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Chapter 17

2 Samuel 17

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¹And Ahithophel said to Absalom, “Please let me choose twelve thousand men, and I arise and pursue after David tonight,

²and come on him, and he [will be] weary and feeble-handed, and I have caused him to tremble, and all the people who [are] with him have fled, and I have struck the king by himself,

³and I bring back all the people to you—as the turning back of the whole [except] the man whom you are seeking—[then] all the people are [at] peace.”

⁴And the word is right in the eyes of Absalom, and in the eyes of all [the] elderly of Israel.

⁵And Absalom says, “Now call for Hushai the Archite also, and we hear what [is] in his mouth—even he.”

⁶And Hushai comes to Absalom, and Absalom speaks to him, saying, “According to this word Ahithophel has spoken; do we do his word? If not, you—speak.”

⁷And Hushai says to Absalom, “The counsel that Ahithophel has counseled [is] not good at this time.”

⁸And Hushai says, “You have known your father and his men, that they [are] heroes, and they are bitter in soul as a bereaved bear in a field, and your father [is] a man of war, and does not lodge with the people;

⁹behold, now, he is hidden in one of the pits, or in one of the places, and it has been at the falling among them at the commencement, that the hearer has heard and said, There has been a slaughter among the people who [are] after Absalom;

¹⁰and he also, the son of valor, whose heart [is] as the heart of the lion, utterly melts, for all Israel knows that your father is a hero, and those with him [are] sons of valor.

¹¹So that I have counseled: let all Israel be diligently gathered to you, from Dan even to Beer-Sheba, as the sand that [is] by the sea for multitude, and you yourself are going in the midst;

¹²and we have come to him in one of the places where he is found, and we [are] on him as the dew falls on the ground, and there has not been left of him and of all the men who [are] with him even one.

¹³And if he is gathered to a city, then they have caused all Israel to carry ropes to that city, and we have drawn it to the brook until there has not even been found a stone there.”

¹⁴And Absalom says—and all the men of Israel, “The counsel of Hushai the Archite [is] better than the counsel of Ahithophel”; and YHWH willed to make void the good counsel of Ahithophel for the sake of YHWH’s bringing the calamity to Absalom.

¹⁵And Hushai says to Zadok and to Abiathar the priests, “Thus and thus Ahithophel has counseled Absalom and the elderly of Israel, and thus and thus I have counseled;

¹⁶and now, send quickly, and declare [it] to David, saying, Do not lodge in the plains of the wilderness tonight, and also, certainly pass over, lest there is a swallowing up of the king and of all the people who are with him.”

¹⁷And Jonathan and Ahimaaz are standing at En-Rogel, and the maidservant has gone and declared [it] to them—and they go and have declared [it] to King David—for they are not able to be seen to go into the city.

¹⁸And a youth sees them, and declares [it] to Absalom; and both of them go on quickly, and come to the house of a man in Bahurim, and he has a well in his court, and they go down there,

¹⁹and the woman takes and spreads the covering over the face of the well, and spreads the ground grain on it, and the thing has not been known.

²⁰And the servants of Absalom come to the woman at the house, and say, “Where [are] Ahimaaz and Jonathan?” And the woman says to them, “They passed over the brook of water”; and they seek, and have not found, and return to Jerusalem.

²¹And it comes to pass, after their going on, that they come up out of the well, and go and declare [it] to King David, and say to David, “Rise, and pass over the waters quickly, for thus has Ahithophel counseled against you.”

²²And David rises, and all the people who [are] with him, and they pass over the Jordan, until the morning light, until not one has been lacking who has not passed over the Jordan.

²³And Ahithophel has seen that his counsel was not done, and he saddles the donkey, and rises and goes to his house, to his city, and gives charge to his household, and strangles himself, and dies, and he is buried in the burying-place of his father.

²⁴And David came to Mahanaim, and Absalom passed over the Jordan, he and all the men of Israel with him;

²⁵and Absalom has set Amasa over the host instead of Joab, and Amasa [is] a man’s son whose name is Ithra the Israeli who has gone in to Abigail, daughter of Nahash, sister of Zeruiah, mother of Joab;

²⁶and Israel encamps with Absalom [in] the land of Gilead.

²⁷And it comes to pass at the coming in of David to Mahanaim, that Shobi son of Nahash, from Rabbah of the sons of Ammon, and Machir son of Ammiel, from Behold-Debar, and Barzillai the Gileadite, from Rogelim,

²⁸[have brought] bed, and basin, and earthen vessel, and wheat, and barley, and flour, and roasted [grain], and beans, and lentiles, and roasted [pulse],

²⁹and honey, and butter, and sheep, and cheese of cows; they have brought [these] near for David, and for the people who [are] with him to eat, for they said, “Your people [are] hungry, and weary, and thirsty, in the wilderness.”

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Ahithophel counsels Absalom to pursue his father with twelve thousand men, Sa2 17:1-4. Hushai gives a different counsel, and is followed, Sa2 17:5-14. Hushai informs Zadok and Abiathar; and they send word to David, Sa2 17:15-21. David and his men go beyond Jordan, Sa2 17:22. Ahithophel, finding his counsel slighted, goes home, sets his house in order, and hangs himself, Sa2 17:23. David moves to Mahanaim; and Absalom follows him over Jordan, Sa2 17:24-26. Several friends meet David at Mahanaim with refreshments and provisions, Sa2 17:27-29.

Verse 1

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

Verse 3

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.

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.

Verse 13

Shall all Israel bring ropes to that city - The original word חבלים chabalim, which signifies ropes, and from which we have our word cable, may have some peculiarity of meaning here; for it is not likely that any city could be pulled down with ropes. The Chaldee, which should be best judge in this case, translates the original word by משרין mashreyan, towers: this gives an easy sense.

Verse 17

En-rogel - The fullers' well; the place where they were accustomed to tread the clothes with their feet; hence the name עין ein, a well, and רגל regel, the foot, because of the treading above mentioned. And a wench went and told them - The word wench occurs nowhere else in the Holy Scriptures: and, indeed, has no business here; as the Hebrew word שפחה shiphchah, should have been translated girl, maid, maid-servant. The word either comes from the Anglo-Saxon, a maid, or the Belgic wunch, desire, a thing wished for: multum enim ut plurimum Puellae a Juvenibus desiderantur, seu appetuntur. So Minsheu. Junius seems more willing to derive it from wince, to frisk, to be skittish, etc., for reasons sufficiently obvious, and which he gives at length. After all, it may as likely come from the Gothic wens or weins, a word frequently used in the gospels of the Codex Argenteus for wife. Coverdale's Bible, 1535, has damsell. Becke's Bible, 1549, has wenche. The same in Cardmarden's Bible, 1566; but it is maid in Barker's Bible, 1615. Wench is more of a Scotticism than maid or damsel; and King James probably restored it, as he is said to have done lad in Gen 21:12, and elsewhere. In every other place where the word occurs, our translators render it handmaid, bondmaid, maiden, womanservant, maidservant, and servant. Such is the latitude with which they translate the same Hebrew term in almost innumerable instances.

Verse 23

Put his household in order - This self-murder could not be called lunacy, as every step to it was deliberate. He foresaw Absalom's ruin; and he did not choose to witness it, and share in the disgrace: and he could expect no mercy at the hands of David. He was a very bad man, and died an unprepared and accursed death.

Verse 25

Amasa captain of the host - From the account in this verse, it appears that Joab and Amasa were sisters' children, and both nephews to David.

Verse 28

Brought beds - These no doubt consisted in skins of beasts, mats, carpets, and such like things. Basons - ספות sappoth. Probably wooden bowls, such as the Arabs still use to eat out of, and to knead their bread in. Earthen vessels - כלי יוצר keley yotser. Probably clay vessels, baked in the sun. These were perhaps used for lifting water, and boiling those articles which required to be cooked. Wheat, and barley, etc. - There is no direct mention of flesh-meat here; little was eaten in that country, and it would not keep. Whether the sheep mentioned were brought for their flesh or their milk. I cannot tell. According to Mr. Jones, "the Moors of west Barbary use the flour of parched barley, which is the chief provision they make for their journeys, and often use it at home; and this they carry in a leathern satchel." These are ordinarily made of goat-skins. One of them now lies before me: it has been drawn off the animal before it was cut up; the places where the fore-legs, the tail, and the anus were, are elegantly closed, and have leathers thongs attached to them, by which it can be slung over the back of man, ass, or camel. The place of the neck is left open, with a running string to draw it up, purse-like, when necessary. The skin itself is tanned; and the upper side is curiously embroidered with red, black, blue, yellow, and flesh-coloured leather, in very curious and elegant forms and devices. Bags of this kind are used for carrying wine, water, milk, butter, grain, flour, clothes, and different articles of merchandise. This is, as I have before stated, the Scripture bottle. Mr. Jones farther says: "Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil; and limereece is flour mixed with water for drink. This quenches the thirst much better than water alone; satisfies a hungry appetite; cools and refreshes tired and weary spirits; overcoming those ill effects which a hot sun and fatiguing journey might well occasion." This flour might be made of grain or pulse of any kind: and probably may be that which we here term parched corn and parched pulse; and in the forms above mentioned was well calculated, according to Mr. Jones's account, for the people hungry, weary, and thirsty, in the wilderness. This was a timely supply for David and his men, and no doubt contributed much to the victory mentioned in the following chapter. A Remarkable account of maternal affection in a she-bear: "In the year 1772, the Seahorse frigate and Carcass bomb, under the command of the Hon. Captain C. J. Phipps, afterwards Lord Mulgrave, were sent on a voyage of discovery to the north seas. In this expedition the late celebrated admiral Lord Nelson served as midshipman. While the Carcass lay locked in the ice, early one morning, the man at the masthead gave notice that three bears were making their way very fast over the frozen sea, and were directing their course towards the ship. They had no doubt been invited by the scent of some blubber of a seahorse that the crew had killed a few days before, which had been set on fire, and was burning on the ice at the time of their approach. They proved to be a she-bear and her two cubs, but the cubs were nearly as large as the dam. They ran eagerly to the fire, and drew out from the flames part of the flesh of the seahorse that remained unconsumed, and ate voraciously. The crew from the ship threw great lumps of flesh of the seahorse, which they had still left upon the ice, which the old bear fetched away singly, laid every lump before her cubs as she brought it, and dividing it, gave each a share, reserving but a small portion to herself. As she was fetching away the last piece, they levelled their muskets at the cubs, and shot them both dead; and in her retreat they wounded the dam, but not mortally. It would have drawn tears of pity from any but unfeeling minds, to have marked the affectionate concern expressed by this poor beast in the dying moments of her expiring young. Though she was sorely wounded, and could but just crawl to the place where they lay, she carried the lump of flesh she had fetched away, as she had done the others before, tore it in pieces and laid it down before them; and when she saw that they refused to eat, she laid her paws first upon one, and then upon the other, and endeavored to raise them up; all this while it was piteous to hear her moan. When she found she could not move them, she went off; and being at some distance, looked back and moaned. This not availing to entice them away, she returned, and smelling around them, began to lick their wounds. She went off a second time, as before; and having crawled a few paces, looked again behind her, and for some time stood moaning. But still her cubs not rising to follow her, she returned to them again, and with signs of inexpressible fondness went round one, and round the other, pawing them and moaning. Finding at last that they were cold and lifeless, she raised her head towards the ship, and growled a curse upon the murderers, which they returned with a volley of musket balls. She fell between her cubs, and died licking their wounds." Had this animal got among the destroyers of her young, she would have soon shown what was implied in the chafed mind of a bear robbed of her whelps.

Introduction

AHITHOPHEL'S COUNSEL OVERTHROWN BY HUSHAI. (Sa2 17:1-14) Moreover Ahithophel said unto Absalom--The recommendation to take prompt and decisive measures before the royalist forces could be collected and arranged, evinced the deep political sagacity of this councillor. The adoption of his advice would have extinguished the cause of David; and it affords a dreadful proof of the extremities to which the heartless prince was, to secure his ambitious objects, prepared to go, that the parricidal counsel "pleased Absalom well, and all the elders of Israel." It was happily overruled, however, by the address of Hushai, who saw the imminent danger to which it would expose the king and the royal cause. He dwelt upon the warlike character and military experience of the old king--represented him and his adherents as mighty men, who would fight with desperation; and who, most probably, secure in some stronghold, would be beyond reach, while the smallest loss of Absalom's men at the outset might be fatal to the success of the conspiracy. But his dexterity was chiefly displayed in that part of his counsel which recommended a general levy throughout the country; and that Absalom should take command of it in person--thereby flattering at once the pride and ambition of the usurper. The bait was caught by the vainglorious and wicked prince.

Verse 12

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.

Verse 13

all Israel shall bring ropes to that city--In besieging a town, hooks or cranes were often thrown upon the walls or turrets, by which, with ropes attached to them, the besiegers, uniting all their force, pulled down the fortifications in a mass of ruins.

Verse 14

The counsel of Hushai the Archite is better than the counsel of Ahithophel--The reasons specified being extremely plausible, and expressed in the strong hyperbolical language suited to dazzle an Oriental imagination, the council declared in favor of Hushai's advice; and their resolution was the immediate cause of the discomfiture of the rebellion, although the council itself was only a link in the chain of causation held by the controlling hand of the Lord.

Verse 16

SECRET INTELLIGENCE SENT TO DAVID. (Sa2 17:15-22) send quickly, and tell David--Apparently doubting that his advice would be followed, Hushai ordered secret intelligence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an immediate pursuit be determined on.

Verse 17

by En-rogel--the fuller's well in the neighborhood of Jerusalem, below the junction of the valley of Hinnom with that of Jehoshaphat.

Verse 18

and came to a man's house in Bahurim, which had a well in his court--The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen than that one of these wells, in consequence of a deficiency of water, should become dry and it would then answer as a place of retreat, such as David's friends found in the man's house at Bahurim. The spreading of a covering over the well's mouth for the drying of corn is a common practice.

Verse 23

AHITHOPHEL HANGS HIMSELF. (Sa2 17:23-29) when Ahithophel saw that his counsel was not followed--His vanity was wounded, his pride mortified on finding that his ascendency was gone; but that chagrin was aggravated by other feelings--a painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, he arranged his private affairs, and knowing that the storm of retributive vengeance would fall chiefly upon him as the instigator and prop of the rebellion, he hanged himself. It may be remarked that the Israelites did not, at that time, refuse the rites of sepulture even to those who died by their own hands. He had an imitator in Judas, who resembled him in his treason, as well as in his infamous end.

Verse 24

Then David came to Mahanaim--in the high eastern country of Gilead, the seat of Ish-bosheth's government. Absalom passed over Jordan--It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throughout the kingdom.

Verse 25

Amasa--By the genealogy it appears that this captain stood in the same relation to David as Joab, both being his nephews. Of course, Amasa was Absalom's cousin, and though himself an Israelite, his father was an Ishmaelite (Ch1 2:17). Nahash--is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife.

Verse 27

when David was come to Mahanaim--The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative. Shobi--must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country. Machir--(See Sa2 9:4). Supposed by some to have been a brother of Bath-sheba, and Barzillai--a wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch peculiarly affecting. The supplies they brought, which (besides beds for the weary) consisted of the staple produce of their rich lands and pastures, may be classified as follows: eatables--wheat, barley, flour, beans, lentils, sheep, and cheese; drinkables--"honey and butter" or cream, which, being mixed together, form a thin, diluted beverage, light, cool, and refreshing. Being considered a luxurious refreshment (Sol 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.

Verse 29

in the wilderness--spread out beyond the cultivated tablelands into the steppes of Hauran. Next: 2 Samuel Chapter 18

Introduction

INTRODUCTION TO SECOND SAMUEL 17 This chapter relates the advice Ahithophel gave to march out speedily with a number of men in pursuit of David, which at first seemed agreeable, Sa2 17:1; but Hushai's opinion being asked, and he giving counsel to raise a larger army, which required time, and was taken to, hereby the counsel of Ahithophel was defeated, Sa2 17:5; upon which he hanged himself, Sa2 17:23; these different counsels being communicated by Hushai to the priests, they found means to transmit them to David, with an instruction to him to pass over Jordan immediately; which he did, and pitched in Gilead, and whither he was followed by Absalom, Sa2 17:15; and where he met with a supply of provisions for his army from some eminent persons in and near that place, Sa2 17:27.

Verse 1

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.

Verse 2

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.

Verse 3

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: 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.

Verse 4

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 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. 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 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. 2 Samuel 17:5 sa2 17:5 sa2 17:5 sa2 17:5Then 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.

Verse 5

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.

Verse 6

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, Sa2 16:21; but this was not, for which he gives the following reasons.

Verse 7

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: 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. (f) "amari animo", Pagninus, Montanus; "amaro animo", V. L. Tigurine version, Junius & Tremellius, Piscator. (g) Aristot. Hist. Animal. l. 6. c. 18. & 9. 1.

Verse 8

Behold, he is hid now in some pit, or in some other place,.... Some lurking place, as he was acquainted with many when he fled from Saul, and where he preserved himself from him; so that he could never take him, as he would now from Absalom, as he insinuates: but this is not all; not only by this means he would shelter himself, and be in safety; but lying thus concealed with others, and in ambush, there would be danger of his staring out of his hiding place when opportunity should offer, and falling on some of Absalom's troops unawares: and it will come to pass, when some of them be overthrown at the first; that is, some of Absalom's party, on whom David and his men coming out of an ambush should fall, and make a slaughter among them first, before they could do anything of consequence; and so having got the first advantage, it would serve to animate them, and dishearten their enemies: that whosoever heareth it; at that time, or the next day: will say, there is a slaughter among the people that follow Absalom; there has been a defeat of them, and that may cause a defection.

Verse 9

And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt,.... That is, whoever should hear of Absalom's forces, or a part of them, being routed, would be intimidated, though ever so courageous, or of such a lion-like temper and disposition; and even Ahithophel himself, notwithstanding all his boasted courage, his heart would fail, he would melt like water (h), Jos 7:5; should he meet with such a rebuff at first setting out. A lion is well known for its courage as well as strength, and has not only a fierce countenance, hence we read of lion-like men in their faces, Sa2 23:20; but has a courageous heart, and from thence it is thought to have its name Labi, from "leb", which signifies the heart; so Hercules is represented by the poet as having a lion's heart (i), and others also; though Leo Africanus (k) relates of some lions in Africa that are so naturally fearful that they will flee at the cry of children, particularly at a place called Agla; hence it became a proverb with the inhabitants of Fez to call blustering cowards the lions of Agla; and he speaks of great numbers of lions elsewhere (l), who are easily driven away with a small stick by the most timorous persons; but for the most part lions are very bold and daring, as well as strong, to which the allusion is here. Some apply this to David himself, who was a valiant man, and whose heart was like that of a lion, and so read the last clause with an interrogation: "shall he utterly melt?" no, he will not; he is not to be made afraid so easily as Ahithophel has intimated: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men: this is so universally known that it cannot be denied. (h) , Moschi Idyll 2. ver. 45. (i) Homer. Iliad. 5. ver 639. Iliad. 7. ver. 228. Odyss. 11. ver. 279. Vid. Hesiod. Theogoniam prope finem. (k) Descriptio Africae, l. 3. p. 400. (l) Ib. p. 474.

Verse 10

Therefore I counsel,.... My advice is as follows: that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude: not all the inhabitants of the land, but such as are fit to bear arms, or that were soldiers, employed in military affairs, in keeping garrisons, guarding the coasts, &c. even the militia of the nation, from the extreme boundary of it on the north to the extreme boundary of it on the south; in such a direction lay Dan and Beersheba. This is opposed to the counsel of Ahithophel, which was only to select twelve thousand men, and send them against David at once; and this is designed chiefly to gain time, since such a collection could not be made soon, and so David would have more time to get farther off, and to prepare the better for his defence; and this advice might be the more agreeable to Absalom, as it promised a greater certainty of success through numbers, and might feed the vanity and ambition of that prince to have such a large army under him, as well as suggested that all Israel were on his side, and at his command, and might easily be gathered to him: and that thou go to battle in thine own person; this was another part of his advice opposed to the counsel of Ahithophel, who proposed to have the command of the twelve thousand men himself, and to leave Absalom at Jerusalem; now Hushai suggests that it would be more to his interest and his honour to take command of the army himself, and go in person into the field of battle; since this would serve to animate his soldiers, when they saw their prince at the head of them, and he would have the glory of the victory, which he might insinuate hereby Ahithophel sought to deprive him of: it is in the Hebrew text, that "thy face" or "faces go to battle" (m), where he might be seen in person, and have the oversight and direction of things himself; the Targum is,"and thou shalt go at the head of us all;''and this advice Hushai was directed to give, and which was taken, that Absalom might fall in battle. (m) "facies tuae euntes", Montanus, "facies tua vadat", Pagninus.

Verse 11

So shall we come upon him in some place where he shall be found,.... For such a numerous army, which would be spread abroad, could not well fail of finding him out, let him be in what lurking place he would; whereas he might lie concealed, and escape so small a number as twelve thousand men: and we will light upon him as the dew falleth upon the ground; whose drops are innumerable, and cover all the ground where they fall; and the phrase not only expresses their numbers, but the irresistible force they should come with, and the manner, secretly, unawares, opportunely; the Romans had a sort of soldiers, called from the dew "rorarii", who carried light armour, and fought first in the battle, from whence they had their name, because dew falls before it rains (n): and of him, and of all the men that are with him, there shall not be left so much as one; so that for the future Absalom would sit easy upon the throne, there being none left to molest him. (n) Valtrinus de Milit. Roman. l. 3. c. 3.

Verse 12

Moreover, if he be gotten into a city,.... A strong fortified place, thinking to secure himself there, where he might hold out against those that were risen against him; the former part of the account supposes him in the field, where he would soon be detected, if hidden in a pit or any other place, or if he appeared openly would quickly be overthrown by the numerous forces of Absalom; and here it suggests, should he betake himself to a city for shelter: then shall all Israel bring ropes to that city; scaling ropes, and thereby get upon and over the walls of it, and take it by storm; or engines worked with ropes, used for the demolishing of cities; so Tacitus speaks of "vincula tormentorum", the bands or ropes of engines, as Grotius observes; the Targum renders it by "armies", thus,"all Israel shall be gathered against the city, and surround it with armies,''besiege it in form, and so surround it that David could not possibly make his escape out of it, nor could it hold out long against such numerous forces; or this is an hyperbolical expression, as Kimchi calls it, signifying that their numbers would be so many, that they could soon and easily demolish it: and we will draw it into the river; by the side of which it was built, or the ditch or trench around it, or the valley near it, that being built on an hill; and by this boasting, bragging, hyperbolical expression, he signifies that they should be able easily and utterly to destroy its walls, buildings, and towers, as if a number of men were to fasten a rope about anything, and by their main strength, and through their numbers, draw it down whither they pleased: until there be not one small stone found there; and this being the case, David and his men must inevitably fall into their hands, and none escape.

Verse 13

And Absalom and all the men of Israel said,.... That is, the elders, who before approved of the counsel of Ahithophel, Sa2 17:4, the counsel of Hushai the Archite is better than the counsel of Ahithophel; it appeared to them most plausible, and most likely to be attended with success: for the Lord had appointed to defeat the good counsel of Ahithophel; for so it was to Absalom and his party the best and wisest that could be given them; but it was the Lord's will it should be defeated, and therefore the minds of Absalom and of the elders of Israel were blinded: to the intent that the Lord might bring evil upon Absalom; his person and cause; that his cause might be ruined, and he himself slain in battle; see Pro 19:21.

Verse 14

Then said Hushai unto Zadok and to Abiathar the priests,.... After he was returned from the council board, he immediately went to these priests, who he knew were in the interest of David, and to whom he was to communicate, and by them transmit, what passed at Jerusalem, Sa2 15:35, thus and thus did Ahithophel counsel Absalom and the elders of Israel; relating to them in express words what he advised to: and thus and thus have I counselled; telling them in what manner he had given his counsel.

Verse 15

Now therefore send quickly and tell David,.... What has been advised to on both sides: saying, lodge not this night in the plains of the wilderness; which reached to Jericho; this advice he gave, because he knew not whether his counsel would be abode by, though preferred; Absalom and the elders of Israel might change their minds, and Ahithophel might, by the strength of his oratory, prevail upon them after all to follow his advice; and therefore, to guard against the worst, he judged it most prudential in David to make all the haste he could from that place where he was, and not continue a night longer in it; for, if Ahithophel's counsel should take place, he would be in pursuit of him that very night: but speedily pass over; the river Jordan: lest the king be swallowed up, and all the people that are with him: be destroyed by the forces Ahithophel should bring with him, which he would not be able to withstand.

Verse 16

Now Jonathan and Ahimaaz stayed by Enrogel,.... Who were the sons of the priests; these did not go into the city of Jerusalem with their parents, when they were sent back by David, Sa2 15:27; but stayed by their direction at this place, which was near Jerusalem, and is called in the Targum the fuller's fountain, where they washed their clothes; and, as Kimchi and Jarchi say, by treading them with their feet, whence it had the name of Rogel, of which See Gill on Jos 15:7, (for they might not be seen to come into the city); having been charged by their parents to continue there for the sake of carrying intelligence to David, or because suspected by Absalom's party of carrying on such an intrigue: and a wench went and told them: what Hushai had communicated to the priests, and what was his advice to David; this girl is supposed by Kimchi and Abarbinel to be of the family of Zadok, by whom she was sufficiently instructed to tell her message, and of whom there would be no suspicion: and they went and told King David; the sons of the priests went and related to him all that had been transmitted to them.

Verse 17

Nevertheless, a lad saw them, and told Absalom,.... Saw them conversing with the girl, and departing for David's army; according to Josephus (o), they were some horsemen that saw them about two furlongs or a quarter mile from Jerusalem, and acquainted Absalom with it: but they went both of them away quickly; made all the haste they could with their message to David: and came to a man's house in Bahurim; where very probably they had been informed David had been, whither he came weary, and had refreshment, Sa2 16:14; or rather, perceiving they were discovered and pursued, they turned in hither, the first place they came to, for safety: which had a well in his court; which they observed, and was the reason of their turning in: whither they went down; to hide themselves from their pursuers, it being dry, as sometimes wells were in the summertime: Josephus says (p), a woman let them down by a rope. (o) Antiqu. l. 7. c. 9. sect. 7. (p) Ibid.

Verse 18

And the woman took and spread a covering over the well's mouth,.... This woman, very probably, was the man's wife of the house, as Abarbinel notes; who took a cloth, and spread it over the well's mouth, that it could not be seen or known that there was a well there: and spread ground corn thereon: just taken out of the mill, before it was sifted, while in the bran; or corn unhusked, or just threshed out, in order to be dried in the sun, and then parched; or wheat bruised for that purpose: Josephus says (q) they were locks of wool she spread: and the thing was not known; that the young men were in the well. (q) Antiqu. l. 7. c. 9. sect. 7.

Verse 19

And when Absalom's servants came to the woman to the house,.... Who were sent after then, had intelligence which way they took, and into what house they turned: they said, where are Ahimaaz and Jonathan? calling them by their names, being persons well known, and as to them, so to the woman of the house, as they supposed: and the woman said unto them, they be gone over the brook of water; the river Jordan; so the Targum,"they have already passed over Jordan;'' this was a lie she told them, which is not to be justified; the Vulgate Latin version,"they passed over hastily, having drank a little water;''and so Josephus (r) in some copies: and when they had sought and could not find them; not only searched that house, but very probably others in Bahurim: they returned to Jerusalem; to give an account what success they had. (r) Antiqu. l. 7. c. 9. sect. 7. Hudson. not. in ib.

Verse 20

And it came to pass after they were departed,.... The servants of Absalom: that they came up out of the well; the sons of the priests, being informed by the woman that they were gone; Josephus (s) says they were drawn up by the woman with a rope: and went and told King David; who was now in the plain of the wilderness, perhaps near Jericho, and not a great way from Jordan, to whom they related the whole of their message: and said unto David; as they were directed: arise, and pass quickly over the water; the river Jordan: for thus hath Ahithophel counselled against you; to come with twelve thousand men, and fall upon him that very night; and it was not certain his counsel would be rejected; and therefore it was advisable for David to prepare against the worst. (s) Antiqu. l. 7. c. 9. sect. 7. Hudson. not. in ib.

Verse 21

Then David arose, and all the people that were with him, and passed over Jordan,.... Taking the advice of Hushai: by the morning light there lacked not one of them that was not gone over Jordan; they travelled all night, and before it was morning they had all passed the river in boats, or through the fords, and not one was lost in the passage, nor any deserted, see Joh 17:12; and now perhaps David penned the forty second and forty third psalms, Psa 42:1.

Verse 22

And when Ahithophel saw that his counsel was not followed,.... But that of Hushai: he saddled his ass; or ordered it to be saddled: and arose, and gat him home to his house, to his city; which was Giloh in the tribe of Judah, Sa2 15:12, and put his household in order; made his will, and disposed of his estates, see Isa 38:1; or "commanded his house" or "household" (t); gave orders and instructions, both relating to himself when dead, where and how he should be buried, and to his family, how they should behave to one another and among their neighbours, and towards their superiors; and particularly, the Jews say (u), he gave them this charge, not to rebel against the government of the house of David: and hanged himself; so to his other sins added that of suicide, which was done deliberately, as the preceding clause shows; this he did, partly because his proud spirit could not bear it that his counsel should be slighted, and that of another be preferred to it; and partly because he plainly foresaw that the cause of Absalom would be ruined by neglecting his counsel and following that of Hushai's, whereby he himself would fall into the hands of David, and be put to death by him as a traitor; and he chose to die by his own hand, and not his; and the rather, to prevent the confiscation of his goods and estates as a traitor, and his heirs being deprived of them; though some think he died of a disease, by strangling or suffocation in the throat, was choked through grief and trouble; so R. Elias observes (w), that some say that this disease came upon him through the greatness of his grief of mind and trouble of soul, because his counsel was not taken, and he died of strangling; and they say this, because they reckon it an absurdity for so wise and understanding a man as he was to hang himself; but the case seems very clear that he did kill himself; the Jews say (x) he was but thirty three years of age when he died; for being a bloody and deceitful man, he did not live out half his days, Psa 55:23; which psalm was penned on his account; but one so young could hardly be a counsellor of David, and so famous for his wise counsel; and besides, if so young, could not be the grandfather of Bathsheba, as the Jews say: and died, and was buried in the sepulchre of his father; though he died an ignominious death, he had an honourable burial; it perhaps not being usual in those times to put any mark of infamy on those that killed themselves, by refusing them interment in the common burying places of their friends and neighbours. (t) "praecepit ad domum suam", Montanus. (u) T. Hieros. Sanhedrin, fol. 29. 1. (w) In Tishbi, p. 129. & David de Pomis, Lexic. fol. 148. 2. (x) T. Bab. Sanhedrin, fol. 106. 2.

Verse 23

Then David came to Mahanaim,.... A city on the other side Jordan in the tribe of Gad, Jos 13:26, famous for its being the place where the angels of God met Jacob, Gen 32:1; and was for some time the seat of Ishbosheth the son of Saul, Sa2 2:8; and Absalom passed over Jordan, he, and all the men of Israel with him; not directly after David, but some time after, when, according to the counsel of Hushai, he had gathered all the warlike men of Israel to him that he could, and with this army pursued his father; not content to drive him to the other side Jordan, sought to seize his person, and take away his life, and so secure the crown and kingdom to him, of which he made no doubt, having such a numerous army, on which he relied.

Verse 24

And Absalom made Amasa captain of the host instead of Joab,.... Who was along with David: which Amasa was a man's son whose name was Ithra, an Israelite; he is called Jether the Ishmaelite, Ch1 2:17; either because he was an Ishmaelite by birth, and being proselyted to the Jewish religion, was called an Israelite; or rather he was an Israelite by birth, and having sojourned in the land of Ishmael some time, was called an Ishmaelite, as Uriah the Hittite, and others; and when Amasa is called a "man's son", it means a great man, as Kimchi observes: that went in to Abigail, the daughter of Nahash, sister to Zeruiah, Joab's mother: so that Joab and Amasa, the generals of David and Absalom, were own cousins, sisters' children, and David uncle to them both; for Abigail and Zeruiah were David's sisters, Ch1 2:16; children of Jesse, whose name is here called Nahash, having two names, or this was his surname; though others think Nahash is the name of a woman, the wife of Jesse, and that these two sisters had two mothers, but one father; it seems by this expression, "went in to", as if Amasa was not begotten in the conjugal state, but was illegitimate.

Verse 25

So Israel and Absalom pitched in the land of Gilead. Which belonged to the tribes of Reuben and Gad, and the half tribe of Manasseh; here the Israelites that were with Absalom encamped, in order to give battle to David and his men. So Israel and Absalom pitched in the land of Gilead. Which belonged to the tribes of Reuben and Gad, and the half tribe of Manasseh; here the Israelites that were with Absalom encamped, in order to give battle to David and his men. 2 Samuel 17:27 sa2 17:27 sa2 17:27 sa2 17:27And it came to pass, when David was come to Mahanaim,.... When he first came thither, Sa2 17:24, that Shobi the son of Nahash of Rabbah of the children of Ammon: who was either the son, or rather the brother of Hanun king of the Ammonites, that used David's ambassadors in so shameful a manner, whom David overcame and deposed, and set up this brother in his room; who had showed his dislike of his brother's conduct, and now makes a grateful return to David for his favours; though some say this was Hanun himself, as Jarchi, now become a proselyte, which is not so likely; others take this man to be an Israelite that continued in Rabbah, the metropolis of the Ammonites, after it was taken by David: and Machir the son of Ammiel of Lodebar; the same that brought up Mephibosheth, from whom David received him and took him off of his hands, for which now he requited him, see Sa2 9:5, and Barzillai the Gileadite of Rogelim; a place that lay under the hills of Gilead (y); it had its name from the "fullers" who dwelt here for the convenience of fountains of water to wash their clothes in. (y) Fuller's Pisgah-View, B. 2. c. 3. sect. 10. p. 94.

Verse 26

Brought beds,.... For David and his men, who, fleeing from Jerusalem in haste, could bring none with them, and therefore were ill provided while in the plains of the wilderness; the Septuagint version says there were ten of them, and that they were of tapestry, wrought on both sides, and such the ancients used (z), see Pro 7:16; and so ten basins in the next clause: and basins, and earthen vessels; to put their food and liquors in, and eat and drink out of, and for other services: and wheat, and barley, and flour, and parched corn; or "kali", which was made of the above corn ground into meal, and mixed with water or milk, and eaten with honey or oil, as there was another sort made of pulse, later mentioned: and beans, and lentiles, and parched pulse; or "kali", made of these in the above manner. Some think (a) coffee is meant, but without reason. (z) Vid. Aristophan. in Pluto, p. 55. (a) Sterringa, Animadv. Philol. Sacr. p. 48.

Verse 27

And honey and butter,.... Honey was much in use with the ancients; Homer (b) speaks of it as a part of the provisions at a feast, and as food with which persons were nourished and brought up; and the ancient Scythians lived on milk and honey (c); and this and butter were pretty much the food of the people in Judea; see Isa 7:15, and sheep; with which and goats the land of Gilead abounded; see Sol 4:1, and cheese of kine: made of the milk of cows, as it commonly is: for David, and for the people that were with him, to eat; and no doubt they brought wine with them for them to drink; the men that brought these, some brought one sort, and some another, or however different parcels of the same, and did not join in one present; for they came from different parts: for they said, the people is hungry, and weary, and thirsty, in the wilderness; where they had been some time, and out of which they had just come, and so weary with travelling, and therefore brought beds to lie down and rest upon; and being hungry and thirsty, through want of bread and water in the wilderness, they brought them both eatables and drinkables; for though the latter is not expressed, it is to be understood, as the word "thirsty" supposes. (b) Iliad. 11. ver. 630. Odyss. 10. ver. 245. & Odyss. 20. ver. 72. Alex. ab Alex. Genial. Dier. l. 3. c. 11. Sueton. Vita Nero. c. 27. (c) Justin e Trogo, l. 2. c. 2. Next: 2 Samuel Chapter 18

Verse 1

Ahithophel's advice frustrated by Hushai. - Sa2 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." הלּילה, 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 Sa2 17:16. This advice was sagaciously conceived; for if David had been attacked that night by a powerful army, he might possibly have been defeated. אשׁיבה, 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, וגו הכּל כּשׁוּב, "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" (שׁלוּם is used adverbially). (Note: Consequently no conjectures are needed as to the rendering of the words in the lxx, viz., καθὼς (al. ὅν τρόπον) ἐπιστρέρει ἡ νύμφη πρὸς τὸν ἄνδρα αὐτῆς· πλὴν ψυχὴν ἀνδρὸς ἑνὸς σὺ ζητεῖς, such as Ewald, Thenius, and Bttcher have attempted. For it is very obvious that ἡ νύμφη πρὸς τὸν ἄνδρα αὐτῆς owes its origin simply to a false reading of האישׁ הכּל as אישׁ הכּלּה, and that πλὴν ψυχὴν ἀνδρὸς ἑνός 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.)

Verse 4

Although this advice pleased Absalom and all the elders of Israel (present), Absalom sent for Hushai the Archite to hear his opinion. גּם־הוּא serves to strengthen the suffix in בּפיו (cf. Ewald, 311, a.).

Verse 6

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 (Sa2 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 (לין with את, as in Job 19:4). The idea that ילין 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 Sa2 17:9, "Behold, he is hid now in one of the pits, or one of the places (פּחתים are hiding-places that are strong by nature, מקומת 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." נפל with בּ, as in Jos 11:7, to fall upon a person. The subject to נפל is David, but it is not mentioned as being evident enough from the context; so that there is no necessity for the emendation נפלו, which Thenius proposes. The suffix בּהם 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."

Verse 10

"And even if he (the hearer, Sa2 17:9) be a brave man, who has a lion's heart (lion-like courage), he will be thrown into despair; for all Israel knows that thy father is a hero, and brave men (are those) who are with him."

Verse 11

"Yea (כּי, profecto), I advise: let all Israel be gathered round thee from Dan to Beersheba (see at Jdg 20:1), numerous as the sand by the sea; and thou thyself go into the war." פניך, thy person, i.e., thou thyself be marching. The plural הלכים is used because of פניך. For בּ הלך, to enter into anything, see Kg1 19:4; Isa 45:16; Isa 46:2. קרב, war, the early translators have confounded with קרב.

Verse 12

"And come we to him (if we come upon him) in one of the places where he is found, we let ourselves down upon him, as the dew falls upon the earth; and of him and all the men with him there will not be one left." נחנוּ might be a contraction of אנחנוּ, as in Gen 42:11; Exo 16:7-8, etc.: "so we upon him," equivalent to "so shall we come upon him." But if this were the meaning, we should expect עליו והינוּ. It is more correct, therefore, to take נחנוּ ekat ot as the first pers. perf. of נוּח, as the early translators have done: so do we let ourselves down upon him. (For נוּח as applied to an army encamping, see Isa 7:2, Isa 7:19; and as denoting the swarming of flies and grasshoppers, Isa 7:19 and Exo 10:14.) In Ahithophel's opinion, it would be possible with a very small army to crush David and his little band, however brave his followers might be, and in fact to annihilate them altogether.

Verse 13

"And if he draw back into a city, all Israel lays ropes to that city, and we drag it to the brook, till there is not even a little stone found there." עד־הנּחל: inasmuch as fortified cities were generally built upon mountains. צרור signifies a little stone, according to the ancient versions. Hushai speaks in hyperboles of the irresistible power which the whole nation would put forth when summoned together for battle, in order to make his advice appear the more plausible.

Verse 14

And he secured his end. Absalom and all Israel thought his advice better than that of Ahithophel; for it was intended to commend itself to Absalom and his supporters. "The counsel appeared safe; at the same time it was full of a certain kind of boasting, which pleased the younger men" (Clericus). All that Hushai had said about the bravery and heroism of David and his followers, was well founded. The deception lay in the assumption that all the people from Dan to Beersheba would crowd around Absalom as one man; whereas it might easily be foreseen, that after the first excitement of the revolution was over, and great calmness ensued, a large part of the nation and army would gather round David. But such a possibility as this never entered the minds of Absalom and his supporters. It was in this that the divine sentence referred to in Sa2 17:14 was seen: "The Lord had commanded (appointed) it, to defeat the good counsel of Ahithophel, that he might bring the evil (intended) upon Absalom."

Verse 15

David is informed of what has occurred. - Sa2 17:15, Sa2 17:16. Hushai communicated without delay to the priests Zadok and Abiathar the advice which had been given to Absalom both by Ahithophel and himself, and requested them to make it known to David as quickly as possible. "Stay not the night," he said, "by the ferries (עברות, as in Sa2 15:28) of the desert; but rather go over, lest the king and all the people with him be destroyed." וגם, "and indeed," or after a negative clause, "but rather." למּלך יבלּע is either "there will be a devouring," i.e., destruction, to the king, it will fall upon him; of if we supply the subject from the previous clause תּעבור עבור as Bttcher proposes, "that it (the crossing over) may not be swallowed up or cut off from the king." There is nothing to justify Ewald's explanation, "it (misfortune) is swallowed by him." Hushai recommended of course an immediate crossing of the Jordan; because he did not know whether Absalom would really act upon his advice, although he had expressed his approval of it, or whether he might not change his mind and follow Ahithophel's counsel.

Verse 17

"Jonathan and Ahimaaz (the sons of the priests: Sa2 15:27) stood at the Rogel spring (the present well of Job or Nehemiah, at the south-east corner of Jerusalem: see at Job 15:7), and the maid-servant (of one of the high priests) went and told them (Hushai's message), and they went and told it to king David; for they durst not let themselves be seen to come into the city." They had therefore been staying at the Rogel spring outside the city. After what had taken place publicly, according to Sa2 15:24., Absalom could not be in any doubt as to the views of the high priests. Consequently their sons could not come into the city, with the intention of leaving it again directly, to inform David of the occurrences that had taken place there as he had requested (Sa2 15:28). The clause "and they went and told David" anticipates the course of the affair, according to the general plan adopted by Hebrew historians, of communicating the result at the very outset wherever they possibly could.

Verse 18

"And a lad (servant) saw them, and told Absalom." Absalom had most likely set spies to watch the priests and their sons. But the two sons who had noticed the spy hurried into the house of a man at Bahurim, who had a well (or cistern that was dry at the time) in his court, and went down into the well.

Verse 19

And the man's wife spread a covering (המּסך, the covering which she had close at hand) over the well (over the opening into the cistern), and scattered groats (ריפות, peeled barley: Pro 27:22) upon it, so that nothing was noticed. The Vulgate explanation is a very good one: "quasi siccans ptisanas" (as if drying peeled barley).

Verse 20

When Absalom's servants came and asked for the priest's sons, the woman said, They have gone over the little water-brook (המּים מיכל, ἁπ. λεγ.), and thus led them wrong, so that they did not find them.

Verse 21

When they had gone away, the priest's sons came up out of the well and brought David the news, saying, "Go quickly over the water, for thus hath Ahithophel counselled against you;" whereupon David and all the people with him went hastily over the Jordan. "Till the morning dawn not one was missed who had not gone over." אחד עד, lit. even to one there was not any one missed.

Verse 23

It is still further stated in conclusion, that when Ahithophel saw that his advice was not carried out, he saddled his ass and returned to his home, and there set his house in order and hanged himself, because he could foresee that Absalom would lose his cause through not taking his advice, and it would then be all over with himself. Thus was David's prayer (Sa2 15:31) fulfilled.

Verse 24

The account of the civil war, which terminated with Absalom's defeat and death, is introduced in Sa2 17:24-26 with a description of the relative position of the two hostile parties. David had come to Mahanaim, a city probably a fortified one, on the east of the Jordan, not far from the ford of the Jabbok (see at Sa2 2:8). Absalom had also gone over the Jordan, "he and all the men with him," i.e., all the fighting men that he had gathered together according to Hushai's advice, and encamped in the land of Gilead.

Verse 25

Absalom had made Amasa captain over his army instead of Joab, who had remained true to David, and had gone with his king to Mahanaim. Amasa was the son of a man named Jithra, היּשׂראלי, who had gone in to (i.e., had seduced) Abigail, the daughter of Nahash and sister of Zeruiah, Joab's mother. He was therefore an illegitimate cousin of Joab. The description given of Jithra as ישׂראלי is very striking, since there was no reason whatever why it should be stated that Amasa's father was an Israelite. The Seventy have therefore given ὁ Ἰεζραηλίτης, i.e., sprung from Jezreel, where David's wife Ahinoam came from (Sa1 27:3); but they have done so apparently from mere conjecture. The true reading is evidently היּשׁמעאלי, an Ishmaelite, according to Ch1 2:17, where the name is written Jether, a contracted form of Jithra. From the description given of Abigail as a daughter of Nahash and sister of Zeruiah, not of David, some of the earlier commentators have very justly concluded that Abigail and Zeruiah were only step-sisters of David, i.e., daughters of his mother by Nahash and not by Jesse.

Verse 27

When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah, the capital of the Ammonites (see Sa2 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (Sa2 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from Sa2 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at Sa2 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in Sa2 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched." The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב, as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ, which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ. There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות, as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב, couch or bed, is used here for bedding. ספּות, basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Lev 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen, i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges. Thes. p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make, (Note: According to Burckhardt's account (Die Beduinen, p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.") and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια, milch-calves; and the Vulgate pingues vitulos, - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן. אמרוּ כּי, "for they said (or thought) the people have become hungry and faint and thirty in the desert," i.e., in their flight to Mahanaim.

Introduction

The contest between David and Absalom is now hasting towards a crisis. It must be determined by the sword, and preparation is made accordingly in this chapter. I. Absalom calls a council of war, in which Ahithophel urges despatch (Sa2 17:1-4), but Hushai recommends deliberation (Sa2 17:5-13); and Hushai's counsel is agreed to (Sa2 17:14), for vexation at which Ahithophel hangs himself (Sa2 17:23). II. Secret intelligence is sent to David (but with much difficultly) of their proceedings (Sa2 17:15-21). III. David marches to the other side Jordan (Sa2 17:22-24), and there his camp is victualled by some of his friends in that country (Sa2 17:27-29). IV. Absalom and his forces march after him into the land of Gilead on the other side Jordan (Sa2 17:25, Sa2 17:26). There we shall, in the next chapter, find the cause decided by a battle: hitherto, every thing has looked black upon poor David, but now the day of his deliverance begins to dawn.

Verse 1

Absalom is now in peaceable possession of Jerusalem; the palace-royal is his own, as are the thrones of judgment, even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival; his government was built upon a divine promise, the performance of which he was sure of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there till he has destroyed his father, cannot be content with his throne till he has his life; for his government is founded in iniquity, and therefore feels itself tottering and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the life of so good a father is not so strange (there are here and there monsters in nature); but that the body of the people of Israel, to whom David had been so great a blessing in all respects, should join with him in his attempt, is very amazing. But their fathers often mutinied against Moses. The best of parents, and the best of princes will not think it strange if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had. David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente - unanimously. None durst mention his personal merits, and the great services done to his country, in opposition to this resolve, nor so much as ask, "Why, what evil has he done to forfeit his crown, much less his head?" None durst propose that his banishment should suffice, for the present, nor that agents should be sent to treat with him to resign the crown, which, having so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since that Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom that he eagerly thirsts after his own father's blood. It is past dispute that David must be destroyed; all the question is how he may be destroyed. I. Ahithophel advises that he be pursued immediately, this very night, with a flying army (which he himself undertakes the command of), that the king only be smitten and his forces dispersed, and then the people that were now for him would fall in with Absalom of course, and there would not be such a long war as had been between the house of Saul and David: The man whom thou seekest is as if all returned, Sa2 17:1-3. By this it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it. Smite the shepherd, and the sheep will be scattered, and be an easy prey to the wolf. Thus he contrives to include the war in a little compass, by fighting neither with small nor great but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could be more fatal to David than the taking of these measures. It was too true that he was weary and weak-handed, that a little thing would make him afraid, else he would not have fled from his house upon the first alarm of Absalom's rebellion; it was probable enough that upon a fierce attack, especially in the night, the small force he had would be put into confusion and disorder, and it would bean easy thing to smite the king only, and then the business would be done, the whole nation would be reduced, of course, and all the people, says he, shall be in peace. See how a general ruin is called by usurpers a general peace; but thus the devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to crush his interest by destroying him. Let that one man die for the people, Joh 11:50. Kill the heir, and the inheritance shall be ours, Mat 21:38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time, particularly in our spiritual warfare. If Satan flee from us, let us follow our blow. Those that have quarrelled with crowned heads have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account (The king himself can do no wrong, it is they that do it); but Absalom's bare-faced villany strikes at the king directly, nay, at the king only; for (would you think it?) this saying, I will smite the king only, pleased Absalom well (Sa2 17:4), nor had he so much sense of humor and virtue left him to pretend to startle at it or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious ambition? II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength. Now, 1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (Sa2 17:5): Let us hear what he saith. Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this. 2. Hushai gave very plausible reasons for what he said. (1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, Sa2 17:7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Jos 7:4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: "Thy father is a man of war (Sa2 17:8), a mighty man (Sa2 17:10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence." [2.] His attendants, though few, were mighty men (Sa2 17:8), valiant men (Sa2 17:10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable. [4.] He suggested that probably David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware the terror of which would put them to flight; and the defeat, though but of a small party, would dispirit all the rest, especially their own consciences at the same time accusing them of treason against one that, they were sure, was not only God's anointed, but a man after his own heart, Sa2 17:9. "It will soon be given out that there is a slaughter among Absalom's men, and then they will all make the best of their way, and the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and, if he be foiled, we shall all be routed." (2.) He offered his own advice, and gave his reasons; and, [1.] He counselled that which he knew would gratify Absalom's proud vain-gloriuos humour, though it would not be really serviceable to his interest. First, He advised that all Israel should be gathered together, that is, the militia of all the tribes. His taking it for granted that they are all for him, and giving him an opportunity to see them all together under his command, would gratify him as much as any thing. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. See how easy it is to betray proud men, by applauding them, and feeding their pride. [2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For, if they could raise such vast numbers as they promised themselves, wherever they found David they could not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, Sa2 17:12. Perhaps Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Ahithophel's project of smiting the king only. Thus Hushai gained his point by humouring his revenge, as well as his pride. Secondly, If in a city, they need not fear conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, Sa2 17:13. This strange suggestion, how impracticable soever, being new, served for an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it. (3.) By all these arts, Hushai gained not only Absalom's approbation of his advice, but the unanimous concurrence of this great counsel of war; they all agreed that the counsel of Hushai was better than the counsel of Ahithophel, Sa2 17:14. See here, [1.] How much the policy of man can do; If Hushai had not been there, Ahithophel's counsel would certainly have prevailed; and, though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised; yet Hushai, with his management, brings them all over to his side, and none of them are aware that he says all this in favour of David and his interest, but all say as he says. See how the unthinking are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts and councils, which those are happiest that are least conversant with. [2.] See how much more the providence of God can do. Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned: The Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of water, though they know not the thoughts of the Lord. He stands in the congregation of the mighty, has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men's projects against his anointed.

Verse 15

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.

Verse 22

Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, Sa2 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (Sa2 2:8), David now made his head-quarters, Sa2 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception. II. The death of Ahithophel, Sa2 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (Sa2 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (Sa2 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10. III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, Sa2 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, Sa2 17:26. Absalom made one Amasa his general (Sa2 17:25), whose father was by birth Jether, an Ishmaelite (Ch1 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (Ch1 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name. IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, Sa2 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (Sa2 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., Sa2 17:28, Sa2 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.

Verse 1

17:1-14 Ahithophel proposed a quick surprise strike against David with a small force (12,000 men, 17:1), which would give David no time to organize and fight back. Then David’s double-agent Hushai suggested taking more time to mobilize the entire army of Israel (17:11). This plan would supposedly give them an insurmountable numerical advantage and prevent David from engaging in guerilla tactics. Because the Lord was working against Absalom, he rejected Ahithophel’s good strategy and accepted Hushai’s bad advice (17:14; cp. 1 Kgs 12:1-15).

Verse 3

17:3 as a bride . . . you seek: The Hebrew text has the loyalty of all the people depend on the death of David. The Greek version pictures a young wife who returns to her husband after a short quarrel.

Verse 11

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.

Verse 14

17:14 Ahithophel’s strategy was actually better. However, Hushai had the psychological and rhetorical advantage as well as the Lord’s purpose, so he won Absalom’s favor. • the Lord had determined to defeat: Despite early advances, Absalom’s power grab was doomed from the start.

Verse 17

17:17 Jonathan and Ahimaaz: See 15:27, 36. • The location of En-rogel is uncertain, but it cannot have been too far east of Jerusalem.

Verse 18

17:18-20 Bahurim was the home of Shimei, the pro-Saul Benjaminite (16:5; 19:16). Shimei’s cursing of David at Bahurim reflected David’s decline, while the escape of Ahimaaz and Jonathan pictured the hope of David’s resurgence.

Verse 23

17:23 hanged himself: Ahithophel foresaw David’s victory and Absalom’s undoing, and he preferred to die by his own hand rather than by David’s.

Verse 24

17:24 Mahanaim, once the capital city of Ishbosheth and Abner (2:8, 12, 29), became David’s base of operations.

Verse 25

17:25 According to 1 Chr 2:15-16, Abigail and Zeruiah were David’s sisters. But since Abigail is called the daughter of Nahash, she and Zeruiah were apparently David’s half sisters (Nahash was probably their father; his widow would then have married Jesse and given birth to David and his brothers).

Verse 27

17:27 Shobi was probably the brother of Hanun, who had humiliated David’s messengers after the death of Nahash (ch 10; see study note on 10:1-5). • Makir was Mephibosheth’s host before David summoned him (9:4-5). • Barzillai of Gilead was probably not the same as Barzillai from Meholah (21:8).

David and Goliath

(2 Samuel) Counselors and Comfort

God's Provision: David Flees Jerusalem (2 Sam. 17-18; Ps. 3)

Arise, and Pass Quickly Over the Water.

Ii Samuel 17:23

The Bear

Introduction

Verse 1

Verse 3

Verse 8

Verse 13

Verse 17

Verse 23

Verse 25

Verse 28

Introduction

Verse 12

Verse 13

Verse 14

Verse 16

Verse 17

Verse 18

Verse 23

Verse 24

Verse 25

Verse 27

Verse 29

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 1

Verse 4

Verse 6

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 23

Verse 24

Verse 25

Verse 27

Introduction

Verse 1

Verse 15

Verse 22

Verse 1

Verse 3

Verse 11