Exegetical and Hermeneutical Commentary of 2 Samuel 15:32
And it came to pass, that [when] David was come to the top [of the mount], where he worshiped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
32. the top of the mount] The head or top is used here and in ch. 2Sa 16:1 almost as a proper name, and would naturally refer to the highest summit, where the high place would most probably be. David seems to have taken the road leading directly over the hill to Bahurim (see note on ch. 2Sa 3:16) instead of the southern road to Jericho.
where he worshipped God ] Where he was wont to worship God: or, where God was wont to be worshipped. The tense indicates that an habitual practice is meant. It was no doubt one of the high places, which seem to have been recognised as legitimate sanctuaries until the Temple was built. Cp. 1Sa 7:17; 1Sa 9:13 note; 1Ki 3:2-4.
Hushai the Archite ] “The border of the Archite” (E. V. wrongly Archi) is mentioned as one of the boundary marks between Ephraim and Benjamin (Jos 16:2). A trace of the name is perhaps preserved in Ain Ark, about six miles W. S. W. of Bethel. As Hushai came to meet David he had probably been absent from the city perhaps at his native place when the rebellion broke out, and hastened back to join his master. His coming was in a manner the answer to David’s prayer in 2Sa 15:31.
with his coat rent, &c.] See note on ch. 2Sa 1:2. The term rendered coat denotes the loose shirt or tunic, over which a cloak was usually worn. See the illustrations in Smith’s Dict. of the Bible, I. 454, or Lane’s Modern Egyptians, I. 36.
Fuente: The Cambridge Bible for Schools and Colleges
Render … when David was come to the top of the mount where people worship God. The top here, and in 2Sa 16:1, is used almost as a proper name. No doubt there was a high-place upon the top of the Mount of Olives.
Fuente: Albert Barnes’ Notes on the Bible
2Sa 15:32-37
Hushai the Archite came to meet him.
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Hushai, the kings friend
Contemplate the character of the kings friend. Like other models of friendship–John the Baptist, Jonathan, Ruth–he is conspicuous for sympathy and unselfishness. But there was a special feature in the story of Hushai which teaches us a great and important lesson. He was used as a counteracting influence among the kings enemies.
I. Where they met. The top of Olivet, where David was worshipping. The use David made of his first halt. When we moan and lament, and go about seeking sympathy in our sorrows, we seldom get it. But God sends comfort to the trusting, accepting heart. Worship is the right way to receive chastisement. (Job 1:20; 2Sa 12:19-20.) So angels came to Bethel and Mahanaim. (Gen 31:54; Gen 32:1-2.) Horses and chariots of fire at Dothan (2Ki 6:13-18.) Jonathan at Ziph. (1Sa 23:15; Act 9:17,.) Angels in Gethsemane. When a soul in sorrow can worship there is no sting left. David might have been looking down on his forsaken capital now possessed by his enemies, but instead he looked up to his covenant God. What is the highest worship? Conformity to Gods will, the worship of Jesus Himself. (Luk 22:42-43.)
II. True sympathy from hushai.
1. It goes to meet sorrow and suffering that it may bless and comfort. Apply this in two cases.
(1) Our ordinary friends. Is not our love very often selfish? It does not go to meet, launch out, anticipate. A wholesome thing to ask ourselves, Is anyone better or happier for me? Is Jesus more glorified to-day?
(2) In divine friendship. We too often shut our eyes to the sin and sorrow around us; afraid to look on it because we dont feel able to cope with it. Go to meet Jesus in it; He is the sorrow-bearer. Go reverently and sympathizingly, and ask what you can do to help Him. There was perfect understanding between David and his friend. Hushai didnt mind what seemed a repulse. We want to help our friends and Jesus, in our own way. Our sympathy becomes therefore importunate and misplaced. The tried friend perhaps does not want us, but wants our prayers or our influence. And with regard to our Lord, our hearts may cry out for His visible presence, Let me be with Thee where thou art; but if Jesus has work for us to do in a rebellious world, then must we stay there till He comes back.
III. A mark of true friendship. To live, and speak, and judge, and act for God in an ungodly world. It is a harder thing than dying, but it profits the cause. Some day we shall welcome back the King. Another feature of it. (Verses 35, 36.) Be the Kings remembrancer. Report everything to Him. Use others in this work. Teach young disciples to tell Jesus. (Mat 14:12.)
(1) Jesus notices such. Antipas. (Rev 2:13.) The unknown of Sardis. (Rev 3:4.) (R. E. Faulkner.)
Hushai, the Archite; or a fateful meeting
Hushai strongly wished to accompany David, to whom he was deeply attached. He was troubled greatly at the calamity which had overtaken the king, and the latter was equally troubled to think of the pain and inconvenience Hushai must suffer for his sake in following his changed fortunes. David knew also that Hushai could do better service for him by remaining in the city and counteracting by judicious counsel some of the evil intentions of Absalom. He has great difficulty in persuading Hushai to remain, and has to appear almost rude and even ungrateful in the effort to accomplish his desire. He could bear anything for himself, but he could not permit another to undergo such exhausting experiences for his sake. Hence he puts as his final argument this strong sentence, If thou passest over with me thou wilt be a burden. David suggested that Hushai should assume the character of a friend of Absalom.
I. The meeting. There is in the account of this meeting an illustration of how sometimes we may find unexpectedly useful guidance. Hushai might have been a useful guide, but Absalom Is bent on evil, and Ahithophel helps him in his wickedness. Hushai only seeks to defeat the evil counsel of the latter. This he attempts for Davids sake, as well as Absaloms. Absalom could, if he had been true, have had a most valuable counsellor in Hushai, but, under the circumstances, all Hushai can do is to endeavour to help David, or to give him time to escape, by counselling delay on the part of Absalom. Life is like a many-tracked common or heath; so many paths run side by side or cross each other at different angles. We pass numberless wanderers like ourselves, but here and there we meet casually with some one who is most useful, because he chances to know the direction of the paths, and a word at a perplexing juncture is invaluable. For such guidance we are thankful. Absalom had in Hushai one who would have done his best to counsel him for good, but his heart was set on evil, so that Hushais influence was unavailing.
II. A warning also came to the rebellious son in that, meeting. If David yesterday was followed, loved, and trusted, and is to-day forsaken and hunted, so might he be served when the flush of success has faded. Absalom needed the warning just then, for he was contemplating most dastardly crimes. Just as Hushai meets him unexpectedly, so retribution may meet him also, at the point where he seems to have reached the full extent of his expectation of success. There is indeed that which a French writer calls force cachee, or hidden power, checking us often at the very moment of success wrongly gained. It is not always noticed, but sometimes it comes, startling us with its suddenness. Ahab goes down to seize the vineyard of Naboth, and at the door Elijah meets him with the sentence, In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine The courtiers who wrought against Daniel were themselves doomed to the death they designed for him. If in secular history we discover the operation of this force cachee, how much more in sacred. There the working of the law is laid down thus: The wicked shall fall by his own naughtiness; the ungodly falls into the net he spreads for his neighbours feet. Absalom in meeting wish Hushai comes in contact with one who will lead him into the pit be had dug for his father and king. There was a Divine hand in this, and in the after consultation, when the advice of Ahithophel failed, and that of Hushai was taken. God worked through words. (F. Hastings.)
Hushais diplomacy
Hushais conduct is certainly no model of Christian uprightness. It is therefore curiously instructive to see it made the warrant of a similarly questionable act in modern times. Sir Samuel Morland, Secretary of State to Cromwell, in describing his betrayal of his master to Charles II. says: I called to remembrance Hushais behaviour towards Absalom, which I found not at all blamed in holy writ, and yet his was a larger step than mine. (Dean Stanley.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. Where he worshipped God] Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man’s journey! Reader, dost thou do likewise?
Hushai the Archite] He was the particular friend of David, and was now greatly affected by his calamity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He worshipped God; looking towards Jerusalem, where the ark and tabernacle was. Compare 1Ki 8:44,48; Da 6:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. when David was come to the topof the mount, where he worshippedlooking towards Jerusalem,where were the ark and tabernacle.
Hushai the ArchiteAnative of Archi, on the frontiers of Benjamin and Ephraim (Jos16:2). Comparing the prayer against Ahithophel with the counselto Hushai, we see how strongly a spirit of fervent piety was combinedin his character with the devices of an active and far-seeing policy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, that [when] David was come to the top [of the mount],…. Of the mount of Olives:
where he worshipped God; by prayer and praise; here very probably he composed and sung the third psalm Ps 3:1, which, as the title shows, was made when he fled from Absalom:
behold, Hushai the Archite came to meet him, with his coat rent, and earth upon his head; in token of mourning, and as a bringer of bad tidings, see 2Sa 1:2; perhaps he was an inhabitant of Archi, at least originally, which lay on the borders of the tribe of Ephraim, Jos 16:2; from whence he had his name.
Fuente: John Gill’s Exposition of the Entire Bible
On David’s arrival at the height where people were accustomed to worship, i.e., upon the top of the Mount of Olives, the Archite Hushai came to meet him with his clothes rent and earth upon his head, that is to say, in the deepest mourning (see 1Sa 4:12). It is evident from the words that there was a place of worship upon the top of the Mount of Olives, probably a bamah , such as continued to exist in different places throughout the land, even after the building of the temple. According to 2Sa 15:37; 2Sa 16:16, and 1Ch 27:33, Hushai was , a friend of David, i.e., one of his privy councillors. (the Archite), if we may judge from Jos 16:2, was the name of a family whose possessions were upon the southern boundary of the tribe of Ephraim, between Bethel and Ataroth. Hushai was probably a very old man, as David said to him (2Sa 15:33, 2Sa 15:34), “If thou goest with me, thou wilt be a burden to me. But if thou returnest to the city and offerest Absalom thy services, thou canst bring for me the counsel of Ahithophel to nought. If thou sayest to Absalom, I will be thy servant, O king; servant of thy father (i.e., as regards this) I was that of old, but now I am thy servant.” The before introduces the apodosis both times (vid., Ewald, 348, a.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
(32) Where he worshipped God.Rather, where men worship. The original indicates a customary act. David had taken the road over the crest of the Mount of Olives, and there, in all probability, was one of those high places which abounded in Israel.
Hushai the Archite.His place is mentioned in Jos. 16:2 as on the border between Ephraim and Benjamin, and he may have been at his own home when the rebellion broke out. His coming appears as the beginning of the answer to Davids prayer in 2Sa. 15:31.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. To the top Of Mount Olivet.
Where he worshipped God “Though in danger of his life he stops for prayer! How true is the adage, ‘Prayer and provender never hinder any man’s journey!’” Clarke.
Hushai the Archite Like Ahithophel he was one of David’s friends and counsellers, and a native of Archi, a place north of Jerusalem and not far from Ataroth. Jos 16:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH Answers David’s Prayer In The Person Of Hushai The Archite ( 2Sa 15:32-37 ).
Having prayed that YHWH would turn the counsel of Ahithophel into foolishness in the eyes of Absalom, David made his way to the top of the Mount ‘where God was worshipped’ and there before his very eyes he saw the almost instant answer to his prayers in Hushai the Archite, his loyal and faithful counsellor who was known as ‘the King’s Friend’. Here if anywhere was the solution to his problem. For Hushai too had a reputation for wisdom, and if he was in the right place could hopefully counteract any counsel that Ahithophel gave. The appearance of Hushai at this very time would have been an encouraging sign to David that YHWH was still with him.
Analysis.
a
b And David said to him, “If you pass on with me, then you will be a burden to me, but if you return to the city, and say to Absalom, ‘I will be your servant, O king. As I have been your father’s servant in time past, so will I now be your servant.’ Then will you defeat for me the counsel of Ahithophel” (2Sa 15:33-34).
c “And have you not there with you Zadok and Abiathar the priests?” (2Sa 15:35 a).
b “Therefore it shall be, that whatever thing you shall hear out of the king’s house, you will tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son, and by them you will send to me everything that you shall hear” (2Sa 15:35-36).
a So Hushai, David’s friend, came into the city, and Absalom came into Jerusalem (2Sa 15:37).
Note that in ‘a’ Hushai the Archite came out of the city to meet David, and in the parallel he returned to the city in time to meet Absalom. In ‘b’ he was to act to counter the wisdom of Ahithophel before Absalom, and in the parallel he was to act as the king’s eyes in the house of Absalom. Central in ‘c’ was the important fact of the presence of Zadok and Abiathar the priests in the city who would give him their support. So even before Absalom arrived in the city David had planted counter-conspirators to act on his behalf.
2Sa 15:32
‘ And it came to about that, when David was come to the top of the ascent, where God was worshipped, behold, Hushai the Archite came to meet him with his coat torn, and earth on his head.’
As David reached the top of the Mount of Olives ‘where God was worshipped’ he saw Hushai the Archite hurrying to meet him, bearing in his person all the signs of grief over what was happening. Both the tearing of the coat and the earth on the head expressed his deep emotion. Hushai the Archite was one of David’s counsellors and was known as David’s Friend which was probably the title resulting from his official position as his chief personal adviser. He was almost certainly old, a wise man seen as having the extra wisdom that came with age. His being an Archite probably linked him with the family whose possessions were on the southern boundary of the tribe of Ephraim, between Bethel and Ataroth as described in Jos 16:2.
That God ‘was worshipped’ at the top of the Mount of Olives is a reminder that in David’s day there were still high places where YHWH was worshipped. As we have seen previously, once the one sanctuary at Shiloh had ceased there were a number of places where YHWH worship was carried on. It was fitting that at such a place he would receive the answer to his prayers in such a specific way.
2Sa 15:33-34
‘ And David said to him, “If you pass on with me, then you will be a burden to me, but if you return to the city, and say to Absalom, ‘I will be your servant, O king. As I have been your father’s servant in time past, so will I now be your servant.’ Then will you defeat for me the counsel of Ahithophel.” ’
Recognising in this an almost instant answer to his prayer concerning Ahithophel, David pointed out to Hushai that if he went with them he would only delay them because of his age, but if on the other hand he returned to the city and pretended to submit to Absalom he would hopefully be able to defeat the counsel of Ahithophel.
2Sa 15:35
“ And have you not there with you Zadok and Abiathar the priests? Therefore it shall be, that whatever thing you shall hear out of the king’s house, you will tell it to Zadok and Abiathar the priests.”
Furthermore he was not to think that he would be alone there. For Zadok and Abiathar the priests would also be with him in Jerusalem. Thus whatever he learned in Absalom’s palace he could pass on to them.
2Sa 15:36
“ Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son, and by them you will send to me everything that you shall hear.”
Then Zadok and Abiathar would be able to send to the king their two sons, Ahimaaz and Jonathan, with any information that was gleaned, assuming that it was considered of sufficient importance to pass on.
2Sa 15:37
‘ So Hushai, David’s friend, came into the city, and Absalom came into Jerusalem.’
So Hushai, David’s ‘Friend’ (his most prominent personal adviser), fell in with David’s suggestion and returned to the city, and he was only just in time, for with David’s fifth column now safely in position Absalom arrived soon afterwards in Jerusalem with his troops, unaware of the groundwork that David had laid. It was, of course, difficult for Absalom to know who could be trusted or who could not. That is one problem with a rebellion. How do you know which of those who have joined you are genuine rebels, and are ‘patriots’ who want to do their best for their country whoever is in charge, and which are actually spies and likely to be subversive? Even the most disaffected would have had to pretend to be loyal to David. Hushai then appeared no different from the others.
Fuente: Commentary Series on the Bible by Peter Pett
2Sa 15:32. Behold, Hushai the Archite came When David heard that Ahithophel was among the conspirators, he saw his danger in all its strength. A hot-headed young man, high in vanity, extravagant in hope, and easily overset with success, was not an object of much terror to a man of David’s great experience and consummate wisdom; but the prowess, popularity, and numbers of such a man, conducted by the calm skill and prudence of an Ahithophel, was sufficient matter of just fear. David, however, sunk not under it; but had recourse, as usual, to the protection of that God who only could relieve him, and who had never failed him in distress; beseeching Him, who leadeth counsellors away spoiled, and maketh the judges fools, to confound and infatuate the counsel of Ahithophel. God, in answer to his prayers, sends him a friend; Hushai met him on the top of the hill, with expressive signs of sympathetic sorrow, willing to join his suffering king: but David has more useful employment for him at Jerusalem; by pretending to serve Absalom, he might defeat the advice of Ahithophel, and, getting into the secrets of the Cabinet, by Zadok’s sons, inform David of them. The dissimulation of Hushai, and the advice of David, in this case, will hardly admit of excuse. Thus far we may say, that David, with respect to Absalom, was not only a king, but a father attacked by his own son; that he always preserved a great affection for him, and did not design to injure him in the least, but rather proposed to hinder him from doing more mischief, and to bring him to his duty again. But we are to follow no man any farther than as he corresponds with the great copy of all morality given us in the Gospel. Nothing can justify deceit, lying, or treachery.
Fuente: Commentary on the Holy Bible by Thomas Coke
(32) And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head: (33) Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: (34) But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel. (35) And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king’s house, thou shalt tell it to Zadok and Abiathar the priests. (36) Behold, they have there with them their two sons, Ahimaaz Zadok’s son, and Jonathan Abiathar’s son; and by them ye shall send unto me everything that ye can hear. (37) So Hushai David’s friend came into the city, and Absalom came into Jerusalem.
Here we find David at his devotions. Not all the hurry of business, nor all the precipitancy of flight, could stop the fervor of David in his communion with God. The title of the third Psalm gives us an acquaintance with the sum and substance of David’s prayer, what he said to the Lord upon this occasion: and very sweet the petitions are, to which I refer the Reader. He complains of the number, and of the malice of his enemies: but takes refuge in God, both as a sun and shield, to whom salvation alone belonged. Probably David poured out his soul to the Lord as he ascended the mount, weeping and praying as he went, and even praising God through all. Beautiful pattern for afflicted souls! Whether suffering under the effects of sin, the ungraciousness of children, or of the world. See Psa 3 . The coming of Hushai seems to have been providential. And the event fully justified the advice of David in the moment.
REFLECTIONS
PAUSE, Reader! over the perusal of this Chapter, and in the contemplation both of the father and of the son, David and Absalom, learn to observe what nature is, and how much grace is needed to correct and reform poor fallen man. Behold in Absalom the awful consequence of indulging the corrupt and pampered passions of children. Had David, as a king in Israel, followed up the divine law, in punishing him for murder, painful as it might have been to nature, yet perhaps the Lord would then have sent his servant the Prophet to interpose; and Absalom being convicted and convinced of the atrocious sin of murdering his brother, would have called forth mercy in his exemplary sorrow and repentance. At least this effect would have been produced by it, that he could not so shortly after have been found in open rebellion against his father. But, when David in the feeling of the father lost sight of his duty as a king, and took again to his bosom the murderer of a son, can it be wondered at, that the serpent so fostered should sting him, or that the wretch forgiven the blood-shedding of a brother, should so ripen in iniquity, as to aim the dagger at the father! Oh! what hath sin wrought in our fallen nature! What is not the heart of man capable of devising in evil, void of divine grace!
Reader! let us remark in David also, how sure God’s judgments are, and how certain it is that our sin will find us out. How much more amiable David appears in ascending the hill of Olivet, weeping as he went, than when triumphing in his conquests over Bath-sheba and Uriah! How very gracious the Lord is in condescending to correct his people, in order to bring their hearts home to him, when without those corrections they would wander from him forever.
Precious Jesus! how dear are thy recoveries! Oh! how very sweet, to thy people, are thy many, many redemptions. Yes! dearest Lord, thou hast not only redeemed us to God by thy blood; but the everlasting efficacy of thy precious blood-shedding and righteousness, again and again pleads for us, when by our frequent departures, thy corrections for our recovery are rendered necessary, Oh! Lord! grant that such may be the views, both of him that writes and him that reads, (if it be thy blessed will), of all thy tender corrections for our trespasses, that though thou mayest bring us down by affliction, our faith may yet be assured thou wilt not cast us off: though we are, chastened, yet not destroyed. Though in us there is nothing of worth, yet with Jesus there is perpetual merit. He ever liveth to make intercession; and his blood cleansed from all sin. Now, Lord, would I sing that song, even before I quit this mortal life; and ere long I shall chant it loud amidst the heavenly host: Worthy is the Lamb that was slain; for thou wast slain, and hast redeemed us to God by thy blood.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 15:32 And it came to pass, that [when] David was come to the top [of the mount], where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
Ver. 32. Where he worshipped God. ] Looking toward the ark which was yet in sight; and himself not like to see it again in haste. His prayer might be like that of Pareus driven from Heidelberg as above said.
“ Da veniam, exaudi gemitus dextramque precantis,
Et pro me gnati suscipe
Hushai the Archite came to meet him. the top. Doubtless a high place where God was worshipped. Nob was near where the Tabernacle once stood.
God. Hebrew. Elohim. App-4.
behold. Figure of speech Asterismos. App-6.
Hushai. David’s friend. Compare 2Sa 15:37; 2Sa 16:16. 1Ch 27:33.
Archite. Probably -a native of Archi, on frontier of Benjamin and Ephraim.
coat = the long tunic with sleeves.
the top: 2Sa 15:30, 1Ki 11:7, Luk 19:29
he worshipped: 1Ki 8:44, 1Ki 8:45, Job 1:20, Job 1:21, Psa 3:3-5, Psa 3:7, Psa 4:1-3, Psa 50:15, Psa 91:15
Hushai: 2Sa 16:16-19
Archite: Jos 16:2
coat rent: 2Sa 1:2, 2Sa 13:19
Reciprocal: 1Sa 4:12 – with earth 2Sa 16:17 – why wentest 2Sa 17:5 – Hushai 1Ch 27:33 – Hushai Psa 109:4 – but I
2Sa 15:32. The top of the mount, where he worshipped Looking, doubtless, toward Jerusalem, where the ark and tabernacle, which he had made for it, were. Hushai, the Archite came to meet him Probably he was from Archi, a city in the tribe of Ephraim, (see Jos 16:2,) and coming to Jerusalem, was made one of Davids privy council because of his wisdom; otherwise, it is not likely that Absalom would so readily have entertained him, and admitted him to his secrets. The coming of Hushai just at this time seems to have been ordered by Gods peculiar providence, in answer to Davids prayer mentioned in the preceding verse. With his coat rent, and earth upon his head In token of his great sorrow on Davids account.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments