Exegetical and Hermeneutical Commentary of 2 Samuel 17:15
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 counseled.
Then said Hushai unto Zadok and to Abiathar the priests,…. After he was returned from the council board, he immediately went to these priests, who he knew were in the interest of David, and to whom he was to communicate, and by them transmit, what passed at Jerusalem, 2Sa 15:35;
thus and thus did Ahithophel counsel Absalom and the elders of Israel; relating to them in express words what he advised to:
and thus and thus have I counselled; telling them in what manner he had given his counsel.
Fuente: John Gill’s Exposition of the Entire Bible
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 ( , as in 2Sa 15:28) of the desert; but rather go over, lest the king and all the people with him be destroyed.” , “and indeed,” or after a negative clause, “but rather.” 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 as Bttcher proposes, “that it (the crossing over) may not be swallowed up or cut off from the king.” There is nothing to justify Ewald’s explanation, “it (misfortune) is swallowed by him.” Hushai recommended of course an immediate crossing of the Jordan; because he did not know whether Absalom would really act upon his advice, although he had expressed his approval of it, or whether he might not change his mind and follow Ahithophel’s counsel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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 Psa 42:1-11; Psa 43:1-5, looking back upon Jerusalem from the land of Jordan, Ps. xlii. 6.
Fuente: Matthew Henry’s Whole Bible Commentary
Hushai’s Counsel Prevails, vs. 15-23
Hushai did not know whether his advice would be followed rather than that of Ahithophel. In his role as spy and informant he now sent a message to David by the two priests’ sons, Ahimaaz and Jonathan. These young men had been concealed at En-rogel, just outside Jerusalem. It was a spring near the juncture of the valleys of Hinnom and Jehoshaphat, less than five hundred yards southeast of the city. Ahimaaz and Jonathan were to tell David what Ahithophel had counselled Absalom and what Hushai had counselled. As a precautionary move, should Absalom finally act on the counsel of Ahithophel, David was instructed not to remain in his camp in the wilderness through the night. Rather he was to move with speed to get himself and his people across the Jordan River before the coming day. Thus Hushai was aware that David was probably not sufficiently strong to resist the force which Ahithophel proposed sending against him.
A young servant girl was chosen to carry Hushai’s message to the priests’ sons. Absalom had his spies watching also, and in spite of all caution, the move was jeopardized when a young boy discovered the young priests hiding at En-rogel and reported it to Absalom. It does not seem that he found out about the message they were conveying from Hushai. He sent some of his men to apprehend them.
Ahimaaz and Jonathan passed over Olivet to Bahurim, where David had first encountered Shimei, and there sought concealment with friends of the place. The woman hid them in the well which was in the courtyard. Many such wells were equipped with descending steps to the level of the water, so that the water carrier could descend and take out the water for domestic use. This must have been the condition of the well of Bahruim. When they were in the well, the woman took a covering which she put over the mouth of the well, and spread it with drying grain flour, so that the well would not be identified, or suspect.
Absalom’s men traced Ahimaaz and Jonathan to the house and inquired of their whereabouts. The woman told the men they had passed on over the brook, and when they had searched for them unsuccessfully they returned to Jerusalem empty handed. When they had gone the young priests came out of the well and proceeded on their way to inform David. He was urged to decamp at once and to cross the river. This David proceeded at once to do, so that by the next day none of his people remained west of the JorDa
When Ahithophel saw that Absalom would not follow his counsel he knew that Absalom’s cause was hopeless and that he was ruined. Consequently he arose, saddled his donkey, and proceeded to return to his home in Giloh. There he put all his affairs in order and committed suicide by hanging himself, and was buried in the tomb of his father.
Fuente: Garner-Howes Baptist Commentary
David Urged to Cross Over Jordan. 2Sa. 17:15-24
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 counseled.
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 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.
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.
19 And the woman took and spread a covering over the wells mouth, and spread ground corn thereon; and the thing was not known.
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.
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 counseled against you.
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 sepulcher of his father.
24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
6.
What action did Hushai take? 2Sa. 17:15
Hushai had been sent back to Jerusalem in order that he might have access to the court of Absalom and observe his activity. As soon as he learned that his counsel had been accepted by Absalom, he counseled with Zadok and Abiathar, the priests who had also been sent back to aid Davids cause. Since time had been gained by Hushais counseling of Absalom to wait until he could gather a large army, David would have opportunity to prepare for a major campaign. Hushai thought that David dare not stay in the plains of the Jordan river but should cross over into Gilead.
7.
Where was En-rogel? 2Sa. 17:17
J. W. McGarvey found En-rogel to be the only unfailing well around Jerusalem when he visited there a century ago. This ancient well had seen the coming and going of a number of civilizations and peoples. It was known in the Old Testament and in the days of earliest Christian travelers as En-rogel, but after the Mohammedan invasion is was called the Well of Job by the Arabs. The Greek and Latin priests in Jerusalem called it the Well of Nehemiah from a tradition mentioned in 2Ma. 1:19-22. Dr. Barclay measured the well and found it to be 125 feet deep. Though the mouth of it was narrow, it was a very large well and had large collecting chambers near the bottom. In the winter time it frequently overflowed and sent a lively stream down the valley. Since it stood at the junction of the valley of Jehoshaphat and the valley of Hinnom, it had a very strategic location and made a good place for Jonathan and Ahimaaz, the sons of the high priests, to hide themselves and wait for word which they could carry to David.
8.
How was the message almost intercepted? 2Sa. 17:18
A young man saw the young woman who carried the message from Zadok and Abiathar to their sons, Jonathan and Ahimaaz. The young maiden is called a wench, but there is no need to attach to her the disreputable character generally suggested by the word in our use today. The Septuagint translators used the same word to translate this word as they used to describe Ruth (Rth. 4:12). The young sons of the priests knew that they were observed; and they fled quickly to Bahurim, a little further away from the city and hid again in a well of a court in a mans house. The mouth of the well was covered with stalks of grain making it appear to be threshing floor, and the young men were not found.
9.
Was the woman justified in her lie? 2Sa. 17:20
Absaloms servants came to the woman of the house where Jonathan and Ahimaaz were hiding and asked her where they were. She replied that they had gone over the brook of water. Her answer was not true for she was implying that they had gone over the little water brook which was nearby, but she was not making reference to the well where the men were hiding. Even though the standard of morality was not high in pre-Christian days, this woman should not be justified in her lie. She could have refused to answer and depended upon the hiding place to be secure.
10.
How did David escape? 2Sa. 17:22
Jonathan and Ahimaaz were able to escape from the well where they were hiding, and they arrived safely at Davids hideout. They informed him of the counsel of Ahithophel and the instructions given by Hushai. David arose and took the people with him, leading them across the Jordan river. By the next morning, every one of them had escaped into Gilead.
11.
Why did Ahithophel commit suicide? 2Sa. 17:23
Ahithophel had shown himself to be a very wise counselor. He had directed David correctly and was attempting to do the same for Absalom. He knew that Absalom was taking the wrong step, and there was nothing but ruin ahead. Ahithophel probably foresaw that there was nothing but a traitors end ahead for himself. When Hushai was taken completely into Absaloms confidence, he would be in a position to ask for Ahithophels head. Suicide seemed the best escape for the discredited old counselor.
12.
Why did David go to Mahanaim? 2Sa. 17:24
Davids treatment of the men who had murdered Ish-bosheth would incline the people towards David in a favorable way. His friendship towards Mephibosheth would also strengthen his relationships with these people. More than this, David had shown himself a true friend of Abner. The people of the city were more than likely following Abner, not Ish-bosheth. All of this kindness toward them and their true leaders had completely won the hearts of the people of Mahanaim. Besides all this, Mahanaim was a well fortified city.
Fuente: College Press Bible Study Textbook Series
Hushai Sends David A Message Telling Him To Flee Over The Jordan While He May, In Case Absalom Changes His Mind And Follows The Wise Counsel Of Ahithophel ( 2Sa 17:15-23 ).
The incident that follows, as Hushai raced to get a message through to David, is clear evidence that the information in this account was obtained from an eyewitness, for while it undoubtedly adds to the human interest, there is no reason at all for it to be invented. It adds nothing to the essentials of the account. What it does, however, bring out is the extent of the loyalty still commanded by David among the common folk. It indicated that he had not been totally deserted.
Analysis.
a
b Now therefore send quickly, and tell David, saying, “Do not lodge this night at the fords of the wilderness, but by all means pass over, lest the king be swallowed up, and all the people who are with him” (2Sa 17:16).
c Now Jonathan and Ahimaaz were staying by En-rogel; and a maid-servant used to go and tell them, and they went and told king David, for they might not be seen to come into the city. But a lad saw them, and told Absalom, and they went both of them away quickly, and came to the house of a man in Bahurim, who had a well in his court; and they went down there (2Sa 17:17-18).
d And the woman took and spread the covering over the well’s mouth, and strewed bruised grain on it, and nothing was observable (2Sa 17:19).
e And Absalom’s servants came to the woman to the house, and they said, “Where are Ahimaaz and Jonathan?” And the woman said to them, “They are gone over the brook of water” (2Sa 17:20 a).
d And when they had sought and could not find them, they returned to Jerusalem (2Sa 17:20 b).
c And it came about, after they were departed, that they came up out of the well, and went and told king David; and they said to David, “Arise all of you, and pass quickly over the water, for thus has Ahithophel counselled against you” (2Sa 17:21).
b Then David arose, and all the people who were with him, and they passed over the Jordan. By the time of morning light there lacked not one of them who was not gone over the Jordan (2Sa 17:22).
a And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and got himself home, to his city, and set his house in order, and hung himself, and he died, and was buried in the sepulchre of his father (2Sa 17:23).
Note that in ‘a’ Hushai describes Ahithophel’s advice, and in the parallel we learn that when Ahithophel saw that that advice had not been followed he hung himself. In ‘b’ the message is for David to pass immediately over the Jordan, and in the parallel he does so. In ‘c’ Jonathan and Ahimaaz hide down a well, and in the parallel they come out from their hiding place in the well. In ‘d’ the well could not be found, and in the parallel the two men could not be found. Centrally in ‘e’ Absalom’s servants failed because they were misdirected by a mere woman who was loyal to David. So much for his resources.
2Sa 17:15
‘ Then Hushai said to 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.” ’
Having left the presence of Absalom Hushai hurried to Abiathar and Zadok, his contacts in Jerusalem, and explained to them both what Ahithophel had advised, and what he had advised.
2Sa 17:16
‘ Now therefore send quickly, and tell David, saying, “Do not lodge this night at the fords of the wilderness, but by all means pass over, lest the king be swallowed up, and all the people who are with him.” ’
The he urged them to send an urgent message to David directing him not to stop with his people at the fords of Jordan, but to pass over them as quickly as possible by any means that they could in case Ahithophel’s advice was followed and they be trapped there, and all of them be swallowed up.
2Sa 17:17
‘ Now Jonathan and Ahimaaz were staying by En-rogel; and a maid-servant used to go and tell them, and they went and told king David, for they might not be seen to come into the city.’
This message was immediately taken by a maid servant, who had apparently constantly acted as a go-between, to Jonathan and Ahimaaz, who were staying by the spring of En-rogel at the south east corner of Jerusalem (see Jos 15:7). This was lest they arouse suspicion by being observed sneaking in and out of the city in the direction which David might be assumed to have taken. Two messengers were necessary so as to ensure that at least one got through.
2Sa 17:18
‘ But a lad saw them, and told Absalom, and they went both of them away quickly, and came to the house of a man in Bahurim, who had a well in his court; and they went down there.’
But all their precautions proved to be in vain, for a young lad spotted them and reported the fact back to Absalom. We can gather from the fact that he did this that Jonathan and Ahimaaz were already suspect, and that enquiries had already been made as to their whereabouts. Meanwhile the two men had hurried off with their message and had reached Bahurim just outside Jerusalem on the way to the fords of Jordan. It is clear that at that stage they suspected that they were being pursued and knew that they must find somewhere to hide. At Bahurim they knew of a man who was loyal to David and sought his help. This man had a well in his courtyard which could be covered up so that there was no obvious trace of it, and that was where the two hunted men took shelter.
2Sa 17:19
‘ And the woman took and spread the covering over the well’s mouth, and strewed bruised grain on it, and nothing was observable.’
The woman of the house then put the covering on the well and strewed bruised grain (peeled barley – compare Pro 27:22) on it, the same kind of grain that was strewn around that area of the courtyard, with the result that nothing was visible. (Again the woman was the man for the job. Absalom’s pride would undoubtedly have been deeply injured at the thought of being outmanoeuvred by women (compare Jdg 9:54), but in the Scriptures women are often YHWH’s means of deliverance and the point here is precisely in order to bring out that YHWH was outmanoeuvring Absalom by the means of ‘weak’ women. As ever He was using the weak things of the world to confound the mighty – 1Co 1:27).
2Sa 17:20
‘ And Absalom’s servants came to the woman to the house, and they said, “Where are Ahimaaz and Jonathan?” And the woman said to them, “They are gone over the brook of water.” And when they had sought and could not find them, they returned to Jerusalem.’
When Absalom’s servants arrived at Bahurim they no doubt learned (by using their own methods) which house Jonathan and Ahimaaz had entered, and then they approached the woman of the house and asked her where the two men were. (Her husband had probably made himself scarce. Women were less vulnerable than men in such circumstances). She replied convincingly that they had gone over the nearby water-brook or ‘stream of water’. Accepting her word they searched diligently for the two men in the area that she had described, but on not finding them could only assume that they had escaped, and consequently returned to Jerusalem to report.
2Sa 17:21
‘ And it came about, after they were departed, that they came up out of the well, and went and told king David; and they said to David, “Arise all of you, and pass quickly over the water, for thus has Ahithophel counselled against you.” ’
As soon as the two messengers were sure that Absalom’s men had gone, they came out of the well and hurried off with their message to King David. And once in his presence they told him that they must all arise and quickly cross the water (harder than it sounds when you have a load of baggage wagons), explaining the advice that Ahithophel had given to Absalom. For no one could be sure in the end whose advice Absalom might follow. He might after all have been suspicious of Hushai and have been deceiving him about his intentions.
2Sa 17:22
‘ Then David arose, and all the people who were with him, and they passed over the Jordan. By the time of morning light there lacked not one of them who was not gone over the Jordan.’
So David and all who were with him worked hurriedly and urgently through the night so that by dawn all had crossed over. Had Ahithophel and his men in fact arrived that night it might well have been the end for many of them, hindered as David’s men were by having to protect the members of David’s household. But once over the fords, the fords themselves could be guarded by much smaller groups of mighty men, while the remainder could hopefully make their escape into the forests. They had therefore now at least been given a chance.
2Sa 17:23
‘ And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and got himself home to his city, and set his house in order, and hung himself, and he died, and was buried in the sepulchre of his father.’
No one was more aware of this than Ahithophel, and observing that his shrewd advice had been ignored because of the subtlety of Hushai (and the hand of YHWH), and recognising with anguish what would now be the inevitable end of the rebellion, and what his own fate would consequently be, he saddled his ass and returned to his own city. His part in the rebellion was over, and his aim was to settle his affairs and then hang himself in the hope that this might prevent retribution on his family when the rebellion now inevitably failed. Note how the fact of his end is brought out in a sevenfold way emphasising its divine inevitability (seven is the number of divine perfection). ‘He saddled his ass — arose — got himself home to his city — set his house in order – hung himself — died — and was buried.’ Such is the inevitable end of all who set themselves against the will of God.
There is, as will be observed, a remarkable parallel between this man who betrayed David, God’s Anointed one, and then as a consequence went away and committed suicide by hanging, and the one who would later betray our Lord Jesus Christ, the great Son of David, God’s greater Anointed One, who would also similarly commit suicide by hanging (Mat 27:3-5), the first because he knew that he would face the judgment of David, the second because he knew that he would face the judgment of the risen Lord Himself.
Fuente: Commentary Series on the Bible by Peter Pett
David In The Country East of Jordan
v. 15. Then said Hushai unto Zadok and to Abiathar, the priests, v. 16. Now, therefore, send quickly and tell David, saying, v. 17. Now, Jonathan and Ahimaaz, v. 18. Nevertheless, a lad saw them, and told Absalom, v. 19. And the woman, v. 20. And when Absalom’s servants, v. 21. And it came to pass, after they were departed, that they came up out of the well, and went and told King David, and said unto David, v. 22. And David arose, and all the people that were with him, and they passed over Jordan; by the morning light, v. 23. And when Ahithophel saw that his counsel was not followed, v. 24. Then David came to Mahanaim, v. 25. And Absalom made Amasa captain of the host instead of Joab, v. 26. So Israel and Absalom pitched in the land of Gilead.
v. 27. And it came to pass, when David was come to Mahanaim, that Shobi, the son of Nahash, of Rabbah of the children of Ammon, and Machir, the son of Ammiel, of Lo-debar, v. 28. brought beds, v. 29. and honey, and butter, and sheep, and cheese of kine,
Fuente: The Popular Commentary on the Bible by Kretzmann
(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.
Hushai, the faithful friend of David, here followed up his services. He was not certain that Absalom, though at present well pleased with his counsel, might not alter his opinion; and if so, David could not be safe. Our dear LORD had frequent occasion, before his final sufferings and death, to secure himself from the immediate malice of his foes. See Luk_4:28-30; Luk_13:31-32 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 17:15 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.
Ver. 15. Thus and thus did Ahithophel counsel Absalom. ] Hushai might in this case safely discover Absalom’s counsels, for the glory of God and the safety of his sovereign: though by the civil law, it was death to betray the secrets of the state, in military matters especially; and at Venice, consilia et decreta Patrum revelasse quempiam raro auditum est, semper graviter punitum: to reveal the counsels and decrees of the senators, is a fault seldom committed, and ever grievously punished, saith a good author. a
a Zevecat., Obser. Polit., cap. 14.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the Helpers of the King
2Sa 17:15-29
The two young men were narrowly watched, and had it not been for the deception practiced on Absaloms servants by the mistress of the house at Bahurim, they would probably not have reached David in time to put him on his guard. That her device secured his safety does not extenuate nor justify her falsehood. God could have found some other method of delivering his servant. Let us remember the warning voices that speak to us, bidding us beware of temptation. There is a river that we also may put between us and our pursuers. It is the Jordan of Calvary-the Cross of our Savior. Reckon yourselves dead unto sin!
As Ahithophel foreshadowed Judas in his treachery, so did he in his end. See Psa 41:9; Mat 27:5. He was not only mortified by the refusal of his advice, but clearly saw therein the inevitable triumph of Davids cause and the punishment that would follow. On the farther bank friends awaited the fugitives. For Shobi, see 2Sa 10:1-2; Machir, 2Sa 9:4. But Psa 42:1-11; Psa 43:1-5 reflect Davids feelings at this sad hour. Even in the night Gods song was with him.
Fuente: F.B. Meyer’s Through the Bible Commentary
Zadok: 2Sa 15:35
Reciprocal: 2Sa 17:21 – Arise 1Ch 6:8 – Zadok 1Ch 6:53 – Zadok
Fuente: The Treasury of Scripture Knowledge
2Sa 17:15-29. David Comes to Mahanaim (J).
2Sa 17:15-21. Meanwhile David was in constant communication with his agents in Jerusalem through Jonathan and Ahimaaz. But one day, apparently when the news of Ahithophels advice was being conveyed to David, they were seen and pursued, but escaped by being hidden in a well (cf. Jos 2:6), and got away and brought the news to the king.
2Sa 17:17. En-rogel: 1Ki 1:9*.
2Sa 17:20. brook: michal, a word of unknown meaning, occurring only here.
2Sa 17:22-26. David moves to Mahanaim, and Absalom pursues him with the whole levy of Israel. Ahithophel had committed suicide. Absaloms commander-in-chief was Amasa, son of Jether the Ishmaelite (so with 1Ch 2:17), and of Abigail, the daughter of Jesse. (So Klostermann and others, with LXX and 1Ch 2:17.) The Nahash of the Heb. text may perhaps be partly due to the presence of the name in 2Sa 17:27. (Of, on 1Sa 26:6.)
2Sa 17:27-29. The Sheikhs in the lands E. of the Jordan supply David and his followers with provisions. Shobi may now have been king of Ammon, tributary to David.
2Sa 17:27. Rogelim: not identified.
2Sa 17:28. beds; read couches and rugs, with Budde and others, on the basis of LXX.parched pulse: omit.cheese: shphoth only occurs here, meaning unknown; is as likely to be cheese as anything else.
Fuente: Peake’s Commentary on the Bible
CHAPTER XXI.
FROM JERUSALEM TO MAHANAIM.
2Sa 16:1-14; 2Sa 17:15-22 and 2Sa 17:24-26.
AS David proceeds on his painful journey, there flows from his heart a gentle current of humble contrite, gracious feeling. If recent events have thrown any doubt on the reality of his goodness, this fragrant narrative will restore the balance. Many a man would have been beside himself with rage at the treatment he had undergone. Many another man would have been restless with terror, looking behind him every other moment to see if the usurper’s army was not hastening in pursuit of him. It is touching to see David, mild, self-possessed, thoroughly humble, and most considerate of others. Adversity is the element in which he shines; it is in prosperity he falls; in adversity he rises beautifully. After the humbling events in his life to which our attention has been lately called, it is a relief to witness the noble bearing of the venerable saint amid the pelting of this most pitiless storm.
It was when David was a little past the summit of Mount Olivet, and soon after he had sent back Hushai, that Ziba came after him, – that servant of Saul that had told him of Mephibosheth the son of Jonathan, and whom he had appointed to take charge of the property that had belonged to Saul, now made over to Mephibosheth. The young man himself was to be as one of the king’s sons, and was to eat at the royal table. Ziba’s account of him was, that when he heard of the insurrection he remained at Jerusalem, in the expectation that on that very day the kingdom of his father would be restored to him. It can hardly be imagined that Mephibosheth was so silly as to think or say anything of the kind. Either Ziba must have been slandering him now, or Mephibosheth must have slandered Ziba when David returned (see 2Sa 19:24-30). With that remarkable impartiality which distinguishes the history, the facts and the statements of the parties are recorded as they occurred, but we are left to form our own judgment regarding them. All things considered, it is likely that Ziba was the slanderer and Mephibosheth the injured man. Mephibosheth was too feeble a man, both in mind and in body, to be forming bold schemes by which he might benefit from the insurrection. We prefer to believe that the son of Jonathan had so much of his father’s nobility as to cling to David in the hour of his trial, and be desirous of throwing in his lot with him. If, however, Ziba was a slanderer and a liar, the strange thing about him is that he should have taken this opportunity to give effect to his villainy. It is strange that, with a soul full of treachery, he should have taken the trouble to come after David at all, and still more that he should have made a contribution to his scanty stores. We should have expected such a man to remain with Absalom, and look to him for the reward of unrighteousness. He brought with him for David’s use a couple of asses saddled, and two hundred loaves of bread, and an hundred clusters of raisins, and an hundred of summer fruits, and a bottle of wine. We get a vivid idea of the extreme haste with which David and his company must have left Jerusalem, and their destitution of the very necessaries of life as they fled, from this catalogue of Ziba’s contributions. Not even were there beasts of burden “for the king’s household” – even Bathsheba and Solomon may have been going on foot. David was evidently impressed by the gift, and his opinion of Mephibosheth was not so high as to prevent him from believing that he was capable of the course ascribed to him. Yet we cannot but think there was undue haste in his at once transferring to Ziba the whole of Mephibosheth’s property. We can only say, in vindication of David, that his confidence even in those who had been most indebted to him had received so rude a shock in the conduct of Absalom, that he was ready to say in his haste, “All men are liars;” he was ready to suspect every man of deserting him, except those that gave palpable evidence that they were on his side. In this number it seemed at the moment that Ziba was, while Mephibosheth was not; and trusting to his first impression, and acting with the promptitude necessary in war, he made the transfer. It is true that afterwards he discovered his mistake; and some may think that when he did he did not make a sufficient rectification. He directed Ziba and Mephibosheth to divide the property between them; but in explanation it has been suggested that this was equivalent to the old arrangement, by which Ziba was to cultivate the land, and Mephibosheth to receive the fruits; and if half the produce went to the proprietor, and the other half to the cultivator, the arrangement may have been a just and satisfactory one after all.
But if Ziba sinned in the way of smooth treachery, Shimei, the next person with whom David came in contact, sinned not less in the opposite fashion, by his outrageous insolence and invective. It is said of this man that he was of the family of the house of Saul, and that fact goes far to account for his atrocious behaviour. We get a glimpse of that inveterate jealousy of David which during the long period of his reign slept in the bosom of the family of Saul, and which seemed now. like a volcano, to burst out all the more fiercely for its long suppression. When the throne passed from the family of Saul, Shimei would of course experience a great social fall. To be no longer connected with the royal family would be a great mortification to one who was vain of such distinctions. Outwardly, he was obliged to bear his fall with resignation, but inwardly the spirit of disappointment and jealousy raged in his breast. When the opportunity of revenge against David came, the rage and venom of his spirit poured out in a filthy torrent. There is no mistaking the mean nature of the man to take such an opportunity of venting his malignity on David. To trample on the fallen, to press a man when his back is at the wall, to pierce with fresh wounds the body of a stricken warrior, is the mean resource of ungenerous cowardice. But it is too much the way of the world. “If there be any quarrels, any exceptions,” says Bishop Hall, “against a man, let him look to have them laid in his dish when he fares the hardest. This practice have wicked men learned of their master, to take the utmost advantage of their afflictions.”
If Shimei had contented himself with denouncing the policy of David, the forbearance of his victim would not have been so remarkable. But Shimei was guilty of every form of offensive and provoking assault. He threw stones, he called abusive names, he hurled wicked charges against David; he declared that God was fighting against him, and fighting justly against such a man of blood, such a man of Belial. And, as if this were not enough, he stung him in the most sensitive part of his nature, reproaching him with the fact that it was his son that now reigned instead of him, because the Lord had delivered the kingdom into his hand But even all this accumulation of coarse and shameful abuse failed to ruffle David’s equanimity. Abishai, Joab’s brother, was enraged at the presumption of a fellow who had no right to take such an attitude, and whose insolence deserved a prompt and sharp castigation. But David never thirsted for the blood of foes. Even while the rocks were echoing Shimei’s charges, David gave very remarkable evidence of the spirit of a chastened child of God. He showed the same forbearance that he had shown twice on former occasions in sparing the life of Saul. “Why,” asked Abishai, ”should this dead dog curse my lord the king? Let me go, I pray thee, and take off his head.” ”So let him curse,” was David’s answer, “because the Lord hath said unto him, Curse David.” It was but partially true that the Lord had told him to do so. The Lord had only permitted him to do it; He had only placed David in circumstances which allowed Shimei to pour out his insolence. This use of the expression, “The Lord hath said unto him,” may be a useful guide to its true meaning in some passages of Scripture where it has seemed at first as if God gave very strange directions. The pretext that Providence had afforded to Shimei was this, “Behold, my son, which came out of my bowels, seeketh my life; how much more then may this Benjamite do it? Let him alone, and let him curse, for the Lord hath bidden him. It may be that the Lord will requite me good for his cursing this day.” It is touching to remark how keenly David felt this dreadful trial as coming from his own son.
“So the struck eagle stretched upon the plain,
No more through rolling clouds to soar again,
Viewed his own feather on the fatal dart
That winged the shaft that quivered in his heart;
Keen were his pangs, but keener far to feel
He nursed the pinion which impelled the steel;
While the same plumage that had warmed his nest
Drank the last life-drop of his bleeding breast.”
But even the fact that it was his own son that was the author of all his present calamities would not have made David so meek under the outrage of Shimei if he had not felt that God was using such men as instruments to chastise him for his sins. For though God had never said to Shimei, “Curse David,” He had let him become an instrument of chastisement and humiliation against him. It was the fact of his being such an instrument in God’s hands that made the King so unwilling to interfere with him. David’s reverence for God’s appointment was like that which afterwards led our Lord to say, ”The cup which My Father hath given Me, shall I not drink of it?” Unlike though David and Jesus were in the cause of their sufferings, yet there is a remarkable resemblance in their bearing under them. The meek resignation of David as he went out from the holy city had a strong resemblance to the meek resignation of Jesus as He was being led from the same city to Calvary. The gentle consideration of David for the welfare of his people as he toiled up Mount Olivet was parallel to the same feeling of Jesus expressed to the daughters of Jerusalem as He toiled up to Calvary. The forbearance of David to Shimei was like the spirit of the prayer – “Father, forgive them: for they know not what they do.” The overawing sense that God had ordained their sufferings was similar in both. David owed his sufferings solely to himself; Jesus owed His solely to the relation in which He had placed Himself to sinners as the Sin-bearer. It is beautiful to see David so meek and lowly under the sense of his sins – breathing the spirit of the prophet’s words, “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.”
There was another thought in David’s mind that helped him to bear his sufferings with meek submission. It is this that is expressed in the words, “It may be that the Lord will requite me good for his cursing this day.” He felt that, as coming from the hand of God, all that he had suffered was just and righteous. He had done wickedly, and he deserved to be humbled and chastened by God, and by such instruments as God might appoint. But the particular words and acts of these instruments might be highly unjust to him: though Shimei was God’s instrument for humiliating him, yet the curses of Shimei were alike unrighteous and outrageous; the charge that he had shed the blood of Saul’s house, and seized Saul’s kingdom by violence, was outrageously false; but it was better to bear the wrong, and leave the rectifying of it in God’s hands; for God detests unfair dealing, and when His servants receive it He will look to it and redress it in His own time and way. And this is a very important and valuable consideration for those servants of God who are exposed to abusive language and treatment from scurrilous opponents, or, what is too common in our day, scurrilous newspapers. If injustice is done them, let them, like David, trust to God to redress the wrong; God is a God of justice, and God will not see them treated unjustly. And hence that remarkable statement which forms a sort of appendix to the seven beatitudes – “Blessed are ye when men shall revile you and persecute you, and speak all manner of evil against you falsely for My name’s sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets that were before you.”
Ere we return to Jerusalem to witness the progress of events in Absalom’s camp and cabinet, let us accompany David to his resting-place beyond the Jordan. Through the counsel of Hushai, afterwards to be considered, he had reached the plains of Jordan in safety; had accomplished the passage of the river, and traversed the path on the other side as far as Mahanaim, somewhere to the south of the Lake of Gennesareth, the place where Ishbosheth had held his court. It was a singular mercy that he was able to accomplish this journey, which in the condition of his followers must have occupied several days, without opposition in front or molestation in his rear. Tokens of the Lord’s loving care were not wanting to encourage him on the way. It must have been a great relief to him to learn that Ahithophel’s proposal of an immediate pursuit had been arrested through the counsel of Hushai. It was a further token for good, that the lives of the priests’ sons, Jonathan and Ahimaaz, which had been endangered as they bore tidings for him, had been mercifully preserved. After learning the result of Hushai’s counsel, they proceeded, incautiously perhaps, to reach David, and were observed and pursued. But a friendly woman concealed them in a well, as Rahab the harlot had hid the spies in the roof of her house; and though they ran a great risk, they contrived to reach David’s camp in peace.
And when David reached Mahanaim, where he halted to await the course of events, Shobi, the son of Nahash, king of Ammon, and Machir, the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentils, and parched pulse, 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.” Some of those who thus befriended him were only requiting former favours. Shobi may be supposed to have been ashamed of his father’s insulting conduct when David sent messengers to comfort him on his father’s death. Machir, the son of Ammiel of Lo-debar, was the friend who had cared for Mephibosheth, and was doubtless thankful for David’s generosity to him. Of Barzillai we know nothing more than is told us here. But David could not have reckoned on the friendship of these men, nor on its taking so useful and practical a turn. The Lord’s hand was manifest in the turning of the hearts of these people to him. How hard bestead he and his followers were is but too apparent from the fact that these supplies were most welcome in their condition. And David must have derived no small measure of encouragement even from these trifling matters; they showed that God had not forgotten him, and they raised the expectation that further tokens of His love and care would not be withheld.
The district where David now was, “the other side of Jordan,” lay far apart from Jerusalem and the more frequented places in the country, and, in all probability, it was but little affected by the arts of Absalom. The inhabitants lay under strong obligations to David; in former times they had suffered most from their neighbours, Moab, Ammon, and especially Syria; and now they enjoyed a very different lot, owing to the fact that those powerful nations had been brought under David’s rule. It was a fertile district, abounding in all kinds of farm and garden produce, and therefore well adapted to support an army that had no regular means of supply. The people of this district seem to have been friendly to David’s cause. The little force that had followed him from Jerusalem would now be largely recruited; and, even to the outward sense, he would be in a far better condition to receive the assault of Absalom than on the day when he left the city.
The third Psalm, according to the superscription – and in this case there seems no cause to dispute it – was composed ”when David fled from Absalom his son.” It is a psalm of wonderful serenity and perfect trust. It begins with a touching reference to the multitude of the insurgents, and the rapidity with which they increased. Everything confirms the statement that “the conspiracy was strong, and that the people increased continually with Absalom.” We seem to understand better why David fled from Jerusalem; even there the great bulk of the people were with the usurper. We see, too, how godless and unbelieving the conspirators were – “Many there be which say of my soul, There is no help for him in God.” God was cast out of their reckoning as of no consideration in the case; it was all moonshine, his pretended trust in Him. Material forces were the only real power; the idea of God’s favour was only cant, or at best but “a devout imagination.” But the foundation of his trust was too firm to be shaken either by the multitude of the insurgents or the bitterness of their sneers. “Thou, Lord, art a shield unto me “-ever protecting me, “my glory,” – ever honouring me, “and the lifter up of mine head,” – ever setting me on high because I have known Thy name. No doubt he had felt some tumult of soul when the insurrection began. But prayer brought him tranquility. “I cried unto God with my voice, and He heard me out of His holy hill.” How real the communion must have been that brought tranquility to him amid such a sea of trouble! Even in the midst of his agitation he can lie down and sleep, and awake refreshed in mind and body. “I will not be afraid of ten thousands of the people that have set themselves against me round about.” Faith already sees his enemies defeated and receiving the doom of ungodly men. “Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek bone; Thou hast broken the teeth of the ungodly.” And he closes as confidently and serenely as if victory had already come – “Salvation belongeth unto the Lord; Thy blessing is upon Thy people.”
If, in this solemn crisis of his history, David is a pattern to us of meek submission, not less is he a pattern of perfect trust. He is strong in faith, giving glory to God, and feeling assured that what He has promised He is able also to perform. Deeply conscious of his own sin, he at the same time most cordially believes in the word and promise of God. He knows that, though chastened, he is not forsaken. He bows his head in meek acknowledgment of the righteousness of the chastisement; but he lays hold with unwavering trust on the mercy of God. This union of submission and trust, is one of priceless value, and much to be sought by every good man. Under the deepest sense of sin and unworthiness, you may rejoice and you ought to rejoice, in the provision of grace. And while rejoicing most cordially in the provision of grace, you ought to be contrite and humble for your sin. You are grievously defective if you want either of these elements. If the sense of sin weighs on you with unbroken pressure, if it keeps you from believing in forgiving mercy, if it hinders you from looking to the cross, to Him who taketh away the sin of the world, there is a grievous defect. If your joy in forgiving mercy has no element of contrition, no chastened sense of unworthiness, there is no less grievous a defect in the opposite direction. Let us try at once to feel our unworthiness, and to rejoice in the mercy that freely pardons and accepts. Let us look to the rock whence we are hewn, and to the hole of the pit whence we are digged; feeling that we are great sinners, but that the Lord Jesus Christ is a great Saviour; and finding our joy in that faithful saying, ever worthy of all acceptation, that “Jesus Christ came into the world to save sinners,” even the chief.