2 Samuel 17 commentary

Here was a wonderful effect of Divine Providence blinding Absalom's mind and influencing his heart, that he could not rest in Ahithophel's counsel, and that he should desire Hushai's advice. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions. Ahithophel's former counsel was followed, for God intended to correct David; but his latter counsel was not followed, for God meant not to destroy him. He can overrule all counsels. Whatever wisdom or help any man employs or affords, the success is from God alone, who will not let his people perish.

Ahithophel hanged himself for vexation that his counsel was not followed. That will break a proud man's heart which will not break a humble man's sleep. He thought himself in danger, concluding, that, because his counsel was not followed, Absalom's cause would fail; and to prevent a possible public execution, he does justice upon himself. Thus the breath is stopped, and the head laid low, from which nothing could be expected but mischief. Absalom chased his father. But observe how God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families. Our King needs not our help; but he assures us, that what we do for the least of his brethren, who are sick, poor, and destitute, shall be accepted and recompensed as if done to himself

CHAPTER 17

2Sa 17:1-14. Ahithophel's Counsel Overthrown by Hushai.

1-11. 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.

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.

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.

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.

2Sa 17:15-22. Secret Intelligence Sent to David.

16. 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.

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.

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.

2Sa 17:23-29. Ahithophel Hangs Himself.

23. 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.

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.

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 (1Ch 2:17).

Nahash--is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife.

27-29. 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 2Sa 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 (So 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.

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.

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.

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.

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.

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.

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.

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.

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.

And I will, &c. - That such a wretch as Absalom should aim at his father's throat is not strange. But that the body of the people, to whom David had been so great a blessing, should join with him in it, is amazing. But the finger of God was in it. Let not the best of parents, or the best of princes think it strange, if they are injured by those who should be their support and joy, when they (like David) have provoked God to turn against them.

Call Hushai - A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophel's counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushai's advice, though neither his reputation for wisdom was equal to Ahithophel's, nor had he yet given anyone proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions.

Pit - Having been often accustomed to that course, and well acquainted with in all hiding - places from Saul's time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and, when they see a fit opportunity, they will suddenly come forth and surprize some of our men, when they least expect it, and probably at first put them to flight. Some - Namely, of Absalom's men sent against David. At the first - Implying, that their good success at first would mightily animate David's men to proceed vigorously in the fight, and intimidate Absalom's army, and consequently would be both a presage and an occasion of their total defeat.

I counsel - His pretence was, that they might make sure, though slow work: his design was to gain David time, that he might increase his army, and make better provision for the battle; and that the present heat of the people might be cooled, and they might bethink themselves of their duty, and return to their allegiance. Thou - For thy presence will put life and courage into thy soldiers, who will be ambitious to shew their skill and courage in defending thy person, when they know that all their actions are observed by him who hath the distribution of rewards and punishments in his hands. Besides, the glory of the victory will be wholly thine, which now Ahithophel seeks to get to himself.

As dew - That is, plenteously, suddenly, irresistibly, and on all sides; for so the dew falls.

Bring ropes - It is an hyperbolical expression, suited to the vain - glorious temper of this insolent young man: implying, that they would do so if they could not destroy him another way: or, that they should be enough to do so, if there were occasion. River - Adjoining to the city; it being usual to build cities near some river, both for defence, and for other accommodations.

Absalom and all, &c. - Be it observed, to the comfort of all that fear God, he turns all mans hearts as the rivers of water. He stands in the congregation of the mighty, has an over - ruling hand in all counsels, and a negative voice in all resolves, and laughs at mens projects against his children.

Lodge not - Lest the king's and people's mind's change, and Ahithophel persuade the king to pursue you speedily.

Enrogel - Or, the fullers well. A place near Jerusalem, Josh 15:7 18:16. Wench - Pretending to go thither to wash some cloaths, or to draw water.

Spread corn - Under pretence of drying it by the sun: which shews it was summer - time.

Over the brook of water - That is, over Jordan. This was a manifest lie.

Hanged himself - See here contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than ever any man did. See likewise honour done to the justice of God! The wicked is snared in the work of his own hands.

Passed - Not speedily, but when all the men of Israel were gathered together according to Hushai's counsel.

Nahash - Nahash is the name of Jesse's wife, by whom he had this Abigail, as he had Zeruiah by another wife; so they were sisters by the father, but not by the mother.

Shobi - Who, as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites. Machir - See above chap.9:4.

In - Having been in the wilderness. Thus God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families.

MOreover, Ahithophel said unto Absalom, Let me now chuse out twelve thousand men, and I will arise and pursue after David this night .

I am so well assured of the goodness of this Counsel, that I will venture my own Person and Life in the Execution of it.

I am so well assured of the goodness, of this Counsel, that I will venture my own Person and Life in the Execution of it.

2 And I will come upon him while he is weary and weak-handed , and will make him afraid: and all the people that are with him shall flee, and I will smite the king onely.

Tired with a tedious March on Fo[illegible: 1+ letters]t, and destitute of Men, and Military Provisions; and disheartned by his own small Numbers, and by the general Defection of his Subjects.

3 And I will bring back all the people unto thee: the man whom thou seekest is as if all returned : so all the people shall be in peace.

i. e. The Death of that Man whom thou seekest to destroy, is no less considerable to thee, than if all the People that follow him should desert him, and return unto thee.

5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith .

A wonderful Effect of Divine Providence, blinding his Mind, and Influencing his Heart, that he could not rest in Ahitophel's Counsel, though it was so evidently Wise, and Good, and approved by the general consent of his whole Party; and that he should desire Hushai's Advice, though neither his Repuation for Wisdom was equal to Ahitophels, nor had he yet given any one proof of his Fidelity to Absalom, as Ahitophel had done; nor was he so fixed by his Interest to him, as Ahitophel was; and though there wanted not just Cause to suspect him, and his Counsel too. But there is no contending with that God who can Arm a Man against himself, and Destroy him by his own Mistakes and Passions, without any other help.

Marginal references: Heb. what is in his mouth.

7 And Hushai said unto Absalom, The counsel that Ahithophel hath given, is not good at this time .

Though at other times he generally gives most wise and admirable Counsel; yet, as he is a man, he seems now to be under a mistake, and not sufficiently to consider all the present Circumstances of this Business.

Marginal references: Heb. counselled.

8 For (said Hushai) thou knowest thy father and his men, that they be mighty men , and they be chafed in their minds , as a bear robbed of her whelps in the field : and thy father is a man of war , and will not lodge with the people.

Of approved Courage and Strength, therefore not so soon vanquished as Ahitophel supposeth.

Heb. bitter of soul, Inflamed with Rage; Desperate, and therefore resolved to sell their Lives at a dear rate.

Heb. bitter of soul, Inflamed with Rage; Desperate, and therefore resolved to sell their Lives at a dear rate.

A wise Prince and General; who knowing of what Importance it is to secure his own Person, and that your great Design is against his Life; will doubtless use extraordinary care to keep out of your reach, which he may easily do.

Marginal references: H[illegible: 1+ letters]b. bitter of soul.; Hos. 13. 8.

9 Behold, he is hid now in some pit, or in some other place : and it will come to pass, when some of them be overthrown at the first , that whosoever heareth it, will say , There is a slaughter among the people that followeth Ab [illegible: 1+ letters]alom.

Having been oft accustomed to that course, and well acquainted with all hiding-places from Saul's time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in Ambush for us; and, when they see a fit opportunity, they will suddenly come forth and surprize some of our men, when they least expect it, and fall upon them with great fury, and probably will at first put them to flight.

To wit, of Absalom's men sent against David.

Implying, that their good success at first would mightily animate David's men to proceed vigorously in the fight, and intimidate Absalom's Army, and consequently would be both a presage and an occasion of their total defeat.

They who first hear these ill tidings will propagate it, and strike terror with it into the rest of the Army.

Marginal references: Heb. fallen.

10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men .

The known fame of the [illegible: 1 word] valour of David and his followers will easily gain credit to that report, and strike the stourest of our men with dread, even Ahitophel himself, if he should go with them.

11 Therefore I counsel, that all Israel be generally gathered unto thee , from Dan even to Beersheba, as the sand that is by the sea for multitude, and that thou go to battel in thine own person .

His pretence was, that they might have a far greater Army, and make sure, though slow work: his design was to gain David more time, that he might increase his Army, and make better provisions for the Battel; and that the present heat of the people might be cooled, and they might at last bethink themselves of their duty to David, and return to their former Allegiance.

For thy presence will put more Life and Courage into all thy Soldiers, who will be ambitious to shew their utmost Skill and Courage in defending thy Person and Cause, when they know that all their Actions are observed by him who hath the distribution of rewards and punishments in his hands. So mayest thou also give counsel as occasion offers, and encourage thy men to kill David, which otherwise they may possibly be afraid to do. Besides, the glory of the Victory will be wholly thine, which now Ahitophel seeks to get to himself.

Marginal references: Heb. that thy face, or, presence go, &c.

12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground : and of him, and of all the men that are with him, there shall not be left so much as one.

i. e. Plenteously, suddenly, irresistibly, and on all sides; for so the Dew falls.

13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city , and we will draw it into the river , until there be not one small stone sound there.

Not that they should do so, or that it was the Custom to do so; but it is an Hyperbolical and Thrasonical expression, suited to the vain-glorious temper of this insolent young man; and therefore most likely to prevail with him: implying, that they would do so if they could not discover and destroy him another way: or, that they should be enough to do so, if there were occasion.

Adjoyning to the City; it being usual to build Cities near some River, both for defence, and for other accommodations.

14 And Absalom and all the men of Israel said , The counsel of Hushai the Archite is better than the counsel of Ahithophel: for the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.

Being infatuated by a Divine power, and given up to believe lyes and mistakes.

So it was, politically considered; being the wisest and most effectual course to accomplish Absalom's end.

Marginal references: Heb. commanded.

16 Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness , but speedily pass over, lest the king be swallowed up, and all the people that are with him.

Lest the Kings and peoples minds change, and A[illegible: 1+ letters]itophel by his deep wit and great interest, persuade the King to follow his former advice, and to pursue you speedily.

17 Now Jonathan and Ahimaaz staied by Enrogel : (for they might not be seen to come into the city) and a wench went and told them: and they went and told king David.

Or, the Fullers well. A place near Ierusalem, Ios. 15. 7. and 18. 16.

Pretending to go thither to wash some Cloathes.

18 Nevertheless, a lad saw them , and told Absalom, but they went both of them away quickly , and came to a mans house in Bahurim, which had a well in his court, whither they went down .

Who knew them to be favourers of David, and observed them to wait there upon design, and to gain intelligence, and possibly saw the Wench speaking privately to them.

Suspecting by this Lads observation and carriage, that they were discovered.

Either to some hole in the side of the Pit: or, to the bottom of the Pit, it being then dry, as Pits often were in those hot Countries. And this being in so open a place, they concluded none would imagine them to be hid there. And besides, they relied upon Gods good Providence, which they knew watched over David, and them for his sake.

19 And the woman took and spread a covering over the wells mouth, and spread ground corn thereon , and the thing was not known.

Under pretence of drying it by the Sun: which shews it was Summer-time.

20 And when Absaloms servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water . And when they had sought, and could not find them, they returned to Jerusalem.

i. e. Over Iordan. This was a manifest lye; but because it was spoken for no hurt, but good onely, many persons in those times conceived such lies to be lawful. Compare Exod. 1. 19. Ios. 2. 4, 5. But although God was pleased to overlook and pardon the sin, and graciously to reward the good intention which accompanied them; yet it is certain that all kinds of lyes are moral Evils, and condemned by plain Scriptures, and that we must not do evil that good may come, nor tell a lye for Gods glory, Rom. 3. 7, 8.

22 Then David arose, and all the people that were with him, and they passed over Jordan : by the morning-light, there lacked not one of them that was not gone over Jordan.

Either at the Ford, or in Boats.

23 ¶ And when Ahithophel saw that his counsel was not followed, he sadled his asse, and arose, and gate him home to his house, to his city, and put his houshold in order , and hanged himself , and died, and was buried in the sepulchre of his father.

Disposed of his Estate by Will. Compare Isa. 38. 1.

Partly, because he could not indure to outlive his disgrace, and the rejection of his Counsel: and partly, because he foresaw by this means David would gain time and strength, and in all probability be Victorious, and then the storm would fall most heavily upon his head, as the main Author and Pillar of the Rebellion, and the contriver of those two pernicious Counsels above mentioned.

Marginal references: Heb. done.; Heb. gare charge concerning his house.

24 Then David came to Mahanaim : and Absalom passed over Jordan , and all the men of Israel with him.

A place in the Countrey of Gilead, bordering upon the Land of the Ammonites, v. 27. See Gen. 32. 2. and 2 Sam. 2. 8.

Not speedily, but when all the men of Israel were gathered together according to Hushai's counsel, who are said to be with him here, as it follows.

25 ¶ And Absalom made Amasa captain of the host instead of Joab: which Amasa was a mans son whose name was Ithra, an Israelite , that went in to Abigail the daughter of Nahash , sister to Zeruiah, Joabs mother.

Obj. He was an Ishmaelite, 1 Chron. 2. 17. Ans. Not Amasa; but Ithra, or Iether, Amasa's Father, is there so called, because he was such, either by his Birth from such Parents, or by his long habitation among them, or for some other reason now unknown. Compare 2 Sam. 15. 18. And Amasa is here called an Israelite, either, because he was a Proselyte: or, in opposition to Ioab, who was of the Tribe of Iudah, as Amasa was of one of the ten Tribes: or rather, to intimate, that although he or his Parents were called Ishmaelites for some reason, yet as to their extraction they were indeed Israelites. Which if Amasa had not been, it is not probable that he could have had so powerful an influence upon the Tribe of Iudah, as he had, chap. 19. 14.

i. e. Lay with her, whether being first Married to her, or not, is uncertain.

Nahash is either another name of Iesse: or rather, the name of Iesse's Wife, by whom he had this Abigail, as he had Zeruiah by another Wife; so they were sisters by the Father, but not by the Mother; and Nahash is here named to signify so much.

27 ¶ And it came to pass when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon , and Machir the son of Ammiel of Lodebar , and Barzillai the Gileadite, of Rogelim,

Who, as it may seem, disliked and disowned that barbarous action to the Embassadors; and therefore, when the rest were destroyed, was left King or Governor of the residue of the Ammonites.

See above ch. 9. 4.

Marginal references: Chap. 9. 4.; Chap. 19. 31. 1 King. 2. 7.

28 Brought beds, and basins , and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

i. e. All sorts [illegible: 1+ letters]of Houshold-stuff, as well as other provi[illegible: 1+ letters]ons, all which David now wanted.

Marginal references: Or, cups.

29 And honey, and butter, and sheep, and cheese of kine for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty in the wilderness ▪

i. e. Having been in the wilderness. Which is an easie and common Ellipsis. Or, because of (so the Hebrew Particle hath is oft used) the Wilderness, which they have passed thorough, in which provisions are very scarce.

2Sa 17:1-3 Ahithophel’s advice frustrated by Hushai. - 2Sa 17:1-3. Ahithophel said still further to Absalom, “I will choose out twelve thousand men, and arise, and pursue after David this night; and fall upon him when he is exhausted and weak, and fill him with alarm: so shall all the people that are with him flee; and I will smite the king alone (when he is alone), and will bring back all the people to thee.” 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 2Sa 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).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 Böttcher 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.

2Sa 17:4-5

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.).

2Sa 17:6-9

In answer to Absalom’s inquiry, “Shall we do his word (i.e., follow Ahithophel’s advice) or not?” Hushai said, “The advice is not good that Ahithophel hath given this time;” and then still further explained (2Sa 17:8): “Thou knowest thy father and his men, that they are heroes, and of a ferocious disposition (like Jdg 18:25), like a bear in the field robbed of her young; and thy father is a man of war, and will not pass the night with the people,” sc., so that it would be possible to come upon him unawares and slay him (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” (Böttcher), is quite untenable, since it does not tally with 2Sa 17:9, “Behold, he is hid now in one of the pits, or one of the places (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.”

2Sa 17:10 “And even if he (the hearer, 2Sa 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.”

2Sa 17:11 “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 1Ki 19:4; Isa 45:16; Isa 46:2. קרב, war, the early translators have confounded with קרב.

2Sa 17:12 “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.

2Sa 17:13 “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.

2Sa 17:14

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 2Sa 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.”

2Sa 17:15-16 David is informed of what has occurred. - 2Sa 17:15, 2Sa 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 2Sa 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 Böttcher 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.

2Sa 17:17 “Jonathan and Ahimaaz (the sons of the priests: 2Sa 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 2Sa 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 (2Sa 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.

2Sa 17:18 “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.

2Sa 17:19

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).

2Sa 17:20

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.

2Sa 17:21-22

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.

2Sa 17:23

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 (2Sa 15:31) fulfilled.

2Sa 17:24

The account of the civil war, which terminated with Absalom’s defeat and death, is introduced in 2Sa 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 2Sa 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.

2Sa 17:25-26

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 (1Sa 27:3); but they have done so apparently from mere conjecture. The true reading is evidently היּשׁמעאלי, an Ishmaelite, according to 1Ch 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.

2Sa 17:27-29

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 2Sa 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Sa 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 2Sa 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2Sa 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2Sa 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,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.

Hushai's Counsel. (b. c. 1023.)

1 Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: 2 And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: 3 And I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace. 4 And the saying pleased Absalom well, and all the elders of Israel. 5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. 6 And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou. 7 And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. 8 For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people. 9 Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. 10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. 11 Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. 12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. 13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there. 14 And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom.

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, v. 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, John xi. 50. Kill the heir, and the inheritance shall be ours, Matt. xxi. 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 (v. 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 (v. 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, v. 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, Josh. vii. 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 (v. 8), a mighty man (v. 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 (v. 8), valiant men (v. 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, v. 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-glorious 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, v. 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, v. 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, v. 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.

Information Sent to David. (b. c. 1023.)

15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. 16 Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him. 17 Now Jonathan and Ahimaaz stayed by En-rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David. 18 Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down. 19 And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known. 20 And when Absalom's servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem. 21 And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.

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, v. 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, v. 16. Perhaps, as he was called in to give advice (v. 5), so he was dismissed before they came to that resolve (v. 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, v. 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, v. 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, ch. xvi. 14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, v. 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, v. 19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, v. 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 (v. 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, Ps. xlii. 6.

Ahithophel's Death; Absalom's Pursuit of David. (b. c. 1023.)

22 Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan. 23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father. 24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. 25 And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother. 26 So Israel and Absalom pitched in the land of Gilead. 27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, 28 Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, 29 And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.

Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, v. 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 (ch. ii. 8), David now made his head-quarters, v. 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, v. 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, Ps. vii. 15, 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 (v. 13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (v. 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 Eccl. viii. 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, v. 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, v. 26. Absalom made one Amasa his general (v. 25), whose father was by birth Jether, an Ishmaelite (1 Chron. ii. 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 (1 Chron. ii. 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, v. 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 (ch. ix. 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, &c., v. 28, 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.