervades all thoughts and actions of men; all places and events. In the council chamber of Absalom, where there seemed to be nothing but godless ambition, political wisdom, and "the strife of tongues," there was an unseen presence, observing, directing, controlling all. "The king"s heart," etc.. (Pro_21:1)
(2) Employs (without approving) the cunning craftiness of some men to check and punish that of others.
(3) "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" (ver. 23; 2Sa_18:7, 2Sa_18:14) "When God is contriving misfortunes for man, he first deprives him of his reason" (Euripides). 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 Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 2Sa_17:1. “This night,” “The night following David’s flight and…
CRITICAL AND EXPOSITORY NOTES.
2Sa_17:1. “This night,” “The night following David’s flight and Absalom’s entrance into Jerusalem, as we may see very clearly from 2Sa_17:16.” (Keil)
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2Sa_17:3. “Bring back.” “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.”—(Erdmann and others). “The man whom thou seekest,” etc. This is a very obscure phrase, but many expositors understand it to mean—“the removal of David is tantamount to the return of all the people to thee.”
2Sa_17:7. “At this time.” “His former advice was good (2Sa_16:21), but not this.”
2Sa_17:8. “Will not lodge,” etc. So that it would be impossible to surprise and slay him, as Ahithophel suggests.
2Sa_17:9 “Some of them be overthrown,” etc. Hushai suggests that David, from his hiding place will surprise and defeat Absalom’s followers. “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.” (Biblical Commentary).
2Sa_17:11. “Thine own person.” Hushai insinuates that Ahithophel by his counsel had been indulging in an egotistical vaunting, Ahithophel had said, “I will arise; I will come upon him,” etc.; and he insinuates also that Ahithophel had been desirous of robbing Absalom of the glory of the victory over David, and of assuming it to himself. And thus Hushed practises on Absalom’s vain glory and self love. (Wordsworth).
2Sa_17:12. “As the dew.” “This figure, together with that of the sand, fitly sets forth the swift and quiet settling of the huge host upon the enemy. And with this accords perfectly the statement of the success of the attack.” (Erdmann).
2Sa_17:13. “Draw it into the river.” A bold hyperbole, designed to produce a momentary effect.
2Sa_17:14. “The Lord had appointed,” etc. “All that Hushai had said about the bravery and heroism of David and his followers was well founded. The deception lay in the assumption that all the people from Dan to Beersheba would crowd around Absalom as one man; whereas it might easily be foreseen that after the first excitement of the revolution was over, and greater calmness ensued, a large part of the nation and army would gather around David. But such a possibility as this never entered into the minds of Ahithophel and his supporters. It was in this that the Divine sentence was seen.” (Keil.)
2Sa_17:16. “The plains,” Rather, the fords or ferries. “Lest the king,” etc. Lit., les there be a swallowing up. “Either destruction to the king, it will fall upon him, or, if we supply the subject from the previous clause, that it (the transit) may not be swallowed up or cut off from the king.” (Keil.)
2Sa_17:17. “En-rogel” Or “Fuller’s fountain.” Many identify this with the modern fountain of Job, or Nehemiah, situated at the junction of the Valleys of Kedron and Hinnon, but Josephus describes the incident recorded in 1Ki_1:9, as taking place in the royal garden, and Dr. Bonar identifies En-rogel with the present “Fountain of the Virgin,” the perennial source from which the pool of Siloam is supplied. Among other arguments in favour of this view he remarks that the fountain of Job is a well and not a spring, and that it is too far off from Jerusalem and from the road over Olivet to Jordan and too much in view of the city to meet the requirements of this chapter. Mr. Grove (Biblical Dictionary) adds to these considerations the fact that the fountain of the Virgin is still the great resort of the women of Jerusalem for washing and treading their clothes, and that Rogel is generally held to be derived from the Hebrew Ragel to tread. “Wench.” Hebrew, the maid servant, one belonging to the high priest’s household.
2Sa_17:18. “A well.” “A cistern, then empty. It seems to have been summer time.” (Wordsworth.)
2Sa_17:19. “The woman.” The man’s wife. “Ground corn.” Groats or peeled barley. The article before the noun indicates that she was occupied at the time with the grain. Josephus says she laid fleeces of wool over the men.
2Sa_17:21. “The water,” i.e., the Jordan. “The circumstances of that distressing flight, aggravated by the lone hour of midnight, and the roar of the numerous cataracts of the Jordan, are graphically depicted in Psalms 13, 43, which, although bearing the name of the sons of Korah, represent vividly and fully the feelings of the disconsolate but pious monarch.” (Jamieson.) “Mahanaim” (See on 2Sa_2:8.) “Probably a fortified city.” (Keil.)
MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_17:1-24
THE DEATH OF AHITHOPHEL
The account given here of Ahithophel is very brief, and is a record of only a few weeks of his life, yet it is enough to enable us to see what manner of man he was. He exhibits in a large degree three characteristics found in most godless men—in men who are not governed by a desire to please God—who are, in fact, so far as it is possible, a law unto themselves.
I. They are fickle men. If self-interest be the guiding principle of a man’s life, even his most intimate acquaintance can never be quite certain what his next step in life may be. For a man who makes his temporal well-being the pole-star of life will not be sure long together which is the road to it. What may seem expedient to-day may appear inexpedient to-morrow, and he will often be found giving up the pursuit of one prize to follow after another which looks more tempting. The downward road is not only broad, but it has many by-paths and windings, so that one never knows exactly where to find him who walks in it. Only the man who follows after righteousness—who takes God and his conscience for his guides, can be safely trusted in as unchangeable in the great purpose and direction of his life. Ahithophel had been implicitly trusted by David, and there had doubtless been a time when it would have seemed impossible to others and perhaps to himself that he should even be found among the king’s enemies. But circumstances had changed, and Ahithophel had changed his front with them.
II. They are proud men. This sin is, perhaps, at the root of all ungodliness, for it was the sin of the angels that kept not their first estate and “is,” says Thomas Adams, “the first thing that lives and the last that dies in us.” In some form or other it is a characteristic of all ungodly souls, leading them, as it did Ahithophel, to be mortified at any depreciation of themselves and their doings, and oftentimes hurrying them on to some desperate deed of wickedness. While their wishes are followed and their advice sought before all others, they are content and active, but as soon as they meet with a check they are driven by conflicting passions like a vessel struck by cross seas, and like it, shipwreck is often the end. Like every other form of ungodliness, pride is a foolish passion which recoils upon him who gives it the mastery over him. The counsel of Ahithophel had hitherto been as the oracle of God, first to David and then to Absalom, but a little reflection might have shown him that his present master was, like himself, governed by no sense of duty or motives of gratitude, and was not likely to be more true to him than he himself had been to David. It was then very unlikely that Absalom would give him unlimited control over the rebellion any longer than his supposed interest was served by it. This is the way of the world, and he who does not take it into account in the shaping of his life is as unwise a man as he who puts out to sea expecting no contrary winds. But it is only in the service of the world that pride can be gratified at all; there is no place for it in the service of God. Pride, then, in all cases, as in the one before us, “goeth before destruction “—the destruction of the proud man’s schemes and sometimes of himself.
III. They are cowardly men. What a despicable exodus from the world does Ahithophel make! He is afraid to face the consequences of his own actions. Probably the rebellion would never have gone to the length which it did if Ahithophel had not been associated with it, and now, at the most critical point he leaves it to the direction of others, because he foresees its defeat. How different is the attitude of a man who embarks in an enterprise from a godly motive! He knows that he is not responsible for its success or failure, but only for his own faithfulness unto the end, and as he has not undertaken the cause to promote his own ends or gratify personal ambition, his own fate is the last thing that he thinks about. This enables him to meet reverses with fortitude and to be defeated without being disgraced. But those who are prompted by Ahithophel’s motives find themselves in the day of adversity destitute of that sustaining principle without which there can be no true and lasting courage, and often close very ignominiously a career which was once influential and prosperous.
OUTLINES AND SUGGESTIVE COMMENTS
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.—Translator of Lange’s Commentary.
2Sa_17:23. 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. And could it be possible that he, who was so wise as to set his house in order, should be so mad as to hang himself? that he should be careful to order his house, who regarded not to order his impotent passions? that he should care for his house who cared not for either body or soul? How vain it is for a man to be wise, if he be 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!—Bp. Hall.
This is the first recorded case of deliberate suicide. Saul, already mortally wounded on the battle-field, fell upon his sword, but this is the earliest instance in history of premeditated self-murder. Perhaps there was a mingling of remorse with those other emotions of pride. He had left a master who loved and valued him, who, indeed, regarded him as his equal and guide, and he 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 at length remorse and shame so overwhelmed him, that, like a deeper traitor, of whom he was only the feeble prototype, he could not endure life, and hurried himself into eternity. It never occurred to him to ask, “If I cannot face David, how shall I look upon Jehovah?”—Dr. Taylor.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Fall of Ahithophel
The Fall of Ahithophel
Absalom follows the advice of Hushai rather than that of Ahithophel, who thereupon hangs himself. David retreats to Mahanaim.
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3. The death of David would put an end to all resistance, and bring about peace.
7. At this time] RV 'this time.' Hushai contrasts this suggestion of Ahithophel with his former advice (2Sa_16:21), which was good.
8. A man of war] Ahithophel's advice, though plausible, was not sound. David was too experienced a warrior to be caught unprepared.
16. Hushai was afraid that Absalom might change his mind and be guided by the advice of Ahithophel.
17. Went and told] RV 'used to go and tell.' This v. describes how communication between Hushai and David was regularly carried on.
23. Ahithophel saw clearly that following the advice of Hushai meant the failure of the conspiracy.
24. Mahanaim] E. of Jordan, near the Jabbok.
25. Israelite] more probably 'Ishmaelite' (1Ch_2:17). Abigail was a sister of David (1Ch_2:15-16), and consequently Amasa was his nephew: cp. 2Sa_19:13.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 7. Absalom, Ahitophel, and Hushai
7. Absalom, Ahitophel, and Hushai
CHAPTER 17
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1. The counsel of Ahitophel and Hushai (2Sa 17:1-14)
2. The counsel made known to David (2Sa 17:15-22)
3. Ahitophel commits suicide (2Sa 17:23)
4. Absalom pitched in Gilead (2Sa 17:24-26)
5. The kindness of Shobi, Machir and Barzillai (2Sa 17:27-29)
Ahitophel’s counsel was aimed at the person of David only. He wanted to have him killed and thus by the death of the one man bring all Israel back. But Ahitophel had not reckoned with David’s Lord, who loved him and in all the chastisement through which he had to pass, was still his Lord and his Keeper. It was not Hushai who defeated the counsel of Ahitophel, but the Lord. “For the LORD had appointed to defeat the good counsel of Ahitophel, to the intent that the LORD might bring evil upon Absalom.” Hushai was evidently not present when Ahitophel spoke. When he came to Absalom and he asked his opinion he gave a different advice which Absalom and all the men of Israel adopted. The Lord gave the counsel through Hushai and then made Absalom and his men to follow the advice of Hushai. Hushai then communicated with Zadok and Abiathar as David had advised him. We do not follow the interesting story in its details. David heard of the counsel and the uncertainty of Absalom’s movement and passed over Jordan into safety. Thus through Hushai’s conspiracy, acting as a spy for David, the king had been saved. But would he have been lost if Hushai had not been acting the spy? The Lord would not have forsaken the king and though He used Hushai’s counsel yet David was the loser after all. He lost the opportunity of seeing the Lord’s power and intervention in his behalf. And how much we also lose by want of faith in Him, with whom nothing is too hard.
Ahitophel seeing his counsel defeated and unable to slay the king set his house in order and committed suicide. As stated before he is a type of Judas Iscariot, the betrayer of our Lord, as Ahitophel was the betrayer of David. Like Ahitophel Judas hanged himself (Mat 27:5).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Hushai’s Counsel Accepted
Hushai’s Counsel Accepted
v. 1. Moreover, Ahithophel, whose filthy counsel Absalom had just followed, said unto Absalom, let me now choose out twelve thousand men, a thousand for each of the twelve tribes, and I will arise and pursue after David this night, the very night after his flight;
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v. 2. and I will come upon him while he is weary and weak-handed, the hand being the symbol of strength, and will make him afraid, cause terror to fall upon him; and all the people that are with him shall flee; and I will smite the king only, namely, while he is alone, forsaken by his men;
v. 3. and I will bring back all the people unto thee, also the men who had joined David: the man whom thou seekest is as if all returned, David alone being equivalent to all the people in influence and power, his death will cause all his adherents to espouse the cause of Absalom. So all the people shall be in peace, the one obstacle to this condition being removed with the fall of David.
v. 4. And the saying pleased Absalom well and all the elders of Israel, for it was in truth the very best plan in favor of Absalom’s cause.
v. 5. Then said Absalom, by the dispensation of God, Call now Hushai the Archite also, and let us hear likewise what he saith, what counsel is in his mouth.
v. 6. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner, outlining his plan briefly; shall we do after his saying, follow the word of his counsel? If not, speak thou. Hushai was in a delicate position, which required all the tact and wisdom he possessed; for it was necessary for him to feign the closest friendship for Absalom, while furthering the cause of David.
v. 7. And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. The implication is that the first advice was fine and well worthy of taking, but in this case he overlooked certain facts.
v. 8. For, said Hushai, thou knowest thy father and his men that they be mighty men, valiant heroes, far from being exhausted by a short march, and they be chafed in their minds, embittered in spirit, as a bear robbed of her whelps in the field, doubly dangerous at such a time; and thy father is a man of war, acquainted with all the arts of warfare, and will not lodge with the people, he would not permit himself to be taken by surprise in an unfortified camp.
v. 9. Behold, he is hid now in some pit or in some other place, either in a natural stronghold or in a fortified position; and it will come to pass, when some of them be overthrown at the first, if Absalom’s advance guard should be thrown back by a sudden attack on the part of David, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. The mere report of a surprise attack on the part of David would be exaggerated into a defeat of Absalom’s entire force.
v. 10. And he also that is valiant, whose heart is as the heart of a lion, the most courageous on the side of Absalom, shall utterly melt; for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Hushai purposely emphasized this point, in order to magnify the prowess of David and his men and to strike terror to the heart of Absalom.
v. 11. Therefore I counsel that all Israel, the entire army of the nation, all men able to bear arms, be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude, again said with willful exaggeration; and that thou go to battle in thine own person, Absalom was to lead his great army in person, a suggestion which could not fail of making a deep impression on his vanity.
v. 12. So shall we, for Hushai skillfully includes himself with the host of Absalom, come upon him in some place where he shall be found, no matter where this might be, and we will light upon him as the dew falleth on the ground, coming quietly, but covering, drenching, and submerging him and his army completely; and of him and of all the men that are with him there shall not be left so much as one.
v. 13. 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, on whose banks all the fortified cities were built, until there be not one small stone found there. In his exaggerated manner, Hushai pictures the entire city dragged into the neighboring brook or river, the walls with the houses and all the inhabitants.
v. 14. And Absalom and all the men of Israel, overcome by the boastful boldness and the skilful plausibility of the plan outlined, said, the plan of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, for the latter would undoubtedly have been successful, to the intent that the Lord might bring evil upon Absalom. He should be blind to his own advantage, fatuously believing that the entire nation would immediately rally around him, while David would gain time to perfect his plans and to overthrow the insurrection. Mark: It is well-pleasing to God if we oppose all rebels and scoundrels who attempt to overthrow divine and human order. And God, on His part, often blinds the eyes of such rebellious persons, especially such as oppose Christ and His government, causing them to fall from one foolish move into another and to bring destruction upon themselves.
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 On v1 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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twelve thousand men
"12,000 men" (See: Numbers)
arise and
"begin to"
come on
"come to"
weary and weak
These words mean basically the same thing and are used together to emphasize how weak David was. AT: "weak" (See: Doublet)
will surprise him with fear
Here the word "fear" can be expressed with the adjective "afraid." AT: "will surprise him and make him afraid" (See: Abstract Nouns)
I will attack only the king
It is implied that he intends to kill the king. This can be stated clearly. AT: "I will kill only the king" (See: Assumed Knowledge and Implicit Information)
bring back all the people
This refers to all of the people who were with David. AT: "bring back all of the people who were with him" (See: Assumed Knowledge and Implicit Information)
like a bride coming to her husband
Here Ahithophel speaks of the peoples' happiness by comparing it to a bride's happiness. AT: "and they will come happily, like a bride is happy when she comes to her husband" or "and they will come happily" (See: Simile)
be at peace
This means to have peace or to live peacefully. AT: "live peacefully" (See: Idiom)
under you
This refers to being under the king's authority. AT: "under your authority" (See: Metonymy)
translationWords
Absalom
raise
David
fear
people group
king
bride
peace
elder
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3 17:1-14 Ahithophel proposed a quick surprise strike against David…
17:1-14 Ahithophel proposed a quick surprise strike against David with a small force (12,000 men, 17:1), which would give David no time to organize and fight back. Then David’s double-agent Hushai suggested taking more time to mobilize the entire army of Israel (17:11). This plan would supposedly give them an insurmountable numerical advantage and prevent David from engaging in guerilla tactics. Because the Lord was working against Absalom, he rejected Ahithophel’s good strategy and accepted Hushai’s bad advice (17:14; cp. 1 Kgs 12:1-15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.