Then Absalom said, “Now call Hushai the Archite also, and let’s hear likewise what he says.”
When Hushai had come to Absalom, Absalom spoke to him, saying, “Ahithophel has spoken like this. Shall we do what he says? If not, speak up.”
Hushai said to Absalom, “The counsel that Ahithophel has given this time is not good.” Hushai said moreover, “You know your father and his men, that they are mighty men, and they are fierce in their minds, like a bear robbed of her cubs in the field. Your father is a man of war, and will not lodge with the people. Behold, he is now hidden in some pit, or in some other place. It will happen, when some of them have fallen at the first, that whoever hears it will say, ‘There is a slaughter among the people who follow Absalom!’ Even he who is valiant, whose heart is as the heart of a lion, will utterly melt; for all Israel knows that your father is a mighty man, and those who are with him are valiant men. But I counsel that all Israel be gathered together to you, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that you go to battle in your own person. So we will come on him in some place where he will be found, and we will light on him as the dew falls on the ground, then we will not leave so much as one of him and of all the men who are with him. Moreover, if he has gone into a city, then all Israel will bring ropes to that city, and we will draw it into the river, until there isn’t one small stone found there.”
Absalom and all the men of Israel said, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” For Yahweh had ordained to defeat the good counsel of Ahithophel, to the intent that Yahweh might bring evil on Absalom. 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.
Geneva Bible translators 1599 · Public Domain On vv5, 6, 7, 8, 9, 10, 12, 14 Hebrew, what is in his mouth.
Hebrew, what is in his mouth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–15 2Sa 17:5 Then said Absalom, Call now Hushai the…
2Sa 17:5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
Ver. 5. Call now Hushai the Archite also.] God had said that David should not die; but Absalom was doomed to death by God’s determined counsel. If Ahithophel’s counsel had been followed, how could David have escaped, or Absalom perished? Hushai, therefore, is consulted, and the whole scene altered. This came forth "from the Lord of hosts, which is wonderful in counsel, and excellent in working." {Isa 28:29}
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 vv5, 7, 8, 9, 10, 11, 12, 13, 14 A wonderful effect of Divine Providence, blinding his mind,…
A wonderful effect of Divine Providence, blinding his mind, and influencing his heart, that he could not rest in Ahithophel’s counsel, though it was so evidently wise, and good, and approved by the general consent of his whole party; and that he should desire Hushai’s advice, though neither his reputation for wisdom was equal to Ahithophel’s, nor had he yet given any one proof of his fidelity to Absalom as Ahithophel had done; nor was he so fixed by his interest to him as Ahithophel was; and though there wanted not just cause to suspect him and his counsel too. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions, without any other help.
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 v15 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 On vv5–15 And when Hushai was come to Absalom,.... Into the…
And when Hushai was come to Absalom,.... Into the council chamber, very probably:
Absalom spake unto him, saying, Ahithophel hath spoken after this manner; and then related the counsel he had given as before:
Read full note →
shall we do after his saying? is it right to proceed on this scheme, and carry it into execution?
if not, speak thou; thy mind freely, without any reserve, or fear of giving any offence.
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 vv5, 9, 11, 12, 13, 14 Call Hushai - A wonderful effect of Divine Providence,…
Call Hushai - A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophel's counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushai's advice, though neither his reputation for wisdom was equal to Ahithophel's, nor had he yet given anyone proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 13 Verse 8. As a bear robbed of her whelps]…
Verse 8. As a bear robbed of her whelps] All wild beasts are very furious when robbed of their young; but we have some remarkable instances of the maternal affection of the bear in such circumstances; see one at the end of the chapter. 2Sa 17:28.
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 vv5, 7, 9, 11, 12, 13, 14 2Sa 17:5. Then said Absalom, Call now Hushai —…
2Sa 17:5. Then said Absalom, Call now Hushai — A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophel’s counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushai’s advice, though neither his reputation for wisdom was equal to Ahithophel’s, nor had he yet given any one proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions.
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 vv7, 9, 12 At this time - Rather, “The counsel which Ahithophel…
At this time - Rather, “The counsel which Ahithophel has given this time is not good.” He contrasts it with that given before 2Sa 16:21, which was good. This gave an appearance of candour to his conduct, and so gave weight to his dissent. Observe the working of David’s prayer 2Sa 15:31.
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 vv7, 9, 10, 11, 12, 13, 14, 15 This time, though he displays such prudence on all…
This time, though he displays such prudence on all other occasions; or, "at this time" the situation of affairs is such, that it may prove dangerous to push people, who are already desperate, to extremities. Here we behold, how different sentiments may appear equally plausible. (Haydock) --- Mind, reduced to despair. The maxim is beautiful, as well as the comparison. See Osee xiii. 7., Proverbs xvii. 12., and Lamentations iii. 10. --- People. Hebrew adds, "in the night;" or, "he will not suffer the people to pass the night" in repose. (Calmet) --- He will not entrust his person to a faithless multitude, but will be surrounded with a chosen band, with whom he may escape, even though the rest should flee. (Haydock) --- Achitophel had represented David abandoned by his men. (Menochius)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–14 we will light upon him as the dew falleth…
we will light upon him as the dew falleth on the ground--No image could have symbolized the sudden onset of an enemy so graphically to an Oriental mind as the silent, irresistible, and rapid descent of this natural moisture on every field and blade of grass.
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 vv5, 7, 8, 9, 11, 12, 13, 14 5. let us hear likewise what he saith] Let…
5. let us hear likewise what he saith] Let us hear what he too has to say, as well as Ahithophel.
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 vv5, 7, 11, 13 (5) Call now Hushai.—The good sense of Absalom and…
(5) Call now Hushai.—The good sense of Absalom and all the people at once approved the counsel of Ahithophel; but, at a crisis so important, Absalom sought the advice also of the other famous counsellor of his father.
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 vv7, 9, 11, 12, 13, 14, 15 And Hushai said. Hushai gives his advice with much…
And Hushai said. Hushai gives his advice with much Oriental exaggeration, such as ought to have put Absalom on his guard. His main points are that David was too practised a soldier to let himself be surprised. In his adventures with Saul he and his men had been trained to hold large bodies of pursuers at bay, and evade them. The men, too, who were with him were warriors of desperate valour, whose first thought would be the king"s personal safety, and to ensure this they would conceal him in some pit, some cave or ravine, safe and inaccessible by nature; or in some place (omit the inserted word "other"), that is, in some camping place, made strong with ramparts, so as to resist the first attack. "To smite the king only" is, therefore, an impossibility; and if the attack fail, and David"s mighties, in their irritation, slaughter a large number of their assailants, and a panic be the result, men will hesitate before they attack such redoubtable champions a second time. A check is fatal to a rebellion, and Absalom, was staking his chance on one hasty encounter. Better leave the decision to all Israel. Their hearts were with Absalom, and, when there has been time for them to gather in their thousands, success is certain. Their numbers will be countless as the sands on the shore, or as the dew upon the grass; while David and his heroes will shrink to so small a body as to be scarcely able to man the walls of one small city. And fighting there will be none; for the myriads of Israel will drag city and fugitives with ropes down into the nearest torrent bed, where the next floods will wash all away. There was more in this than an appeal to Absalom"s vanity. If all Israel did take his side, then David"s cause would soon be hopeless, and there would be no need of parricide. David"s death would be the act of Israel, and not of Absalom. Evidently Absalom believed that all Israel was on his side, and his success hitherto had been so rapid as almost to justify the assumption. To us this success is almost unaccountable, but it suggests that there were great faults in David"s administration. Yet even so we wonder at the existence of such general dissatisfaction. At this time. A wrong translation. The Hebrew is, Ahithophel"s counsel this time is not good, whereas last time, what he advised about the concubines was good.
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 vv7, 14 And Hushai said unto Absalom.
2Sa_17:7-23
And Hushai said unto Absalom.
Read full note →
Hushais advice preferred
The wisest man in the world is not wise at all times: though Achitophel commonly gives successful counsel, yet, with his good leave, he hath missed the mark at this time, and in this case.
I. Hushais grand design was first to invalidate the perilous counsel Achitophel had given, before he gave his own opinion he hereupon discovers the danger of Achitophels advice from three topics.
1. The first is taken from the valour of David, which he amplifies by a similitude of a bear robbed of her whelps.
2. The second argument m taken from the policy and prudence of David, as the first is from his courage and valour.
3. His third argument or topic is a periculoso from the dangerous consequences of this expedition of Achitophels. (2Sa_17:9-10.)
II. When Hushai had thus invalidated Achitophels counsel, then he produceth and introduceth his own to Absalom, and partly contrary and partly congruous and consentaneous to that of Achitophels. (2Sa_17:11-13.)
1. Hushais counsel was contrary to that of Achitophels in three respects.
(1) In respect of time; not in the night as he hath advised, seeing night-works are not only hazardous, but also no way glorious works, we scorn to steal a victory in the dark, let us fight David in clear-daylight that the sun may behold the valour and victory of our invincible army.
(2) The second respect is, Let not so small an handful as twelve thousand (according to his advice) be employed, but a mighty host made up of all Israel, from Dan to Beersheba, &c.
(3) And the third respect is, Thou thyself shalt go general of this numerous army, for thy presence will put life into thy soldiers, to fight lustily in the fight of their King, who bath power to punish or reward them according to their merit or demerit; beside the glory of the victory (which now Achitophel seeks to have to himself) shall be wholly thine by thy going in person to the battle.
2. Mark, it was congruous as to the effect, the same in the end with that Achitophel now had advised, to wit, the destruction of David, and of his despicable company, saying, David shall not be able to defend himself neither.
(1) In the open field, for we will fall upon him there, as the dew falleth upon the field, so largely, so suddenly, and so irresistibly upon all sides, as the drops of dew are innumerable: Nor
(2) Shall he be safe in, a fortified city, for we will bring ropes to it and draw it (and David in it) into the river, &c., so drown him, and all his, &c. Hushais whole oration was wholly accommodated to the ambitious humour of a vain-glorious prince, all along stuffed with the bombast of hyperbolical flourishes, both to fill up its own emptiness, and to puff up Absaloms proud mind with heading and leading a mighty army, &c. Hushai in his thrasonical expressions puts himself into the number of the actors of this tragedy, saying [So shall we come upon him, &c.] as if he had said [I will be one of the first of them,] that he might not seem to come short of Achitophel, who had offered Absalom his service both as a counsellor, and as a commander, and [We will not leave so much as one, &c.] This is opposed to Achitophels promise (v. 2.) that in no point he might seem to fall behind him, so is he the sooner believed. Whatever Hushai with all his florid flatteries pretended, yet his main design intended was, that David might gain more time to increase his army, and to prepare for the battle, and that the present paroxism or heat of the people being cooled by such delays (as Absaloms raising so vast an army did necessarily require) many of Davids subjects might at last bethink themselves of returning to their right allegiance, and thereby upon better consideration join to strengthen the Fathers forces against his unnatural rebellious son. In all these harangues both of Acbitophel and of Hushai, there is not one word of counselling Absalom to ask counsel of God, God was not in all their thoughts. (Psa_10:4.) Indeed Hushai purposely put Absalom upon trusting in an arm of flesh (a numberless number of soldiers) which he knew would bring a curse upon him (Jer_17:5), and therefore he pusheth him forward to be present in the fight to fetch in his own fall, &c. This counsel of Hushai was better approved of by Absalom and his courtieers than that of Achitophel, because the Lord purposed it should be foiled and defeated (verse 13, 14.)
III. How great is the power of faithful prayer; David had prayed, Lord, turn Achitophels counsel into folly. Achitophels counsel is rejected as foolish counsel, Davids prayer of faith and fervency was answered over and over again; for
1. Achitophels counsel was folly itself (2Sa_16:21.)
2. Tis here refused as such; and
3. he died as a fool (verse 28.)
IV. Achitophels counsel was infringed here by a double means,
1. by human help, namely, by Hushais prudence and policy, humouring an ambitious bigot to his own destruction, well knowing that his insolent temper would best be flushed up with flourishing flatteries, and
2. by a Divine hand, God giving Absalom up to believe lies, and so hasten his own end. (C. Ness.)
The best counsellors
Alphonsus, King of Anagon, being asked who were the best counsellors, answered, The dead (meaning books), which cannot flatter, but do without partiality, declare the truth. Now of all such dead counsellors, Gods testimonies have the preeminence. A poor, godly man, even then when he is deserted of all, and hath nobody to plead for him, he hath his senate, and his Council of State about him, the prophets and apostles, and other holy men of God, that spake as they were moved by the Holy Ghost. A man so furnished is never less alone than when alone; for he hath counsellors about him that tell him what is to be believed or done; and they are such counsellors as cannot err, as will not flatter him, nor applaud him in any sin, nor discourage or dissuade him from that which is good, whatever hazard it expose him to. And, truly, if we be wise we should choose such counsellors as these: Thy testimonies are the men of my counsel. (T. Manton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 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.
Read full note →
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 On vv5, 8, 11, 13, 15 Hushai the Arkite
Hushai the Arkite
See how you translated this man's name in 2 Samuel 15:32.
Read full note →
Ahithophel
See how you translated this man's name in 2 Samuel 15:12.
translationWords
Absalom
advice
good
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 vv11, 14 17:11 The nationwide military conscription from . . .…
17:11 The nationwide military conscription from . . . Dan to Beersheba (the northern and southern limits of Israel) was intended to produce an overwhelmingly superior fighting force.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.