2 SAMUEL 17 COMMENTARYEDITED BY GLENN PEASE

1 Ahithophel said to Absalom, "I would choose twelve thousand men and set out tonight in pursuit of David.

BARNES, "This night - The night of the day on which David fled, and Absalom entered into Jerusalem. Ahithophels idea was to fall upon David by surprise, and in the first confusion of the surprised army to seize and kill David only.

CLARKE, "Let me now choose out twelve thousand men - Had this counsel been followed, David and his little troop would soon have been destroyed; nothing but the miraculous interposition of God could have saved them. Twelve thousand chosen troops coming against him, in his totally unprepared state, would have soon settled the business of the kingdom. Ahithophel well saw that, this advice neglected, all was lost.

GILL, "Moreover, Ahithophel said unto Absalom,.... Either at the same time, or quickly after he had given the foregoing advice:

let me now choose out twelve thousand men: out of those that were with Absalom, which shows their number to be large; and twelve thousand are pitched upon with respect to the twelve tribes of Israel, a thousand from every tribe; Josephus has only ten thousand:

and I will arise and pursue after David this night; he took upon him to be general of the army, as well as a counsellor; or this he said to show how confident he was of the success of his counsel, that if Absalom, or any other, should decline the conduct of the army upon it, as a hazardous attempt, he would undertake it himself; or rather it may be, he was not willing that Absalom should go out in person with the army, not so much for his own safety, as lest through his affection for the king he should spare him, when he fell into his hands, or they two should be reconciled; he proposed to do it that night, partly for expedition, no time being to be lost, and partly for the greater surprise of David and his men.

HENRY 1-4, "Absalom is now in peaceable possession of Jerusalem; the palace-royal is his own, as are the thrones of judgment, even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival; his government was built upon a divine promise, the performance of which he was sure of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there till he has destroyed his father, cannot be content with his throne till he has his life; for his government is founded in

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iniquity, and therefore feels itself tottering and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the life of so good a father is not so strange (there are here and there monsters in nature); but that the body of the people of Israel, to whom David had been so great a blessing in all respects, should join with him in his attempt, is very amazing. But their fathers often mutinied against Moses. The best of parents, and the best of princes will not think it strange if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had.

David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente - unanimously. None durst mention his personal merits, and the great services done to his country, in opposition to this resolve, nor so much as ask, Why, what evil has he done to forfeit his crown, much less his head? None durst propose that his banishment should suffice, for the present, nor that agents should be sent to treat with him to resign the crown, which, having so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since that Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom that he eagerly thirsts after his own father's blood. It is past dispute that David must be destroyed; all the question is how he may be destroyed.

I. Ahithophel advises that he be pursued immediately, this very night, with a flying army (which he himself undertakes the command of), that the king only be smitten and his forces dispersed, and then the people that were now for him would fall in with Absalom of course, and there would not be such a long war as had been between the house of Saul and David: The man whom thou seekest is as if all returned, 2Sa_17:1-3. By this it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it. Smite the shepherd, and the sheep will be scattered, and be an easy prey to the wolf. Thus he contrives to include the war in a little compass, by fighting neither with small nor great but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could be more fatal to David than the taking of these measures. It was too true that he was weary and weak-handed, that a little thing would make him afraid, else he would not have fled from his house upon the first alarm of Absalom's rebellion; it was probable enough that upon a fierce attack, especially in the night, the small force he had would be put into confusion and disorder, and it would bean easy thing to smite the king only, and then the business would be done, the whole nation would be reduced, of course, and all the people, says he, shall be in peace. See how a general ruin is called by usurpers a general peace; but thus the devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to crush his interest by destroying him. Let that one man die for the people, Joh_11:50. Kill the heir, and the inheritance shall be ours, Mat_21:38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time, particularly in our spiritual warfare. If Satan flee from us, let us follow our blow. Those that have quarrelled with crowned heads have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account (The king himself can do no wrong, it is they that do it); but Absalom's bare-faced villany strikes at the king directly, nay, at the king only; for (would you think it?) this saying, I will smite the king only, pleased Absalom well (2Sa_17:4), nor had he so much sense of humor and virtue left him to pretend to startle at it or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious

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ambition?

II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength

JAMISON, "(2Sa 17:1) Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

BENSON, "2 Samuel 17:1. I will arise and pursue after David It seems he was a soldier as well as a counsellor. Or, at least, he thought his counsel so sure of being successful that he offered himself to put it in execution. He was probably afraid, also, that if Absalom should command the men himself, natural affection might prevail with him to spare his father, and not take away his life; or, perhaps, even work an agreement between them, and so leave him in danger of being called to account for his rebellion.

COFFMAN, "PREPARATIONS FOR THE ULTIMATE AND DECISIVE BATTLE

This chapter recounts the maneuvers both of Absalom and his partisans and that of David and his supporters as they got ready for the final resolution of the conflict initiated by Absalom's attempt to seize the throne of Israel. There was no device by which a conflict of this nature could have been resolved without bloodshed.

AHITHOPHEL'S COUNSEL TO STRIKE AT ONCE

"Moreover Ahithophel said to Absalom, "Let me choose twelve thousand men, and I will set out and pursue David tonight. I will come upon him while he is weary and discouraged, and throw him into a panic; and all the people who are with him will flee. I will strike down the king only, and I will bring all the people back to you as a bride comes home to her husband. You seek the life of only one man, and all the people will be at peace." And the advice pleased Absalom and all the elders of Israel."

"Let me choose twelve thousand men" (2 Samuel 17:1). This line in all probability gives us the clue to Ahithophel's defection from David. He simply

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desired to usurp the kingdom himself. If Absalom had consented to this request, then Ahithophel, with the pick of Absalom's army, would quickly have destroyed David and then would himself have been the supreme power in Israel.

Furthermore, this is the only possible way in which the lives of Bathsheba and Solomon could have been saved. It should be remembered that they were, respectively, the grand-daughter and the great-grandson of Ahithophel; and if Absalom had indeed succeeded David, nothing on earth could have saved their lives. Therefore, we believe that Ahithophel probably hated Absalom even more than he hated David and that, given the twelve thousand men he requested here, he would quickly have disposed of Absalom also.

Of course, we cannot prove such a theory as this, but it also explains another reason for Ahithophel's counsel for Absalom to take David's concubines. This was the "bait" intended by Ahithophel to keep Absalom occupied in the opening days of the mortal confrontation between Absalom and his father. As we shall see, a moment later, there was only one thing that kept Absalom from yielding to that temptation.

"I will set out and pursue David tonight" (2 Samuel 17:1). Scholars generally agree that tonight in this passage was the night of that day when David fled Jerusalem, but it is by no means certain that Ahithophel's advice regarding Absalom's violating the king's ten concubines had as yet been followed by Absalom. This writer's opinion is the same as that of H. P. Smith who wrote that, "The debate between Ahithophel and Hushai (as in this chapter) was held on the day of Absalom's arrival in Jerusalem, after the appropriation of the concubines had been decided upon and before it had been consummated."[1] This appears to be a key factor in Absalom's choice of a delay in the attack on David.

"Ahithophel's advice here shows his political sagacity; if it had been adopted, it would have extinguished the cause of David."[2]

"You seek the life of only one man, and all the people will be at peace" (2 Samuel 17:3). What this said to Absalom was that, "If we can only kill David, there will be no war."[3]

"And the advice pleased Absalom and all the elders of Israel" (2 Samuel 17:4). "That Absalom was prepared to adopt this advice to kill his father that very night without any qualm of conscience or feeling for his father shows how far he had degenerated into his depravity."[4] "That, a moment later, he was so easily convinced to reject this plan indicates the shallowness of his perception and his inability to reach a decision."[5]

The heartless ingratitude of the beast Absalom was mentioned by Henry: "It was

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not long since Absalom himself had fled from Jerusalem because of his murder of Amnon; but David contented himself to allow Absalom to live as an exile, although Absalom surely deserved to be brought home and executed. However, so void of all natural affection is Absalom that now, when his father had fled Jerusalem, not for any crime, but for fear, Absalom eagerly thirsts for his father's blood."[6]

COKE, "2 Samuel 17:1. Moreover, Ahithophel said unto Absalom Ahithophel, aware of the advantages of dispatch, advised an immediate pursuit of David, without suffering him to breathe from the fatigues that he had just gone through; and his advice well justifies the character given of him in the Scripture. It was in its several parts admirably fitted both to the inclinations and the interest of his pupil. He consigned him to his pleasures, ch. 2 Samuel 16:22 and took all the danger to himself; and at the same time he relieved his little remains of humanity from the necessity of imbruing his own hands in his father's blood. His incest was, for the present, personal guilt enough. That act of outrage would make Absalom's reconciliation with his father desperate; and whilst he indulged his evil appetite, Ahithophel, with a chosen band, would pursue and surprise David. Nothing could be more wordly-wise, or more hellishly wicked. It was indeed as the advice of an oracle, but very different from that dictated by the Spirit of God: and yet, horrid as it was, it pleased that vile son and his associates.

HAWKER 1-4, "(1) Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: (2) And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: (3) And I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace. (4) And the saying pleased Absalom well, and all the elders of Israel.

No doubt the advice of Ahithophel was founded in strong human policy. Poor David, considered in himself and his little army, could have made but feeble resistance. But what a wretch was Absalom, and how lost to all grace the elders of Israel, to be pleased with such an infamous counsel. Reader! do pause here, to remark how different the conduct of the father and the son in the pursuit of a kingdom. David, though anointed by the LORD's command to the kingdom many years before Saul's death, yet waited patiently his death, and even after that, was content to reign only in Hebron, until the LORD should bring him over the whole kingdom. But Absalom, an usurper, and an usurper against the throne and life of his own father, hastens to universal monarchy in defiance of the LORD. But, Reader, let us drop David and his history, to attend to David's LORD. As David was an eminent type of JESUS, we may safely look for the outlines of JESUS'S history, upon all occasions of importance which we meet with in David's life. Was not then this persecution of David by his own son, a lively resemblance of the persecution of the LORD JESUS, by his own people the Jews? And as to the personal attack on David, according to Ahithophel's advice, I will smite the king only; can there be a more striking circumstance of the

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personal hatred the Jews had to our dear LORD, whose dislike the LORD figured out, under the similitude of the parable; Come, let us kill the heir, and the inheritance shall be ours. Matthew 21:38. And who is there that can read the counsel of Ahithophel, that all the people should have peace, if the man whom Absalom sought alone to destroy was taken off; who is there that can read this, and overlook the striking affinity between this advice of Ahithophel, and Caiaphas's prophetical declaration, though unconscious what he said, that it was expedient that one man should die for the people, and that the whole nation perish not. Precious JESUS! of what infinite importance must have been thy death, that the HOLY GHOST in glorifying of thee, was graciously pleased to sketch the outlines of it in so gracious a manner! Oh! LORD! fulfil the precious part of this prophecy yet to be fulfilled; and as thou art the Shiloh, to whom Jacob, when dying, prophesied that the gathering of the people should be; do thou hasten, LORD, the hour, and gather together in one the people of GOD which are yet scattered abroad. John 11:49-52, compared with Genesis 49:10.

PULPIT, "Let me now choose out twelve thousand men. The advice of Ahithophel was such as would have made success almost certain. The rebellion had taken David by surprise, and he was quite unprepared to resist the large forces which Absalom had gathered round him. But the better part of the nation disapproved of the enterprise, especially when they perceived that David's life was in danger; and consequently his followers, in course of time, would increase. Moreover, the day had been one of extreme moral and mental trial to David. Upon the sudden news of Absalom's approach, he had to arrange for the flight of his wives and children; to provide supplies for their wants, and for those of their attendants on the march; to give orders to his officers, and take means to prevent their flight degenerating into a panic. Then, with covered head and feet unshod, he had descended into the Valley of Jehoshaphat, and slowly traversed the Mount of Olives; thence, in deep distress, he had advanced to the way of the wilderness towards Jericho, and there had been assailed by Shimei with bitter revilings. His progress after this was unimpeded, and at Ayephim he and the other fugitives had needful rest and refreshment. As Bahurim was about four miles from Jerusalem, this caravanserai a little further on was probably about six miles from the city, and about halfway towards the fords of the Jordan. The march was probably continued at sunset, and the fords reached before midnight; and there David halted, waiting for the arrival of Jonathan and Ahimaaz, and making preparations for the passage.. Now, if Ahithophel's advice had been followed, he would have reached the fords as quickly as the young men did; for they lost time at Bahu-rim. Upon this David had not calculated, but supposed that anyhow he should have the interval won by Ahimaaz's fleetness. With twelve thousand picked troops unencumbered with baggage, Ahithophel would thus have found David still on the west of the Jordan, 0and though Joab and Abishai would have done all that brave men could, yet they would scarcely have been in a position to make a long defence. And the command was to "smite the king only." A panic was inevitable, and confusion among David's followers, who had women and children to defend; and in the midst of it Ahithophel would direct his main attack on the part where David was, and single him out for slaughter. When this was done all would be accomplished; for Absalom would

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become king by right of succession. Even Joab and the Gibborim would acknowledge him, and the whole nation be at peace.

GRANT, "Ahithophel discerned clearly that if Absalom was to gain any victory over David he must strike quickly. Satan knows that the only way to establish the anti-christ in power is to destroy the true Christ. So Ahithophel urges that he be allowed to take with him 12,000 men (in contrast to the few hundred who had gone with David) and immediately the same night pursue David. He well reasons that such an attack would scatter David's men and leave David unprotected, so that they could kill him alone. Thus he says, "I will bring back all the people to you," as though the people had left Absalom! (v.3). Wickedness can succeed only by striking quickly: it cannot afford to wait for calmly judicious deliberation. This counsel pleased Absalom and his men, for this was the plan most likely to succeed.

However, Absalom considered it an advantage to have another counsellor also, and he called for Hushai and told him what Ahithophel had counselled, asking him if he concurred with this or not. Of course Hushai knew it was the best thing from Absalom's point of view, but he was there to serve David. He therefore tells Absalom that Ahithophel's counsel "is not good at this time." He gives reasons that were convincing to Absalom, first, that David and his men were men of war and at the time enraged in their minds like a bear robbed of her cubs, so that their resistance would be furious. But also, that David would be hidden somewhere apart from the people, for he knew how to survive alone in rugged circumstances. Then if at first there was slaughter of some of Absalom's men, the people would hear the report of it (v.9), and tend to become apprehensive and fearful. He pressed the fact that, all Israel knew David's reputation for powerful conquest and that he was surrounded by valiant men (v.10).

Then he uses his most convincing argument so far as Absalom was concerned, giving his counsel that Absalom should take time to have all Israel gathered in subjection to him, the whole country from Dan to Beersheba being persuaded that Absalom was the best choice for king (v.11). Then when the kingdom was in this way established, they would have no difficulty in eventually apprehending David (vs.12-13). Hushai embellishes this with some details of how they would complete the matter, since by then Absalom would be in undisputed authority over the country.

Hushai knew perfectly well that this time delay would benefit David rather than Absalom. But he also knew that Absalom was proud enough to think that all Israel would gladly welcome him as king when they had considered the matter. Thus Absalom's pride was his downfall. He and all his men accepted the counsel of Hushai. The self-confidence of Absalom and his followers stands in sharp contrast to David's humble confidence in God. it is added also the Lord had purposed to defeat the wise counsel of Ahithophel in order that Absalom might be brought down to ruin.

Hushai then gave information to Zadok and Abiathar as to the counsel of Ahithophel and his contrary counsel, so that David would be urged to put as much distance as he could between his company and Absalom, rather than hiding in a nearby proximity. The message then was to be relayed to Jonathan

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and Ahimaaz by a girl. No doubt this was considered safer than using a man. Jonathan and Ahimaaz had remained outside the city to avoid any kind of suspicion (v.17). However, a boy saw them as they started on their way to meet David, and he told Absalom.

They apparently knew they had been seen, and when they came to Bahurim considered it necessary to hide. A woman was friendly, and had them go down a well, which she covered over, spreading grain on top of the covering. This of course was very effective, so that when Absalom's servants came, it was plain to them that the young men were not there. When they asked, the woman told them they had gone over the water brook. Of course their search was fruitless, so they returned to Jerusalem.

When all was clear, Jonathan and Ahimaaz came up out of the well and made their way to David, who by this time had descended to the Jordan valley. They urged him to cross over the Jordan, for Ahithophel had counselled immediate pursuit and the killing of David. But Hushai's counsel had delayed this, therefore there was time for David to cross over if Absalom and his men had immediately pursued, they might have caught them as they were crossing the river and therefore would be unable to conceal themselves. They took advantage of the respite therefore, and all had crossed over the river by daylight of the following morning.

Ahithophel was clear thinking enough to realize that, since his counsel had been refused, the cause of Absalom was totally lost. He knew that Absalom could succeed only if David were killed, and David's having time to regroup would be fatal to Absalom's cause, for the people generally would not be persuaded to follow Absalom in preference to David, in spite of the pride of Absalom in expecting this. Therefore Ahithophel returned to his home, put his affairs in order and committed suicide by hanging himself (v.28). Tragic end for an intellectual man!

David went on north to Mahanaim. No doubt some time had elapsed before Absalom and his army crossed the Jordan also and encamped in the area of Gilead, not far from David. Verse 25 tells us that Absalom made Amasa captain of his army, a man who had a certain relationship with Joab.

From areas east of the Jordan there was time given for three friends of David to bring supplies to him. Shobi was of the people of Ammon, the nation David had subdued with much slaughter. They must have had servants with them, for they brought beds, basis, earthen vessels, wheat, barley, flour, parched grain and beans, lentils and parched seeds, honey, curds, sheep and cheese (vs.27-29). This consideration of the needs of David's men was most commendable and must have been deeply appreciated by David.

K&D, "Ahithophel's advice frustrated by Hushai. - 2Sa_17:1-3. Ahithophel said still further to Absalom, I will choose out twelve thousand men, and arise, and pursue after David this night; and fall upon him when he is exhausted and weak, and fill him with alarm: so shall all the people that are with him flee; and I will smite the

king alone (when he is alone), and will bring back all the people to thee. , the night, is the night following the day of David's flight and Absalom's entrance into Jerusalem, as we may see very clearly from 2Sa_17:16. This advice was sagaciously

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conceived; for if David had been attacked that night by a powerful army, he might

possibly have been defeated. , to bring back, may be explained on the supposition that Ahithophel regarded Absalom as king, and those who had fled with David as rebels, who were to be brought back under Absalom's sceptre. The following

words, (as the return of the whole (the whole nation , is the man, i.e., the return of all is dependent upon David, for whom thou liest in wait, are somewhat difficult, though the meaning of Ahithophel is evident enough from what precedes: viz., if he is beaten, they will all come over to thee; the whole nation will be at peace

) is used adverbially).

(Note: Consequently no conjectures are needed as to the rendering of the

words in the lxx, viz., (al. ) $))*

,-004)5)68, such as Ewald, Thenius, and Bttcher

have attempted. For it is very obvious that $))*,- owes its

origin simply to a false reading of as and that 004) ,

5 has been interpolated by way of explanation from nothing but conjecture. No other of the ancient versions contains the slightest trace of a different reading from that given in the text.)

ROSSIER, "2 SAMUEL 17 SERVICE

As we have seen, the king had sent Zadok, Abiathar, and Hushai back to Jerusalem in order to utilize them in his service. Demonstrations of devotion are not enough, however dear thay may be to the master's heart, but are only the prelude to service. So it is for us Christians; and like Hushai and the priests, we do not have the option of choosing the place or the manner in which we are to serve the Lord. He will decide this. Here it was a matter of defeating Ahithophel's counsel, of preventing this false prophet from ruining David's cause.

In verses 1 to 4 we discover the enemy's hidden design: he wants to get at David. With reason he figures that if David is done away with, everything will fall to pieces and the people will become Absalom's prey. I will smite the king only; and I will bring back all the people to thee (vv. 2-3). This is how the prince of darkness operates: all his efforts are directed against Christ. To this end he stirred up the world against Him, but at the cross instead of winning the conflict, he lost and his power was broken. But he will not admit defeat. In the future at a time he believes favorable he will stir up the kings of the earth to break off Christ's yoke. Then He that dwelleth in the heavens shall laugh, the Lord shall have them in derision (Ps. 2).

And the saying of Ahithophel was right in the eyes of Absalom, and in the eyes of all the elders of Israel (v. 4), who were convinced that the plan this man was proposing was excellent. How was it then that Absalom decided to call Hushai the Archite also to hear his advice? How is it that after hearing Hushai Absalom and all the men of Israel say: The counsel of Hushai the Archite is better than the counsel of Ahithophel (v. 14)? It is because God is directing the circumstances, men's decisions and their appreciations in short, everything as He will and to carry out His designs. Outwardly it would seem that God is indifferent to what is taking place; evil is triumphing, evil is reigning, men are exceeding the imaginations of their hearts; but God is hidden behind the scenes. Nothing can resist God: even Satan serves as His instrument. For us, Satan's power is formidable; for God it is less than a speck of straw that a puff of breeze blows away. The God of peace shall bruise Satan under your feet shortly, we are told. It is neither the mighty Creator nor the God of vengeance who will break this formidable power; it is the God of peace. This act costs Him no effort; He will peacefully bruise this enemy under His saints' feet.

The fragrance of service pervades this entire chapter. Everyone cooperates in this activity in

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order give their master his rightful place, a place the wicked have taken away. Hushai, David's friend, is the first to face danger, but also the first instrument of victory. The priests are his first confidants. Their sons, Jonathan and Ahimaaz, carry the message that is to save David and his band. A simple obscure servant girl (v. 17) is used to forward it to them. The woman of Bahurim is equally obscure and as seldom mentioned as the Mary of Matthew 26: 6-13; she is just as deferential as Mary in the sphere that God has entrusted to her responsibility as a woman keeping her home. She renders service to the messengers and arranges a hiding place for them that the enemy is unable to discover. Though it has the two messengers as its immediate object her service is a good work on behalf of David. In this scene there is an uninterrupted chain of service working together toward a common goal. Had one link been missing David would become Absalom's prey. The poor servant girl's devotion is just as valuable to the king as Hushai's lovely disinterestedness. None is to be despised and the most humble will perhaps have the best place when it shall be said: This one and that one was born in her (Ps. 87: 5). Wheresoever these glad tidings may be preached in the whole world, that also which this woman has done shall be spoken of for a memorial of her, says the Lord (Matt. 26: 13).

Not only do the various services, whatever they may be, form one whole because they have but one goal and one object, but it is worth noting that one individual's service calls for the service of the other, as it were. From one end of this account to the other each agent goes to work as stirred up by the preceding one. Often in moments of weariness and spiritual discouragement we complain how those who follow us in serving the Lord lack the eagerness to serve Him effectively, to risk something be it comfort, gain, or reputation to maintain our Master's rights over against the world. Such complaints are ineffectual, and are much like Elijah's cry: I am left, I alone! What we need to do is to redouble our zeal, an unfailing zeal to serve the Beloved. Like sound waves, light waves, and heat waves this activity will soon make itself felt beyond our restricted sphere.

David is warned and all his people pass over the Jordan: not one is missing.10 Thanks to this service, God's true people set a barrier between themselves and the enemy. Ahithophel, whose pride is wounded but who above all is apprehensive of David's final triumph, takes his own life, precipitating himself into eternal judgment in order to escape future vengeance (v. 23)!

David, pursued by Absalom, comes to Mahanaim. Here it was that Jacob returning from exile met the host of God sent to secure him against Esau's undertakings. Here too David, under discipline again taking a path of exile, is found beneath the same shield. How reassuring to our soul! Our circumstances may change: whether it be strength or weakness, the testing or the restoration of the soul in one case as in the other the danger is the same, whether it comes from an Esau or an Absalom, and the resources of our God remain unchangeable.

Amasa replaces Joab at the head of David's rebellious son's army. He was a cousin to Joab cousin through his mother, but also through his mother's dishonor. Joab, as we shall see, never forgives anything: whether it be a blot against his family or the usurpation of his position, or the danger of competition for the place of supreme command.

At Manahaim we find service directed toward David's people as previously we have seen service directed toward David himself. It is touching to see the same zeal introducing three individuals to us, so different in position, nationality, and character. A common object of interest makes every barrier fall. Shobi the Ammonite, the son of Nahash, the brother of that same Hanun who had insulted David's messengers (2 Sam. 10), a man of royal line, is associated with Machir the son of Ammiel of Lodebar, a simple servant of Saul and formerly poor Mephibosheth's guardian (2 Sam. 9: 4). Barzillai the Gileadite of Rogelim joins them; he had the authority of age and the prestige of great riches (2 Sam. 19: 32); but age does not impede his service and all his riches are used to maintain the king and his people. The people very especially attract the sympathy of these men: The people is hungry, and weary, and thirsty in the wilderness (v. 29). They spare nothing when it comes to the companions of the fleeing king; they act in faith; their personal interest does not enter into consideration in their service. The authority of the one, the activity of the other, the riches and the attention of the third are all laid down at David's feet, as represented by his companions. Like Abigail all these

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men desire to wash the feet of the servants of their lord, and this abasement is not really abasement, for it exalts and glorifies a David who has today been abased but who will tomorrow be established in glory above all the kings of the earth.

2 I would [2] attack him while he is weary and weak. I would [3] strike him with terror, and then all the people with him will flee. I would [4] strike down only the king

GILL, "And I will come upon him while he is weary,.... With travelling, and with grief, and when endeavouring to get some rest by sleep, and so surprise him unawares, when not on his guard, and in no posture of defence:

and weak handed; while the number of men with him is small, and before the people from different parts can come to his assistance:

and will make him afraid; strike terror into him and his then, by surprising them suddenly in the night with such a number of men:

and all the people that are with him shall flee; one one way, and another another, for their own security, and leave David alone:

and I will smite the king only; dispatch him, and let the people flee without pursuing them.

BENSON, "2 Samuel 17:2-3. I will come upon him while he is weary Before he has had time to breathe from the fatigues he has just gone through; and weak-handed Before he has collected more forces. I will make him afraid Strike a terror into him by this sudden attack, made in the night, when he is ill-provided. I will smite the king only And proclaim pardon to all the rest. And I will bring back all the people By this means I shall easily bring over their allegiance to thee. The man whom thou seekest is as if they all returned The killing of David will effectually end the contest, and the whole nation will come in to thee, there being no other to whom they will submit, he being dead. So all the people shall be in peace The single circumstance of taking and killing him will restore peace, and preserve both the people who are with thee, and those that are with David. They shall all be saved, and he alone destroyed. The attentive reader will easily perceive that this advice well justifies the character given of

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Ahithophel in the Scripture; it was, in its several parts, admirably fitted both to the inclinations and interests of his pupil; he consigned him to his pleasures, and took all the danger to himself; and at the same time he relieved his little remains of humanity (if he had any) from the necessity of imbruing his hands in his fathers blood. His incest was, for the present, personal guilt enough; that act of outrage would make Absloms reconciliation with his father desperate; and while he indulged his evil appetite, Ahithophel, with a chosen band, would pursue and surprise David. Nothing could be more worldly wise, or more hellishly wicked; it was indeed, as the advice of an oracle, but very different from that dictated by the Spirit of God; and yet, horrid as it was, it pleased that vile son and his associates. Delaney.

3 and bring all the people back to you. The death of the man you seek will mean the return of all; all the people will be unharmed."

BARNES, "The man whom thou seekest - namely, David. Ahithophel means to say: If I can only smite David, there will be no civil war, all the people will peaceably submit.

CLARKE, "The man whom thou seekest is as if all returned - Only secure David, and all Israel will be on thy side. He is the soul of the whole; destroy him, and all the rest will submit.

GILL, "And I will bring back all the people unto thee,.... Meaning not the people only that were with David, that he would make them prisoners, and bring them with him; for he before proposed to let them make their escape; but to reduce all Israel to the obedience of Absalom at once, by executing this scheme which he had formed:

the man whom thou seekest is as if all returned; meaning David, whom he speaks of contemptibly, and whose life it seems Absalom sought, as well as his crown; and he being dead, it would be all over at once with the people; they would immediately return to their own habitations, and yield obedience to Absalom as the rightful heir and successor; all depended on his death, he intimates: from whence it appears that Abarbinel is wrong in suggesting that Absalom did not design to take away the life of his father, only to secure the kingdom to himself in his father's lifetime, who he understood had disposed of it by his will to Solomon; but here Ahithophel plainly declares the intention of Absalom, nor would he have proposed in plain terms to take away the king's life, had Absalom been averse to it; and it is plain by what follows that the thing was pleasing to him:

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so all the people shall be in peace; both parties coalesce under the government of Absalom, and live peaceably under it, and so an entire end of the war.

COKE, "2 Samuel 17:3. The man whom thou seekest is as if all returned That is, David being destroyed, the main business is performed; he is, as it were, the life of the whole body, and when he is taken off, the rest will of course return and submit themselves. Houbigant renders this verse, and I will cause all the people to return unto thee, as a spouse returneth to her husband; and then all things shall be at peace with the people: in which he nearly follows the LXX.

PULPIT, "The man whom thou seekest is as if all returned; Hebrew, as the return of

the whole is the man whom thou seekest. Both the amendments of the text and the

various translations offered are innumerable, but nothing is really more satisfactory

than the literal rendering of the words, virtually given us in the Authorized Version.

Naturally, Ahithophel did not wish to parade David's death too openly. In his heart

Absalom must have known that the safe possession of the kingdom could be assured

him only by his father's death, but yet he might have shrunk from publicly avowing

this, and having it talked of before his courtiers as a settled purpose. One reason why

he adopted the counsel of Hushai may have been his reluctance to commit parricide:

for plainly the one main purpose of Ahithophel was David's death. This thorough

traitor may have seen even a tremor of alarm in Absalom's countenance when he

spake out his purpose so frankly of "smiting the king only," and may have felt that,

slumbering in the besom of the son, was something of that generous spirit which had

made the father condemn the Amalekite to death for boasting that he had slain Saul.

At all events, he was unwilling to dilate upon so ghastly a theme, and this general

reference to David, as the man whom Absalom sought, without dwelling upon the

subject, is in far better taste than the coarse open villainy so unreservedly expressed in

2 Samuel 17:2. The reading, however, of the Septuagint has many followers: "And I

will bring back all the people to thee as a bride returns to her husband, excepting the

life of the one man thou seekest; and for all the people there shall be peace."

Ahithophel was bad enough, but scarcely so brutal as to compare to a bridal

procession the sad return of David's mourning friends and companions in arms

weeping round the corpse of their master murdered at the bidding of his own son.

4 This plan seemed good to Absalom and to all the elders of Israel.

GILL, "And the saying pleased Absalom well, and all elders of Israel. That were of the privy council; for it was a well contrived scheme to surprise David his men by night, in the condition they were in; nothing like seizing an opportunity, and making quick dispatch in executing a villainous design; only it is strange that

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Absalom could so easily come into a scheme to take away the life of so indulgent a father, which is only to be accounted for by his ambition; but it is stranger still that the elders of Israel should be pleased with it, and agree to and determine upon the death of a prince, who had so many years ruled them with justice and equity, clemency and mercy; and fought their battles for them, and raised their nation to such a pitch of glory it never had before.

HENRY, "II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength. Now,

1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (2Sa_17:5): Let us hear what he saith.Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this.

K&D, "Although this advice pleased Absalom and all the elders of Israel (present),

Absalom sent for Hushai the Archite to hear his opinion. ; serves to strengthen

the suffix in = (cf. Ewald, 311, a.).

BENSON, "2 Samuel 17:4. The saying pleased Absalom well, and all the elders of Israel That such a wretch as Absalom should aim at his fathers throat is not strange. But that the body of the people, to whom David had been so great a blessing, should join with him in it, is amazing. But the finger of God was in it. Let not the best of parents, or the best of princes, think it strange if they are injured by those who should be their support and joy, when they (like David) have provoked God to turn against them.

PULPIT, "2 Samuel 17:4

All the elders of Israel. Their presence seems to show that Absalom professed to act in

an orderly and constitutional manner, and with the advice of those in authority. It was

possibly this wish to keep up appearances which made him command Hushai to be

summoned, as he was one whose advice would certainly have been asked had matters

gone on in their ordinary channel. So again in 2 Samuel 17:14, 2 Samuel 17:15,

Absalom acts only with the popular consent. Very probably the royal power was

gradually superseding that of the tribal authorities, and this may have made David

unpopular with many of the great nobles. Absalom would thus gain many adherents

by associating "elders" and "men of Israel" with him in his councils.

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5 But Absalom said, "Summon also Hushai the Arkite, so we can hear what he has to say."

GILL, "Then said Absalom, call now Hushai the Archite also,.... For it seems he was not at the council board at this time; whether he was as yet admitted to it is not certain: there is something very remarkable in the providence of God, to incline Absalom to have the opinion of Hushai upon this point, when the counsel of Ahithophel was so universally approved of; and Hushai also being well known to have been an intimate friend and confident of David's, and not so settled and established in the interest of Absalom, and such a sworn friend of his as Ahithophel was; this can only be ascribed to the will of God, to defeat the counsel of Ahithophel, and the wisdom of divine Providence in blinding the mind of Absalom with respect to his counsel, and inclining it to take the opinion of Hushai:

and let us hear likewise what he saith; which he might say without any diffidence about the "counsel" given, but knowing that in the multitude of counsellors there is safety; and Hushai being a wise and good counsellor, he might hope and expect that he would give the same advice, and so strengthen and confirm it.

HENRY 5-10, "1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (2Sa_17:5): Let us hear what he saith. Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this.

2. Hushai gave very plausible reasons for what he said.

(1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, 2Sa_17:7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Jos_7:4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: Thy father is a man of war (2Sa_17:8), a mighty man (2Sa_17:10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence. [2.] His attendants, though few, were mighty men (2Sa_17:8), valiant men (2Sa_17:10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a

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thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable. [4.] He suggested that probably David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware the terror of which would put them to flight; and the defeat, though but of a small party, would dispirit all the rest, especially their own consciences at the same time accusing them of treason against one that, they were sure, was not only God's anointed, but a man after his own heart, 2Sa_17:9. It will soon be given out that there is a slaughter among Absalom's men, and then they will all make the best of their way, and the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and, if he be foiled, we shall all be routed.

BENSON, "2 Samuel 17:5. Then said Absalom, Call now Hushai A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophels counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushais advice, though neither his reputation for wisdom was equal to Ahithophels, 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.

PINK, "Then said Absalom, call now Hushai the Archite also, and let us hear likewise what he saith. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not, speak thou" (2 Sam. 17:5,6). Let it not be forgotten that "the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom" (16:23). Is it not, then, truly remarkable that Absalom did not act promptly on his advice, instead of now conferring with Hushai; the more so as the plan propounded by Ahithophel had "pleased Absalom well, and all the elders of Israel" (v. 4). There is only one satisfactory explanation: God had decreed otherwise! This is far more, my reader, than an incident in ancient history: it furnishes an example of how God regulates the affairs of nations today. Have we not witnessed individuals as devoid of all natural affections, as godless, as ruthless, as unscrupulous as was Absalom, who have forced themselves into the high places of national and international affairs!

Yes, my reader, what the Holy Spirit has recorded here in 2 Samuel 17 is something of

much greater importance than an episode which transpired thousands of years ago.

The anointed eye may discern in and through it the light of heaven being shed upon

the political affairs of earth. God governs as truly in the houses of legislature and in

the secret conferences of rulers and diplomats, as He does the elements and the

heavenly bodies: He it is who rules their selfish schemings and overrules the counter

plans of others. It was so here in Jerusalem in the long ago; it is so, just as actually

now, at London, Washington, Paris, Moscow, Berlin and Rome. The very reason why

the Spirit has chronicled our incident in the imperishable pages of Holy Writ is that

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Gods people in all succeeding generations might know that "the Most High ruleth in

the kingdom of men, and giveth it to whosoever He will" (Dan. 4:17, 25, 32) alas,

that through the ignorance and unfaithfulness of the modern pulpit so many believers

are now deprived of that comforting assurance.

Gods Word is a living Word, and not an obsolete history of things which took place

in the far-distant past. It is to our own irreparable loss if we fail to turn its light upon

the mysteries of life and the "dark places of the earth." And surely there are no darker

places than the conference chambers of politicians and international diplomats: God

"setteth up over the kingdom of men, the basest of men" (Dan. 4:17). where His

claims and the interests of His people are either totally ignored or blatantly defied: yet,

even there the Most High is supreme, and has His way. Only so far are they allowed to

go in their evil schemings and greedy plannings. If on the one hand there is a

bloodthirsty Ahithophel (a military leader) who urges the modern dictator to the

shedding of innocent blood, on the other hand God raises up an Hushai (though his

name may not appear in our newspapers), who restrains and checks by advising

cautious delay, and his counsel is made (by God) to thwart or modify the more

extreme measures of the former. In the Day to come we shall find that 2 Samuel 17

has often ken duplicated in the politics of this world, particularly in those of Europe.

"And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good

at this time" (v. 7). Hushai was put to rather a severe test. In the first place, Absalom

had already evidenced some suspicion of his loyalty to himself, when he first appeared

on the scene (16:17). In the second place, Ahithophel had just advanced a plan which

met with general approval. And in the third place, to criticize the scheme of

Ahithophel might well be to increase Absaloms suspicion against himself. But he

stood his ground, and at some risk to himself, did what he could to befriend David. He

came right out and boldly challenged the counsel of his rival, yet he prudently took the

edge off the blow by his modification of "at this time." His language was skillfully

chosen: he did not say "such a course would be downright madness," but only it "is

not good"it is unwise to employ harsher language than is absolutely necessary. Thus

Absalom discovered that his counsellors did not agreeit is by diversity of views and

policies that a balance is preserved in the affairs of human government.

"For, said Hushai, thou knowest thy father and his men, that they be mighty men, and

they be chafed in their minds, as a bear robbed of her whelps in the field: and thy

father is a man of war, and will not lodge with the people" (v. 8). In these words

Hushai artfully suggests that Ahithophel was seriously misjudging the ease of his task.

He had lightly and bumptiously declared "I will smite the king only" (v. 2). But that

was not such a simple task as Ahithophel supposed. David was something more than a

pasteboard monarch: he was a man of great courage and much experience in the arts

of warfare. Moreover, he was accompanied by valiant warriors, who were in an angry

mood over the shameful necessity of their beloved masters flight from Jerusalem, and

would not stand idly by while he was slaughtered. Absalom had better pause and face

the terribly real difficulties of the situation, for it is often a fatal mistake to

underestimate the strength of an adversary. To sit down first and count the cost (Luke

14:28) is always a prudent course to follow rash and ill-considered measures are likely

to meet with failure. But much grace is needed in this feverish age to act thoughtfully

and cautiously, and not rush blindly ahead.

"Behold, he is hid now in some pit, or in some other place: and it will come to pass,

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when some of them be overthrown at the first, that whosoever heareth it will say,

There is a slaughter among the people that followeth Absalom" (v. 9). The fugitive

king was not the type of man to seek his ease: he "will not lodge with the people," but

rather will he, as a seasoned warrior, resort to subtle strategy, and lie in a well-chosen

ambush, from which he will unexpectedly spring out, and slay at least the foremost of

Ahithophels men. And that would seriously prejudice Absaloms cause, for the news

would quickly go forth that David was victor in the field. The practical lesson which

this points for us, is that we must not commit the folly of underestimating the strength

and subtlety of our spiritual enemies, and that we must carefully consider what are the

best ways and means of overcoming them. Our lusts often secretly hide themselves,

and then spring forth when they are least expected. Satan generally attacks us from an

unlooked-for quarter. He has had far more experience than we, and we need to tread

cautiously if he is not to gain a serious advantage over us.

"And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for

all Israel knoweth that thy father is a mighty man, and they which be with him are

valiant men" (v. 10). Hushai is here pressing upon Absalom what would inevitably

follow if that should eventuated which he had mentioned in the previous verse. In case

David succeeded in springing a trap and the advance guard of Ahithophels proposed

expedition were slain, as would most probably happen when pitted against such a wily

antagonist as the conqueror of Goliath, only one course would surely followthe

entire force sent against David would be demoralized. The inexperienced men

Ahithophel led, though superior in numbers, would now feel they were no match for

the braves in the kings forces, and they would be utterly dismayed. That would be

fatal to Absaloms cause, as a little reflection must make apparent. Human nature is

fickle, and men in the mass are even more easily swayed than are individuals: it takes

little to turn the tide of public opinion.

"Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to

Beersheba, as the sand that is by the sea for multitude; and that thou go to battle in

thine own person" (v. 11). This was the only logical inference to draw from the

preceding premises. The "twelve thousand men" Ahithophel asked For (17:1) were

altogether inadequate for success against such a general as David and against such

renowned men as he commanded. Absalom must mobilize the entire manhood of the

nation, and overwhelm his father by sheer force of numbers.

In counselling Absalom to undertake a general mobilization, or the gathering together

of an overwhelming force, Hushai was obviously "playing for time." The longer he

could induce Absalom to delay taking military action against the one he was

befriending, the better would his real object be achieved. The slower Absalom was in

moving, the more time would David have for putting a greater distance between

himself and Jerusalem, to increase his own Forces, and to select to best advantage the

site for the coming conflict. The entire design of Hushai was to counter Ahithophels

proposed "I will arise and pursue after David this night" (v. 1). To further strengthen

his argument Hushai suggests that Absalom should "go to battle in thine own person"

(v. 11)take the place of honor, and lead your own men. Indirectly, he was intimating

that Ahithophels project had only his own ends (private revenge) and personal glory

in view: note his "I will arise," "I will come upon him," "I will smite the king" (vv. 1,

2). Hushai knew well the kind of man he was dealing with, and so appealed to the

pride of his heart.

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As we shall see from the sequel, it was this very detail which issued in Absaloms

losing his own life. Had he followed the counsel of Ahithophel he would have

remained at Jerusalem, but by accepting the advice of Hushai to go to battle in his

own person, he went forth to his death. How true it is that "God taketh the wise in

their own craftiness, and the counsel of the froward is carried headlong" (Job 5:13)!

No doubt Absalom was priding himself in his prudence by obtaining the advice of

both these experienced counsellors, yet that was the very thing that led to his

destruction. The suggestion of Hushai appealed to his personal vanity, and by yielding

thereto we are shown here that "Pride goeth before destruction." If God has placed

you, my reader, in humble circumstances and in a lowly position, envy not those who

take the lead, and aspire not to a place of worldly dignity and carnal honors.

"So shall we come upon him in some place where he shall be found, and we will light

upon him as the dew falleth on the ground: and of him and of all the men that are with

him there shall not be left so much as one" (v. 12). This completes the thoughts begun

at the start of the preceding verse: by means of an enormous force we shall be able to

fall upon David and his followers and utterly annihilate them: neither strategy nor

valor will be of any avail against such overwhelming numbers. Such counsel as this

was not only calculated to appeal to Absalom himself, but also to the unthinking

masses: there would be little danger to themselves; in fact, such a plan seemed to

guarantee success without any risk at all "There is safety in numbers" would be their

comforting slogan. Note Hushais artful use of the plural number: "So shall we come

upon him" and "we will light upon him" in sharp contrast from the threefold "I" of

Ahithophel.

"Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and

we will draw it into the river, until there be not one small stone found there" (v. 13).

Thus Hushai sought to close the door against every possible objection. Should David

and his men take refuge in some city, and fortify it, instead of hiding in a pit or wood

(v. 9), that would prove no obstacle to such a host as we should take against him. We

will not endanger our men by seeking to force a way in, but, by main force, drag the

city and its people into the riverthis, of course, was not to be taken seriously, but

was intended to raise a laugh. It was simply designed to signify that by no conceivable

means could David either defy or escape them.

"And Absalom and all the men of Israel said, The counsel of Hushai the Archite is

better than the counsel of Ahithophel. For the Lord had appointed to defeat the good

(politic) counsel of Ahithophel, to the intent that the Lord might bring evil upon

Absalom" (v. 14). The second half of his verse explains the first. The prudent advice

of Ahithophel was rejected, and the plausible but foolish measures of Hushai were

acceptedfoolish because they involved so much delay. The same thing has

happened scores of times in the affairs of nations, and for a similar reason. Folly often

prevails over wisdom in the counsels of princes and in the houses of legislators. Why?

Because God has appointed the rejection of sound counsel in order to bring on nations

the vengeance which their crimes call down from heaven. It is thus that God rules the

world by His providence. See that grave senator, or that sage diplomat: he rises and

proposes a course of wisdom; but if God has appointed to punish the nation, some

prating fanatic will impose his sophisms on the most sagacious assembly.

HAWKER 5-14, "Verses 5-14

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(5) Then said Absalom, Call now Hushai the Archite also, and let us hear likewise

what he saith. (6) And when Hushai was come to Absalom, Absalom spake unto him,

saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not;

speak thou. (7) And Hushai said unto Absalom, The counsel that Ahithophel hath

given is not good at this time. (8) For, said Hushai, thou knowest thy father and his

men, that they be mighty men, and they be chafed in their minds, as a bear robbed of

her whelps in the field: and thy father is a man of war, and will not lodge with the

people. (9) Behold, he is hid now in some pit, or in some other place: and it will come

to pass, when some of them be overthrown at the first, that whosoever heareth it will

say, There is a slaughter among the people that follow Absalom. (10) And he also that

is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth

that thy father is a mighty man, and they which be with him are valiant men. (11)

Therefore I counsel that all Israel be generally gathered unto thee, from Daniel even to

Beersheba, as the sand that is by the sea for multitude; and that thou go to battle in

thine own person. (12) So shall we come upon him in some place where he shall be

found, and we will light upon him as the dew falleth on the ground: and of him and of

all the men that are with him there shall not be left so much as one. (13) Moreover, if

he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it

into the river, until there be not one small stone found there. (14) And Absalom and

all the men of Israel said, The counsel of Hushai the Archite is better than the counsel

of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel,

to the intent that the LORD might bring evil upon Absalom.

The close of those verses throws a light upon the whole matter contained in them.

Nothing but the overruling power of GOD could have made Absalom and his party

attend to such advice as Hushai's. It was impolitic: it was foolish: it was cowardly.

But, the LORD taketh the wise in their own craftiness. Job 5:13. But, Reader, here

again, as in the former instance, behold a nobler subject suggested to our meditation in

the view of JESUS: Though the Ahithophels of our LORD's day, and the whole

council of the Jews all joined together to kill the LORD of life and glory; yet in all

they designed, and in all they wrought, they only (as the apostles, in the prayer,

beautifully expressed it) did that which the hand and counsel of the LORD determined

before to be done. Acts 4:27-28. Oh! it is a precious thing in our holy faith, ever to eye

the LORD in all events concerning JESUS and his people.

6 When Hushai came to him, Absalom said, "Ahithophel has given this advice. Should we do what he says? If not, give us your opinion."

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GILL, "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:

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.

COKE, "2 Samuel 17:6. When Hushai was come to Absalom, &c. Ahithophel proposed all imaginable advantage to the evil cause in which he was engaged, from expedition, upon the principle mentioned by Tacitus, that "nothing determines civil discords so happily as dispatch." Hushai, on the contrary, wholly laid himself out to protract and to delay: for delay would not only ward off David's present danger, but would also, as the same Tacitus observes, give ill men time to repent, and the good to unite. And it is certain, that in all contests of this kind, that remark of Livy will always hold good, that when men have time to think, there will never be wanting those who will be glad to gain the favour of the right side by adhering to the public good. These were the principles of Husai's advice; and his advice, as being much better suited to Absalom's cruelty as well as his vanity, and seemingly to the interest of his ambition as well as the safety of his followers, who cared to put nothing to the hazard of a small party, easily prevailed.

K&D 6-9, "In answer to Absalom's inquiry, Shall we do his word (i.e., follow Ahithophel's advice) or not? Hushai said, The advice is not good that Ahithophel hath given this time; and then still further explained (2Sa_17:8): Thou knowest thy father and his men, that they are heroes, and of a ferocious disposition (like Jdg_18:25), like a bear in the field robbed of her young; and thy father is a man of war, and will not pass the night with the people, sc., so that it would be possible to come

upon him unawares and slay him ( with , as in Job_19:4). The idea that is to be taken as a Hiphil, in the sense of and does not let the people lodge for the night (Bttcher), is quite untenable, since it does not tally with 2Sa_17:9, Behold, he is hid

now in one of the pits, or one of the places (B are hiding-places that are strong by

nature, are places rendered strong by art); and it comes to pass that he falls upon them at the first: so will men hear it, and say a defeat has taken place among

the people that follow Absalom. with =, as in Jos_11:7, to fall upon a person. The

subject to is David, but it is not mentioned as being evident enough from the

context; so that there is no necessity for the emendation , which Thenius

proposes. The suffix = relates to those making the attack, the hosts of Absalom. Thenius has given the meaning correctly: The report that David has made an attack will be sufficient to give rise to the belief that our men have sustained a severe defeat.

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7 Hushai replied to Absalom, "The advice Ahithophel has given is not good this time.

BARNES, "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 Davids prayer 2Sa_15:31.

GILL, "And Hushai said to Absalom,.... Having leave to give his opinion freely: the counsel that Ahithophel hath given is not good at this time; he owns that Ahithophel was a good counsellor, and that the counsel he gave was for the most part, if not always, good, but what he gave at this time was not so; the wisest of men may sometimes be mistaken. Abarbinel thinks he respects his former counsel, particularly that that was good, advising him to defile his father's bed, 2Sa_16:21; but this was not, for which he gives the following reasons.

HENRY, "2. Hushai gave very plausible reasons for what he said.

(1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, 2Sa_17:7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Jos_7:4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned.

BENSON, "2 Samuel 17:7-8. The counsel of Ahithophel is not good at this time Though he generally gives most wise and admirable counsel, yet he seems now to be under a mistake, and not sufficiently to consider all the present circumstances of this business. Thou knowest thy father and his men Hushai, setting himself to oppose all the articles of Ahithophels advice, some openly, and others covertly, begins with giving a lively and dreadful description of the enemies Absalom had to deal with. That they be all mighty men Of approved courage and strength, and not so easily vanquished as Ahithophel supposes. At all times they are terrible to the bravest foes, but much more so at this time; when they are chafed in their minds Hebrew, bitter of soul, inflamed with rage; desperate, and therefore resolved to sell their lives at a dear rate. Being

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driven from their families, they are as so many enraged bears robbed of their whelps in the field In the first furious efforts of their rage they will not fail to strike a terror into their assailants, and the panic will be easily diffused through the rest of the pursuing army, and will intimidate the bravest of them. Thy father is a man of war A wise as well as brave prince and general, who, knowing of what importance it is to secure his person, and that your chief design is against his life, will, doubtless, use extraordinary care to keep out of your reach, which he may easily do.

COFFMAN, "We cannot agree with the opinion that, "One reason why Absalom adopted the counsel of Hushai may have been his reluctance to kill his father, because clearly the main purpose of Ahithophel was David's death."[7] This cannot be correct, because Hushai's advice also was designed to kill not only King David, but also "all of the men who were with him; not one will be left" (2 Samuel 17:12).

"This time the counsel which Ahithophel has given is not good" (2 Samuel 17:7). The appearance of the words this time at the head of the sentence means that, "Hushai concurred with Ahithophel's counsel regarding the concubines, that it was good."[8]

All the commentators have been profuse in their praise of Hushai's speech here. Indeed it was a masterpiece. "It was: (a) eloquent; (b) appealing; and (c) flattering."[9] Furthermore, there was much cleverness in it. Ahithophel's notion, for example, that he might take David by surprise, although apparently true enough in the light of David's taking a rest at Bahurim, was refuted by Hushai's claim that, "David was not such a fool as to expose himself unnecessarily to danger and that even at that moment he was probably hiding in some cave or other secret place."[10]

PULPIT, "2 Samuel 17:7

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

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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.

BI 7-23, "And Hushai said unto Absalom.

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

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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,

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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.)

8 You know your father and his men; they are fighters, and as fierce as a wild bear robbed of her cubs. Besides, your father is an experienced fighter; he will not spend the night with the troops.

CLARKE, "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.

GILL, "For (said Hushai) thou knowest thy father and his men, that they be mighty men,.... Men of courage and valour, and not such weak-handed and weak-hearted men, and so easily intimidated, as Ahithophel suggests:

and they be chafed in their minds; or "bitter in soul" (f); not merely filled with trouble and anguish, and depressed in their spirits, on account of that, as the phrase sometimes signifies; but enraged and full of wrath at the rebellion raised against their prince, which obliged them with him to leave their habitations; and now being desperate, their all lying at stake, their wives and children, their families and estates, they would fight furiously in the defence of the king and themselves, and not so soon flee as Ahithophel had represented:

as a bear robbed of her whelps in the field; a bear is a very furious creature, especially a she bear, and the more when it has whelps, and more so when deprived of them (g), when it ranges about in the field, and in its fury attacks whomsoever it meets with; See Gill on Hos_13:8,

and thy father is a man of war; not only bold and courageous, but expert and skilful in all the arts of war and not easy to be surprised and circumvented, as Ahithophel intimated:

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and will not lodge with the people; in the camp, but at some distance from it; partly to prevent any traitorous design upon him in it, and partly that he might not be surprised by the enemy, knowing that their chief view was to seize his person; and therefore as it would not be easy to find him where he was, he could not be smitten alone, as Ahithophel proposed.

HENRY, "He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: Thy father is a man of war (2Sa_17:8), a mighty man (2Sa_17:10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence. [2.] His attendants, though few, were mighty men (2Sa_17:8), valiant men (2Sa_17:10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable.

COFFMAN 8-11, ""They are enraged, like a bear robbed of her cubs in the field ... Your father is expert in war ... He is a mighty man ... The men with him are valiant men" (2 Samuel 17:8-10). No one in Israel would have denied such truth as this, with which Hushai loaded his appeal. "All that Hushai said about the bravery and heroism of David and his men was well founded,"[11] and universally known in Israel.

However, there were also some bold, flattering implications and outright lies in Hushai's appeal.

"My counsel is that all Israel from Dan to Beersheba be gathered to you" (2 Samuel 17:11). "The deception lay in this very assumption."[12] There was never the slightest possibility of anything like that ever happening on behalf of Absalom.

The skillful flattery of Hushai is evident in the glorious picture of Absalom riding in majesty at the head of a vast army, and in his boastful description of how "we" (yes, he included himself in Absalom's service) would destroy any city where David may try to defend himself.

"That you go to battle in person" (2 Samuel 17:11). This word-picture of Absalom riding in his royal clothing at the head of a mighty army most certainly appealed to Absalom, especially, if there had been any suspicion on his part of Ahithophel's suggestion that he lead twelve thousand, hand-picked soldiers of

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Absalom's troops.

The eloquence of Hushai appeared in his simile of the bear robbed of her cubs in the field, and in that of the dew.

COKE, "2 Samuel 17:8. They be chased in their minds, as a bear robbed of her whelps The curious have, in general, long since remarked the coa