Teks -- 2 Samuel 17:1-29 (NET)

The Death of Ahithophel

17:1 Ahithophel said to Absalom, “Let me pick out twelve thousand men. Then I will go and pursue David this very night. 17:2 When I catch up with him he will be exhausted and worn out. I will rout him, and the entire army that is with him will flee. I will kill only the king 17:3 and will bring the entire army back to you. In exchange for the life of the man you are seeking, you will get back everyone. The entire army will return unharmed.” 17:4 This seemed like a good idea to Absalom and to all the leaders of Israel. 17:5 But Absalom said, “Call for Hushai the Arkite, and let’s hear what he has to say.” 17:6 So Hushai came to Absalom. Absalom said to him, “Here is what Ahithophel has advised. Should we follow his advice? If not, what would you recommend?” 17:7 Hushai replied to Absalom, “Ahithophel’s advice is not sound this time.” 17:8 Hushai went on to say, “You know your father and his men– they are soldiers and are as dangerous as a bear out in the wild that has been robbed of her cubs. Your father is an experienced soldier; he will not stay overnight with the army. 17:9 At this very moment he is hiding out in one of the caves or in some other similar place. If it should turn out that he attacks our troops first, whoever hears about it will say, ‘Absalom’s army has been slaughtered!’ 17:10 If that happens even the bravest soldier– soldier– one who is lion-hearted– will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave. 17:11 My advice therefore is this: Let all Israel from Dan to Beer Sheba– in number like the sand by the sea!– be mustered to you, and you lead them personally into battle. 17:12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive– not one of them! 17:13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!” 17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom. 17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, “Don’t spend the night at the fords of the desert tonight. Instead, be sure you cross over, or else the king and everyone who is with him may be overwhelmed.” 17:17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 17:18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 17:19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done. 17:20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men searched but did not find them, so they returned to Jerusalem. 17:21 After the men had left, Ahimaaz and Jonathan climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream quickly, for Ahithophel has devised a plan to catch you.” 17:22 So David and all the people who were with him got up and crossed the Jordan River. By dawn there was not one person left who had not crossed the Jordan. 17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave of his father. 17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel and Absalom camped in the land of Gilead. 17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 17:28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils, 17:29 honey, curds, flocks, and cheese. For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Sa 17:2 - And I will, &c.

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

Wesley: 2Sa 17:5 - Call Hushai

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

Wesley: 2Sa 17:9 - Pit

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

Wesley: 2Sa 17:9 - Some

Namely, of Absalom's men sent against David.

Wesley: 2Sa 17:9 - At the first

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

Wesley: 2Sa 17:11 - I counsel

His pretence was, that they might make sure, though slow work: his design was to gain David time, that he might increase his army, and make better provision for the battle; and that the present heat of the people might be cooled, and they might bethink themselves of their duty, and return to their allegiance.

Wesley: 2Sa 17:11 - Thou

For thy presence will put life and courage into thy soldiers, who will be ambitious to shew their skill and courage in defending thy person, when they know that all their actions are observed by him who hath the distribution of rewards and punishments in his hands. Besides, the glory of the victory will be wholly thine, which now Ahithophel seeks to get to himself.

Wesley: 2Sa 17:12 - As dew

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

Wesley: 2Sa 17:13 - Bring ropes

It is an hyperbolical expression, suited to the vain - glorious temper of this insolent young man: implying, that they would do so if they could not destroy him another way: or, that they should be enough to do so, if there were occasion.

Wesley: 2Sa 17:13 - River

Adjoining to the city; it being usual to build cities near some river, both for defence, and for other accommodations.

Wesley: 2Sa 17:14 - Absalom and all, &c.

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

Wesley: 2Sa 17:16 - Lodge not

Lest the king's and people's mind's change, and Ahithophel persuade the king to pursue you speedily.

Wesley: 2Sa 17:17 - Enrogel

Or, the fullers well. A place near Jerusalem, Jos 15:7, Jos 18:16.

Wesley: 2Sa 17:17 - Wench

Pretending to go thither to wash some cloaths, or to draw water.

Wesley: 2Sa 17:19 - Spread corn

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

Wesley: 2Sa 17:20 - Over the brook of water

That is, over Jordan. This was a manifest lie.

Wesley: 2Sa 17:23 - Hanged himself

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

Wesley: 2Sa 17:24 - Passed

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

Wesley: 2Sa 17:25 - Nahash

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

Wesley: 2Sa 17:27 - Shobi

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

Wesley: 2Sa 17:27 - Machir

See above 2Sa 9:4.

Wesley: 2Sa 17:29 - In

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

JFB: 2Sa 17:12 - we will light upon him as the dew falleth on the ground

No image could have symbolized the sudden onset of an enemy so graphically to an Oriental mind as the silent, irresistible, and rapid descent of this natural moisture on every field and blade of grass.

JFB: 2Sa 17:13 - all Israel shall bring ropes to that city

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

JFB: 2Sa 17:14 - The counsel of Hushai the Archite is better than the counsel of Ahithophel

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

JFB: 2Sa 17:16 - send quickly, and tell David

Apparently doubting that his advice would be followed, Hushai ordered secret intelligence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an immediate pursuit be determined on.

JFB: 2Sa 17:17 - by En-rogel

The fuller's well in the neighborhood of Jerusalem, below the junction of the valley of Hinnom with that of Jehoshaphat.

JFB: 2Sa 17:18 - and came to a man's house in Bahurim, which had a well in his court

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

JFB: 2Sa 17:23 - when Ahithophel saw that his counsel was not followed

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

JFB: 2Sa 17:24 - Then David came to Mahanaim

In the high eastern country of Gilead, the seat of Ish-bosheth's government.

JFB: 2Sa 17:24 - Absalom passed over Jordan

It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throughout the kingdom.

JFB: 2Sa 17:25 - Amasa

By the genealogy it appears that this captain stood in the same relation to David as Joab, both being his nephews. Of course, Amasa was Absalom's cousin, and though himself an Israelite, his father was an Ishmaelite (1Ch 2:17).

JFB: 2Sa 17:25 - Nahash

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

JFB: 2Sa 17:27-29 - when David was come to Mahanaim

The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative.

JFB: 2Sa 17:27-29 - Shobi

Must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country.

JFB: 2Sa 17:27-29 - Machir

(See 2Sa 9:4). Supposed by some to have been a brother of Bath-sheba, and

JFB: 2Sa 17:27-29 - Barzillai

A wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch peculiarly affecting. The supplies they brought, which (besides beds for the weary) consisted of the staple produce of their rich lands and pastures, may be classified as follows: eatables--wheat, barley, flour, beans, lentils, sheep, and cheese; drinkables--"honey and butter" or cream, which, being mixed together, form a thin, diluted beverage, light, cool, and refreshing. Being considered a luxurious refreshment (Son 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.

JFB: 2Sa 17:29 - in the wilderness

Spread out beyond the cultivated tablelands into the steppes of Hauran.

Clarke: 2Sa 17:1 - Let me now choose out twelve thousand men

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

Clarke: 2Sa 17:3 - The man whom thou seekest is as if all returned

The man whom thou seekest is as if all returned - Only secure David, and all Israel will be on thy side. He is the soul of the whole; destroy him, and all the rest will submit.

Clarke: 2Sa 17:8 - As a bear robbed of her whelps

As a bear robbed of her whelps - All wild beasts are very furious when robbed of their young; but we have some remarkable instances of the maternal affection of the bear in such circumstances; see one at the end of the chapter.

Clarke: 2Sa 17:13 - Shall all Israel bring ropes to that city

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

Clarke: 2Sa 17:17 - En-rogel

En-rogel - The fullers’ well; the place where they were accustomed to tread the clothes with their feet; hence the name עין ein , a well, and רגל regel , the foot, because of the treading above mentioned

Clarke: 2Sa 17:17 - And a wench went and told them

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

Clarke: 2Sa 17:23 - Put his household in order

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

Clarke: 2Sa 17:25 - Amasa captain of the host

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

Clarke: 2Sa 17:28 - Brought beds

Brought beds - These no doubt consisted in skins of beasts, mats, carpets, and such like things

Clarke: 2Sa 17:28 - Basons

Basons - ספות sappoth . Probably wooden bowls, such as the Arabs still use to eat out of, and to knead their bread in

Clarke: 2Sa 17:28 - Earthen vessels

Earthen vessels - כלי יוצר keley yotser . Probably clay vessels, baked in the sun. These were perhaps used for lifting water, and boiling those articles which required to be cooked

Clarke: 2Sa 17:28 - Wheat, and barley, etc.

Wheat, and barley, etc. - There is no direct mention of flesh-meat here; little was eaten in that country, and it would not keep. Whether the sheep mentioned were brought for their flesh or their milk. I cannot tell

According to Mr. Jones, "the Moors of west Barbary use the flour of parched barley, which is the chief provision they make for their journeys, and often use it at home; and this they carry in a leathern satchel."These are ordinarily made of goat-skins. One of them now lies before me: it has been drawn off the animal before it was cut up; the places where the fore-legs, the tail, and the anus were, are elegantly closed, and have leathers thongs attached to them, by which it can be slung over the back of man, ass, or camel. The place of the neck is left open, with a running string to draw it up, purse-like, when necessary. The skin itself is tanned; and the upper side is curiously embroidered with red, black, blue, yellow, and flesh-coloured leather, in very curious and elegant forms and devices. Bags of this kind are used for carrying wine, water, milk, butter, grain, flour, clothes, and different articles of merchandise. This is, as I have before stated, the Scripture bottle. Mr. Jones farther says: "Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil; and limereece is flour mixed with water for drink. This quenches the thirst much better than water alone; satisfies a hungry appetite; cools and refreshes tired and weary spirits; overcoming those ill effects which a hot sun and fatiguing journey might well occasion.

This flour might be made of grain or pulse of any kind: and probably may be that which we here term parched corn and parched pulse; and in the forms above mentioned was well calculated, according to Mr. Jones’ s account, for the people hungry, weary, and thirsty, in the wilderness. This was a timely supply for David and his men, and no doubt contributed much to the victory mentioned in the following chapter

A Remarkable account of maternal affection in a she-bear: "In the year 1772, the Seahorse frigate and Carcass bomb, under the command of the Hon. Captain C. J. Phipps, afterwards Lord Mulgrave, were sent on a voyage of discovery to the north seas. In this expedition the late celebrated admiral Lord Nelson served as midshipman. While the Carcass lay locked in the ice, early one morning, the man at the masthead gave notice that three bears were making their way very fast over the frozen sea, and were directing their course towards the ship. They had no doubt been invited by the scent of some blubber of a seahorse that the crew had killed a few days before, which had been set on fire, and was burning on the ice at the time of their approach. They proved to be a she-bear and her two cubs, but the cubs were nearly as large as the dam. They ran eagerly to the fire, and drew out from the flames part of the flesh of the seahorse that remained unconsumed, and ate voraciously. The crew from the ship threw great lumps of flesh of the seahorse, which they had still left upon the ice, which the old bear fetched away singly, laid every lump before her cubs as she brought it, and dividing it, gave each a share, reserving but a small portion to herself. As she was fetching away the last piece, they levelled their muskets at the cubs, and shot them both dead; and in her retreat they wounded the dam, but not mortally. It would have drawn tears of pity from any but unfeeling minds, to have marked the affectionate concern expressed by this poor beast in the dying moments of her expiring young. Though she was sorely wounded, and could but just crawl to the place where they lay, she carried the lump of flesh she had fetched away, as she had done the others before, tore it in pieces and laid it down before them; and when she saw that they refused to eat, she laid her paws first upon one, and then upon the other, and endeavored to raise them up; all this while it was piteous to hear her moan. When she found she could not move them, she went off; and being at some distance, looked back and moaned. This not availing to entice them away, she returned, and smelling around them, began to lick their wounds. She went off a second time, as before; and having crawled a few paces, looked again behind her, and for some time stood moaning. But still her cubs not rising to follow her, she returned to them again, and with signs of inexpressible fondness went round one, and round the other, pawing them and moaning. Finding at last that they were cold and lifeless, she raised her head towards the ship, and growled a curse upon the murderers, which they returned with a volley of musket balls. She fell between her cubs, and died licking their wounds.

Had this animal got among the destroyers of her young, she would have soon shown what was implied in the chafed mind of a bear robbed of her whelps.

Defender: 2Sa 17:25 - Ithra an Israelite

The record in 1Ch 2:17 says that Amasa's father was "Jether the Ishmeelite." Aside from the two different forms of the same name, the probable explanation of this difference is that Jether (or Ithra) was an Ishmaelite proselyte to the faith of Israel.

Defender: 2Sa 17:25 - daughter of Nahash

Abigail is said to be the daughter of Jesse in 1Ch 2:13-16. Possibly Nahash was the same individual as Jesse. Also there is a possibility that Abigail's mother was previously married to Nahash, with Abigail later being adopted by Jesse."

TSK: 2Sa 17:1 - I will arise // this night

I will arise : Pro 1:16, Pro 4:16; Isa 59:7, Isa 59:8

this night : Psa 3:3-5, Psa 4:8, Psa 109:2-4

TSK: 2Sa 17:2 - weary // I will smite

weary : 2Sa 16:14; Deu 25:18

I will smite : 1Ki 22:31; Zec 13:7; Mat 21:38, Mat 26:31; Joh 11:50, Joh 18:4-8

TSK: 2Sa 17:3 - I will bring // shall be

I will bring : 2Sa 3:21

shall be : Isa 48:22, Isa 57:21; 1Th 5:3

TSK: 2Sa 17:4 - the saying // pleased Absalom well

the saying : 1Sa 18:20, 1Sa 18:21, 1Sa 23:21; Est 5:14; Rom 1:32

pleased Absalom well : Heb. was right in the eyes of Absalom, 2Ch 30:4; Est 1:21

TSK: 2Sa 17:5 - Hushai // he saith

Hushai : 2Sa 15:32-37, 2Sa 16:16-19

he saith : Heb. is in his mouth

TSK: 2Sa 17:6 - saying

saying : Heb. word, 2Sa 17:6

TSK: 2Sa 17:7 - given // not good

given : Heb. counselled

not good : Pro 31:8

TSK: 2Sa 17:8 - mighty men // chafed in their minds // as a bear // thy father is

mighty men : 2Sa 15:18, 2Sa 21:18-22, 2Sa 23:8, 2Sa 23:9, 2Sa 23:16, 2Sa 23:18, 2Sa 23:20-22; 1Sa 16:18, 1Sa 17:34-36, 1Sa 17:50; 1Chr. 11:25-47; Heb 11:32-34

chafed in their minds : Heb. bitter of soul, Jdg 18:25

as a bear : 2Ki 2:24; Pro 17:12, Pro 28:15; Dan 7:5; Hos 13:8

thy father is : 1Sa 23:23

TSK: 2Sa 17:9 - he is hid // some // over thrown

he is hid : Jdg 20:33; 1Sa 22:1, 1Sa 24:3

some : Jos 7:5, Jos 8:6; Jdg 20:32; 1Sa 14:14, 1Sa 14:15

over thrown : Heb. fallen

TSK: 2Sa 17:10 - heart // utterly melt // thy father // and they which

heart : 2Sa 1:23, 2Sa 23:20; Gen 49:9; Num 24:8, Num 24:9; Pro 28:1

utterly melt : Exo 15:15; Deu 1:28; Jos 2:9-11; Isa 13:7, Isa 19:1

thy father : 1Sa 18:17; Heb 11:34

and they which : Son 3:7

TSK: 2Sa 17:11 - all Israel // as the sand // thou go // go // in thine

all Israel : 2Sa 24:2; Jdg 20:1

as the sand : Gen 13:16, Gen 22:17; Jos 11:4; 1Ki 4:20, 1Ki 20:10

thou go : Heb. they face, or presence

go : etc

in thine : 2Sa 12:28; Psa 7:15, Psa 7:16, Psa 9:16

TSK: 2Sa 17:12 - in some place // we will light

in some place : 1Sa 23:23

we will light : This is a very beautiful and expressive figure. The dew in Palestine, and other warm climates, falls fast, sudden, and heavy; and it falls upon every spot of earth, so that not a blade of grass escapes it. It is therefore no inapt emblem of a numerous and active army; and it was, perhaps, for this reason that the Romans called their light armed forces rorarii . 1Ki 20:10; 2Ki 18:23, 2Ki 19:24; Isa 10:13, Isa 10:14; Oba 1:3

TSK: 2Sa 17:13 - bring ropes // one small

bring ropes : In the same manner the king of Maturan, in Java, proposed pulling down a tower which the Dutch had built, by making his people and elephants pull at a number of chains, and ropes of cocoa-nut bark, thrown around it.

one small : Mat 24:2

TSK: 2Sa 17:14 - the Lord // appointed // to defeat // good counsel

the Lord : 2Sa 15:31; Gen 32:28; Exo 9:16; Deu 2:30; 2Ch 25:16, 2Ch 25:20

appointed : Heb. commanded, Psa 33:9, Psa 33:10; Lam 3:37; Amo 9:3

to defeat : 2Sa 15:34, 2Sa 16:23; Job 5:12-14; Pro 19:21, Pro 21:30; Isa 8:10; 1Co 1:19, 1Co 1:20; 1Co 3:19

good counsel : Luk 16:8

TSK: 2Sa 17:15 - Zadok

Zadok : 2Sa 15:35

TSK: 2Sa 17:16 - Lodge // but speedily // be swallowed

Lodge : 2Sa 15:28

but speedily : 2Sa 17:21, 2Sa 17:22, 2Sa 15:14, 2Sa 15:28; 1Sa 20:38; Psa 55:8; Pro 6:4, Pro 6:5; Mat 24:16-18

be swallowed : 2Sa 20:19, 2Sa 20:20; Psa 35:25, Psa 56:2, Psa 57:3; 1Co 15:54; 2Co 5:4

TSK: 2Sa 17:17 - Jonathan // stayed // Enrogel

Jonathan : 2Sa 15:27, 2Sa 15:36

stayed : Josh. 2:4-24

Enrogel : Jos 15:7, Jos 18:16; 1Ki 1:9

TSK: 2Sa 17:18 - Bahurim

Bahurim : 2Sa 3:16, 2Sa 16:5, 2Sa 19:16

TSK: 2Sa 17:19 - spread a covering // the thing

spread a covering : Jos 2:4-6, 5-24

the thing : Exo 1:19

TSK: 2Sa 17:20 - They be gone // when they had sought

They be gone : 2Sa 15:34; Exo 1:19; Jos 2:4, Jos 2:5; 1Sa 19:14-17, 1Sa 21:2, 1Sa 27:11, 1Sa 27:12

when they had sought : Jos 2:22, Jos 2:23

TSK: 2Sa 17:21 - Arise // thus hath Ahithophel

Arise : 2Sa 17:15, 2Sa 17:16

thus hath Ahithophel : 2Sa 17:1-3

TSK: 2Sa 17:22 - and they passed // there lacked

and they passed : 2Sa 17:24; Pro 27:12; Mat 10:16

there lacked : Num 31:49; Joh 18:9

TSK: 2Sa 17:23 - saw // followed // his city // put his household in order // and hanged

saw : Pro 16:18, Pro 19:3

followed : Heb. done

his city : 2Sa 15:12

put his household in order : Heb. gave charge concerning his house, 2Ki 20:1

and hanged : 2Sa 15:31; 1Sa 31:4, 1Sa 31:5; 1Ki 16:18; Job 31:3; Psa 5:10, Psa 55:23; Mat 27:5

TSK: 2Sa 17:24 - Mahanaim

Mahanaim : 2Sa 2:8; Gen 32:2; Jos 13:26

TSK: 2Sa 17:25 - Amasa // Ithra // Abigail // Nahash

Amasa : 2Sa 19:13, 2Sa 20:4, 2Sa 20:9-12

Ithra : 1Ch 2:16, 1Ch 2:17, Jether the Ishmaelite

Abigail : Heb. Abigal

Nahash : or, Jesse. 1Ch 2:13, 1Ch 2:16

TSK: 2Sa 17:26

land of the Gilead, Num. 32:1-42; Deu 3:15; Jos 17:1

TSK: 2Sa 17:27 - the son of Nahash // Machir // Barzillai

the son of Nahash : 2Sa 10:1, 2Sa 10:2, 2Sa 12:29, 2Sa 12:30; 1Sa 11:1

Machir : 2Sa 9:4

Barzillai : 2Sa 19:31, 2Sa 19:32; 1Ki 2:7; Ezr 2:61

TSK: 2Sa 17:28 - beds // basins // earthen vessels // wheat

beds : These no doubt consisted of skins of beasts, mats, carpets, and such like. 2Sa 16:1, 2Sa 16:2; 1Sa 25:18; Isa 32:8

basins : or, cups, Sappoth , probably wooden bowls, such as the Arabs still eat out of, and knead their bread in.

earthen vessels : Keley yotzair , literally, ""vessels of the potter.""So when Dr. Perry visited the temple of Luxor in Egypt, he says, ""We were entertained by the Caliph here with great civility and favour; he sent us, in return of our presents, several sheep, a good quantity of eggs, bardacks ,""etc. The bardacks , he informs us, were earthen vessels, used ""to cool and refresh their water in, by means of which it drinks very cool and pleasant in the hottest seasons of the year.""See Harmer, chapter vi. Oba 1:3

wheat : Mr. Jones says, ""Travellers use zumeet , tumeet , and limereece . Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil, and limereece is flour mixed with water, for drink. This quenches thirst much better than water alone, satisfies a hungry appetite; cools and refreshes tired and weary spirits,""etc.

TSK: 2Sa 17:29 - cheese of kine // for David // to eat // The people // in the wilderness

cheese of kine : 1Sa 17:18

for David : Luk 8:3; Phi 4:15-19

to eat : 2Sa 17:2; Psa 34:8-10, Psa 84:11

The people : Jdg 8:4-6; Ecc 11:1, Ecc 11:2; Isa 21:14, Isa 58:7

in the wilderness : 2Sa 16:2, 2Sa 16:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Sa 17:2 - Weary and weak-handed

Weary and weak-handed tired with a tedious march on foot, and destitute of men and military provisions; and disheartened by his own small numbers, and by the general defection of his subjects.

Poole: 2Sa 17:3 - The man whom thou seekest is as if all returned

The man whom thou seekest is as if all returned i. e. the death of that man whom thou seekest to destroy is no less considerable to thee, than if all the people that follow him should desert him and return unto thee.

Poole: 2Sa 17:5

A wonderful effect of Divine Providence, blinding his mind, and influencing his heart, that he could not rest in Ahithophel’ s counsel, though it was so evidently wise, and good, and approved by the general consent of his whole party; and that he should desire Hushai’ s advice, though neither his reputation for wisdom was equal to Ahithophel’ s, nor had he yet given any one proof of his fidelity to Absalom as Ahithophel had done; nor was he so fixed by his interest to him as Ahithophel was; and though there wanted not just cause to suspect him and his counsel too. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions, without any other help.

Poole: 2Sa 17:7

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

Poole: 2Sa 17:8 - Mighty men // Chafed in their minds // A man of war

Mighty men of approved courage and strength, therefore not so soon vanquished as Ahithophel supposeth.

Chafed in their minds Heb. bitter of soul , inflamed with rage; desperate, and therefore resolved to sell their lives at a dear rate.

A man of war a wise prince and general; who knowing of what importance it is to secure his own person, and that your great design is against his life, will doubtless use extraordinary care to keep out of your reach, which he may easily do.

Poole: 2Sa 17:9 - He is hid now in some pit, or in some other place // Some of them // Overthrown at the first // Whosoever heareth it will say

He is hid now in some pit, or in some other place having been oft accustomed to that course, and well acquainted with all hidingplaces from Saul’ s time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and when they see a fit opportunity, they will suddenly come forth and surprise some of our men when they least expect it, and fall upon them with great fury, and probably will at first put them to flight.

Some of them to wit, of Absalom’ s men sent against David.

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

Whosoever heareth it will say they who first hear these ill tidings will propagate it, and strike terror with it into the rest of the army.

Poole: 2Sa 17:10

The known fame of the prodigious valour of David and his followers will easily gain credit to that report, and strike the stoutest of our men with dread, even Ahithophel himself, if he should go with them.

Poole: 2Sa 17:11 - That thou go to battle in thine own person

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

That thou go to battle in thine own person for thy presence will put more life and courage into all thy soldiers, who will be ambitious to show their utmost skill and courage in defending thy person and cause, when they know that all their actions are observed by him who hath the distribution of rewards and punishments in his hands. So mayst thou also give counsel as occasion offers, and encourage thy men to kill David, which otherwise they may possibly be afraid to do. Besides, the glory of the victory will be wholly thine, which now Ahithophel seeks to get to himself.

Poole: 2Sa 17:12 - As the dew falleth on the ground

As the dew falleth on the ground i. e. plenteously, suddenly, irresistibly, and on all sides; for so the dew falls.

Poole: 2Sa 17:13 - Then shall all Israel bring ropes to that city

Then shall all Israel bring ropes to that city not that they should do so, or that it was the custom to do so; but it is an hyperbolical and thrasonical expression, suited to the vain-glorious temper of this insolent young man; and therefore most likely to prevail with him; implying that they would do so if they could not discover and destroy him another way; or that they should be enough to do so, if there were occasion. We will draw it into the river, adjoining to the city; it being usual to build cities near some river, both for defence, and for other accommodations.

Poole: 2Sa 17:14 - Absalom and all the men of Israel // The Lord had appointed to defeat the good counsel

Absalom and all the men of Israel were infatuated by a Divine power, and given up to believe lies and mistakes.

The Lord had appointed to defeat the good counsel so it was, politically considered; being the wisest and most effectual course to accomplish Absalom’ s end.

Poole: 2Sa 17:16 - Lodge not this night in the plains of the wilderness

Lodge not this night in the plains of the wilderness lest the king’ s and people’ s minds change, and Ahithophel, by his deep wit and great interest, persuade the king to follow his former advice, and to pursue you speedily.

Poole: 2Sa 17:17 - En-rogel // A wench went and told them

En-rogel or, the fuller’ s well ; a place near Jerusalem, Jos 15:7 18:16 .

A wench went and told them pretending to go thither to wash some clothes,

Poole: 2Sa 17:18 - A lad saw them // They went both of them away quickly // Wither they went down

A lad saw them who knew them to be favourers of David, and observed them to wait there upon design, and to gain intelligence, and possibly saw the wench speaking privately to them.

They went both of them away quickly suspecting by this lad’ s observation and carriage that they were discovered.

Wither they went down either to some hole in the side of the pit; or to the bottom of the pit, it being then dry, as pits often were in those hot countries. And this being in so open a place, they concluded none would imagine them to be hid there. And besides, they relied upon God’ s good providence, which they knew watched over David, and them for his sake.

Poole: 2Sa 17:19 - Spread ground corn thereon

Spread ground corn thereon under pretence of drying it by the sun; which shows it was summer time.

Poole: 2Sa 17:20 - Over the brook of water

Over the brook of water i.e. over Jordan. This was a manifest lie; but because it was spoken for no hurt, but good only, many persons in those times conceived such lies to be lawful. Compare Exo 1:19 Jos 2:4,5 . But although God was pleased to overlook and pardon the sin, and graciously to reward the good intention which accompanied them; yet it is certain that all kinds of lies are moral evils, and condemned by plain scriptures, and that we must not do evil that good may come, nor tell a lie for God’ s glory, Rom 3:7,8 .

Poole: 2Sa 17:22 - They passed over Jordan

They passed over Jordan either at the ford, or in boats.

Poole: 2Sa 17:23 - Hanged himself

Put his household in order; disposed of his estate by will. Compare Isa 38:1 .

Hanged himself partly because he could not endure to outlive his disgrace, and the rejection of his counsel; and partly because he foresaw by this means David would gain time and strength, and in all probability be victorious, and then the storm would fall most heavily upon his head, as the main author and pillar of the rebellion, and the contriver of those two pernicious counsels above mentioned.

Poole: 2Sa 17:24 - Mahanaim // Absalom passed over Jordan

Mahanaim a place in the country of Gilead, bordering upon the land of the Ammonites, 2Sa 17:27 . See Gen 32:2 2Sa 2:8 .

Absalom passed over Jordan not speedily, but when all the men of Israel were gathered together according to Hushai’ s counsel, who are said to be with him here, as it follows.

Poole: 2Sa 17:25 - Ithra an Israelite // Object // That went in to Abigail // The daughter of Nahash

Ithra an Israelite

Object. He was an Ishmaelite, 1Ch 2:17 .

Answ . Not Amasa; but Ithra, or Jether, Amasa’ s father, is there so called, because he was such, either by his birth from such parents, or by his long habitation among them, or for some other reason now unknown. Compare 2Sa 15:18 . And Amasa is here called an Israelite, either because he was a proselyte; or in opposition to Joab, who was of the tribe of Judah, as Amasa was of one of the ten tribes; or rather, to intimate, that although he or his parents were called Ishmaelites for some reason, yet as to their extraction they were indeed Israelites; which if Amasa had not been, it is not probable that he could have had so powerful an influence upon the tribe of Judah as he had, 2Sa 19:14 .

That went in to Abigail i.e. lay with her, whether being first married to her, or not, is uncertain.

The daughter of Nahash Nahash is either another name of Jesse; or rather, the name of Jesse’ s wife; by whom he had this Abigail, as he had Zeruiah by another wife; so they were sisters by the father, but not by the mother; and Nahash is here named to signify so much.

Poole: 2Sa 17:27 - Shobi // Machir the son of Ammiel of Lodebar

Shobi as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites.

Machir the son of Ammiel of Lodebar See above, 2Sa 9:4 .

Poole: 2Sa 17:28 - Beds and basons

Beds and basons i.e. all sorts of household stuff, as well as other provisions, all which David now wanted.

Poole: 2Sa 17:29 - in the wilderness

i.e. Having been

in the wilderness which is an easy and common ellipsis. Or, because of (so the Hebrew particle beth is oft used) the wilderness , which they have passed through, in which provisions are very scarce.

Haydock: 2Sa 17:1 - Order // Hanged himself

Order, making his will. (Menochius) ---

Hanged himself. Some Rabbins pretend that he died of quinsey, or suffocated with grief. But it is almost universally believed that he set a pattern to Judas, the traitor, in this mode of dying, as well as in perfidy. He was aware that Absalom was undone, and vexed that his counsel had been disregarded. The most prudent of this world are often blinded to their own welfare. The Jews had not yet begun to refuse the rites of sepulture to suicides. (Calmet)

Haydock: 2Sa 17:1 - This night

This night. Achitophel has a mind to shew that he is not only an able statesman, but a good general. (Haydock) ---

On such occasions, expedition is of the utmost consequence, that the people may not have time to enter into themselves, or to concentrate about their lawful king. "Nothing is more delightful than haste in civil discord, where action is more requisite than consultation." By delays, "he would give the wicked an opportunity to repent, and the good would unite together. Crimes are confirmed by rushing on; good counsels by deliberation." Scelera impetu; bona consilia mora valescere. (Tacitus, Hist. i.)

Haydock: 2Sa 17:2 - Handed // Alone

Handed. He has not had time to collect forces. ---

Alone. Hebrew also, "the king also;" so that the people will be saved by flight. (Haydock)

Haydock: 2Sa 17:3 - One man

One man. They will return with such unanimity, when their leader is cut off. (Menochius) ---

David was the one man whom his son desired to kill, as the latter was the only one whom David ordered to be spared, chap. xviii. 5. (Haydock) ---

Hebrew seems rather transposed: "I will bring back all the people to thee, as all the people, whom thou seekest, are returned; and all the people shall be in peace:" or, ... "when all those, whom thou desirest, shall be returned, &c. (Calmet) ---

Septuagint, "as a bride returns to her husband; only the soul of one thou seekest, and peace shall be to all the people." (Haydock)

Haydock: 2Sa 17:7 - This time // Mind // People

This time, though he displays such prudence on all other occasions; or, "at this time" the situation of affairs is such, that it may prove dangerous to push people, who are already desperate, to extremities. Here we behold, how different sentiments may appear equally plausible. (Haydock) ---

Mind, reduced to despair. The maxim is beautiful, as well as the comparison. See Osee xiii. 7., Proverbs xvii. 12., and Lamentations iii. 10. ---

People. Hebrew adds, "in the night;" or, "he will not suffer the people to pass the night" in repose. (Calmet) ---

He will not entrust his person to a faithless multitude, but will be surrounded with a chosen band, with whom he may escape, even though the rest should flee. (Haydock) ---

Achitophel had represented David abandoned by his men. (Menochius)

Haydock: 2Sa 17:9 - First

First. Hebrew, "If they attack them at first." (Calmet) ---

Report will easily represent the engagement as unfavourable to Absalom; and this will be readily believed, as all are convinced of David's valour. (Haydock) ---

Nothing ought to be risked in such beginnings. (Calmet)

Haydock: 2Sa 17:10 - Man

Man. Hebrew, "the son of valour himself." Achitophel, or any other. (Menochius)

Haydock: 2Sa 17:11 - Of them

Of them, their general. Hebrew, "and thy face shall go to battle," Exodus xxiii. 14.

Haydock: 2Sa 17:12 - Dew

Dew, which there falleth every night, in summer, like rain, Deuteronomy xxxiii. 28. Some of the light armed troops of the Romans were called Rorarii, because they fell upon the enemy, and began the battle.

Haydock: 2Sa 17:13 - Ropes

Ropes, armed with hooks, to pull down the walls, and to move the battering engines. All the discourse of Chusai tends to fill the mind of the young prince with vanity; as if he could overcome all opposition when surrounded with the armies of Israel, (Calmet) at the head of which he would appear, instead of Achitophel, ver. 1. (Menochius)

Haydock: 2Sa 17:14 - Profitable // Lord

Profitable, to the cause of Absalom, more than that of Chusai, which was also very plausible. (Haydock) ---

Lord. The Scripture always directs us to fix our thoughts on God, as the arbiter of all human affairs. (Calmet) ---

Hebrew, "for the Lord had ordained to dissipate the good counsel," &c. (Haydock) ---

"Plerumque qui fortunam mutaturus est consilia corrumpit, efficitque, quod miserrimum est, ut quod accidit, etiam merito accidisse videatur, et casus in culpam transeat," Peterc. ii.

Haydock: 2Sa 17:15 - Thus

Thus. He discloses the secrets of the person who had consulted him, (Calmet) as his engagements to David and to his country were prior, and more to be observed, to prevent the effects of civil war. (Haydock)

Haydock: 2Sa 17:16 - Over

Over the Jordan, that it might be some sort of barrier, in case Absalom changed his mind, to follow the advice of Achitophel.

Haydock: 2Sa 17:17 - Robel // Maid

Robel, near Jerusalem, on the east. (Menochius) ---

Maid, under the pretence of washing linen. (St. Jerome, Trad.)

Haydock: 2Sa 17:18 - It

It, as it was level with the ground; so that a cloth being spread over it, prevented all suspicion. It had no water.

Haydock: 2Sa 17:19 - Barley

Barley, which was afterwards fried with oil, and eaten. Ptisanas may also denote wheat, &c. Grana cantusa. (Theodotion) ---

"Figs." (Calmet) ---

Septuagint have the original (hariphoth) untranslated. (Haydock)

Haydock: 2Sa 17:20 - Water

Water. Hebrew, "they have crossed the brook of water." (Calmet)

Haydock: 2Sa 17:22 - River

River. Hebrew, "Jordan." (Haydock) ---

They had travelled twenty leagues in the day and night after their departure from Jerusalem. (Calmet)

Haydock: 2Sa 17:24 - To the camp // Him

To the camp. The city of Mahanaim, the name of which in Hebrew, signifies The Camp. It was a city of note at that time; as appears from its having been chosen by Isoboseth for the place of his residence. (Challoner) ---

The Vulgate often translates Mahanaim, or Manaim. See chap. ii. 8, 12. (Haydock) ---

Him. It is not known how soon. But he probably waited till he had collected his forces. David had done the like, and was joined by the king of Ammon, ver. 27.

Haydock: 2Sa 17:25 - Jazrael // Went in // Naas

Jazrael, or Israel. (Du Hamel) ---

Gortius would read Ismael, as 1 Paralipomenon ii. 17, Jether, the Ismaelite. (Haydock) ---

Went in. This expressing makes Sanchez believe that Amasa was illegitimate. (Menochius) ---

Naas is either the name of Isai's wife, or rather the latter had both names, 1 Paralipomenon ii. 13, 16. Septuagint read Jesse, in the edition of Complutensian; in others, Naas. (Calmet) ---

Joab; so that these two were own cousins, and both nephews of David.

Haydock: 2Sa 17:27 - Camp // Sobi // Machir // Berzellai

Camp, ver. 24. (Haydock) ---

Sobi, whom David had set upon the throne, instead of Hanon, chap. x. ---

Machir, who had the care of Miphiboseth, chap. ix. 4. ---

Berzellai. See chap. xix. 31.

Haydock: 2Sa 17:28 - Beds // Tapestry // Vessels // Pulse

Beds, will all the necessary furniture, coverlets, &c. Roman Septuagint, "ten beds, with fur on both sides." ---

Tapestry. Some would translate, "bottles," (Chaldean) or "cauldrons;" (Roman Septuagint) but other editions agree with the Vulgate. ---

Vessels. These are necessary, as much as things of greater magnificence. Precious metals were then rarely used in the kitchen. ---

Pulse, ( cicer ) or "parched peas." Hebrew kali, is thus twice translated, as it had been rendered parched corn. It signifies any thing "parched." The ancients made great use of such food in journeys, as the Ethiopians and Turks do still. (Atheneus ii. 13.; Busbec. iii.; Bellon. ii. 53.) (Calmet)

Haydock: 2Sa 17:29 - Calves // Wilderness

Calves. Many translate the Hebrew, "cheese of kine." (Theodotion) ---

"Calves fed with milk." (Haydock) ---

Wilderness, where they had been; unless this be placed out of its natural order. (Calmet) ---

The value of a present depends greatly on the time when it is made. (Haydock) ---

"How much dost thou esteem a hospitable reception in a wilderness?" &c. (Seneca, Ben. vi. 15.)

Gill: 2Sa 17:1 - Moreover, Ahithophel said unto Absalom // let me now choose out twelve thousand men // and I will arise and pursue after David this night

Moreover, Ahithophel said unto Absalom,.... Either at the same time, or quickly after he had given the foregoing advice:

let me now choose out twelve thousand men: out of those that were with Absalom, which shows their number to be large; and twelve thousand are pitched upon with respect to the twelve tribes of Israel, a thousand from every tribe; Josephus has only ten thousand:

and I will arise and pursue after David this night; he took upon him to be general of the army, as well as a counsellor; or this he said to show how confident he was of the success of his counsel, that if Absalom, or any other, should decline the conduct of the army upon it, as a hazardous attempt, he would undertake it himself; or rather it may be, he was not willing that Absalom should go out in person with the army, not so much for his own safety, as lest through his affection for the king he should spare him, when he fell into his hands, or they two should be reconciled; he proposed to do it that night, partly for expedition, no time being to be lost, and partly for the greater surprise of David and his men.

Gill: 2Sa 17:2 - And I will come upon him while he is weary // and weak handed // and will make him afraid // and all the people that are with him shall flee // and I will smite the king only

And I will come upon him while he is weary,.... With travelling, and with grief, and when endeavouring to get some rest by sleep, and so surprise him unawares, when not on his guard, and in no posture of defence:

and weak handed; while the number of men with him is small, and before the people from different parts can come to his assistance:

and will make him afraid; strike terror into him and his then, by surprising them suddenly in the night with such a number of men:

and all the people that are with him shall flee; one one way, and another another, for their own security, and leave David alone:

and I will smite the king only; dispatch him, and let the people flee without pursuing them.

Gill: 2Sa 17:3 - 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

And I will bring back all the people unto thee,.... Meaning not the people only that were with David, that he would make them prisoners, and bring them with him; for he before proposed to let them make their escape; but to reduce all Israel to the obedience of Absalom at once, by executing this scheme which he had formed:

the man whom thou seekest is as if all returned; meaning David, whom he speaks of contemptibly, and whose life it seems Absalom sought, as well as his crown; and he being dead, it would be all over at once with the people; they would immediately return to their own habitations, and yield obedience to Absalom as the rightful heir and successor; all depended on his death, he intimates: from whence it appears that Abarbinel is wrong in suggesting that Absalom did not design to take away the life of his father, only to secure the kingdom to himself in his father's lifetime, who he understood had disposed of it by his will to Solomon; but here Ahithophel plainly declares the intention of Absalom, nor would he have proposed in plain terms to take away the king's life, had Absalom been averse to it; and it is plain by what follows that the thing was pleasing to him:

so all the people shall be in peace; both parties coalesce under the government of Absalom, and live peaceably under it, and so an entire end of the war.

Gill: 2Sa 17:4 - And the saying pleased Absalom well, and all elders of Israel.

And the saying pleased Absalom well, and all elders of Israel. That were of the privy council; for it was a well contrived scheme to surprise David his men by night, in the condition they were in; nothing like seizing an opportunity, and making quick dispatch in executing a villainous design; only it is strange that Absalom could so easily come into a scheme to take away the life of so indulgent a father, which is only to be accounted for by his ambition; but it is stranger still that the elders of Israel should be pleased with it, and agree to and determine upon the death of a prince, who had so many years ruled them with justice and equity, clemency and mercy; and fought their battles for them, and raised their nation to such a pitch of glory it never had before.

Gill: 2Sa 17:5 - Then said Absalom, call now Hushai the Archite also // and let us hear likewise what he saith

Then said Absalom, call now Hushai the Archite also,.... For it seems he was not at the council board at this time; whether he was as yet admitted to it is not certain: there is something very remarkable in the providence of God, to incline Absalom to have the opinion of Hushai upon this point, when the counsel of Ahithophel was so universally approved of; and Hushai also being well known to have been an intimate friend and confident of David's, and not so settled and established in the interest of Absalom, and such a sworn friend of his as Ahithophel was; this can only be ascribed to the will of God, to defeat the counsel of Ahithophel, and the wisdom of divine Providence in blinding the mind of Absalom with respect to his counsel, and inclining it to take the opinion of Hushai:

and let us hear likewise what he saith; which he might say without any diffidence about the "counsel" given, but knowing that in the multitude of counsellors there is safety; and Hushai being a wise and good counsellor, he might hope and expect that he would give the same advice, and so strengthen and confirm it.

Gill: 2Sa 17:6 - 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

And when Hushai was come to Absalom,.... Into the council chamber, very probably:

Absalom spake unto him, saying, Ahithophel hath spoken after this manner; and then related the counsel he had given as before:

shall we do after his saying? is it right to proceed on this scheme, and carry it into execution?

if not, speak thou; thy mind freely, without any reserve, or fear of giving any offence.

Gill: 2Sa 17:7 - And Hushai said to Absalom // the counsel that Ahithophel hath given is not good at this time

And Hushai said to Absalom,.... Having leave to give his opinion freely:

the counsel that Ahithophel hath given is not good at this time; he owns that Ahithophel was a good counsellor, and that the counsel he gave was for the most part, if not always, good, but what he gave at this time was not so; the wisest of men may sometimes be mistaken. Abarbinel thinks he respects his former counsel, particularly that that was good, advising him to defile his father's bed, 2Sa 16:21; but this was not, for which he gives the following reasons.

Gill: 2Sa 17:8 - 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

For (said Hushai) thou knowest thy father and his men, that they be mighty men,.... Men of courage and valour, and not such weak-handed and weak-hearted men, and so easily intimidated, as Ahithophel suggests:

and they be chafed in their minds; or "bitter in soul" ^f; not merely filled with trouble and anguish, and depressed in their spirits, on account of that, as the phrase sometimes signifies; but enraged and full of wrath at the rebellion raised against their prince, which obliged them with him to leave their habitations; and now being desperate, their all lying at stake, their wives and children, their families and estates, they would fight furiously in the defence of the king and themselves, and not so soon flee as Ahithophel had represented:

as a bear robbed of her whelps in the field; a bear is a very furious creature, especially a she bear, and the more when it has whelps, and more so when deprived of them ^g, when it ranges about in the field, and in its fury attacks whomsoever it meets with; See Gill on Hos 13:8,

and thy father is a man of war; not only bold and courageous, but expert and skilful in all the arts of war and not easy to be surprised and circumvented, as Ahithophel intimated:

and will not lodge with the people; in the camp, but at some distance from it; partly to prevent any traitorous design upon him in it, and partly that he might not be surprised by the enemy, knowing that their chief view was to seize his person; and therefore as it would not be easy to find him where he was, he could not be smitten alone, as Ahithophel proposed.

Gill: 2Sa 17:9 - 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

Behold, he is hid now in some pit, or in some other place,.... Some lurking place, as he was acquainted with many when he fled from Saul, and where he preserved himself from him; so that he could never take him, as he would now from Absalom, as he insinuates: but this is not all; not only by this means he would shelter himself, and be in safety; but lying thus concealed with others, and in ambush, there would be danger of his staring out of his hiding place when opportunity should offer, and falling on some of Absalom's troops unawares:

and it will come to pass, when some of them be overthrown at the first; that is, some of Absalom's party, on whom David and his men coming out of an ambush should fall, and make a slaughter among them first, before they could do anything of consequence; and so having got the first advantage, it would serve to animate them, and dishearten their enemies:

that whosoever heareth it; at that time, or the next day:

will say, there is a slaughter among the people that follow Absalom; there has been a defeat of them, and that may cause a defection.

Gill: 2Sa 17:10 - 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

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

for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men: this is so universally known that it cannot be denied.

Gill: 2Sa 17:11 - Therefore I counsel // that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude // and that thou go to battle in thine own person

Therefore I counsel,.... My advice is as follows:

that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude: not all the inhabitants of the land, but such as are fit to bear arms, or that were soldiers, employed in military affairs, in keeping garrisons, guarding the coasts, &c. even the militia of the nation, from the extreme boundary of it on the north to the extreme boundary of it on the south; in such a direction lay Dan and Beersheba. This is opposed to the counsel of Ahithophel, which was only to select twelve thousand men, and send them against David at once; and this is designed chiefly to gain time, since such a collection could not be made soon, and so David would have more time to get farther off, and to prepare the better for his defence; and this advice might be the more agreeable to Absalom, as it promised a greater certainty of success through numbers, and might feed the vanity and ambition of that prince to have such a large army under him, as well as suggested that all Israel were on his side, and at his command, and might easily be gathered to him:

and that thou go to battle in thine own person; this was another part of his advice opposed to the counsel of Ahithophel, who proposed to have the command of the twelve thousand men himself, and to leave Absalom at Jerusalem; now Hushai suggests that it would be more to his interest and his honour to take command of the army himself, and go in person into the field of battle; since this would serve to animate his soldiers, when they saw their prince at the head of them, and he would have the glory of the victory, which he might insinuate hereby Ahithophel sought to deprive him of: it is in the Hebrew text, that "thy face" or "faces go to battle" ^m, where he might be seen in person, and have the oversight and direction of things himself; the Targum is,"and thou shalt go at the head of us all;''and this advice Hushai was directed to give, and which was taken, that Absalom might fall in battle.

Gill: 2Sa 17:12 - So shall we come upon him in some place where he shall be found // and we will light upon him as the dew falleth upon the ground // and of him, and of all the men that are with him, there shall not be left so much as one

So shall we come upon him in some place where he shall be found,.... For such a numerous army, which would be spread abroad, could not well fail of finding him out, let him be in what lurking place he would; whereas he might lie concealed, and escape so small a number as twelve thousand men:

and we will light upon him as the dew falleth upon the ground; whose drops are innumerable, and cover all the ground where they fall; and the phrase not only expresses their numbers, but the irresistible force they should come with, and the manner, secretly, unawares, opportunely; the Romans had a sort of soldiers, called from the dew "rorarii", who carried light armour, and fought first in the battle, from whence they had their name, because dew falls before it rains ⁿ:

and of him, and of all the men that are with him, there shall not be left so much as one; so that for the future Absalom would sit easy upon the throne, there being none left to molest him.

Gill: 2Sa 17:13 - 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

Moreover, if he be gotten into a city,.... A strong fortified place, thinking to secure himself there, where he might hold out against those that were risen against him; the former part of the account supposes him in the field, where he would soon be detected, if hidden in a pit or any other place, or if he appeared openly would quickly be overthrown by the numerous forces of Absalom; and here it suggests, should he betake himself to a city for shelter:

then shall all Israel bring ropes to that city; scaling ropes, and thereby get upon and over the walls of it, and take it by storm; or engines worked with ropes, used for the demolishing of cities; so Tacitus speaks of "vincula tormentorum", the bands or ropes of engines, as Grotius observes; the Targum renders it by "armies", thus,"all Israel shall be gathered against the city, and surround it with armies,''besiege it in form, and so surround it that David could not possibly make his escape out of it, nor could it hold out long against such numerous forces; or this is an hyperbolical expression, as Kimchi calls it, signifying that their numbers would be so many, that they could soon and easily demolish it:

and we will draw it into the river; by the side of which it was built, or the ditch or trench around it, or the valley near it, that being built on an hill; and by this boasting, bragging, hyperbolical expression, he signifies that they should be able easily and utterly to destroy its walls, buildings, and towers, as if a number of men were to fasten a rope about anything, and by their main strength, and through their numbers, draw it down whither they pleased:

until there be not one small stone found there; and this being the case, David and his men must inevitably fall into their hands, and none escape.

Gill: 2Sa 17:14 - 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

And Absalom and all the men of Israel said,.... That is, the elders, who before approved of the counsel of Ahithophel, 2Sa 17:4,

the counsel of Hushai the Archite is better than the counsel of Ahithophel; it appeared to them most plausible, and most likely to be attended with success:

for the Lord had appointed to defeat the good counsel of Ahithophel; for so it was to Absalom and his party the best and wisest that could be given them; but it was the Lord's will it should be defeated, and therefore the minds of Absalom and of the elders of Israel were blinded:

to the intent that the Lord might bring evil upon Absalom; his person and cause; that his cause might be ruined, and he himself slain in battle; see Pro 19:21.

Gill: 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

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.

Gill: 2Sa 17:16 - 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

Now therefore send quickly and tell David,.... What has been advised to on both sides:

saying, lodge not this night in the plains of the wilderness; which reached to Jericho; this advice he gave, because he knew not whether his counsel would be abode by, though preferred; Absalom and the elders of Israel might change their minds, and Ahithophel might, by the strength of his oratory, prevail upon them after all to follow his advice; and therefore, to guard against the worst, he judged it most prudential in David to make all the haste he could from that place where he was, and not continue a night longer in it; for, if Ahithophel's counsel should take place, he would be in pursuit of him that very night:

but speedily pass over; the river Jordan:

lest the king be swallowed up, and all the people that are with him: be destroyed by the forces Ahithophel should bring with him, which he would not be able to withstand.

Gill: 2Sa 17:17 - 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

Now Jonathan and Ahimaaz stayed by Enrogel,.... Who were the sons of the priests; these did not go into the city of Jerusalem with their parents, when they were sent back by David, 2Sa 15:27; but stayed by their direction at this place, which was near Jerusalem, and is called in the Targum the fuller's fountain, where they washed their clothes; and, as Kimchi and Jarchi say, by treading them with their feet, whence it had the name of Rogel, of which See Gill on Jos 15:7,

(for they might not be seen to come into the city); having been charged by their parents to continue there for the sake of carrying intelligence to David, or because suspected by Absalom's party of carrying on such an intrigue:

and a wench went and told them: what Hushai had communicated to the priests, and what was his advice to David; this girl is supposed by Kimchi and Abarbinel to be of the family of Zadok, by whom she was sufficiently instructed to tell her message, and of whom there would be no suspicion:

and they went and told King David; the sons of the priests went and related to him all that had been transmitted to them.

Gill: 2Sa 17:18 - 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

Nevertheless, a lad saw them, and told Absalom,.... Saw them conversing with the girl, and departing for David's army; according to Josephus ^o, they were some horsemen that saw them about two furlongs or a quarter mile from Jerusalem, and acquainted Absalom with it:

but they went both of them away quickly; made all the haste they could with their message to David:

and came to a man's house in Bahurim; where very probably they had been informed David had been, whither he came weary, and had refreshment, 2Sa 16:14; or rather, perceiving they were discovered and pursued, they turned in hither, the first place they came to, for safety:

which had a well in his court; which they observed, and was the reason of their turning in:

whither they went down; to hide themselves from their pursuers, it being dry, as sometimes wells were in the summertime: Josephus says ^p, a woman let them down by a rope.

Gill: 2Sa 17:19 - And the woman took and spread a covering over the well's mouth // and spread ground corn thereon // and the thing was not known

And the woman took and spread a covering over the well's mouth,.... This woman, very probably, was the man's wife of the house, as Abarbinel notes; who took a cloth, and spread it over the well's mouth, that it could not be seen or known that there was a well there:

and spread ground corn thereon: just taken out of the mill, before it was sifted, while in the bran; or corn unhusked, or just threshed out, in order to be dried in the sun, and then parched; or wheat bruised for that purpose: Josephus says ^q they were locks of wool she spread:

and the thing was not known; that the young men were in the well.

Gill: 2Sa 17:20 - And when Absalom's servants came to the woman to the house // they said, where are 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

And when Absalom's servants came to the woman to the house,.... Who were sent after then, had intelligence which way they took, and into what house they turned:

they said, where are Ahimaaz and Jonathan? calling them by their names, being persons well known, and as to them, so to the woman of the house, as they supposed:

and the woman said unto them, they be gone over the brook of water; the river Jordan; so the Targum,"they have already passed over Jordan;''

this was a lie she told them, which is not to be justified; the Vulgate Latin version,"they passed over hastily, having drank a little water;''and so Josephus ^r in some copies:

and when they had sought and could not find them; not only searched that house, but very probably others in Bahurim:

they returned to Jerusalem; to give an account what success they had.

Gill: 2Sa 17:21 - 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

And it came to pass after they were departed,.... The servants of Absalom:

that they came up out of the well; the sons of the priests, being informed by the woman that they were gone; Josephus ^s says they were drawn up by the woman with a rope:

and went and told King David; who was now in the plain of the wilderness, perhaps near Jericho, and not a great way from Jordan, to whom they related the whole of their message:

and said unto David; as they were directed:

arise, and pass quickly over the water; the river Jordan:

for thus hath Ahithophel counselled against you; to come with twelve thousand men, and fall upon him that very night; and it was not certain his counsel would be rejected; and therefore it was advisable for David to prepare against the worst.

Gill: 2Sa 17:22 - Then David arose, and all the people that were with him, and passed over Jordan // by the morning light there lacked not one of them that was not gone over Jordan

Then David arose, and all the people that were with him, and passed over Jordan,.... Taking the advice of Hushai:

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

Gill: 2Sa 17:23 - And when Ahithophel saw that his counsel was not followed // he saddled his ass // and arose, and gat him home to his house, to his city // and put his household in order // and hanged himself // and died, and was buried in the sepulchre of his father

And when Ahithophel saw that his counsel was not followed,.... But that of Hushai:

he saddled his ass; or ordered it to be saddled:

and arose, and gat him home to his house, to his city; which was Giloh in the tribe of Judah, 2Sa 15:12,

and put his household in order; made his will, and disposed of his estates, see Isa 38:1; or "commanded his house" or "household" ^t; gave orders and instructions, both relating to himself when dead, where and how he should be buried, and to his family, how they should behave to one another and among their neighbours, and towards their superiors; and particularly, the Jews say ^u, he gave them this charge, not to rebel against the government of the house of David:

and hanged himself; so to his other sins added that of suicide, which was done deliberately, as the preceding clause shows; this he did, partly because his proud spirit could not bear it that his counsel should be slighted, and that of another be preferred to it; and partly because he plainly foresaw that the cause of Absalom would be ruined by neglecting his counsel and following that of Hushai's, whereby he himself would fall into the hands of David, and be put to death by him as a traitor; and he chose to die by his own hand, and not his; and the rather, to prevent the confiscation of his goods and estates as a traitor, and his heirs being deprived of them; though some think he died of a disease, by strangling or suffocation in the throat, was choked through grief and trouble; so R. Elias observes ^w, that some say that this disease came upon him through the greatness of his grief of mind and trouble of soul, because his counsel was not taken, and he died of strangling; and they say this, because they reckon it an absurdity for so wise and understanding a man as he was to hang himself; but the case seems very clear that he did kill himself; the Jews say ^x he was but thirty three years of age when he died; for being a bloody and deceitful man, he did not live out half his days, Psa 55:23; which psalm was penned on his account; but one so young could hardly be a counsellor of David, and so famous for his wise counsel; and besides, if so young, could not be the grandfather of Bathsheba, as the Jews say:

and died, and was buried in the sepulchre of his father; though he died an ignominious death, he had an honourable burial; it perhaps not being usual in those times to put any mark of infamy on those that killed themselves, by refusing them interment in the common burying places of their friends and neighbours.

Gill: 2Sa 17:24 - Then David came to Mahanaim // and Absalom passed over Jordan, he, and all the men of Israel with him

Then David came to Mahanaim,.... A city on the other side Jordan in the tribe of Gad, Jos 13:26, famous for its being the place where the angels of God met Jacob, Gen 32:1; and was for some time the seat of Ishbosheth the son of Saul, 2Sa 2:8;

and Absalom passed over Jordan, he, and all the men of Israel with him; not directly after David, but some time after, when, according to the counsel of Hushai, he had gathered all the warlike men of Israel to him that he could, and with this army pursued his father; not content to drive him to the other side Jordan, sought to seize his person, and take away his life, and so secure the crown and kingdom to him, of which he made no doubt, having such a numerous army, on which he relied.

Gill: 2Sa 17:25 - And Absalom made Amasa captain of the host instead of Joab // which Amasa was a man's son whose name was Ithra, an Israelite // that went in to Abigail, the daughter of Nahash, sister to Zeruiah // Joab's mother

And Absalom made Amasa captain of the host instead of Joab,.... Who was along with David:

which Amasa was a man's son whose name was Ithra, an Israelite; he is called Jether the Ishmaelite, 1Ch 2:17; either because he was an Ishmaelite by birth, and being proselyted to the Jewish religion, was called an Israelite; or rather he was an Israelite by birth, and having sojourned in the land of Ishmael some time, was called an Ishmaelite, as Uriah the Hittite, and others; and when Amasa is called a "man's son", it means a great man, as Kimchi observes:

that went in to Abigail, the daughter of Nahash, sister to Zeruiah,

Joab's mother: so that Joab and Amasa, the generals of David and Absalom, were own cousins, sisters' children, and David uncle to them both; for Abigail and Zeruiah were David's sisters, 1Ch 2:16; children of Jesse, whose name is here called Nahash, having two names, or this was his surname; though others think Nahash is the name of a woman, the wife of Jesse, and that these two sisters had two mothers, but one father; it seems by this expression, "went in to", as if Amasa was not begotten in the conjugal state, but was illegitimate.

Gill: 2Sa 17:26 - So Israel and Absalom pitched in the land of Gilead.

So Israel and Absalom pitched in the land of Gilead. Which belonged to the tribes of Reuben and Gad, and the half tribe of Manasseh; here the Israelites that were with Absalom encamped, in order to give battle to David and his men.

Gill: 2Sa 17:27 - And it came to pass, when David was come to Mahanaim // that Shobi the son of Nahash of Rabbah of the children of Ammon // and Machir the son of Ammiel of Lodebar // and Barzillai the Gileadite of Rogelim

And it came to pass, when David was come to Mahanaim,.... When he first came thither, 2Sa 17:24,

that Shobi the son of Nahash of Rabbah of the children of Ammon: who was either the son, or rather the brother of Hanun king of the Ammonites, that used David's ambassadors in so shameful a manner, whom David overcame and deposed, and set up this brother in his room; who had showed his dislike of his brother's conduct, and now makes a grateful return to David for his favours; though some say this was Hanun himself, as Jarchi, now become a proselyte, which is not so likely; others take this man to be an Israelite that continued in Rabbah, the metropolis of the Ammonites, after it was taken by David:

and Machir the son of Ammiel of Lodebar; the same that brought up Mephibosheth, from whom David received him and took him off of his hands, for which now he requited him, see 2Sa 9:5,

and Barzillai the Gileadite of Rogelim; a place that lay under the hills of Gilead ^y; it had its name from the "fullers" who dwelt here for the convenience of fountains of water to wash their clothes in.

Gill: 2Sa 17:28 - Brought beds // and basins, and earthen vessels // and wheat, and barley, and flour, and parched corn // and beans, and lentiles, and parched pulse

Brought beds,.... For David and his men, who, fleeing from Jerusalem in haste, could bring none with them, and therefore were ill provided while in the plains of the wilderness; the Septuagint version says there were ten of them, and that they were of tapestry, wrought on both sides, and such the ancients used ^z, see Pro 7:16; and so ten basins in the next clause:

and basins, and earthen vessels; to put their food and liquors in, and eat and drink out of, and for other services:

and wheat, and barley, and flour, and parched corn; or "kali", which was made of the above corn ground into meal, and mixed with water or milk, and eaten with honey or oil, as there was another sort made of pulse, later mentioned:

and beans, and lentiles, and parched pulse; or "kali", made of these in the above manner. Some think ^a coffee is meant, but without reason.

Gill: 2Sa 17:29 - And honey and butter // and sheep // and cheese of kine // for David, and for the people that were with him, to eat // for they said, the people is hungry, and weary, and thirsty, in the wilderness

And honey and butter,.... Honey was much in use with the ancients; Homer ^b speaks of it as a part of the provisions at a feast, and as food with which persons were nourished and brought up; and the ancient Scythians lived on milk and honey ^c; and this and butter were pretty much the food of the people in Judea; see Isa 7:15,

and sheep; with which and goats the land of Gilead abounded; see Son 4:1,

and cheese of kine: made of the milk of cows, as it commonly is:

for David, and for the people that were with him, to eat; and no doubt they brought wine with them for them to drink; the men that brought these, some brought one sort, and some another, or however different parcels of the same, and did not join in one present; for they came from different parts:

for they said, the people is hungry, and weary, and thirsty, in the wilderness; where they had been some time, and out of which they had just come, and so weary with travelling, and therefore brought beds to lie down and rest upon; and being hungry and thirsty, through want of bread and water in the wilderness, they brought them both eatables and drinkables; for though the latter is not expressed, it is to be understood, as the word "thirsty" supposes.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Sa 17:2

¹ tn Heb “and I will come upon him.”

² tn Heb “exhausted and slack of hands.”

NET Notes: 2Sa 17:3

¹ tc Heb “like the returning of all, the man whom you are seeking.” The LXX reads differently: “And I will return all the people to you the way a bride returns to her husband, except for the life of the one man whom you are seeking.” The other early versions also struggled with this verse. Modern translations are divided as well: the NAB, NRSV, REB, and NLT follow the LXX, while the NASB and NIV follow the Hebrew text.

² tn Heb “all of the people will be safe.”

NET Notes: 2Sa 17:4

¹ tn Heb “elders.”

NET Notes: 2Sa 17:5

¹ tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.

² tn Heb “what is in his mouth.”

NET Notes: 2Sa 17:7

¹ tn Heb “Not good is the advice which Ahithophel has advised at this time.”

NET Notes: 2Sa 17:8

¹ tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: “Just as a female bear bereft of cubs in a field.”

NET Notes: 2Sa 17:9

¹ tn Heb “that he falls on them [i.e., Absalom’s troops] at the first [encounter]; or “that some of them [i.e., Absalom’s troops] fall at the first [encounter].”

NET Notes: 2Sa 17:14

¹ tn Heb “commanded.”

NET Notes: 2Sa 17:15

¹ tn Heb “elders.”

NET Notes: 2Sa 17:16

¹ tn Heb “send quickly and tell David saying.”

² tn Or “wilderness” (so KJV, NASB, NRSV, TEV).

³ tn That is, “cross over the Jordan River.”

⁴ tn Heb “swallowed up.”

NET Notes: 2Sa 17:20

¹ tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 17:21

¹ tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.

² tn Heb “the water.”

³ tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.

NET Notes: 2Sa 17:22

¹ tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.

NET Notes: 2Sa 17:23

¹ tc The Greek recensions of Origen and Lucian have here “house” for “grave.”

NET Notes: 2Sa 17:25

¹ tn Heb “come to.”

NET Notes: 2Sa 17:26

¹ tn Heb “and Israel.”

NET Notes: 2Sa 17:28

¹ tc The MT adds “roasted grain” וְקָלִי (vÿqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin ms the translation deletes this second occurrence of the word.

NET Notes: 2Sa 17:29

¹ tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).

² tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).

Geneva Bible: 2Sa 17:1

Moreover Ahithophel said unto Absalom, ^{( a )} Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

^{( a )} The wicked are so greedy to execute their malice, that they leave no opportunity that may further the same.

Geneva Bible: 2Sa 17:3

And I will bring back all the people unto thee: ^{( b )} the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace.

^{( b )} Meaning David.

Geneva Bible: 2Sa 17:7

And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not ^{( c )} good at this time.

^{( c )} Hushai shows himself faithful to David, in that he reproves this wicked counsel and purpose.

Geneva Bible: 2Sa 17:14

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 ^{( d )} good counsel of Ahithophel, to the intent that the LORD might ^{( e )} bring evil upon Absalom.

^{( d )} That counsel which seemed good at first to Absalom, (2Sa 17:4).

^{( e )} For by the counsel of Hushai, he went to the battle, where he was destroyed.

Geneva Bible: 2Sa 17:16

Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass ^{( f )} over; lest the king be swallowed up, and all the people that [are] with him.

^{( f )} That is, over Jordan.

Geneva Bible: 2Sa 17:17

Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told ^{( g )} them; and they went and told king David.

^{( g )} Meaning, the message from their fathers.

Geneva Bible: 2Sa 17:19

And ^{( h )} the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.

^{( h )} Thus God sends help to his, in their greatest dangers.

Geneva Bible: 2Sa 17:20

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 ^{( i )} brook of water. And when they had sought and could not find [them], they returned to Jerusalem.

^{( i )} The Chaldee text reads: Now they have passed the Jordan.

Geneva Bible: 2Sa 17:21

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 ^{( k )} thus hath Ahithophel counselled against you.

^{( k )} That is, to pursue you with all haste.

Geneva Bible: 2Sa 17:22

Then David arose, and all the people that [were] with him, and they passed over Jordan: ^{( l )} by the morning light there lacked not one of them that was not gone over Jordan.

^{( l )} They travelled all night, and by morning had all their company passed over.

Geneva Bible: 2Sa 17:23

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 ^{( m )} hanged himself, and died, and was buried in the sepulchre of his father.

^{( m )} God's just vengeance even in this life is poured on them who are enemies, traitors, or persecutors of his Church.

Geneva Bible: 2Sa 17:25

And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man's son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of ^{( n )} Nahash, sister to Zeruiah Joab's mother.

^{( n )} Who was also called Jesse, David's father.

Geneva Bible: 2Sa 17:28

^{( o )} Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],

^{( o )} God shows himself most liberal to his, when they seem to be utterly destitute.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 2Sa 17:1-21

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

MHCC: 2Sa 17:22-29

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

Matthew Henry: 2Sa 17:1-14

Absalom is now in peaceable possession of Jerusalem; the palace-royal is his own, as are the thrones of judgment, even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival; his government was built upon a divine promise, the performance of which he was sure of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there till he has destroyed his father, cannot be content with his throne till he has his life; for his government is founded in iniquity, and therefore feels itself tottering and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the life of so good a father is not so strange (there are here and there monsters in nature); but that the body of the people of Israel, to whom David had been so great a blessing in all respects, should join with him in his attempt, is very amazing. But their fathers often mutinied against Moses. The best of parents, and the best of princes will not think it strange if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had.

David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente - unanimously. None durst mention his personal merits, and the great services done to his country, in opposition to this resolve, nor so much as ask, " Why, what evil has he done to forfeit his crown, much less his head?"None durst propose that his banishment should suffice, for the present, nor that agents should be sent to treat with him to resign the crown, which, having so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since that Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom that he eagerly thirsts after his own father's blood. It is past dispute that David must be destroyed; all the question is how he may be destroyed.

I. Ahithophel advises that he be pursued immediately, this very night, with a flying army (which he himself undertakes the command of), that the king only be smitten and his forces dispersed, and then the people that were now for him would fall in with Absalom of course, and there would not be such a long war as had been between the house of Saul and David: The man whom thou seekest is as if all returned, 2Sa 17:1-3. By this it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it. Smite the shepherd, and the sheep will be scattered, and be an easy prey to the wolf. Thus he contrives to include the war in a little compass, by fighting neither with small nor great but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could be more fatal to David than the taking of these measures. It was too true that he was weary and weak-handed, that a little thing would make him afraid, else he would not have fled from his house upon the first alarm of Absalom's rebellion; it was probable enough that upon a fierce attack, especially in the night, the small force he had would be put into confusion and disorder, and it would bean easy thing to smite the king only, and then the business would be done, the whole nation would be reduced, of course, and all the people, says he, shall be in peace. See how a general ruin is called by usurpers a general peace; but thus the devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to crush his interest by destroying him. Let that one man die for the people, Joh 11:50. Kill the heir, and the inheritance shall be ours, Mat 21:38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time, particularly in our spiritual warfare. If Satan flee from us, let us follow our blow. Those that have quarrelled with crowned heads have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account ( The king himself can do no wrong, it is they that do it); but Absalom's bare-faced villany strikes at the king directly, nay, at the king only; for (would you think it?) this saying, I will smite the king only, pleased Absalom well (2Sa 17:4), nor had he so much sense of humor and virtue left him to pretend to startle at it or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious ambition?

II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength. Now,

1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (2Sa 17:5): Let us hear what he saith. Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this.

2. Hushai gave very plausible reasons for what he said.

(1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, 2Sa 17:7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Jos 7:4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: " Thy father is a man of war (2Sa 17:8), a mighty man (2Sa 17:10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence."[2.] His attendants, though few, were mighty men (2Sa 17:8), valiant men (2Sa 17:10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable. [4.] He suggested that probably David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware the terror of which would put them to flight; and the defeat, though but of a small party, would dispirit all the rest, especially their own consciences at the same time accusing them of treason against one that, they were sure, was not only God's anointed, but a man after his own heart, 2Sa 17:9. "It will soon be given out that there is a slaughter among Absalom's men, and then they will all make the best of their way, and the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and, if he be foiled, we shall all be routed."

(2.) He offered his own advice, and gave his reasons; and, [1.] He counselled that which he knew would gratify Absalom's proud vain-gloriuos humour, though it would not be really serviceable to his interest. First, He advised that all Israel should be gathered together, that is, the militia of all the tribes. His taking it for granted that they are all for him, and giving him an opportunity to see them all together under his command, would gratify him as much as any thing. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. See how easy it is to betray proud men, by applauding them, and feeding their pride. [2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For, if they could raise such vast numbers as they promised themselves, wherever they found David they could not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, 2Sa 17:12. Perhaps Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Ahithophel's project of smiting the king only. Thus Hushai gained his point by humouring his revenge, as well as his pride. Secondly, If in a city, they need not fear conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, 2Sa 17:13. This strange suggestion, how impracticable soever, being new, served for an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it.

(3.) By all these arts, Hushai gained not only Absalom's approbation of his advice, but the unanimous concurrence of this great counsel of war; they all agreed that the counsel of Hushai was better than the counsel of Ahithophel, 2Sa 17:14. See here, [1.] How much the policy of man can do; If Hushai had not been there, Ahithophel's counsel would certainly have prevailed; and, though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised; yet Hushai, with his management, brings them all over to his side, and none of them are aware that he says all this in favour of David and his interest, but all say as he says. See how the unthinking are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts and councils, which those are happiest that are least conversant with. [2.] See how much more the providence of God can do. Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned: The Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of water, though they know not the thoughts of the Lord. He stands in the congregation of the mighty, has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men's projects against his anointed.

Matthew Henry: 2Sa 17:15-21

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, 2Sa 17:15. But, it should seem, he was not sure but that yet Ahithophel's counsel might be followed, and was therefore jealous lest, if he made not the best of his way, the king would be swallowed up, and all the people that were with him, 2Sa 17:16. Perhaps, as he was called in to give advice (2Sa 17:5), so he was dismissed before they came to that resolve (2Sa 17:14) in favour of his advice, or he feared they might afterwards change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers. Such strict guards did Absalom set upon all the avenues to Jerusalem that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers were forced to retire secretly out of the city, by En-rogel, which signifies, as some say, the fountain of a spy. Surely it went ill with Jerusalem when two such faithful priests as they were might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who probably went to that well under pretence of fetching water, 2Sa 17:17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignorant girl a trusty messenger, and serve its wise counsels by the foolish things of the world. 3. Yet, by the vigilance of Absalom's spies, they were discovered, and information was brought to Absalom of their motions: A lad saw them and told him, 2Sa 17:18. 4. They, being aware that they were discovered, sheltered themselves in a friend's house in Bahurim, where David had refreshed himself but just before, 2Sa 16:14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, 2Sa 17:18. The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, 2Sa 17:19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, 2Sa 17:20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated and returned to Absalom without their prey. It was well that Absalom did not hereupon fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David (2Sa 17:21), with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42nd and 43rd Psalms, looking back upon Jerusalem from the land of Jordan, Psa 42:6.

Matthew Henry: 2Sa 17:22-29

Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, 2Sa 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (2Sa 2:8), David now made his head-quarters, 2Sa 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.

II. The death of Ahithophel, 2Sa 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (2Sa 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (2Sa 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.

III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, 2Sa 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, 2Sa 17:26. Absalom made one Amasa his general (2Sa 17:25), whose father was by birth Jether, an Ishmaelite (1Ch 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (1Ch 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.

IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, 2Sa 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (2Sa 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., 2Sa 17:28, 2Sa 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.

Keil-Delitzsch: 2Sa 17:1-3

Ahithophel's advice frustrated by Hushai. - 2Sa 17:1-3. Ahithophel said still further to Absalom, "I will choose out twelve thousand men, and arise, and pursue after David this night; and fall upon him when he is exhausted and weak, and fill him with alarm: so shall all the people that are with him flee; and I will smite the king alone (when he is alone), and will bring back all the people to thee." הלּילה , the night, is the night following the day of David's flight and Absalom's entrance into Jerusalem, as we may see very clearly from 2Sa 17:16. This advice was sagaciously conceived; for if David had been attacked that night by a powerful army, he might possibly have been defeated. אשׁיבה , to bring back , may be explained on the supposition that Ahithophel regarded Absalom as king, and those who had fled with David as rebels, who were to be brought back under Absalom's sceptre. The following words, וגו הכּל כּשׁוּב , "as the return of the whole (the whole nation) is the man," i.e., the return of all is dependent upon David, for whom thou liest in wait, are somewhat difficult, though the meaning of Ahithophel is evident enough from what precedes: viz., if he is beaten, they will all come over to thee; "the whole nation will be at peace"( שׁלוּם is used adverbially).

(Note: Consequently no conjectures are needed as to the rendering of the words in the lxx, viz., καθὼς ( al . ὅν τρόπον ) ἐπιστρέρει ἡ νύμφη πρὸς τὸν ἄνδρα αὐτῆς· πλὴν ψυχὴν ἀνδρὸς ἑνὸς σὺ ζητεῖς , such as Ewald , Thenius, and Böttcher have attempted. For it is very obvious that ἡ νύμφη πρὸς τὸν ἄνδρα αὐτῆς owes its origin simply to a false reading of האישׁ הכּל as אישׁ הכּלּה , and that πλὴν ψυχὴν ἀνδρὸς ἑνός has been interpolated by way of explanation from nothing but conjecture. No other of the ancient versions contains the slightest trace of a different reading from that given in the text.)

Keil-Delitzsch: 2Sa 17:4-5

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

Keil-Delitzsch: 2Sa 17:6-9

In answer to Absalom's inquiry, "Shall we do his word (i.e., follow Ahithophel's advice) or not?"Hushai said, "The advice is not good that Ahithophel hath given this time;"and then still further explained (2Sa 17:8): "Thou knowest thy father and his men, that they are heroes, and of a ferocious disposition (like Jdg 18:25), like a bear in the field robbed of her young; and thy father is a man of war, and will not pass the night with the people,"sc., so that it would be possible to come upon him unawares and slay him ( לין with את , as in Job 19:4). The idea that ילין is to be taken as a Hiphil , in the sense of "and does not let the people lodge for the night"(Böttcher), is quite untenable, since it does not tally with 2Sa 17:9, "Behold, he is hid now in one of the pits, or one of the places ( פּחתים are hiding-places that are strong by nature, מקומת are places rendered strong by art); and it comes to pass that he falls upon them at the first: so will men hear it, and say a defeat has taken place among the people that follow Absalom." נפל with בּ , as in Jos 11:7, to fall upon a person. The subject to נפל is David, but it is not mentioned as being evident enough from the context; so that there is no necessity for the emendation נפלו , which Thenius proposes. The suffix בּהם relates to those making the attack, the hosts of Absalom. Thenius has given the meaning correctly: "The report that David has made an attack will be sufficient to give rise to the belief that our men have sustained a severe defeat."

Keil-Delitzsch: 2Sa 17:10

"And even if he (the hearer, 2Sa 17:9) be a brave man, who has a lion's heart (lion-like courage), he will be thrown into despair; for all Israel knows that thy father is a hero, and brave men (are those) who are with him."

Keil-Delitzsch: 2Sa 17:11

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

Keil-Delitzsch: 2Sa 17:12

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

Keil-Delitzsch: 2Sa 17:13

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

Keil-Delitzsch: 2Sa 17:14

And he secured his end. Absalom and all Israel thought his advice better than that of Ahithophel; for it was intended to commend itself to Absalom and his supporters. "The counsel appeared safe; at the same time it was full of a certain kind of boasting, which pleased the younger men" (Clericus). All that Hushai had said about the bravery and heroism of David and his followers, was well founded. The deception lay in the assumption that all the people from Dan to Beersheba would crowd around Absalom as one man; whereas it might easily be foreseen, that after the first excitement of the revolution was over, and great calmness ensued, a large part of the nation and army would gather round David. But such a possibility as this never entered the minds of Absalom and his supporters. It was in this that the divine sentence referred to in 2Sa 17:14 was seen: "The Lord had commanded (appointed) it, to defeat the good counsel of Ahithophel, that he might bring the evil (intended) upon Absalom."

Keil-Delitzsch: 2Sa 17:15-16

David is informed of what has occurred. - 2Sa 17:15, 2Sa 17:16. Hushai communicated without delay to the priests Zadok and Abiathar the advice which had been given to Absalom both by Ahithophel and himself, and requested them to make it known to David as quickly as possible. "Stay not the night," he said, "by the ferries ( עברות , as in 2Sa 15:28) of the desert; but rather go over, lest the king and all the people with him be destroyed." וגם , "and indeed,"or after a negative clause, "but rather." למּלך יבלּע is either "there will be a devouring,"i.e., destruction, to the king, it will fall upon him; of if we supply the subject from the previous clause תּעבור עבור as Böttcher proposes, "that it (the crossing over) may not be swallowed up or cut off from the king."There is nothing to justify Ewald's explanation, "it (misfortune) is swallowed by him."Hushai recommended of course an immediate crossing of the Jordan; because he did not know whether Absalom would really act upon his advice, although he had expressed his approval of it, or whether he might not change his mind and follow Ahithophel's counsel.

Keil-Delitzsch: 2Sa 17:17

"Jonathan and Ahimaaz (the sons of the priests: 2Sa 15:27) stood at the Rogel spring (the present well of Job or Nehemiah, at the south-east corner of Jerusalem: see at Job 15:7), and the maid-servant (of one of the high priests) went and told them (Hushai's message), and they went and told it to king David; for they durst not let themselves be seen to come into the city."They had therefore been staying at the Rogel spring outside the city. After what had taken place publicly, according to 2Sa 15:24., Absalom could not be in any doubt as to the views of the high priests. Consequently their sons could not come into the city, with the intention of leaving it again directly, to inform David of the occurrences that had taken place there as he had requested (2Sa 15:28). The clause "and they went and told David" anticipates the course of the affair, according to the general plan adopted by Hebrew historians, of communicating the result at the very outset wherever they possibly could.

Keil-Delitzsch: 2Sa 17:18

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

Keil-Delitzsch: 2Sa 17:19

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

Keil-Delitzsch: 2Sa 17:20

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

Keil-Delitzsch: 2Sa 17:21-22

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

Keil-Delitzsch: 2Sa 17:23

It is still further stated in conclusion, that when Ahithophel saw that his advice was not carried out, he saddled his ass and returned to his home, and there set his house in order and hanged himself, because he could foresee that Absalom would lose his cause through not taking his advice, and it would then be all over with himself. Thus was David's prayer ( 2Sa 15:31) fulfilled.

Keil-Delitzsch: 2Sa 17:24

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

Keil-Delitzsch: 2Sa 17:25-26

Absalom had made Amasa captain over his army instead of Joab, who had remained true to David, and had gone with his king to Mahanaim. Amasa was the son of a man named Jithra , היּשׂראלי , who had gone in to (i.e., had seduced) Abigail, the daughter of Nahash and sister of Zeruiah, Joab's mother. He was therefore an illegitimate cousin of Joab. The description given of Jithra as ישׂראלי is very striking, since there was no reason whatever why it should be stated that Amasa's father was an Israelite . The Seventy have therefore given ὁ Ἰεζραηλίτης , i.e., sprung from Jezreel, where David's wife Ahinoam came from (1Sa 27:3); but they have done so apparently from mere conjecture. The true reading is evidently היּשׁמעאלי , an Ishmaelite, according to 1Ch 2:17, where the name is written Jether, a contracted form of Jithra. From the description given of Abigail as a daughter of Nahash and sister of Zeruiah, not of David, some of the earlier commentators have very justly concluded that Abigail and Zeruiah were only step-sisters of David, i.e., daughters of his mother by Nahash and not by Jesse.

Keil-Delitzsch: 2Sa 17:27-29

When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah , the capital of the Ammonites (see 2Sa 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Sa 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2Sa 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2Sa 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2Sa 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched ."The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב , as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ , which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ . There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות , as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב , couch or bed, is used here for bedding. ספּות , basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Lev 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen , i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges . Thes . p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,

(Note: According to Burckhardt's account ( Die Beduinen , p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.")

and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια , milch-calves; and the Vulgate pingues vitulos , - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן . אמרוּ כּי , "for they said (or thought) the people have become hungry and faint and thirty in the desert,"i.e., in their flight to Mahanaim.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 16:15--18:1

The counsel of Ahithophel and Hushai 16:15-17:29

This is the central unit of chapters 5-20, and its central focus is the judgment that Hushai's advice was better than Ahithophel's (17:14). This advice is the pivot on which the fortunes of David swung in his dealings with Absalom.

Hushai was loyal to David primarily because David was the Lord's anointed (v. 18). His words to Absalom implied that he was supporting the revolution, but everything that Hushai said could have been taken as supporting David, which he did. They are masterful double entendre. He was really serving David in the presence of his son Absalom (v. 19).

"Hushai has kept his integrity, Absalom has been blinded by his own egoism, and the reader is permitted to see one example of the outworking of God's providence."²⁴⁸

In the ancient East people regarded the public appropriation of a king's concubines as an act that signaled the transfer of power to his successor.²⁴⁹ Here Absalom broke the Mosaic Law (Lev. 18:7-8) to gain power. By following Ahithophel's advice Absalom brought about one of the judgments God had predicted would come on David for his sin (12:11-12). This act was also a great insult to David, and it jeopardized Absalom's inheritance rights (cf. Reuben's similar sin, Gen. 35:22; 49:3-4). The king was reaping what he had sown (Gal. 6:7). Absalom's immorality may have taken place on the very roof where David had committed adultery (cf. 11:2).

"David had illicitly slept with a woman who was not his wife (cf. 11:4), and now his son is counseled to follow in his father's footsteps."²⁵⁰

In 17:9 Hushai warned that if only a small group of Absalom's men pursued David and David defeated them, the news would spread that Absalom had lost the battle. The people would then side with David. He proposed the ultimate flattery, namely, that Absalom himself should lead his troops into battle (v. 11). Yahweh sought to bring calamity on Absalom (v. 14) because Absalom sought to overthrow the Lord's anointed.

Enrogel (v. 17) was just south of Zion near where the Hinnom and Kidron Valleys join.²⁵¹ Ahithophel may have believed that Hushai's advice would result in Absalom's defeat and David's ultimate return to Jerusalem,²⁵² or he may have committed suicide out of humiliation (v. 23).

"All the utterly real issues between people and people and between God and people that swirl throughout II Samuel 9-20, I Kings 1-2 also swirl about Jesus as he moves toward the cross. One must think that the Gospel writers were acutely aware of this when they depicted Jesus' Maundy Thursday walk to the Mount of Olives in ways so graphically reminiscent of the passion' of the first Meshiach in II Samuel 15:13-37. Even the detail of Judas' betrayal of Jesus, and his subsequent suicide, have no remote parallel anywhere in Scripture, with the remarkable exception of Ahithophel, who betrayed the Lord's anointed and thus opened the door to suicidal despair (II Samuel 17:23)."²⁵³

Mahanaim on the Jabbok in Transjordan had been Ish-bosheth's capital (2:8). Probably David went there because the inhabitants favored him for his goodness to Mephibosheth, Saul's grandson. Amasa was the son of Jithra (or Jether) an Ishmaelite (not Israelite; cf. 1 Chron. 2:17) and the son of Joab's cousin Abigail. Absalom's army also camped in Transjordan in the Gilead hills probably south of Mahanaim.

Those who helped David included Shobi (v. 27), the son of Nahash, who had been king of Ammon, and who was probably the brother of Hanun, the present Ammonite king who had humiliated David's well-wishers (ch. 10). Ammon was presently subservient to Israel. David and Joab had subdued Ammon about 14 years earlier (12:26-31). Machir had been the host of Mephibosheth before David assumed his support and moved him to Jerusalem from Lo-debar (9:1-5). Barzillai was a wealthy supporter of David from Rogelim, a town farther to the north in Gilead. Shobi, Machir, and Barzillai demonstrate other characteristics of true friends: they initiated help for David and supplied him abundantly with his needs and wants.

If all Christians are God's anointed (and we are, 1 John 2:27), even though former friends disappoint, forsake, and betray us, the Lord will preserve and protect us (cf. Heb. 13:5-6). He will even raise us from the dead to keep His promises to us (cf. Heb. 11:19). Our responsibility is simply to follow the Lord faithfully in spite of opposition, as we see David doing in this story.

Guzik: 2Sa 17:1-29 - Absalom Decides His Direction

2 Samuel 17 - Absalom Decides His Direction

A. The advice of Ahithophel and of Hushai.

1. (1-4) The counsel of Ahithophel.

Moreover Ahithophel said to Absalom, "Now let me choose twelve thousand men, and I will arise and pursue David tonight. I will come upon him while he is weary and weak, and make him afraid. And all the people who are with him will flee, and I will strike only the king. Then I will bring back all the people to you. When all return except the man whom you seek, all the people will be at peace." And the saying pleased Absalom and all the elders of Israel.

a. I will arise and pursue David tonight: Ahithophel advised a quick, selective attack against David only (I will strike only the king). He advised urgency, doing while David was still west of the Jordan River.

b. I will strike only the king: This slip of the tongue was more like an unknowing prophecy. Deep in his heart even Ahithophel knew that David was the real king.

c. And the saying please Absalom and all the elders of Israel: Ahithophel's plan was smart. It was bold and had a high probably of success and it would spare Israel a protracted civil war between the supporters of David and the supporters of Absalom.

2. (5-10) Hushai disagrees with Ahithophel's advice.

Then Absalom said, "Now call Hushai the Archite also, and let us hear what he says too." And when Hushai came to Absalom, Absalom spoke to him, saying, "Ahithophel has spoken in this manner. Shall we do as he says? If not, speak up." So Hushai said to Absalom: "The advice that Ahithophel has given is not good at this time. For," said Hushai, "you know your father and his men, that they are mighty men, and they are enraged in their minds, like a bear robbed of her cubs in the field; and your father is a man of war, and will not camp with the people. Surely by now he is hidden in some pit, or in some other place. And it will be, when some of them are overthrown at the first, that whoever hears it will say, 'There is a slaughter among the people who follow Absalom.' And even he who is valiant, whose heart is like the heart of a lion, will melt completely. For all Israel knows that your father is a mighty man, and those who are with him are valiant men."

a. Now call Hushai the Archite: It is a remarkable evidence of the hand of God and answer to David's prayer in 2 Samuel 15:31 that Absalom even asked for another opinion after such wise, well-received counsel.

b. The advice that Ahithophel has given is not good at this time: We can imagine that Hushai's heart sank when heard of the smart plan Ahithophel suggested. He had to quickly think of a counter-plan so that he could defeat the counsel of Ahithophel, as David asked him to do in 2 Samuel 15:32-35.

c. You know your father and his men, that they are mighty men: Hushai refers to the David of the past, not the David of the present. Hushai saw David with his own eyes and saw that he was not strong and mighty. He hoped that Absalom would vividly remember the David of the past.

d. Like a bear robbed of her cubs in the field . . . by now he is hidden is some pit: Hushai knew David could barely keep himself together, but he effectively painted the picture that David and his men were dangerous and should not be attacked quickly.

e. There is a slaughter among the people who follow Absalom: Hushai's point is that it was too risky to attack David immediately. We can imagine that he said all this praying that God would indeed answer David's prayer and defeat the counsel of Ahithophel.

3. (11-13) Hushai advises Absalom to raise a huge army and get David in person.

"Therefore I advise that all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is by the sea for multitude, and that you go to battle in person. So we will come upon him in some place where he may be found, and we will fall on him as the dew falls on the ground. And of him and all the men who are with him there shall not be left so much as one. Moreover, if he has withdrawn into a city, then all Israel shall bring ropes to that city; and we will pull it into the river, until there is not one small stone found there."

a. I advise that all Israel be fully gathered: This would take time. Hushai not only wanted to defeat the counsel of Ahithophel, he also wanted to do whatever he could to buy David more time before the inevitable attack came.

b. And that you go to battle in person: This suggestion favored Absalom's vanity. He could prove that he is a mighty soldier like his father David. In Ahithophel's plan Ahithophel led the battle; in Hushai's plan Absalom led the battle.

4. (14) Absalom and the elders favor Hushai's advice.

So Absalom and all the men of Israel said, "The advice of Hushai the Archite is better than the advice of Ahithophel." For the LORD had purposed to defeat the good advice of Ahithophel, to the intent that the LORD might bring disaster on Absalom.

a. The advice of Hushai the Archite is better than the advice of Ahithophel: This was the first time anyone said this - people always favored the advice of Ahithophel. One reason Absalom liked Hushai's advice was because it appealed to his vanity.

b. The LORD had purposed to defeat the good advice of Ahithophel: This was the greater reason why the advice of Ahithophel was rejected. God was in control. The throne of Israel belonged to Him, and He could grant it or deny at His will.

i. Absalom had the smartest man in Israel on his side, but David's prayer was mightier than Ahithophel's smarts. God could lead Ahithophel to give foolish counsel that was listened to (as in 2 Samuel 16:20-23). Or, God could allow Ahithophel to give great advice and yet have it be rejected. God was in control; the LORD had purposed.

ii. "This is one of the great principles of life which every page of the Bible emphasizes and illustrates. Men cannot escape God. They go their own way, but that way never sets them free from the authority and the invincible power of God." (Morgan)

iii. Why did had the LORD purposed to defeat the good advice of Ahithophel? Because David prayed. Prayer moves the hand of God, and David prayed: O Lord, I pray, turn the counsel of Ahithophel into foolishness! (2 Samuel 15:31).

c. That the LORD might bring disaster on Absalom: In all of this there was a severe chastening for David, and he knew it well. Yet God did not forsake David during this time of chastening. He was there for David at this time also. He was not out to destroy David, but to correct him.

B. David is warned of Absalom's plan.

1. (15-16) Zadok sends his sons to tell David.

Then Hushai said to Zadok and Abiathar the priests, "Thus and so Ahithophel advised Absalom and the elders of Israel, and thus and so I have advised. Now therefore, send quickly and tell David, saying, 'Do not spend this night in the plains of the wilderness, but speedily cross over, lest the king and all the people who are with him be swallowed up.'"

a. Hushai said to Zadok and Abiathar the priests: This is exactly what David had in mind when he send Hushai and the priests back to Absalom (2 Samuel 15:35-36).

b. Do not spend this night in the plains of the wilderness, but speedily cross over: Hushai meant that David should cross over the Jordan River, giving him room and time to regroup before Absalom's attack.

2. (17-22) David is warned.

Now Jonathan and Ahimaaz stayed at En Rogel, for they dared not be seen coming into the city; so a female servant would come and tell them, and they would go and tell King David. Nevertheless a lad saw them, and told Absalom. But both of them went away quickly and came to a man's house in Bahurim, who had a well in his court; and they went down into it. Then the woman took and spread a covering over the well's mouth, and spread ground grain on it; and the thing was not known. And when Absalom's servants came to the woman at the house, they said, "Where are Ahimaaz and Jonathan?" So the woman said to them, "They have gone over the water brook." And when they had searched and could not find them, they returned to Jerusalem. Now it came to pass, after they had departed, that they came up out of the well and went and told King David, and said to David, "Arise and cross over the water quickly. For thus has Ahithophel advised against you." So David and all the people who were with him arose and crossed over the Jordan. By morning light not one of them was left who had not gone over the Jordan.

a. A man's house in Bahurim: Jonathan and Ahimaaz could find help along the way. The whole nation had not gone over to Absalom, especially since he publicly disgraced David's concubines.

b. So David and all the people who were with him arose and crossed over the Jordan: Because of this successful intelligence operation, David escaped the immediate danger from Absalom.

2. (23) Ahithophel commits suicide.

Now when Ahithophel saw that his advice was not followed, he saddled a donkey, and arose and went home to his house, to his city. Then he put his household in order, and hanged himself, and died; and he was buried in his father's tomb.

a. When Ahithophel saw that his advice was not followed: Ahithophel did not kill himself over hurt feelings because his counsel was rejected. Instead, he was wise enough to know that under Hushai's plan Absalom would fail and Ahithophel would be implicated in the conspiracy. He knew all would be lost.

b. He put his household in order, and hanged himself: Ahithophel committed suicide, and we know that suicide is a sin because it is self-murder and God commands, you shall not murder (Exodus 20:13). Yet suicide should not be regarded as an unforgivable sin. Anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

i. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan <ExpandedMorgan.htm>)

ii. "I desire to call your attention to the text on account of its very remarkable character. 'He put his house in order, and hanged himself.' To put his house in order, showed that he was a prudent man; to hang himself, proved that he was a fool. Herein is a strange mixture of discretion and desperation, mind and madness. Shall a man have wisdom enough to arrange his worldly affairs with care, and yet shall he be so hapless as to take his own life afterwards?" (Spurgeon)

iii. "Thousands set their houses in order, but destroy their souls; they look well to their flocks and their herds, but not to their hearts' best interests. They gather broken shells with continuous industry, but they throw away priceless diamonds. They exercise forethought, prudence, care, everywhere but where they are most required. They save their money, but squander their happiness; they are guardians of their estates, but suicides of their souls." (Spurgeon)

3. (24-26) Absalom crosses the Jordan to pursue David.

Then David went to Mahanaim. And Absalom crossed over the Jordan, he and all the men of Israel with him. And Absalom made Amasa captain of the army instead of Joab. This Amasa was the son of a man whose name was Jithra, an Israelite, who had gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab's mother. So Israel and Absalom encamped in the land of Gilead.

a. Absalom crossed over the Jordan, he and all the men of Israel with him: Now Absalom was the head of Israel's army. It was good for Absalom's vanity, but bad for success on the battlefield.

i. "Absalom's vanity ensured his ruin." (Morgan)

b. Absalom made Amasa captain of the army instead of Joab: Amasa was the son of a niece of David and a cousin of Joab.

4. (27-29) David finds supporters in Gilead.

Now it happened, when David had come to Mahanaim, that Shobi the son of Nahash from Rabbah of the people of Ammon, Machir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim, brought beds and basins, earthen vessels and wheat, barley and flour, parched grain and beans, lentils and parched seeds, honey and curds, sheep and cheese of the herd, for David and the people who were with him to eat. For they said, "The people are hungry and weary and thirsty in the wilderness."

a. Shobi . . . Machir . . . Barzillai: These otherwise obscure men are given special mention because they helped David in a time of great need. Friends in need are friends in deed.

b. The people are hungry and weary and thirst in the wilderness: These helpers of David were not dramatic warriors, but they helped David in this crisis as much as the bravest soldier. They were specially sent by God to comfort David in his affliction.

i. "It was as though God stooped over that stricken soul, and as the blows of the rod cut long furrows in the sufferer's back, the balm of Gliead was poured into the gaping wounds. Voices spoke more gently; hands touched his more softly; pitiful compassion rained tender assurances about his path; and, better than all, the bright-harnessed angels of God's protection encamped about his path and his lying down." (Meyer)

© 2002 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Garis Besar)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 17 (Pendahuluan Pasal)

Overview

2Sa 17:1, Ahithophel’s counsel is overthrown by Hushai’s, according to God’s appointment; 2Sa 17:15, Secret intelligence is sent unto David; 2Sa 17:23, Ahithophel hangs himself; 2Sa 17:25, Amasa is made captain; 2Sa 17:27, David at Mahanaim is furnished with provisions.

Poole: 2 Samuel 17 (Pendahuluan Pasal)

SAMUEL CHAPTER 17

Hushai, David’ s friend, being, by David’ s order, gone over to Absalom, by God’ s appointment overthroweth Ahithophel’ s counsel, 2Sa 17:1-14 . Hushai certifieth David thereof, and adviseth him forthwith to march on, 2Sa 17:15-21 . David passeth over Jordan, 2Sa 17:22 . Ahithophel hangeth himself, 2Sa 17:23 . David cometh to Mahanaim: Absalom passeth over Jordan, making Amasa the captain of his host, 2Sa 17:21-26 . David is there furnished with provisions by his friends, 2Sa 17:27-29 .

I am so well assured of the goodness of this counsel, that I will venture my own person and life in execution of it.

MHCC: 2 Samuel (Pendahuluan Kitab)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 17 (Pendahuluan Pasal)

(v. 1-21) Ahithophel's counsel overthrown.

(2Sa 17:22-29) He hangs himself, Absalom pursues David.

Matthew Henry: 2 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 17 (Pendahuluan Pasal)

The contest between David and Absalom is now hasting towards a crisis. It must be determined by the sword, and preparation is made accordingly in this chapter. I. Absalom calls a council of war, in which Ahithophel urges despatch (2Sa 17:1-4), but Hushai recommends deliberation (2Sa 17:5-13); and Hushai's counsel is agreed to (2Sa 17:14), for vexation at which Ahithophel hangs himself (2Sa 17:23). II. Secret intelligence is sent to David (but with much difficultly) of their proceedings (2Sa 17:15-21). III. David marches to the other side Jordan (2Sa 17:22-24), and there his camp is victualled by some of his friends in that country (2Sa 17:27-29). IV. Absalom and his forces march after him into the land of Gilead on the other side Jordan (2Sa 17:25, 2Sa 17:26). There we shall, in the next chapter, find the cause decided by a battle: hitherto, every thing has looked black upon poor David, but now the day of his deliverance begins to dawn.

Constable: 2 Samuel (Pendahuluan Kitab)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Garis Besar)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Pendahuluan Kitab)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 17 (Pendahuluan Pasal)

INTRODUCTION TO SECOND SAMUEL 17

This chapter relates the advice Ahithophel gave to march out speedily with a number of men in pursuit of David, which at first seemed agreeable, 2Sa 17:1; but Hushai's opinion being asked, and he giving counsel to raise a larger army, which required time, and was taken to, hereby the counsel of Ahithophel was defeated, 2Sa 17:5; upon which he hanged himself, 2Sa 17:23; these different counsels being communicated by Hushai to the priests, they found means to transmit them to David, with an instruction to him to pass over Jordan immediately; which he did, and pitched in Gilead, and whither he was followed by Absalom, 2Sa 17:15; and where he met with a supply of provisions for his army from some eminent persons in and near that place, 2Sa 17:27.