After they had departed, they came up out of the well, and went and told king David; and they said to David, “Arise and pass quickly over the water; for thus has Ahithophel counseled against you.”
Then David arose, and all the people who were with him, and they passed over the Jordan. By the morning light there lacked not one of them who had not gone over the Jordan. When Ahithophel saw that his counsel was not followed, he saddled his donkey, arose, and went home, to his city, and set his house in order, and hanged himself; and he died, and was buried in the tomb of his father. Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him. Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother. Israel and Absalom encamped in the land of Gilead. When David had come to Mahanaim, Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, brought beds, basins, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain, honey, butter, sheep, and cheese of the herd, for David, and for the people who were with him, to eat; for they said, “The people are hungry, weary, and thirsty in the wilderness.”
Geneva Bible translators 1599 · Public Domain On vv21, 22, 23, 25, 28 To wit, to pursue thee with all haste.
To wit, to pursue thee with all haste.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–28 2Sa 17:21 And it came to pass, after they…
2Sa 17:21 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, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.
Ver. 21. For thus hath Ahithophel counselled against you.] And who can yet tell what course they will take, though for present my counsel be cried up for the better?
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“ Plebs tantum constans in levitate sua est. ”
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 vv22, 23, 24, 25, 27, 28, 29 They passed over Jordan; either at the ford, or…
They passed over Jordan; either at the ford, or in boats.
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 v22 Here is, I. The transporting of David and his…
Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, Sa2 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (Sa2 2:8), David now made his head-quarters, Sa2 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.
II. The death of Ahithophel, Sa2 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (Sa2 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (Sa2 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.
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III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, Sa2 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, Sa2 17:26. Absalom made one Amasa his general (Sa2 17:25), whose father was by birth Jether, an Ishmaelite (Ch1 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (Ch1 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.
IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, Sa2 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (Sa2 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., Sa2 17:28, Sa2 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.
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 vv21–27 Then David arose, and all the people that were…
Then David arose, and all the people that were with him, and passed over Jordan,.... Taking the advice of Hushai:
by the morning light there lacked not one of them that was not gone over Jordan; they travelled all night, and before it was morning they had all passed the river in boats, or through the fords, and not one was lost in the passage, nor any deserted, see Joh 17:12; and now perhaps David penned the forty second and forty third psalms, Psa 42:1.
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 vv23, 24, 25, 27, 29 Hanged himself - See here contempt poured upon the…
Hanged himself - See here contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than ever any man did. See likewise honour done to the justice of God! The wicked is snared in the work of his own hands.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 25, 28 Verse 23. Put his household in order] This self-murder…
Verse 23. Put his household in order] This self-murder could not be called lunacy, as every step to it was deliberate. He foresaw Absalom's ruin; and he did not choose to witness it, and share in the disgrace: and he could expect no mercy at the hands of David. He was a very bad man, and died an unprepared and accursed death.
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 vv22, 23, 24, 25, 27, 28 2Sa 17:22. David arose — He instantly obeyed the…
2Sa 17:22. David arose — He instantly obeyed the friendly counsel given him, with such diligence and despatch that before the next morning he and all his people were safe on the other side Jordan, which they passed over either at the fords or in boats; and in such a manner, it appears, that none of them perished in the passage. Doubtless David took as much care to retard the passage of his enemies, in case they pursued him, as he had before done to hasten his own.
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 vv23, 24, 25, 27, 29 To his city - To Giloh (marginal reference). Ahithophel…
To his city - To Giloh (marginal reference). Ahithophel was probably influenced by deep mortification at the slight put upon him by rejecting his counsel. He is a memorable example of the impotence of worldly wisdom. Compare the marginal reference.
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 vv22, 23, 24, 25, 27, 28, 29 River. Hebrew, "Jordan." (Haydock) --- They had travelled twenty…
River. Hebrew, "Jordan." (Haydock) --- They had travelled twenty leagues in the day and night after their departure from Jerusalem. (Calmet)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v24 3. The Civil War
3. The Civil War
2Sa_17:24 to 2Sa_18:33 [2Sa_19:1]
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a. David at Mahanaim. 2Sa_17:24-29
24Then [And] David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. 25And Absalom made Amasa captain of the host instead of Joab, which [and] Amasa was a man’s son,13 whose name was Ithra, an Israelite [the Ishmaelite], that went in to Abigail the daughter of Nahash, sister 26to Zeruiah, Joab’s mother. So [And] Israel and Absalom pitched in the land of Gilead. 27And 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 28Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, Brought14 beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse [corn], 29And honey, and butter [curds], and sheep, and cheese of kine, for David, and for the people that were with him, to eat; for they said, The people is [got15] hungry, and weary, and thirsty in the wilderness.
b. The battle in the forest of Ephraim. 2Sa_18:1-8
1And David numbered [mustered] the people that were with him, and set captains of thousands and captains of hundreds over them. 2And David sent forth [gave16] a third part of the people under [into4] the hand of Joab, and a third part under [into] the hand of Abishai the son of Zeruiah, Joab’s brother, and a third part under [into] the hand of Ittai the Gittite. And the king said unto the people, 3I will surely [om. surely] go forth with you myself also. But [And] the people answered [said], Thou shalt not go forth; for if we flee away, they will not care for [pay attention to17] us; neither [and] if half of us die, will they care for us [they will not pay attention to us]; but now thou [for thou5] art worth ten thousand of us; therefore [and] now it is better that thou succour us out of the city. 4And the king said unto them, What seemeth you best I will do. And the king stood by the gate-side, and all the people came out [went forth] by hundreds and by thousands. 5And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with [om. even with] Absalom. And all the people 6heard when the king gave all the captains charge concerning Absalom. So [And] the people went out into the field against Israel; and the battle was [or, took place] 7in the wood of Ephraim. Where [And] the people of Israel were slain [smitten there] before the servants of David, and there was there18 a great slaughter that day 8of twenty thousand men. For [And] the battle was there scattered over the face of all the country; and the wood devoured more people that day than the sword devoured.
c. Absalom murdered by Joab. 2Sa_18:9-18
9And Absalom met19 the servants of David. And Absalom rode [was riding] upon a [the] mule, and the mule went under the thick boughs of a [the] great oak [terebinth], and his head caught hold of the oak [terebinth], and he was taken up between the heaven and the earth, and the mule that was under him went away 10[passed on]. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak [the terebinth]. And Joab said unto the man that told 11him, And behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels [pieces] of silver, and a girdle. 12And the man said unto Joab, Though20 I should receive a thousand shekels [pieces] of silver in mine hand, yet would I not put forth my hand against the king’s son; for in our hearing the king charged thee and Abishai and Ittai, saying, Beware 13that none touch the young man Absalom. Otherwise21 I should have wrought falsehood against mine own life; for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. 14Then said Joab [And Joab said], I may not tarry thus with thee. And he took three darts22 in his hand, and thrust them through [into] the heart of Absalom, while he was yet alive in the midst of the oak [terebinth]. 15And ten young men that bare Joab’s armour compassed about and smote Absalom, and slew him. 16And Joab blew the trumpet, and the people 17returned from pursuing after Israel, for Joab held back23 the people. And24 they took Absalom, and cast him into a [the] great pit in the wood, and laid a very great 18heap of stones upon him; and all Israel fled, every one to his tent. Now [And] Absalom in his lifetime had taken and reared up for himself a [the] pillar,25 which is in the king’s dale; for he said, I have no son to keep my name in remembrance; and he called the pillar after his own name, and it is called unto this day, Absalom’s place [monument].
d. The tidings of joy and grief. David’s lament over Absalom. 2Sa_17:19-29 [2Sa_19:1]
19Then said Ahimaaz, the son of Zadok [And Ahimaaz the son of Zadok said], Let me now run, and bear the king tidings how [om. how] that the Lord [Jehovah] hath avenged [delivered] him of [from] his enemies. 20And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day; but this day thou shalt bear no tidings, because26 the king’s son is dead. 21Then said Joab to Cushi [And Joab said to the Cushite], Go, tell the king what thou hast seen. And Cushi [the Cushite] bowed himself unto Joab and ran. 22Then said Ahimaaz the son of Zadok [And Ahimaaz the son of Zadok said] yet again to Joab, But, however, let me, I pray thee, also run after Cushi [the Cushite]. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready.27 23But howsoever, said he,28 let me run. And he said unto him, Run. Then [And] Ahimaaz ran by the way of the plain, and overran Cushi [the Cushite].
24And David sat [was sitting] between the two gates; and the watchman went up to the roof over [of] the gate unto the wall, and lifted up his eyes, and looked 25[saw], and behold a man running alone. And the watchman cried [called] and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace and drew near [he came nearer and nearer]. 26And the watchman saw another man running; and the watchman called unto the porter,29 and said, Behold, another [om. another, ins. a] man running alone. And the king said, He also bringeth tidings. 27And the watchman said, Methinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. 28And Ahimaaz called, and said unto the king, All is well [Peace!] And he fell down to the earth upon his face before the king, and said, Blessed be the Lord [Jehovah] thy God, which hath delivered up the men that lifted up their hand against my lord the king. 29And the king said, Is the young man Absalom safe? And Ahimaaz answered [said] When Joab sent the king’s servant and me [om. the king’s servant and me30] thy servant, I saw a great tumult, but I knew not what it was. 30And the king said unto him [om. unto him], Turn aside, and stand here. And he turned aside and stood still. 31And behold, Cushi [the Cushite] came; and Cushi [the Cushite] said, Tidings, my lord the king, for the Lord [Let my lord the king receive the tidings that Jehovah] hath avenged [delivered] thee this day of [from] all them that rose up against thee. 32And the king said unto Cushi [the Cushite], Is the young man Absalom safe? And Cushi answered [the Cushite said], The enemies of my lord the king, and all that rise against thee to do thee hurt [for evil] be as that [the] young man is [om. is]. [Heb. 19:1]. 33And the king was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God [O that] I had died for thee, O Absalom, my son, my son!
EXEGETICAL AND CRITICAL
a. 2Sa_17:24-29. David at Mahanaim
2Sa_17:24. To Mahanaim, east of the Jordan (which he had crossed in the night, passing through the Jordan-valley, 2Sa_17:22), probably a fortified place, north of the Jabbok, suitable for a rendezvous for gathering an army, whence it was chosen by Abner as Ishbosheth’s capital-city. See on 2Sa_2:8. [A well-provisioned country, friendly to David (Bib.-Com.).—Tr.]—Absalom’s passage over the Jordan took place when he had had time to gather (according to Hushai’s counsel) “all the men of Israel,” that is, all the military force of the country (comp. 2Sa_17:11 sq.). 2Sa_17:25. Whether Amasa, appointed by Absalom captain in place of Joab (who remained faithful to David), is the same with the Amasai of 1Ch_12:17-18 (Ewald, Bertheau), must be left undetermined. “If this conjecture were correct, the man, so cordially received by David (1Ch_12:17), would have committed grave wrong in attaching himself to Absalom” (Then.). Elsewhere the phrase “son of a man (or woman)” is defined by a following appositional word or genitive (Böttcher); but here the defining phrase is introduced by “and” [“and his name was Ithra”], so that we have the independent assertion: “son of a man,” which is meaningless. Perhaps the text originally had: “whose name was” (אֲשֶׁר שְׁמוֹ), and the relative pronoun has fallen out (from the following אשׁר). Böttcher conjectures that “foreigner” (גֵר) stood after “man,” comp. 2Sa_1:13 [it would then read: “Amasa was the son of a foreigner, and his name was Ithra.”—Tr.].—With this would agree that Ithra was an Ishmaelite, for so we must here read instead of “Israelite,” after 1Ch_2:17, where Jether is shortened form of Ithra (Sept.: “the Jezreelite,” Jos_19:18, so David’s wife Ahinoam, 1Sa_28:3). The designation of Ithra as an “Israelite” would be superfluous; but the statement that he was an “Ishmaelite” serves to illustrate the fact that Amasa was an illegitimate son of Abigail. If Nahash be taken as a man’s name, and the word “sister” in apposition with Abigail, then Zeruiah and Abigail are daughters of David’s mother by her first marriage with Nahash, step-daughters of Jesse, and on this side step-sisters of David (so the older expositors, Michaelis and Schultz). But Nahash may, with Movers and Thenius (who refers to 1Ch_4:12, where it is the name of a city), be taken as a woman’s name, here a second wife of Jesse. In this case also the two, Zeruiah and Abigail, would be David’s step-sisters. Clericus supposes Nahash to be another name, or a surname of Jesse; Capellus would read “Jesse” instead of “Nahash” (after a variant of the Sept.); Böttcher puts “sister” in apposition with “Nahash,” which he regards as a woman’s name. [It is an old Jewish view that Nahash is another name of Jesse. For many persons, says Kimchi, had two names, and this (Nahash) signifies “a serpent.” From whence it is that when Isaiah (2Sa_14:29) saith: “out of the serpent’s root (or, the root of Nahash) shall come forth a cockatrice or basilisk,” the Chaldee paraphrase expounds it, “out of the root of Jesse shall come forth the Messiah;” who was typified by the brazen serpent in the wilderness (Patrick). This would be baseless allegorizing, even if Nahash were proved to be another name of Jesse, which is not probable. The omission of the name Nahash in 1Ch_2:16 is against the view that it belongs to a daughter of Jesse; more probably it is the name of the otherwise unknown father of Abigail. See “Text. and Gram.”—Tr.]
2Sa_17:26. Absalom pitched his camp in Gilead. Nothing is said of a siege (Ewald) of Mahanaim. Against this view is the fact that David, as appears from what follows, here got supplies of men and provisions, formed an army, and organized it in three divisions, which required time. It is hence evident that David was able to establish himself strongly at Mahanaim without being attacked by Absalom’s army.
2Sa_17:27-29. David receives reinforcements and provisions. Shobi, the son of Nahash, from Rabbah, the capital of the Ammonites; this last statement “guards against the possible error that Shobi was a brother of Abigail” (Thenius). Rabbah, on the lower Jabbok (2Sa_12:26-31), belonged to David’s empire, and now remained true to him. Shobi, if not an Israelite, was perhaps a son of the deceased Ammonite king Nahash and brother of the Hanun (2Sa_10:1 sqq.) conquered by David (Keil), or a member of the royal house of Ammon favored by David (Ewald). [Shobi was hardly tributary king of Ammon (Bib.-Com.), else he would have been called king.—Tr.]—Machir, son of Ammiel of Lodebar, who had received Jonathan’s lame son Mephibosheth into his house (2Sa_9:4).—Barzillai, a Gileadite of Rogelim, an otherwise unknown place, mentioned besides here only in 2Sa_19:32. The Sept. (alone among the ancient versions) inserts “ten” before “beds” and before “basons;” but this does not agree with the connection, since the articles mentioned were brought by several persons for “the people” (2Sa_17:29), and therefore certainly in considerable quantities. Ten would have been too few for David’s “court and army” (Ew.); the insertion of this number in the Sept. was perhaps suggested by 1Sa_17:17-18. Whether they were “fine mattress-beds” (Ew.) must be left undecided. “Basons,” metallic vessels for preparing food. “Parched food” (קָלִי), comp. 1Sa_17:17. As not only corn-grains, but also pulse-beans were roasted (Bochart, Hier. II. 582, Harmar, Beobacht. I. 255 sq.), the second word may refer to pulse, of which, as well as of corn, two kinds are named; and therefore the omission of the second (קלי) as an error (Sept., Syr., Arab.) is unnecessary [Eng. A. V. retains it, and renders: “parched pulse”]. The last term in the list (שְׁפוֹת נָּקָר) is variously translated; Vulg.: “fat calves;” Theod.: “sucking calves;” Chald., Syr., Rabbin.: “cheese of kine (cows)” [so Eng. A. V.]. The last sense agrees better with the preceding words [Eng. A. V. incorrectly: “butter”]; the first sense accords with the “sheep” (small cattle). Sept. transfers the Heb. word: “saphoth of oxen.” The meaning of the Heb. phrase is doubtful. The verb in this sentence (“brought”) stands strangely and unnaturally after the long list of articles; it is therefore better, with Sept., Vulg., Syr., Arab., to supply a verb-form (partcp.) at the beginning of 2Sa_17:28, and then to insert “and” before the verb in 2Sa_17:29 : “they brought beds, etc., and gave them to David.” [Eng. A. V. simply transfers the verb to the beginning of 2Sa_17:28. On the reading see “Text. and Gram.” Patrick calls attention to the food of the times (only one sort of meat) as indicated by the list in 2Sa_17:28-29, and Bib.-Com. remarks that God’s care for David was evident in the kindness of these people.—Tr.]
For the HISTORICAL AND THEOLOGICAL and HOMILETICAL AND PRACTICAL sections, see 1Sa_18:1 ff.
Footnotes:
[13][2Sa_17:25. Probably we should read: “the son of a stranger (foreigner)” (אִישׁ נָכְרִי, or אִישׁ גֵּר). Instead of “Israelite” editors now generally read: “Ishmaelite” (1Ch_2:17). The old Jewish view is that Ithra or Jithra or Jether (another name for Jesse) was an Israelite by birth, but had lived long among the Ishmaelites, or was an Ishmaelite by birth and an Israelite by religion (a proselyte), and that the phrase “son of a man” = “a man of distinction” (so Philippson); but this is less probable than that our text is corrupt. Wordsworth supposes that the name “Israelite” may be used in distinction from ‘Judahite,’ to show that Jithra did not belong to the tribe of Judah; but Cahen remarks that this designation (Israelite) seems not to have come into use till after the division of the kingdom.—Wellhausen thinks that “daughter of Nahash” is for “son of Nahash,” and is an insertion from 2Sa_17:27. a not improbable supposition; the statement would then be: “Amasa was the son of a foreigner named Jethra the Ishmaelite, who went in unto Abigail, sister to Zeruiah, Joab’s mother.” Abigail and Zeruiah would then be full sisters to David, and Amasa illegitimate son of Abigail, and cousin of Joab.—The reading of Sept. and Vulg.: “Jezreelite” is less probable than the “Ishmaelite” of 1Ch_2:17, because our text indicates (by the maimed phrase: “son of a man”) that Jethra was a non-Israelite. The Arabic reading is noticeable: “and Absalom made his lance-bearer in place of Ahithophel, a man named Amsa, son of a rich man named Jether.”—Tr.]
[14][2Sa_17:28. The verb does not occur in the Heb. till 2Sa_17:29, whence it is proposed to insert (with the versions) a verb or participle (מְבִיאִים) at the beginning of 2Sa_17:28. The verb in 2Sa_17:29 may be retained, and would, indeed, serve to govern the nouns in 2Sa_17:28, but for the phrase “for the people to eat,” since the things mentioned in that verse are not all eatables. The difficulty, however, still exists if (with Erdmann) we supply the copula before the “brought” of 2Sa_17:29; we may then say that the word “eat” is used of the principal part of the things brought (in which case it will not be absolutely necessary to supply the verb at the beginning of 2Sa_17:28), or, we may suppose that the articles last mentioned (2Sa_17:29, together with the קָלִי “parched corn” at end of verse 28, the repetition of which would thus be explained) were brought ready for immediate eating, the others (2Sa_17:28) as a store of provisions.—The word “corn” is retained in its proper sense = “grain,” though liable to be misunderstood by American readers for maize.—Tr.]
[15][2Sa_17:29. The people were not at Mahanaim, and had gotten hungry during the march through the wilderness.—Tr.]
[16][2Sa_18:2. The verb does not mean “sent forth,” nor had the army yet begun its march (2Sa_18:6); the phrase שׁלח ביד means either: “to send by the hand of some one,” or: “to give over to some one,” here the latter.—The adverb “surely” is too strong for the signification of the Infinitive Absolute.—Tr.]
[17][2Sa_18:3. Literally: “set heart on us.”—אַתָּה “thou” instead of עַתָּה “now” is read by Sept., Vulg., Sym., and by one or two MSS.—Syr. has “now;” its text here (followed by Arab.) is badly maimed.—Instead of “out of the city” Sept., an anonymous Greek version and Vulg., have “in the city,” which is perhaps merely an explanatory rendering. The absence of the Art. in מֵעִיר creates a difficulty. Bib.-Com., taking מֵעִיר as Hiph. participle of עוּר, proposes to render: “that thou be to us a stirrer-up in helping us,” i.e., that thou help us by stirring us up. But the construction here does not favor this rendering; the verb (Hiphil) is followed by the Acc. of the person or thing roused, and frequently by עַל (“against”) with the person against whom it is roused; the Infin. here also would from the construction rather have for its subject the roused than the rouser. It is better to supply the Art. מֵהָעִיר, or else to read בָּעִיר.—Kethib לַעֲזִיר for לְהַעֲזִיר Hiph. Infin.; Qeri לַעֲזוֹר Qal.—Tr.]
[18][2Sa_18:7. Omitted by Sept. as unnecessary. The first “there” in this verse is retained in Sept. (not omitted, as Wellh. says).—Tr.]
[19][2Sa_18:9. Wellhausen: “from the connection with לִפְנֵי [‘in the presence of’] and from 2Sa_18:10 it appears that the text וַיִקָּרֵא is incorrect; read perhaps וַיִּירָא [‘and Absalom feared’].” But the construction is supported by Deu_22:6 (Bib.-Com.), and the statement of 2Sa_18:10 is properly explained by this statement that Absalom in his flight “met,” accidentally came across some of David’s men.—Tr.]
[20][2Sa_18:12. Read the Qeri לוּ or לֻא (= לוּא).—“Though I should weigh (שֹׁקֵל) into (upon) my hand;” instead of the Act. Particip. Wellhausen reads the Pass. שָׁקוּל: “though there were weighed into my hand,” but the man might easily conceive of the weighing as done by himself.—Tr.]
[21][2Sa_18:13. Eng. A. V. here follows the Qeri (“my life,” Kethib “his life”). The whole verse is difficult in text and meaning. The line of thought seems to favor the marginal reading בְּנַפְשׁוֹ “against his life; but it is then difficult to see whether the man presents two reasons for not killing Absalom: 1) his regard for the king’s command (2Sa_18:12), 2) his fear of the consequences to himself (2Sa_17:13), or only the former. Moreover whether the last phrase in the verse is to be rendered “thou wilt have to stand before him” (to give account, or testimony), or “thou wilt stand (appear) against me” is uncertain; the latter is more probable. In the first part of our verse the Sept. had a different text from the Heb.: “guard me the young man Absalom, not to do wrong against his life,” which would simplify the man’s address. We may adopt the reading (מֵעֲשׂוֹת instead of אוֹ־עָשִׂיתִי), or keep the Heb. text and render: “or if I acted falsely against his life, then nothing is concealed from the king, and thou wouldest take stand against me.”—Tr.]
[22][2Sa_18:14. The word (שֵׁבֶט) not “dart,” but “staff,” and is contrasted with the word “spear” (חֲנִית) in 2Sa_23:21. Either, then, we must suppose Joab to have used an uncommon weapon (Erdmann) or we must change the text. Erdmann states the objections to Thenius’ proposed reading שְׁלָחִים, and it would be hard to account for an alteration of חניתים or חםיתות into שבטים.—Instead of: “in the heart (בלב) of the terebinth.” Thenius proposes to read after Syr. and Vulg.: “hung in (תָּלוּי) the terebinth,” for which there seems no necessity; the renderings of these two versions are merely interpretations.—Tr.]
[23][2Sa_18:16. Sept., Vulg., Thenius, Keil, Erdmann render: “Joab wished to spare the people,” but the rendering of Eng. A. V. seems better because the idea of “wish” is not contained in the Hebrew, and the phrase “the people” in connection with Joab more naturally refers to David’s army.—Tr.]
[24][2Sa_18:17. Wellhausen objects to the order of 2Sa_17:14-17, because it represents Absalom, already half-dead from hanging, as surviving Joab’s stabbing with the staves or darts, and finally meeting his death from the young men. He would make the last word of 2Sa_18:15 and 2Sa_18:16 follow 2Sa_18:14, and then insert 2Sa_18:15; 2Sa_18:17, so as to read: “14, Joab took three darts, etc., … in the terebinth, and killed him, 16 and blew the trumpet, and held back the people. 15 and ten young men compassed about Absalom, 17 and took him, etc.” Though this is ingenious, it is not required by the text. Joab’s wounds did not kill Absalom, and the zealous armor-bearers finished him; then Joab called in his soldiers, and they (indef. subject = Passive) took Absalom and cast him into the pit.—Tr.]
[25][2Sa_18:18. This word has the sign of determination (את), and yet is not followed by a determinative noun; whence Wellhausen would supply אֲשֵׂרָה (in place of following אשר), and render: “took the pillar of the Asherah [idol-image] in the king’s dale and set it up.” But (apart from the fact that אֲשֵׁרָה does not occur after a construct מַצֶּבֶת, in 1Ki_14:23; 1Ki_17:10 the two words are used co-ordinately) this is an example of a word determined by a relative clause, as in Gen_40:3. See Ew. § 277 d, 2), and Ges. § 116.—At the end of the verse ידַ = “monument,” a different word from that rendered “pillar.”—Tr.]
[26][2Sa_18:20. Eng. A. V. here adopts the Qeri עַל־כֵּן: “for the king’s son is dead.” Syr. and Chald., omitting the כֵּן, render: “thou wilt not announce except that the king’s son is dead,” which, however, the present Heb. will not bear.—עַל־בֵּן usually means “therefore,” but here = “because” (= כִּי עַל־כֵּן).—Tr.]
[27][2Sa_18:22. Eng. A. V. takes לְבָה = “to thee,” and מֹצֵאת Qal. Act. Particip. fem. of מָצָא, = “finding, ready:” Erdmann renders the Particip. “reward-finding,” Philippson: “profitable;” Wellhausen takes it as Hoph. of יָצָא (מֻצֵאת) = “brought out, paid out” (Gen_38:25); Bib.-Com.: “sufficing,” which commends itself as appropriate.—According to Böttcher, it is only when the pronoun is emphatic that we can render לְכָה “to thee;” and here it is better = “go thou” (= “and if thou go”). But the pronoun may be emphatic here.—Tr.]
[28][2Sa_18:23. Insert וַיֹּאמֵר at the beginning of the verse.—Tr.]
[29][2Sa_18:26. Instead of שעֵר “porter” Erdmann, Then., Böttcher, Wellhausen (after Sept. and Syr.) read שַעַר “gate,” which, however, is not necessary, and this statement is not in conflict with 2Sa_18:25, where the watchman seems to speak directly to the king.—After the second אִישּׁ Thenius and Wellhausen (Sept., Vulg., Syr.) insert אַחֵר “another;” but Böttcher properly remarks that this would naturally be inserted by the versions (so Eng. A. V. inserts it) from the preceding part of the verse, while its omission could not so well be accounted for.—Tr.]
[30][2Sa_18:29. Erdmann renders as Eng. A. V., but the construction, as it stands, is awkward and improbable. The simplest procedure seems to be that of Wellhausen, to omit אֶת־עֶבֶד הַמֶּלֶךְ (though it is not easy to account for its insertion). Some (so Bib.-Com.) prefer the Vulg. rendering, on which see Erdmann in the Exposition. Related questions, such as the person of “the Cushite,” will there be referred to.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv23, 24, 25, 27, 29 AHITHOPHEL HANGS HIMSELF. (Sa2 17:23-29)
AHITHOPHEL HANGS HIMSELF. (Sa2 17:23-29)
when Ahithophel saw that his counsel was not followed--His vanity was wounded, his pride mortified on finding that his ascendency was gone; but that chagrin was aggravated by other feelings--a painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, he arranged his private affairs, and knowing that the storm of retributive vengeance would fall chiefly upon him as the instigator and prop of the rebellion, he hanged himself. It may be remarked that the Israelites did not, at that time, refuse the rites of sepulture even to those who died by their own hands. He had an imitator in Judas, who resembled him in his treason, as well as in his infamous end.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv23, 24, 25, 27, 28, 29 23. The suicide of Ahithophel
23. The suicide of Ahithophel
23. to his city] Giloh. See ch. 2Sa_15:12.
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put his household in order] Lit. gave charge concerning his house: arranged his affairs and made his will. Cp. 2Ki_20:1.
hanged himself] Like Judas (Mat_27:5). It is the first deliberate suicide on record, and was prompted by mortification at the rejection of his counsel; by the chagrin of baffled ambition; by the conviction that now the rebellion would inevitably fail, and that he would only live to suffer a traitor’s death.
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 vv23, 24, 25, 26, 27, 29 (23) And hanged himself.—Ahithophei was moved, not merely by…
(23) And hanged himself.—Ahithophei was moved, not merely by chagrin at the rejection of his counsel, but was shrewd enough to see that, with this delay, Absalom’s rebellion would inevitably fail, and he himself be likely to come to a traitor’s death.
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 vv21, 23, 24, 25, 27, 28, 29 David"s escape across the Jordan.
Vers. 21, 22.
David"s escape across the Jordan.
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they passed over Jordan," etc. (ver. 22). Leaving Bahurim behind them, David and his company pursued their rough and dreary way along the wilderness of Judah until they descended into the plain of the Jordan; and there in some place (Ayephim, equivalent to "weary," Authorized Version; "The Traveller"s Rest") at an easy distance from the ford of the river (opposite Jericho, and near Gilgal, (2Sa_19:15) they rested at nightfall. "Amongst the thickets of the Jordan the asses of Ziba were unladen, and the weary travellers refreshed themselves, and waited for tidings from Jerusalem". (2Sa_15:28, 36 16:14; ver. 16) David had been uncertain whether to cross the river; but during the night the messengers arrived, saying, "Arise," etc.; the encampment was broken up, and "by the morning light there lacked not one of them that was not gone over Jordan." That night was another, memorable one. (1Sa_19:8-18) "It has been conjectured, with much probability that as the first sleep of that evening was commemorated in the fourth psalm, so in the third is expressed the feeling of David"s thankfulness at the final close of those twenty-four hours, of which every detail has been handed down, as if with the consciousness of their importance at the time" (Stanley). Psalm 4. "An Even-song
In peace will I lay me down and straightway sleep; For thou, Jehovah, alone wilt make me to dwell securely. (Psa_4:8)
Psalm 3. (see inscription), "A Morning Prayer
I laid me down and slept; I awaked, for Jehovah sustaineth me. (Psa_3:5)
What a brilliant light do these psalms cast upon the inner life of David! Consider him at this time as
I BESET BY FEROCIOUS FOES; numerous, powerful, and crafty; (2Sa_15:12, 13 16:15; vers. 1-3) seeking to take away his crown, his honour, and his life; by fraud, treachery, and violence. His trouble represents that of the persecuted and afflicted servant of God in every age.
1. The feeling of trouble is usually intensified with the approach of night,the season of peril and emblem of distress.
2. The good man in trouble seeks relief in God; (Psa_121:4) whilst acknowledging his sins, he is conscious of sincerity, trusts in Divine mercy, and derives from his experience of former mercies an argument for his prayer.
3. He regards his adversaries in no vindictive spirit: and, although hedesires their overthrow as the enemies of God, still more he desires their conversion. "The address is directed to the aristocratic party, whose tool Absalom had become" (Delitzsch).
When I cry, answer me, O God of my righteousness, Who hast made room for me in straitness; Be merciful unto me, and hear my prayer! Ye sons of men! how long shall my glory become shame? How long will ye love vanity, will ye seek after lies?" etc. (Psa_4:1-5)
II AIDED BY FAITHFUL FRIENDS, who sympathize with him, strive to defeat his enemies, give him useful counsel, and share his dangers. (2Sa_15:15, 2Sa_15:21, 2Sa_15:23; vers. 7, 15, 17)
1. A time of adversity tests the fidelity of friends; and manifests it, as thenight brings out the stars that were unseen by day.
2. It also makes their aid peculiarly precious; and is a sign of the favour ofthe Eternal Friend.
3. When friends begin to despond in a time of trouble, it is the part of agood man, "strong in faith," to encourage them, by directing their thoughts to the Divine Source of consolation, his own "exceeding joy.
Many say, Who will show us good? Lift up the light of thy countenance upon us, O Jehovah! Thou hast put gladness into my heart More than when their corn and wine abound," etc. (Psa_4:6-8)
III DELIVERED BY DIVINE FAVOUR; shown in his preservation, the salutary warning received during the night, the safe passage of the Jordan, so that "by the morning light," etc. (ver. 22), and the complete defeat of Ahithophel"s counsel (vers. 14).
1. In their hostility to the good, wicked men rely on their own wisdom andstrength alone, ignoring God; but "the Lord knoweth how to deliver the godly," etc.. (2Pe_2:9)
2. Often when a good man is despised as one abandoned of God, he istaken into closer fellowship with him and more signally protected and delivered.
3. In the morning light of every day he perceives fresh tokens of Divinefavour. Whilst God "giveth songs in the night", (Job_35:10) "his mercies are new every morning". (Lam_3:23 Psa 5:30:5 Psa_143:8)
Jehovah, how many are mine adversaries! Many rise up against me, Many say of my soul, There is no help for him in God. But thou, Jehovah, art a Shield about me, My Glory and the Lifter-up of my head. I cry to Jehovah with my voice, And he answereth me from his holy mountain," etc. (Psa_3:1-6)
IV INCITED TO VICTORIOUS CONFIDENCE; by the contemplation of what God is to him and has done for him; (Gen_15:1) as, having now escaped his most immediate peril, he travels on "by the morning light" toward Mahanaim (ver. 24). Troubles do not always "pass away with light." Enemies still threaten, (Psa_3:1) and with each returning day the servant of God has to begin the conflict afresh. (2Sa_5:22, 2Sa_5:23) But:
1. Even when most formidable, they do not terrify him whose hope is inJehovah.
2. They are regarded as if already overthrown.
3. And to Jehovah alone is the victory ascribed.
I will not be afraid of ten thousands of the people Who have set themselves against me round about. Arise, O Jehovah! Help me, O my God! For thou smitest all mine enemies on the cheek, Thou breakest the teeth of the ungodly. To Jehovah belongeth the victory! Upon thy people be thy blessing! (Psa 3:7-9)
To the period of David"s exile beyond Jordan have been also referred many other psalms: Ps 61 Ps 62 Ps 63. (see inscription), 143. (Septuagint, "when his son pursued him"), 26., 27., 28., etc. "A man who can, like David, amidst the first mutterings of an unexpected storm display such lofty composure and submission, and then amidst its fiercest outbursts sing hymns like the third and fourth psalms, penetrated with the purest trust in God, is already raised in an eminent degree above human weakness and frailty, and, whatever be his outward fate, he can only quit this life as one of God"s victors" (Ewald). D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv23, 27 And when Ahithophel saw that his counsel was not…
2Sa_17:23
And when Ahithophel saw that his counsel was not followed.
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God overthrows the evil wisdom of the worldly wise
As in Ahithophels ease, the most subtle counsels of evil men are often most unexpectedly overthrown. It was so with the men who plotted against Daniel, Jeremiah, and Mordecai. So the Armada was overthrown in the days of Queen Elizabeth, though it had been planned in the most deliberate and sagacious manner. So the invasion of England by Napoleon the First came to nought, though a most consummate tactician was directing it.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v25 2Sa_17:25. “An Israelite.” Rather, as in 1Ch_2:17, an Ishmaelite.…
CRITICAL AND EXPOSITORY NOTES.
2Sa_17:25. “An Israelite.” Rather, as in 1Ch_2:17, an Ishmaelite. He was an illegitimate son. “From the description here given of Abigail as a daughter of Nahash and sister of Zeruiah, not of David, some of the earlier commentators have very justly concluded that Abigail and Zeruiah were only step-sisters of David, i.e., daughters of his mother by Nahash and not by Jesse.” (Keil). Otherwise we must either take Nahash as a woman’s name or as another name for David’s father.
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2Sa_17:27. “Shobi.” “Possibly a son of Nahash, the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Sa_10:1), and one of those to whom David had shown kindness when Rabbah was taken.” (Keil). “Maohir.” (See 2Sa_9:4.) “Rogelim.” Only mentioned here and in 2Sa_19:32, and otherwise unknown.
2Sa_17:28. “Basons.” Metal vessels for cooking.
2Sa_17:29. “Batter.” “Rather, curdled milk, which being mixed with the honey, forms a light and refreshing beverage.” (Song Son_4:11). (Jamieson). “Cheese of kine.” “Slices of coagulated milk.” (Jamieson).
MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_17:25-29
DAVID AT MAHANAIM
I. That help is the most effectual which is most fitted to supply the present need. Although the seat of David’s distress at this time was in the mind rather than in the body, the goodwill of his friends in Gilead could have been expressed in no more acceptable manner at this moment than by giving to him and his followers food and the means of bodily rest. The events of the past day must have told greatly upon David’s body, and he, in common with the most ordinary man, must sometimes submit to be at the mercy of his animal organism. He was at this moment most likely incapable of appreciating anything of a spiritual nature so highly as this kindly provision for his material wants. That is the true and real sympathy which discerns the most pressing need of the present moment, and hastens to supply it to the best of its ability. For those wrung with the deepest anguish of soul cannot ignore the demands of the body, and solace to a wounded spirit sometimes enters by this channel. When Elijah, in bitterness of soul, lay down in the wilderness and prayed for death, the first step which God took to restore his spiritual strength was to provide food for his body (1Ki_19:6-8). The goodwill, also, which is expressed by such a ministration, is a direct balm to a soul in sorrow.
II. Even self-love should prompt men to a generous treatment of those beneath them. The reversals of position which are continually taking place in human life ought to teach men wisdom in this matter. Human beings are continually changing places, the servant becomes the master, and he who rules to-day may soon be at the mercy of those whom he now commands. When David set the crown of Ammon upon his own head (2Sa_12:30) it did not seem likely that in a few years he would be a fugitive from his kingdom and indebted to the good offices of an Ammonite prince. But this had now come to pass, and any kindness which he then showed to those whom he conquered was now returned with interest, or, if he had upon that occasion been unduly harsh, the magnanimity of Nahash must have smitten him with remorse. If we would in adversity receive the favours of others without self-reproach we must beware lest in prosperity we forget the claims of those over whom for a time God has exalted us.
OUTLINES AND SUGGESTIVE COMMENTS
The same God that raised enmity to David from his own loins, procured him favour from foreigners: strangers shall relieve him, whom his own son persecutes: here is not a loss, but an exchange of love. Had Absalom been a son of Ammon, and Shobi a son of David, David had found no cause of complaint. If God takes with one hand, he gives with another; while that divine bounty serves us in good meat, though not in our dishes, we have good reason to be thankful. No sooner is David come to Mahanaim, than Barzillai, Machir, and Shobi, refresh him with provisions. Who ever saw any child of God left utterly destitute? Whosoever be the messenger of our aid, we know whence he comes: heaven shall want power, and earth means, before any of the household of faith shall want maintenance.—Bp. Hall.
The faithfulness of human love is not only the copy, but also the means and instrument of the Divine love, granted to those who bow humbly beneath God’s hand and wholly trust Him.—Lange’s Commentary.
David was received with kindness in the land of Gilead, on the east of Jordan, at a time when he was driven by his own son out of his own capital, Jerusalem, in his own tribe. The Jews rejected Christ, but the gospel was gladly received by Samaritans (Act_8:4-6) and by the Gentiles (Act_13:46-48; Act_28:28).—Wordsworth.
It has been conjectured with much probability that as the first sleep of that evening was commemorated in the fourth Psalm, so in the third is expressed the feeling of David’s thankfulness at the final close of those twenty-four hours, of which every detail has been handed down, as if with the consciousness of their importance at the time. He had “laid him down in peace” that night and slept; for in that great defection of man “the Lord alone had caused him to dwell in safety.” The tradition of the Septuagint ascribes the 143rd Psalm to the time “when his son was pursuing him.” Some at least of its contents might well belong to that night (2Sa_17:2; 2Sa_17:8). There is another group of Psalms, the 41st, the 55th, the 69th, and the 109th, in which a long popular belief has seen an amplification of David’s bitter cry, “O Lord, turn the counsel of Ahithophel into foolishness.” Many of the circumstances agree. The dreadful imprecations in these Psalms—unequalled for vehemence in any other part of the sacred writings—correspond with the passion of David’s own expressions. The greatness, too, of Ahithophel himself in the history is worthy of the importance ascribed to the object of those awful maledictions. That oracular wisdom which made his house a kind of shrine (2Sa_15:31) seems to move the spirit of the sacred writer with an involuntary admiration. Everywhere he is treated with a touch of awful reverence. When he dies, the interest of the plot ceases, and his death is given with an awful grandeur, quite unlike the mixture of the terrible and the contemptible which has sometimes gathered round the end of those whom the religious sentiment of mankind has placed under its ban. When “he hanged himself, and died” he was buried, not like an excommunicated outcast, but like a venerable Patriarch ‘in the sepulchre of his father.’ ”—Stanley.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 23, 24, 27 It came about
It came about
"It happened." This phrase marks the next event in the story line. (See: Introduction of a New Event)
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cross quickly over the water
Here "the water" refers to the Jordan River. AT: "cross quickly over the river" (See: Metonymy)
has given such and such advice
The idiom "such and such" is used in the place of information that is already know by the reader. Here it refers to what Ahithophel advised Absalom in 2 Samuel 17:1-3. This information can be stated clearly. AT: "has advised that Absalom send him with an army to attack you now" (See: Idiom and Assumed Knowledge and Implicit Information)
By morning daylight not one of them had failed to cross over the Jordan
This negative sentence is used to emphasize that they all crossed the river. It can be stated in a positive form. AT: "By morning daylight every one of them had crossed over the Jordan" (See: Litotes)
translationWords
cistern
David
water
Jordan River
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 vv23, 24, 25, 27 17:23 hanged himself: Ahithophel foresaw David’s victory and Absalom’s…
17:23 hanged himself: Ahithophel foresaw David’s victory and Absalom’s undoing, and he preferred to die by his own hand rather than by David’s.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.