Then Hushai said to Zadok and to Abiathar the priests, “Ahithophel counseled Absalom and the elders of Israel that way; and I have counseled this way.
Parallel Translations
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Then Hushai said to Zadok and to Abiathar the priests, “Ahithophel counseled Absalom and the elders of Israel that way; and I have counseled this way.
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Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
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Then said Hushai unto Zadok and to Abiathar the priests: 'Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
Cross-references (1)
Passages linked to 2 Samuel 17:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 15:35-36 Don’t you have Zadok and Abiathar the priests there with you? Therefore whatever you hear out of the king’s house, tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son. Send to me everything that you shall hear by them.”
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2Sa 17:15 Then said Hushai unto Zadok and to…
2Sa 17:15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
Ver. 15. Thus and thus did Ahithophel counsel Absalom.] Hushai might in this case safely discover Absalom’s counsels, for the glory of God and the safety of his sovereign: though by the civil law, it was death to betray the secrets of the state, in military matters especially; and at Venice, consilia et decreta Patrum revelasse quempiam raro auditum est, semper graviter punitum: to reveal the counsels and decrees of the senators, is a fault seldom committed, and ever grievously punished, saith a good author. {a}
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{a} Zevecat., Obser. Polit., cap. 14.
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 We must now leave David's enemies pleasing themselves with…
We must now leave David's enemies pleasing themselves with the thoughts of a sure victory by following Hushai's counsel, and sending a summons, no doubt, to all the tribes of Israel, to come to the general rendezvous at a place appointed, pursuant to that counsel; and we next find David's friends consulting how to get him notice of all this, that he might steer his course accordingly. Hushai tells the priests what had passed in council, Sa2 17:15. But, it should seem, he was not sure but that yet Ahithophel's counsel might be followed, and was therefore jealous lest, if he made not the best of his way, the king would be swallowed up, and all the people that were with him, Sa2 17:16. Perhaps, as he was called in to give advice (Sa2 17:5), so he was dismissed before they came to that resolve (Sa2 17:14) in favour of his advice, or he feared they might afterwards change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers. Such strict guards did Absalom set upon all the avenues to Jerusalem that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers were forced to retire secretly out of the city, by En-rogel, which signifies, as some say, the fountain of a spy. Surely it went ill with Jerusalem when two such faithful priests as they were might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who probably went to that well under pretence of fetching water, Sa2 17:17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignorant girl a trusty messenger, and serve its wise counsels by the foolish things of the world. 3. Yet, by the vigilance of Absalom's spies, they were discovered, and information was brought to Absalom of their motions: A lad saw them and told him, Sa2 17:18. 4. They, being aware that they were discovered, sheltered themselves in a friend's house in Bahurim, where David had refreshed himself but just before, Sa2 16:14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, Sa2 17:18. The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, Sa2 17:19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, Sa2 17:20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated and returned to Absalom without their prey. It was well that Absalom did not hereupon fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David (Sa2 17:21), with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42nd and 43rd Psalms, looking back upon Jerusalem from the land of Jordan, Psa 42:6.
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 Now therefore send quickly and tell David,.... What has…
Now therefore send quickly and tell David,.... What has been advised to on both sides:
saying, lodge not this night in the plains of the wilderness; which reached to Jericho; this advice he gave, because he knew not whether his counsel would be abode by, though preferred; Absalom and the elders of Israel might change their minds, and Ahithophel might, by the strength of his oratory, prevail upon them after all to follow his advice; and therefore, to guard against the worst, he judged it most prudential in David to make all the haste he could from that place where he was, and not continue a night longer in it; for, if Ahithophel's counsel should take place, he would be in pursuit of him that very night:
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but speedily pass over; the river Jordan:
lest the king be swallowed up, and all the people that are with him: be destroyed by the forces Ahithophel should bring with him, which he would not be able to withstand.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain Thus. He discloses the secrets of the person who…
Thus. He discloses the secrets of the person who had consulted him, (Calmet) as his engagements to David and to his country were prior, and more to be observed, to prevent the effects of civil war. (Haydock)
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 Pulpit Commentary 1880 · Public Domain Vers. 15-29. The facts are:
Vers. 15-29. The facts are:
1. Hushai, having informed Zadok and Abiathar of his counsel, urges them to send quickly to David, advising him to flee at once beyond the river.
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2. Their two sons, staying out of the city in order to be of service asoccasion required, are informed by a girl of the duty required, and at once go on their errand.
3. In spite of being recognized by an enemy who told Absalom, they go ontheir way, and take refuge in a well at Bahurim, where they are secreted by the woman of the house.
4. The pursuers, being deceived by the woman, return to Jerusalem, whilethe two young men escape and tell all to David, who at once, before the morning dawns, passes with all his men over Jordan.
5. Ahithophel seeing that his counsel is not followed, goes home, arranges his affairs, and destroys himself.
6. David passing on to Mahanaim, Absalom also crosses the Jordan with his forces, making Amasa chief captain in place of Joab.
7. On David"s arrival with his men at Mahanaim, hungry, thirsty, and weary, he receives gifts of food and clothing from Shobi, Machir, and Barzillai.
Division of labour in doing good.
From vers. 15-22 we have a record of the course adopted by the secret friends of David after that Absalom had heard the counsel of Ahithophel and Hushai. Jerusalem was the scene of an evil and a good combination; and as the drift of Scripture is to record the accomplishment of the Divine purposes in the history of the Hebrew people, we have here a more detailed record of the individuals and work of the good combination than of the evil. The work these four faithful ones had in hand was very clearly defined and most persistently pursued. With a wisdom and skill highly creditable to all concerned, the perilous yet immensely important service was carried out on the principle of the division of labour, which obtains in modern times in the best conducted spheres of activity. Although we may not see here parallels to all the work we have to do for Christ, we may notice features which are also found in well-directed Christian cooperation, and which it behoves us to reproduce in all we do.
I THERE IS SCOPE FOR VARIETY IN THE NATURE OF THE WORK TO BE DONE. The work to be done, stated in general terms, was to advance the interests of the anointed king. The circumstances in which this general aim was to be carried out necessitated varied conduct and action, both of which must be included in the service rendered, since conduct often produces great effects. There was obviously scope for influences around the person of Absalom subtle assaults on the very seat of mischief and wrong; for reticent watchfulness in order to take advantage of any movements adverse to David; for fleet runners to convey to him tidings of importance, and for assistance to them when engaged in their perilous undertaking. The work of Hushai in the counsel chamber, of Zadok and Abiathar in the centre of public influence and information, of their sons outside the city, of the wench passing unsuspected for a country walk, and of the hospitable housewife of Bahurim, was in each case different, but all parts of one service. We are engaged in advancing the interests of the Anointed One against the combinations of spiritual wickedness in high places, and, while the service is one, there is great variety in the nature of the work to be done. There is scope for wise, shrewd men, who know how to confront and confound the enemy in high places; for quiet, consistent characters, watching with patient concern over the holiest of functions, and eager to use any new light that may hasten on the triumph of the King of Zion; for vigorous young men, true as steel, accustomed to hardness, prepared to enter on dangerous work in missionary lands, or among the snares and evils of our modern civilization; little ones, acting as links in the great chain of moral influence; and sympathetic helpers, who can feed the hungry, shelter the oppressed and fearful, and frustrate the designs of the cruel. The Christian Church is recognizing more than ever this division of labour, and each one who does a part towards bringing on the triumph of Christ is an important worker in the most blessed of all undertakings.
II THERE IS SCOPE FOR VARIETY IN THE QUALITIES EMPLOYED. In the service rendered in and near Jerusalem we see room for the exercise of discrimination of human character, prudence in adoption of methods, a shrewd consideration of the assailable points in the enemy"s position (see previous homily, division IV), courage, self-possession in counteracting the influence of the most powerful of antagonists, reticence in council, and fidelity in redeeming pledges made, (2Sa_15:35) promptitude in action, and ingenuity in rendering aid in times of danger. The interests of David were promoted by a few persons, but the promotion of them called forth very diverse moral and intellectual qualities. On a small scale we see here a picture of what is true of the promotion of the interests of the Eternal King of Zion. The work is so wide and complicated, and the agencies so numerous, that there is not a native talent, not an acquired gift, not a shade of good influence, but it may find scope in his Name. It will be found that, as in building a temple, all the powers of body and mind find scope, and all the influences of sun and air are requisite, so, in raising up the vast superstructure of Christ"s kingdom, there is room for the constant exercise of all the qualities possessed by humankind not under the domination of sin. The wisdom of the wise, the sanctity of the holy, the enthusiasm of the young, the gentleness of the maid, and the pity and sympathy of the faithful villager, all can be used up as occasion offers.
III GOD RAISES UP INSTRUMENTS FOR THIS SERVICE AS OCCASION REQUIRES. Was it necessary that the powerful influence of Ahithophel should be counteracted? A Hushai is raised up. Must discreet and influential men be retained on David"s side? Zadok and Abiathar are forthcoming. Are links of communication necessary between the friends of the king and himself? The two young men have their hearts inclined aright. Are the spies of the enemy to be eluded? A girl is found to carry a message, and a kindly woman to offer shelter. The solution of these facts is assuredly indicated in the assertion that God had "appointed to defeat the counsel of Ahithophel." He raises up his servants to do his will, little as they know the working of his mighty power within them. So it has always been, and will be in the future. Abraham was raised up to lay the foundation of national life for Israel; Moses to lead the people to the promised land; Elijah and seven thousand to protest against the worship of Baal; the little girl to speak in the house of Naaman the Syrian; Nehemiah and his coadjutors to restore the walls of the city; apostles endowed "with power from on high" to inaugurate the new order of things; and Paul, the apostle of the Gentiles, as one "born out of due time." We need never fear but that, in answer to prayer, God will ever do these things for his people. There will be wise men, saintly men, men of vigour and enterprise, maidens to win their way for Christ, and kindly souls to feed the hungry and shelter the distressed.
GENERAL LESSONS.
1. In all our Christian organizations we should strive to be influenced bythe remembrance that the enterprise is one with that of other organizations; that the interests at stake are most momentous; and that every power and faculty and influence of the community of the faithful should find some scope for exercise.
2. Personally we should cultivate our best talents with a view to lay them atthe service of our Eternal King.
3. We should take heed and never despise services which seem inferior toour own, or the full bearing of which we cannot at the time trace.
4. We should be patient, and allow time for influences to operate.
The end of the wicked.
The course run by Ahithophel was very wicked. It combined some of the basest crimes of which human nature is capable, the more base because of the intelligence and former professions of the man. His name is the symbol of craftiness, cunning, faithlessness, cruelty, pride of intellect, and ambition. Every reader of the narrative feels that he was most justly cut off from the land of the living, and is not much surprised that he should be cut off by his own hand. The end seems in some dreadful sense natural and befitting. But while that is, perhaps, the spontaneous judgment of men because of what may be termed his exaggerated vileness, yet, looking at the facts in the light of Scripture, we really see here, in very dark colours, what is virtually the end of all who are guilty of treason against Christ, the Anointed One, and seek to frustrate his righteous purposes in the world. Observe that in antagonism to Christ
I THERE IS AN ANOINTED KING OPPOSED. Ahithophel"s crime lay chiefly in being in antagonism to one whom God had anointed to be king over Israel. The qualities of craft and cunning and cruelty were incidents of the antagonism. The essence of his guilt lay in the fact of setting himself against the Lord and his anointed. And those who persist in a sinful life and will not, because of the love of their own way, bow to the yoke of Christ, (Mat_12:28-30) are as truly guilty of rebellion. In so far as they thus seek to dispense with his authority, they are guilty of high treason. To say that there is no intention to do so counts for nothing in a matter of resistance to his authority. The facts of life are the tests of loyalty. The position of an impenitent sinner is one of enmity against God. This the Apostle Paul declares, and it is the admission of all who awake to a sense of their state and cry for mercy. The tendency to tone down resistance to Christ"s personal authority over the entire life is dangerous.
II THERE IS INGRATITUDE AND CRUELTY IN THE RESISTANCE TO CHRIST. We can easily see the ingratitude and cruelty of Ahithophel. He had been cared for by the king, and blessed with many favours. (Psa_55:13) And yet what David had been and done for this man was as nothing compared with what Christ, our anointed King, has been and has done for men who rebel against his authority. He has loved them; suffered and died for them; he has crowned their lives with loving kindness, and even conferred on them the very powers which they refuse to submit to.his governance. If Christ was once wounded in the house of his friends by their rejection of him, he surely feels the pain of beholding the ingratitude of those who say in their hearts, "We will not have him to reign over us." There is positive cruelty in deliberately rejecting One who so tenderly loves and has suffered so much for those who scorn him. The appeal of the prophet to heaven and earth as to whether there could be found any parallel to Israel"s crime (Isa_1:2-4) certainly applies in the instance of those who enjoy clearer light and listen to more earnest exhortations, and yet rebel against him who has brought them up.
III THERE IS NO PALLIATION OF THE CRIME. No ingenuity can find an excuse for Ahithophel. As to the character and qualities of the two, he knew that Absalom was not to be thought of for a moment in comparison with David. As to the administration of government, no good could possibly come from exchanging a wise, generous king for a vain and selfish young man. Reason and good sense and policy alike condemn the deed of Ahithophel. And those who reject the Son of God are without excuse. No other authority can compare with his in wisdom, goodness, or range of beneficence. No single fault can be found with his holy administration. No policy so sound as the policy of the sermon on the mount, and the submission demanded. (Mat_12:28) The extreme evil as well as folly of the sin of rebellion should be insisted on with all urgency.
IV THERE IS AN END OF DISAPPOINTMENT AND DOOM. Ahithophel came to his violent end with pride mortified and prestige gone. The cause in which he had so wickedly embarked was seen to be hopelessly lost by the adoption of the counsel of Hushai. Nor was he free from the terrors of an evil conscience. The suicide was an incident only the result of the interaction of these causes. The actual inner facts of his end find a counterpart in the experience of all who die in rebellion against Christ. They cease to be the great ones, and are classed among those of whom the obscurity of "I never knew thee" is true. (Mat_7:23) Whatever social prestige they had in the conventional life of this world, they lose it all where only the obedient and faithful are recognized as blessed of the Father, and are as kings and priests unto God forever. (Rev_1:5, Rev_1:6) They become aware of the presence of a conscience which is as a worm that dieth not, and as a fire that is not quenched. There is no hiding these great facts concerning the end of the wicked. They are declared in the Word of God.
Sympathy in the day of adversity.
The brief record of the kindness of Shobi, Machir, and Barzillai is refreshing after the previous account of the devices of the wicked against the life and authority of David. The conduct of these men, and the reference to it in the sacred record, bring under our notice the subject of sympathy in the day of adversity. Consider, then
I THE CHARACTERISTICS OF TRUE SYMPATHY. So far as the conduct of these three men reveals the characteristics of true sympathy, they are seen to be these.
1. It is spontaneous. As soon as David"s trouble was known, their hearts went forth towards him; they took to themselves his sorrows. There was no effort ab extra to produce it, and no inward process of reasoning to call forth deeds which would have the semblance of coming from deep compassion and sincere regard. It was natural to the men and the circumstances. That had been the character of David"s sympathy for those in trouble when he was in prosperity (2Sa 29:21-24; 2Sa_1:11, 2Sa_1:12, 2Sa_1:19-27) It was pre-eminently so with Christ in all his relations to sorrow and need. It is a test by which we can estimate our own and others" professions.
2. It is practical. It did not spend itself in mere feeling cherished or word spoken, but found expression in abundant provision for David"s wants (ver. 28). The measure of the feeling can be seen in an estimate of the pains and toil required to bring so great an amount of food and comforts to David"s comp. Our Saviour, during his earthly life, left us an example of this. His sympathy produced food for five thousand. The whole of his life and sufferings were the cost by which he procured for us the blessings of salvation. In this he is infinitely removed from poets who feel and think, and philosophers who discuss the causes and relations of things.
3. It is timely. The gifts of these men came just in the hour of extreme need. There is a sympathy which is always too late. Right feeling is not always attended by prompt action. A ready will and quick intelligence are the proper attendants on genuine sympathy. The good Samaritan passed by the scene of sorrow just at the right time, and he acted at once. Bis dat qui cito dat. Christian people should cultivate promptitude. It may save many a poor soul from crushing sorrows.
1. It is discriminating. These generous men evidently studied the case of David"s need, and brought just the things in variety that were most serviceable to a large company of hungry and weary travellers. David"s heart must have been deeply affected by observing the care with which their sympathy had expressed itself. Much of the value of acts of kindness lies in this. A blind, blundering sympathy is valuable because it reveals a communion of spirit when the heart is sad; but its value is in the lowest scale. Judgment should guide the expression of feeling if we would make
2. the most Of it and secure the highest good of those for whom it is cherished.
3. It is courageous. Considering that David was a fugitive, and that to all appearances his friends would be regarded as the foes of the new power rising in Israel, it required some courage in these men to identify themselves in this practical way with the unfortunate king. Herein lies much of the virtue of their conduct. It does require considerable courage to manifest sympathy with the fallen, the shunned, the outcast. Our Saviour"s sympathy was of this kind, and it was one of the things that led to his own rejection of men and his cruel death (Mat_9:10, 11 11:19; Luk_15:1, Luk_15:2) There is abundant scope for this virtue.
II ITS PLACE IN THE WORKING OUT OF GOD"S PURPOSES. The sorrows of David were for purposes of discipline to chastise and train his spirit so that it might be more fully purged from the evil taint of his terrible sin, (2Sa_12:7-12) and be more fitted to perform his part as a servant of God in raising the religious tone of the nation, and, indeed, of the whole world. But God is very pitiful even in his anger. "He knoweth our frame." He will not "always chide." The rough wind is "stayed in the day of his east wind." With the wound he sends the balm. He raises up instrumentalities to cause his people to feel that there is a hand to heal as well as to smite. And the appearance of these men, with their considerate provision for his wants, was a means of revealing the goodness of God, and of assuring David that his compassion was not clean gone forever. All true sympathy in our adversity is a revelation. It brings hope and courage to the crushed spirit, and strengthens faith in the love which never fails, even in the darkest hour. The storm and sunshine are alike God"s servants: they "work together" under his direction to sweeten life and endow it with freshness and beauty of eternal spring.
III ITS RECOGNITION BY GOD. The sacred historian was doubtless guided by a principle of selection when he inserted the names of these three men in a book that is to abide through all time. It was the will of God that reference should be made to their conduct. Thus has God expressed approval of their regard for his anointed. In the same way our Saviour gave honour to the sympathy of the woman who poured on him the box of ointment, by declaring that what she had done should be told in all the world for a memorial of her. (Mat_26:13) The sympathy of David for the poor is in like manner divinely recognized. The Bible is a book of instances for mankind. Other deeds of sympathy were performed which have left only the trace which belongs to all good deeds, namely, in the higher and gentler tone given to the world"s general life: these are referred to in order to encourage all in the same cause of comforting and helping the needy in their season of sorrow.
GENERAL LESSONS.
1. In the friendships and kindnesses of one part of our life we are sowing the seeds which may return to us in their own kind when later on we may experience trouble, (cf. 2Sa_10:1 2Sa_12:27) and hence we should be encouraged to do good to all men, "especially to the household of faith.
2. In our acts of sympathy we are to remember that they reach beyond theindividual they are helpful in marking out God"s gracious purposes toward mankind.
3. Christ has given encouragement to acts of kindness done to the poor andneedy, and conferred great honour upon them in that he regards them as done to himself. (Mat_25:34-40)
4. While we should not cramp and weaken our generous impulses by overmuch introspection and supervision, yet we ought to be careful that the forms they assume are such as will most surely benefit those concerned in them.
Vers. 15-22.
Slight services: a sermon to young persons.
a wench the maidservant went and told them, and they went and told King David" (ver. 17). The people of Israel were divided into two parties the good and the bad; the servants of King David, who had been driven away from Jerusalem, and the servants of Absalom, who had taken possession of the city and were now intent upon his destruction. The world is also divided into two parties, consisting of those who are for Christ and those who are against him. And the slight but useful services rendered to David illustrate similar services to Christ.
1. It is a good thing to be on the right side to be a servant of "the King of kings and Lord of lords." Outside the city, two young men Jonathan and Ahimaaz, hiding themselves at En-rogel (the Fuller"s Fountain), and waiting to carry news to the king; inside the city, their fathers (the high priests Abiathar and Zadok) and Hushai (the king"s friend), preparing to send it: these were "faithful among the faithless found.
2. One who cannot do much can yet do something for his lord and master. If he cannot lead an army or give counsel in "the assembly of the elders," he can at least carry a message, like the brave Jonathan (1Ki_1:42) and the swift-footed Ahimaaz (ch. 18:23); or, like the trusty maidservant of one of the high priests, who (as though going to the well for water) conveyed intelligence to them without suspicion. She could perform this service even more effectively than others in a higher station. (2Ki_5:2) The servant who has only "one talent" must not "hide it in the earth". (Mat_25:25) Consider what you can do for Christ.
1. Small services may display great principles and qualities: love, obedience, diligence, veracity, fearlessness, faithfulness, self-control, self
2. denial, and self sacrifice. "He that is faithful in that which is least," etc. (Luk_16:10)
3. Hardly any service can be performed without difficulty and danger. "And a lad probably on the watch saw them," and gave information; so that they were closely pursued by Absalom"s servants (soldiers) as far as Bahurim. (2Sa_16:5) It was a race for life.
1. The servant who does his best will seldom fail to obtain opportune help. "And the woman took and spread the covering over the well"s mouth," etc. (vers. 19, 20). "It was not the first nor yet the last time that an Israelitish woman wrought deliverance for her people" (Edersheim). Her motive was good; not her equivocation and deceit. Many circumstances and casual events, under the ordering of Divine providence, conduce to the safety and success of a faithful servant.
2. There is as much need of small services as great; and such services have frequently important issues; it may be escape from death. The message of Hushai, carried by the maidservant and communicated by the young men, contributed to the security and welfare of the king, "and all the people that were with him" (ver. 22). "In this information sent to him so opportunely, David believed that he had reason to recognize a new sign that the Lord still thought of him in love and cared for his deliverance" (Krummacher).
Like the coolness of snow on a harvest day Is a faithful messenger to them that send him: He refresheth the soul of his master. (Pro_25:13)
3. They are surely noticed, and will be abundantly recompensed. "And the king said, He is a good man," etc.. (2Sa_18:27) "And whosoever shall give to drink," etc.. D. (Mat_10:42)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain David In The Country East of Jordan
David In The Country East of Jordan
v. 15. Then said Hushai unto Zadok and to Abiathar, the priests, giving them a report of his efforts in David’s behalf, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counseled.
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v. 16. Now, therefore, send quickly and tell David, saying, offering him advice which he could not afford to ignore, Lodge not this night in the plains of the wilderness, near the fords on the west side of the river, but speedily pass over; lest the king be swallowed up, and all the people that are with him. There was always danger that an expedition might be sent against him before he had completed his plans and gotten ready to defend himself. He would be safer at any rate on the east side, where he might also find additional followers.
v. 17. Now, Jonathan and Ahimaaz, the sons of the high priests and their messengers to David, stayed by En-rogel, they were standing at this spring, near the southeast corner of Jerusalem; for they might not be seen to come into the city; and a wench, one of the high priest’s servant girls, went and told them, delivered to them the advice of Hushai; and they went and told King David, they started out to deliver the message.
v. 18. Nevertheless, a lad saw them, and told Absalom, probably being a spy set to watch the priests; but they, finding themselves discovered, went both of them away quickly, and came to a man’s house in Bahurim, between Jerusalem and Jericho, 2Sa 16:5, which had a well, evidently empty, in his court, whither they went down, to hide themselves from their pursuers.
v. 19. And the woman, the wife of this man, with quick presence of mind, took and spread a covering over the well’s mouth, over the opening of the cistern, and spread ground corn thereon, as if she were drying barley-groats; and the thing was not known, for the opening was not visible and could therefore not arouse suspicions.
v. 20. And when Absalom’s servants, in their pursuit of the two messengers, came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman, purposely dissembling to shield the messengers, said unto them, They be gone over the brook of water, some creek in the neighborhood to which she pointed. And when they had sought and could not find them, they returned to Jerusalem.
v. 21. And 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, according to the counsel of Hushai, Arise, and pass quickly over the water, the Jordan; for thus hath Ahithophel counseled against you, and there was still danger that his counsel might be reconsidered.
v. 22. And David arose, and all the people that were with him, and they passed over Jordan; by the morning light, by the time the new day dawned, there lacked not one of them that was not gone over Jordan, they had passed over to the very last man. Thus God had protected David, the situation of affairs now being in his favor.
v. 23. And when Ahithophel saw that his counsel was not followed, his advice was not carried out, he saddled his ass, and arose, and gat him home to his house, to his city, 2Sa 15:12, and put his household in order, regulated all his affairs, and hanged himself, and died, a suicide from baffled ambition and despair, since he foresaw the overthrow of the insurrection, and was buried in the sepulcher of his father. The prayer of David, 2Sa 15:31, was thus fulfilled.
v. 24. Then David came to Mahanaim, a fortified city of Gilead, near the ford of Jabbok. And Absalom passed over Jordan, he and all the men of Israel with him, all the warriors whom he had assembled according to the advice of Hushai.
v. 25. And Absalom made Amasa captain of the host instead of Joab, he occupied the same position in the rebel army which Joab held in that of David; which Amasa was a man’s son whose name was Ithra, an Israelite, of Ishmaelite stock, 1Ch 2:16-17, that went into Abigail, the daughter of Nahash (or Jesse), sister to Zeruiah, Joab’s mother. Amasa and Joab were cousins (step-cousins).
v. 26. So Israel and Absalom pitched in the land of Gilead.
v. 27. And it came to pass, when David was come to Mahanaim, that Shobi, the son of Nahash, of Rabbah of the children of Ammon, and Machir, the son of Ammiel, of Lo-debar, who had formerly sheltered Mephibosheth, 2Sa 9:4, and Barzillai, the Gileadite of Rogelim,
v. 28. brought beds, quantities of bedding, and basins, vessels for preparing food, and earthen vessels, and wheat, and barley, and flour, and parched corn, roasted grain, and beans, and lentils, and parched pulse, roasted pulse-beans,
v. 29. and honey, and butter, and sheep, and cheese of kine, a milk-food on the order of cottage cheese, for David, and for the people that were with him, to eat; for they said, The people is hungry and weary and thirsty in the wilderness. So it was by no means all Israel that was on the side of Absalom, for here wealthy and influential men came to David’s assistance. That was a noble deed, and similar works of love will be rewarded by the Lord according to His promise.
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 Zadok ... Abiathar
Zadok ... Abiathar
See how you translated these men's names in 2 Samuel 15:24-25. (See: How to Translate Names)
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in such and such a way
This phrase, meaning "like this," refers to what Ahithophel advised Absalom earlier in 2 Samuel 17:1-3. (See: Idiom)
the fords of the Arabah
A ford is a shallow part of a river where people can walk across. The Arabah is the land along both sides of the Jordan River.
by all means
This means to make sure that you do something. AT: "be sure to" or "make sure that you" (See: Idiom)
the king will be swallowed up
Here the king and his people being killed is describes as if they were "swallowed" by their enemy. AT: "the king will be killed" (See: Metaphor)
translationWords
Zadok
Abiathar
priest
advice
report
Arabah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.