Ch. 2Sa 17:1-14<\/span>. Ahithophel’s counsel defeated by Hushai<\/p>\n 1<\/strong>. this night<\/em> ] The night following David’s flight and Absalom’s entrance into Jerusalem. Ahithophel’s advice, given no doubt at the council described in ch. 2Sa 16:20<\/span>, was excellent. The success of the rebellion would be ensured by striking a sudden blow, and securing the king’s person. A small body of picked troops might easily have overtaken David, who was not likely to get more than twelve or fifteen miles from Jerusalem the first day.<\/p>\n This night – <\/B>The night of the day on which David fled, and Absalom entered into Jerusalem. Ahithophels idea was to fall upon David by surprise, and in the first confusion of the surprised army to seize and kill David only.<\/P> <\/p>\n CHAPTER XVII <\/P> Ahithophel counsels Absalom to pursue his father with twelve<\/I><\/P> thousand men<\/I>, 14.<\/P> Hushai gives a different counsel, and is followed<\/I>, 5-14.<\/P> Hushai informs Zadok and Abiathar; and they send word to David<\/I>,<\/P> 15-21.<\/P> David and his men go beyond Jordan<\/I>, 22.<\/P> Ahithophel, finding his counsel slighted, goes home, sets his<\/I><\/P> house in order, and hangs himself<\/I>, 23.<\/P> David moves to Mahanaim; and Absalom follows him over Jordan<\/I>,<\/P> 24-26.<\/P> Several friends meet David at Mahanaim with refreshments and<\/I><\/P> provisions<\/I>, 27-29. <\/P> NOTES ON CHAP. XVII<\/P> <\/P> Verse 1<\/span>. Let me now choose out twelve thousand men<\/B><\/I>] 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<\/I> 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.<\/P> <\/p>\n I am so well assured of the goodness of this counsel, that I will venture my own person and life in execution of it. <\/P> <\/p>\n 1-11. Moreover Ahithophel said untoAbsalom<\/B>The recommendation to take prompt and decisive measuresbefore the royalist forces could be collected and arranged, evincedthe deep political sagacity of this councillor. The adoption of hisadvice would have extinguished the cause of David; and it affords adreadful proof of the extremities to which the heartless prince was,to secure his ambitious objects, prepared to go, that the parricidalcounsel “pleased Absalom well, and all the elders of Israel.”It was happily overruled, however, by the address of Hushai, who sawthe imminent danger to which it would expose the king and the royalcause. He dwelt upon the warlike character and military experience ofthe old kingrepresented him and his adherents as mighty men, whowould fight with desperation; and who, most probably, secure in somestronghold, would be beyond reach, while the smallest loss ofAbsalom’s men at the outset might be fatal to the success of theconspiracy. But his dexterity was chiefly displayed in that part ofhis counsel which recommended a general levy throughout the country;and that Absalom should take command of it in persontherebyflattering at once the pride and ambition of the usurper. The baitwas caught by the vainglorious and wicked prince.<\/P><\/p>\n Moreover, Ahithophel said unto Absalom<\/strong>,…. Either at the same time, or quickly after he had given the foregoing advice:<\/p>\n let me now choose out twelve thousand men<\/strong>: out of those that were with Absalom, which shows their number to be large; and twelve thousand are pitched upon with respect to the twelve tribes of Israel, a thousand from every tribe; Josephus has only ten thousand;<\/p>\n and I will arise and pursue after David this night<\/strong>; he took upon him to be general of the army, as well as a counsellor; or this he said to show how confident he was of the success of his counsel, that if Absalom, or any other, should decline the conduct of the army upon it, as a hazardous attempt, he would undertake it himself; or rather it may be, he was not willing that Absalom should go out in person with the army, not so much for his own safety, as lest through his affection for the king he should spare him, when he fell into his hands, or they two should be reconciled; he proposed to do it that night, partly for expedition, no time being to be lost, and partly for the greater surprise of David and his men.<\/p>\n Ahithophel’s advice frustrated by Hushai.<\/em> – 2Sa 17:1-3<\/span>. Ahithophel said still further to Absalom, “I will choose out twelve thousand men, and arise, and pursue after David this night; and fall upon him when he is exhausted and weak, and fill him with alarm: so shall all the people that are with him flee; and I will smite the king alone (when he is alone), and will bring back all the people to thee.” , the night, is the night following the day of David’s flight and Absalom’s entrance into Jerusalem, as we may see very clearly from 2Sa 17:16<\/span>. This advice was sagaciously conceived; for if David had been attacked that night by a powerful army, he might possibly have been defeated. , to bring back<\/em>, may be explained on the supposition that Ahithophel regarded Absalom as king, and those who had fled with David as rebels, who were to be brought back under Absalom’s sceptre. The following words, , “as the return of the whole <\/em> (the whole nation) is the man,”<\/em> i.e., the return of all is dependent upon David, for whom thou liest in wait, are somewhat difficult, though the meaning of Ahithophel is evident enough from what precedes: viz., if he is beaten, they will all come over to thee; “the whole nation will be at peace” ( is used adverbially).<\/p>\n (Note: Consequently no conjectures are needed as to the rendering of the words in the lxx, viz., ( al<\/em>. ) , such as Ewald<\/em>, Thenius, and Bttcher have attempted. For it is very obvious that owes its origin simply to a false reading of as , and that 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.)<\/p>\n Hushai’s Counsel.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1023.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 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<\/I> weary and weak handed, and will make him afraid: and all the people that are<\/I> 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<\/I> as if all returned: so<\/I> 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<\/I> his saying? if not; speak thou. 7 And Hushai said unto Absalom, The counsel that Ahithophel hath given is<\/I> not good at this time. 8 For, said Hushai, thou knowest thy father and his men, that they be<\/I> mighty men, and they be<\/I> chafed in their minds, as a bear robbed of her whelps in the field: and thy father is<\/I> a man of war, and will not lodge with the people. 9 Behold, he is hid now in some pit, or in some other<\/I> 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<\/I> valiant, whose heart is<\/I> as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is<\/I> a mighty man, and they<\/I> which be<\/I> with him are<\/I> 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<\/I> 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<\/I> 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<\/I> better than the counsel of Ahithophel. For the LORD<\/B> had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD<\/B> might bring evil upon Absalom.<\/P> 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.<\/I> 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.<\/P> David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente<\/I>—unanimously.<\/I> 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<\/I> 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.<\/P> 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,<\/I> v.<\/span> 1-3<\/span><\/U><\/I><\/span>. 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,<\/I> 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,<\/I> and then the business would be done, the whole nation would be reduced, of course, and all the people,<\/I> says he, shall be in peace.<\/I> See how a general ruin is called by usurpers a general peace;<\/I> 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,<\/I> John xi. 50<\/I><\/span>. Kill the heir, and the inheritance shall be ours,<\/I> Matt. xxi. 38<\/I><\/span>. 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,<\/I> 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,<\/I> pleased Absalom well (v.<\/I><\/span> 4<\/span>), 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?<\/P> 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,<\/P> 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.<\/I><\/span> 5<\/span>): Let us hear what he saith.<\/I> 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.<\/P> 2. Hushai gave very plausible reasons for what he said.<\/P> (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.<\/I><\/span> 7<\/span>. 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<\/span>. 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<\/I> (v.<\/I><\/span> 8<\/span>), a mighty man<\/I> (v.<\/I><\/span> 10<\/span>), 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.<\/I><\/span> 8<\/span>), valiant men (v.<\/I><\/span> 10<\/span>), 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.<\/I> [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,<\/I> v.<\/span> 9<\/span><\/U><\/I><\/span>. “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.”<\/P> (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,<\/I> 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,<\/I> 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,<\/I> 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.<\/I><\/span> 12<\/span>. 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,<\/I> 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.<\/I><\/span> 13<\/span>. 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.<\/P> (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.<\/I><\/span> 14<\/span>. 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<\/I> 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,<\/I> has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men’s projects against his anointed.<\/P> <\/p>\n Second Samuel – Chapter 17<\/strong><\/p>\n Hushai Versus Ahithophel, vs. 1-14<\/p>\n Ahithophel moved to take charge of the rebellion, <\/em>with a plan to bring it to a swift conclusion. His proposal was logical and would have likely been a wise one had it been in the will of God. He wished to take twelve thousand men and follow David and his men that very night, while they were very near the city and exhausted from their flight. The sudden appearance of a large army would throw them into great fright, so that the people would be likely to flee, hopefully to save their lives, leaving the king undefended. Ahithophel would then slay David, round up the people, and return with them to Jerusalem. So the rebellion would have succeeded and Absalom become king.<\/em><\/p>\n Absalom and all the leaders <\/em>of the rebellion were very well pleased with the scheme of Ahithophel. However they remembered that Hushai was the intimate friend of David and would likely be able to advise them in things of which they would not ordinarily be aware. So they called him to hear the proposal of Ahithophel and to pass his judgment on it. Hushai used subtlety in his reply, for he knew that Ahithophel’s counsel was good and could be calculated to succeed if carried out. So he began by admitting that it was a good plan, but not for immediate use.<\/em><\/p>\n In making his response Hushai reminded the elders and Absalom of some well-known facts which required further consideration. First 1) David and his men would be angry and spoiling for a fight; 2) David being a man of war would not be among the people, but hidden against just such a contingency as Ahithophel had proposed; 3) vigorous fighting by the able men around David would surely result in overthrowing a great number of Absalom’s men with the result that others would be disheartened and afraid; 4) all the mighty men, the Cherethites and Pelethites, and the Gittites were with David, and were men of renown, proven on the field of battle, and able to withstand many times their own number.<\/p>\n There was certainly logic on the side of Hushai also, <\/em>but many of his conclusions were based on speculation only. Actually such was not the case with David in his camp. Thus Hushai hastened to put forth a counter-plan which might be thought more feasible than that of Ahithophel by Absalom and the men of Israel. He proposed that David could be overcome by sheer numbers. Absalom had cause to believe that Israel was turning to him completely, that David would have so few followers he could not hope to hold out. Hushai suggested they would fall upon David wherever he was, like dew on the grass, and overwhelm him so that he would have none left. If he should succeed in getting inside a walled city there would be so many of Absalom’s followers they would be able to go there and take it apart stone by stone, until the defense was removed.<\/em><\/p>\n Hushai had presented a plan <\/em>which seemed to involve less risk, and it appealed to Absalom and his men. Thus they concluded that the counsel of Hushai was better than that of Ahithophel. Logically compared it is really not hard to see that Ahithophel’s counsel was much more likely to succeed than that of Hushai. But the pride of Absalom and his men blinded them in the self deceit that ail of Israel would without fail acclaim him king and that David’s following would melt away. God used this weakness of Absalom to cause his fall, in making him and his captains conclude the superiority of Hushai’s counsel over that of Ahithophel.<\/em><\/p>\n CRITICAL AND EXPOSITORY NOTES. <\/strong><\/p>\n 2Sa. 17:1<\/span>. This night,<\/strong> The night following Davids flight and Absaloms entrance into Jerusalem, as we may see very clearly from 2Sa. 17:16<\/span>. (Keil)<\/em><\/p>\n 2Sa. 17:3<\/span>. Bring back.<\/strong> Ahithophel regards Absaloms government as the only lawful one to which those fugitives must submit; their flight is in his eyes an act of insubordination, from which they are to be brought back<\/em>.(Erdmann and others<\/em>). The man whom thou seekest,<\/strong> etc. This is a very obscure phrase, but many expositors understand it to meanthe removal of David is tantamount to the return of all the people to thee<\/em>.<\/p>\n 2Sa. 17:7<\/span>. At this time.<\/strong> His former advice was good (2Sa. 16:21<\/span>), but not this.<\/p>\n 2Sa. 17:8<\/span>. Will not lodge,<\/strong> etc. So that it would be impossible to surprise and slay him<\/em>, as Ahithophel suggests.<\/p>\n 2Sa. 17:9<\/span> Some of them be overthrown,<\/strong> etc. Hushai suggests that David, from his hiding place will surprise and defeat Absaloms followers. It is likely that Absalom was not a man of courage, and Hushai, knowing this, adroitly magnified the terror of the prowess of David and his men. (Biblical Commentary)<\/em>.<\/p>\n 2Sa. 17:11<\/span>. Thine own person.<\/strong> Hushai insinuates that Ahithophel by his counsel had been indulging in an egotistical vaunting, Ahithophel had said, I<\/em> will arise; I<\/em> will come upon him, etc.; and he insinuates also that Ahithophel had been desirous of robbing Absalom of the glory of the victory over David, and of assuming it to himself. And thus Hushed practises on Absaloms vain glory and self love. (Wordsworth)<\/em>.<\/p>\n 2Sa. 17:12<\/span>. As the dew.<\/strong> This figure, together with that of the sand<\/em>, fitly sets forth the swift and quiet settling of the huge host upon the enemy. And with this accords perfectly the statement of the success of the attack. (Erdmann<\/em>).<\/p>\n 2Sa. 17:13<\/span>. Draw it into the river.<\/strong> A bold hyperbole, designed to produce a momentary effect.<\/p>\n 2Sa. 17:14<\/span>. The Lord had appointed,<\/strong> etc. 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 greater calmness ensued, a large part of the nation and army would gather around David. But such a possibility as this never entered into the minds of Ahithophel and his supporters. It was in this that the Divine sentence was seen. (Keil.)<\/em><\/p>\n 2Sa. 17:16<\/span>. The plains,<\/strong> Rather, the fords<\/em> or ferries<\/em>. Lest the king,<\/strong> etc. Lit., les there be a swallowing up<\/em>. Either destruction to the king<\/em>, it will fall upon him, or, if we supply the subject from the previous clause, that it (the transit) may not be swallowed up or cut off from the king. (Keil.)<\/em><\/p>\n 2Sa. 17:17<\/span>. En-rogel<\/strong> Or Fullers fountain<\/em>. Many identify this with the modern fountain of Job, or Nehemiah, situated at the junction of the Valleys of Kedron and Hinnon, but Josephus describes the incident recorded in 1Ki. 1:9<\/span>, as taking place in the royal garden, and Dr. Bonar identifies En-rogel with the present Fountain of the Virgin, the perennial source from which the pool of Siloam is supplied. Among other arguments in favour of this view he remarks that the fountain of Job is a well<\/em> and not a spring, and that it is too far off from Jerusalem and from the road over Olivet to Jordan and too much in view of the city to meet the requirements of this chapter. Mr. Grove (Biblical Dictionary)<\/em> adds to these considerations the fact that the fountain of the Virgin is still the great resort of the women of Jerusalem for washing and treading their clothes, and that Rogel<\/em> is generally held to be derived from the Hebrew Ragel<\/em> to tread<\/em>. Wench.<\/strong> Hebrew, the maid servant<\/em>, one belonging to the high priests household.<\/p>\n 2Sa. 17:18<\/span>. A well.<\/strong> A cistern, then empty. It seems to have been summer time. (Wordsworth.)<\/em><\/p>\n 2Sa. 17:19<\/span>. The woman.<\/strong> The mans wife. Ground corn.<\/strong> Groats or peeled barley. The article before the noun indicates that she was occupied at the time with the grain. Josephus says she laid fleeces of wool over the men.<\/p>\n 2Sa. 17:21<\/span>. The water,<\/strong> i.e.<\/em>, the Jordan. The circumstances of that distressing flight, aggravated by the lone hour of midnight, and the roar of the numerous cataracts of the Jordan, are graphically depicted in Psalms 13, 43, which, although bearing the name of the sons of Korah, represent vividly and fully the feelings of the disconsolate but pious monarch. (Jamieson.)<\/em> Mahanaim<\/strong> (See on 2Sa. 2:8<\/span>.) Probably a fortified city. (Keil.)<\/em><\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>2Sa. 17:1-24<\/span><\/em><\/p>\n THE DEATH OF AHITHOPHEL<\/p>\n The account given here of Ahithophel is very brief, and is a record of only a few weeks of his life, yet it is enough to enable us to see what manner of man he was. He exhibits in a large degree three characteristics found in most godless menin men who are not governed by a desire to please Godwho are, in fact, so far as it is possible, a law unto themselves.<\/p>\n I. They are fickle men.<\/strong> If self-interest be the guiding principle of a mans life, even his most intimate acquaintance can never be quite certain what his next step in life may be. For a man who makes his temporal well-being the pole-star of life will not be sure long together which is the road to it. What may seem expedient to-day may appear inexpedient to-morrow, and he will often be found giving up the pursuit of one prize to follow after another which looks more tempting. The downward road is not only broad, but it has many by-paths and windings, so that one never knows exactly where to find him who walks in it. Only the man who follows after righteousnesswho takes God and his conscience for his guides, can be safely trusted in as unchangeable in the great purpose and direction of his life. Ahithophel had been implicitly trusted by David, and there had doubtless been a time when it would have seemed impossible to others and perhaps to himself that he should even be found among the kings enemies. But circumstances had changed, and Ahithophel had changed his front with them.<\/p>\n II. They are proud men.<\/strong> This sin is, perhaps, at the root of all ungodliness, for it was the sin of the angels that kept not their first estate and is, says Thomas Adams, the first thing that lives and the last that dies in us. In some form or other it is a characteristic of all ungodly souls, leading them, as it did Ahithophel, to be mortified at any depreciation of themselves and their doings, and oftentimes hurrying them on to some desperate deed of wickedness. While their wishes are followed and their advice sought before all others, they are content and active, but as soon as they meet with a check they are driven by conflicting passions like a vessel struck by cross seas, and like it, shipwreck is often the end. Like every other form of ungodliness, pride is a foolish passion which recoils upon him who gives it the mastery over him. The counsel of Ahithophel had hitherto been as the oracle of God, first to David and then to Absalom, but a little reflection might have shown him that his present master was, like himself, governed by no sense of duty or motives of gratitude, and was not likely to be more true to him than he himself had been to David. It was then very unlikely that Absalom would give him unlimited control over the rebellion any longer than his supposed interest was served by it. This is the way of the world, and he who does not take it into account in the shaping of his life is as unwise a man as he who puts out to sea expecting no contrary winds. But it is only in the service of the world that pride can be gratified at all; there is no place for it in the service of God. Pride, then, in all cases, as in the one before us, goeth before destruction the destruction of the proud mans schemes and sometimes of himself.<\/p>\n III. They are cowardly men.<\/strong> What a despicable exodus from the world does Ahithophel make! He is afraid to face the consequences of his own actions. Probably the rebellion would never have gone to the length which it did if Ahithophel had not been associated with it, and now, at the most critical point he leaves it to the direction of others, because he foresees its defeat. How different is the attitude of a man who embarks in an enterprise from a godly motive! He knows that he is not responsible for its success or failure, but only for his own faithfulness unto the end, and as he has not undertaken the cause to promote his own ends or gratify personal ambition, his own fate is the last thing that he thinks about. This enables him to meet reverses with fortitude and to be defeated without being disgraced. But those who are prompted by Ahithophels motives find themselves in the day of adversity destitute of that sustaining principle without which there can be no true and lasting courage, and often close very ignominiously a career which was once influential and prosperous.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n 2Sa. 17:5<\/span>. It was not unwise in Absalom to seek the advice of another experienced counsellor also (Pro. 24:6<\/span>); his fault was that he did not know which advice to follow, and was misled by high sounding and flattering words. In choosing counsellors, and in judging of their counsel, lies great part of the wisdom of life.Translator of Langes Commentary<\/em>.<\/p>\n 2Sa. 17:23<\/span>. What a mixture do we find here of wisdom and madness! Ahithophel will needs hang himself; there is madness: he will yet set his house in order; there is an act of wisdom. And could it be possible that he, who was so wise as to set his house in order, should be so mad as to hang himself? that he should be careful to order his house, who regarded not to order his impotent passions? that he should care for his house who cared not for either body or soul? How vain it is for a man to be wise, if he be not wise in God! How preposterous are the cares of idle worldlings, that prefer all other things to themselves, and, while they look at what they have in their coffers, forget what they have in their breasts!Bp. Hall<\/em>.<\/p>\n This is the first recorded case of deliberate suicide. Saul, already mortally wounded on the battle-field, fell upon his sword, but this is the earliest instance in history of premeditated self-murder. Perhaps there was a mingling of remorse with those other emotions of pride. He had left a master who loved and valued him, who, indeed, regarded him as his equal and guide, and he had transferred his services to one who, as he now discovered, had not the wisdom to appreciate his worth, but preferred the gaudy glitter of empty rhetoric to the substantial wisdom of unadorned speech. This contrast, thus forced upon him, might awaken his conscience to the value of the friendship which he had forfeited when he turned against David, until at length remorse and shame so overwhelmed him, that, like a deeper traitor, of whom he was only the feeble prototype, he could not endure life, and hurried himself into eternity. It never occurred to him to ask, If I cannot face David, how shall I look upon Jehovah?Dr. Taylor<\/em>.<\/p>\n 3. The Rebellion Defeated, 2Sa. 17:1<\/span> to 2Sa. 18:33<\/span>.<\/p>\n Hushais Counsel. 2Sa. 17:1-14<\/span><\/p>\n Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: 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.<\/p>\n 4 And the saying pleased Absalom well, and all the elders of Israel. 7 And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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 no one small stone found there. 1.<\/p>\n What actions did Ahithophel suggest? 2Sa. 17:1<\/span><\/p>\n Ahithophel asked Absalom to allow him to choose 12,000 soldiers and go out to catch David that first night. He thought that the situation called for immediate action and that an immediate attack on David would frighten the people who were with him so badly that they would forsake him and flee for their lives. Had this happened David would have been open to attack personally, and Ahithophel believed that he could defeat David with one bold stroke. He knew that this would leave most of Israel without a leader, and they would naturally turn to Absalom, who had seized the throne.<\/p>\n 2.<\/p>\n How did Absalom receive this advice? 2Sa. 17:4<\/span><\/p>\n Absalom believed that Ahithophels counsel was right. It was viewed the same way by the elders of Israel, and David was in immediate danger. Hushai had made such a good impression on Absalom, however, that he decided to call him and ask his advice before implementing Ahithophels strategy.<\/p>\n 3.<\/p>\n How was Ahithophels second counsel defeated? 2Sa. 17:7<\/span><\/p>\n Ahithophels counsel was good, because Davids men were worn out and frustrated. Moreover, David was joined by an innumerable company a few days after the beginning of his flight. Hushais advice was plausible, because surely David would not be able to stand against all Israel; but no more strength would come to Absalom, and it would have been far better for Absalom to strike at once. Hushais counsel appealed to Absaloms vanity. A campaign involving all Israel and administering an overwhelming defeat to David would be very impressive.<\/p>\n 4.<\/p>\n What was the fallacy in Hushais counsel? 2Sa. 17:8<\/span><\/p>\n Hushai built up Davids prowess too much, and made Absalom afraid to strike him immediately. Although David was a valiant man and was attended by some of his mighty men they were at a distinct disadvantage and distressed. Hushai may have been correct in pointing out how difficult it would be to catch David personally, but David would hardly hide alone as Hushai suggested. The major error in Hushais counsel was in his suggestion that all Israel could be generally gathered together under Absaloms leadership. His scheme was very grandiose as he depicted Israel going to whatever city might be Davids hideout and pulling down the stones one at a time. It was this exaggerated view of the outcome of the battle which appealed to Absaloms vanity and led to his accepting Hushais counsel.<\/p>\n 5.<\/p>\n In what way had the Lord appointed the defeat of Ahithophel? 2Sa. 17:14<\/span><\/p>\n The unexpected turn of events brought on by Absaloms accepting the counsel of Hushai and rejecting the counsel of Ahithophel after he and the elders of Israel had formerly accepted it was providential. Such a turn of events could hardly be explained, except the hand of the Lord be seen. Therefore the defeat of the good counsel of Ahithophel was attributed to God. All of this ultimately led to the downfall of Absalom.<\/p>\n XVII.<\/strong><\/p>\n (1) Pursue after David this night.<\/strong>Ahithophel saw clearly that Absaloms success depended on striking an immediate blow. He felt confident, and perhaps with reason, that David in his distress and weariness was in no condition to resist a sudden onset. That he was wise in his counsel is made plain by the opposition of Hushai and the anxiety to <\/em>send tidings to David with all speed. This night is generally taken to mean the night of the day on which David left Jerusalem; but from 2Sa. 17:16<\/span> and 2Sa. 15:28<\/span> it appears that he was already encamped by the fords of the Jordan, a greater distance than he could have accomplished in one days march.<\/p>\n Hushai The Archite Counters The Advice Of Ahithophel ( 2Sa 17:1-14<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n We are now to learn the wisdom of David, and of YHWH (2Sa 17:14<\/span>), in sending Hushai the Archite to combat and counter the wisdom of Ahithophel. Ahithophel’s advice might be almost parallel to that of the oracle of God, but YHWH’s wisdom was seen to be even greater, with the result that He overturned the counsel of Ahithophel. <\/p>\n Ahithophel’s advice was that he himself should immediately gather a fairly small but effective army of men of his own choice, under his own command, which would outnumber David’s present forces, and would go out immediately and pursue David before he could get himself organised, with a view to seizing his person. By seizing and killing David himself they could ensure that there could be no come back, and the result would be that there would be peace in the land. Something of Ahithophel’s bitterness of soul comes out in this. Why otherwise should he have wanted to be personally involved? <\/p>\n He was aware, knowing David, that while this was certainly not guaranteed to work (David’s forces might be outnumbered but they were composed of exceedingly skilful warriors who would fight to the last man) it was in fact Absalom’s only real chance of success. He knew that once David, who would certainly have allies to call on, as well as loyal Israelites, had had time to organise a counter-movement, all hope of success would be gone. It was thus,, in his undoubtedly correct view, important to strike while the iron was hot. <\/p>\n Those who were listening to him thought that his plan was admirable. On the other hand they also saw it as a little mundane, and it did in fact fall short on a number of points: <\/p>\n <\/strong> It failed to take into account Absalom’s inherent (and justified) fear of the effectiveness of David and his men if trapped in a tight corner. <\/p>\n <\/strong> It failed to take into account their fear of the reaction that could result if David’s men were to gain an initial success, something that always had to be taken into account as a possibility. <\/p>\n <\/strong> It failed to bring any glory to Absalom. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
2 And I will come upon him while he is weary and weakhanded, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only:<\/p>\n
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.<\/p>\n
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.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n