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2 SAMUEL 17 COMMENTARYEDITED BY GLENN PEASE
1 Ahithophel said to Absalom, "I would choose twelve thousand
men and set out tonight in pursuit of David.
BARNES, "This night - The night of the day on which David fled,
and Absalom entered into Jerusalem. Ahithophels idea was to fall
upon David by surprise, and in the first confusion of the surprised
army to seize and kill David only.
CLARKE, "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.
GILL, "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.
HENRY 1-4, "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
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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
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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
JAMISON, "(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:
BENSON, "2 Samuel 17:1. I will arise and pursue after David It
seems he was a soldier as well as a counsellor. Or, at least, he
thought his counsel so sure of being successful that he offered
himself to put it in execution. He was probably afraid, also, that
if Absalom should command the men himself, natural affection might
prevail with him to spare his father, and not take away his life;
or, perhaps, even work an agreement between them, and so leave him
in danger of being called to account for his rebellion.
COFFMAN, "PREPARATIONS FOR THE ULTIMATE AND DECISIVE BATTLE
This chapter recounts the maneuvers both of Absalom and his
partisans and that of David and his supporters as they got ready
for the final resolution of the conflict initiated by Absalom's
attempt to seize the throne of Israel. There was no device by which
a conflict of this nature could have been resolved without
bloodshed.
AHITHOPHEL'S COUNSEL TO STRIKE AT ONCE
"Moreover Ahithophel said to Absalom, "Let me choose twelve
thousand men, and I will set out and pursue David tonight. I will
come upon him while he is weary and discouraged, and throw him into
a panic; and all the people who are with him will flee. I will
strike down the king only, and I will bring all the people back to
you as a bride comes home to her husband. You seek the life of only
one man, and all the people will be at peace." And the advice
pleased Absalom and all the elders of Israel."
"Let me choose twelve thousand men" (2 Samuel 17:1). This line
in all probability gives us the clue to Ahithophel's defection from
David. He simply
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desired to usurp the kingdom himself. If Absalom had consented
to this request, then Ahithophel, with the pick of Absalom's army,
would quickly have destroyed David and then would himself have been
the supreme power in Israel.
Furthermore, this is the only possible way in which the lives of
Bathsheba and Solomon could have been saved. It should be
remembered that they were, respectively, the grand-daughter and the
great-grandson of Ahithophel; and if Absalom had indeed succeeded
David, nothing on earth could have saved their lives. Therefore, we
believe that Ahithophel probably hated Absalom even more than he
hated David and that, given the twelve thousand men he requested
here, he would quickly have disposed of Absalom also.
Of course, we cannot prove such a theory as this, but it also
explains another reason for Ahithophel's counsel for Absalom to
take David's concubines. This was the "bait" intended by Ahithophel
to keep Absalom occupied in the opening days of the mortal
confrontation between Absalom and his father. As we shall see, a
moment later, there was only one thing that kept Absalom from
yielding to that temptation.
"I will set out and pursue David tonight" (2 Samuel 17:1).
Scholars generally agree that tonight in this passage was the night
of that day when David fled Jerusalem, but it is by no means
certain that Ahithophel's advice regarding Absalom's violating the
king's ten concubines had as yet been followed by Absalom. This
writer's opinion is the same as that of H. P. Smith who wrote that,
"The debate between Ahithophel and Hushai (as in this chapter) was
held on the day of Absalom's arrival in Jerusalem, after the
appropriation of the concubines had been decided upon and before it
had been consummated."[1] This appears to be a key factor in
Absalom's choice of a delay in the attack on David.
"Ahithophel's advice here shows his political sagacity; if it
had been adopted, it would have extinguished the cause of
David."[2]
"You seek the life of only one man, and all the people will be
at peace" (2 Samuel 17:3). What this said to Absalom was that, "If
we can only kill David, there will be no war."[3]
"And the advice pleased Absalom and all the elders of Israel" (2
Samuel 17:4). "That Absalom was prepared to adopt this advice to
kill his father that very night without any qualm of conscience or
feeling for his father shows how far he had degenerated into his
depravity."[4] "That, a moment later, he was so easily convinced to
reject this plan indicates the shallowness of his perception and
his inability to reach a decision."[5]
The heartless ingratitude of the beast Absalom was mentioned by
Henry: "It was
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not long since Absalom himself had fled from Jerusalem because
of his murder of Amnon; but David contented himself to allow
Absalom to live as an exile, although Absalom surely deserved to be
brought home and executed. However, so void of all natural
affection is Absalom that now, when his father had fled Jerusalem,
not for any crime, but for fear, Absalom eagerly thirsts for his
father's blood."[6]
COKE, "2 Samuel 17:1. Moreover, Ahithophel said unto Absalom
Ahithophel, aware of the advantages of dispatch, advised an
immediate pursuit of David, without suffering him to breathe from
the fatigues that he had just gone through; and his advice well
justifies the character given of him in the Scripture. It was in
its several parts admirably fitted both to the inclinations and the
interest of his pupil. He consigned him to his pleasures, ch. 2
Samuel 16:22 and took all the danger to himself; and at the same
time he relieved his little remains of humanity from the necessity
of imbruing his own hands in his father's blood. His incest was,
for the present, personal guilt enough. That act of outrage would
make Absalom's reconciliation with his father desperate; and whilst
he indulged his evil appetite, Ahithophel, with a chosen band,
would pursue and surprise David. Nothing could be more wordly-wise,
or more hellishly wicked. It was indeed as the advice of an oracle,
but very different from that dictated by the Spirit of God: and
yet, horrid as it was, it pleased that vile son and his
associates.
HAWKER 1-4, "(1) Moreover Ahithophel said unto Absalom, Let me
now choose out twelve thousand men, and I will arise and pursue
after David this night: (2) And I will come upon him while he is
weary and weak handed, and will make him afraid: and all the people
that are with him shall flee; and I will smite the king only: (3)
And I will bring back all the people unto thee: the man whom thou
seekest is as if all returned: so all the people shall be in peace.
(4) And the saying pleased Absalom well, and all the elders of
Israel.
No doubt the advice of Ahithophel was founded in strong human
policy. Poor David, considered in himself and his little army,
could have made but feeble resistance. But what a wretch was
Absalom, and how lost to all grace the elders of Israel, to be
pleased with such an infamous counsel. Reader! do pause here, to
remark how different the conduct of the father and the son in the
pursuit of a kingdom. David, though anointed by the LORD's command
to the kingdom many years before Saul's death, yet waited patiently
his death, and even after that, was content to reign only in
Hebron, until the LORD should bring him over the whole kingdom. But
Absalom, an usurper, and an usurper against the throne and life of
his own father, hastens to universal monarchy in defiance of the
LORD. But, Reader, let us drop David and his history, to attend to
David's LORD. As David was an eminent type of JESUS, we may safely
look for the outlines of JESUS'S history, upon all occasions of
importance which we meet with in David's life. Was not then this
persecution of David by his own son, a lively resemblance of the
persecution of the LORD JESUS, by his own people the Jews? And as
to the personal attack on David, according to Ahithophel's advice,
I will smite the king only; can there be a more striking
circumstance of the
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personal hatred the Jews had to our dear LORD, whose dislike the
LORD figured out, under the similitude of the parable; Come, let us
kill the heir, and the inheritance shall be ours. Matthew 21:38.
And who is there that can read the counsel of Ahithophel, that all
the people should have peace, if the man whom Absalom sought alone
to destroy was taken off; who is there that can read this, and
overlook the striking affinity between this advice of Ahithophel,
and Caiaphas's prophetical declaration, though unconscious what he
said, that it was expedient that one man should die for the people,
and that the whole nation perish not. Precious JESUS! of what
infinite importance must have been thy death, that the HOLY GHOST
in glorifying of thee, was graciously pleased to sketch the
outlines of it in so gracious a manner! Oh! LORD! fulfil the
precious part of this prophecy yet to be fulfilled; and as thou art
the Shiloh, to whom Jacob, when dying, prophesied that the
gathering of the people should be; do thou hasten, LORD, the hour,
and gather together in one the people of GOD which are yet
scattered abroad. John 11:49-52, compared with Genesis 49:10.
PULPIT, "Let me now choose out twelve thousand men. The advice
of Ahithophel was such as would have made success almost certain.
The rebellion had taken David by surprise, and he was quite
unprepared to resist the large forces which Absalom had gathered
round him. But the better part of the nation disapproved of the
enterprise, especially when they perceived that David's life was in
danger; and consequently his followers, in course of time, would
increase. Moreover, the day had been one of extreme moral and
mental trial to David. Upon the sudden news of Absalom's approach,
he had to arrange for the flight of his wives and children; to
provide supplies for their wants, and for those of their attendants
on the march; to give orders to his officers, and take means to
prevent their flight degenerating into a panic. Then, with covered
head and feet unshod, he had descended into the Valley of
Jehoshaphat, and slowly traversed the Mount of Olives; thence, in
deep distress, he had advanced to the way of the wilderness towards
Jericho, and there had been assailed by Shimei with bitter
revilings. His progress after this was unimpeded, and at Ayephim he
and the other fugitives had needful rest and refreshment. As
Bahurim was about four miles from Jerusalem, this caravanserai a
little further on was probably about six miles from the city, and
about halfway towards the fords of the Jordan. The march was
probably continued at sunset, and the fords reached before
midnight; and there David halted, waiting for the arrival of
Jonathan and Ahimaaz, and making preparations for the passage..
Now, if Ahithophel's advice had been followed, he would have
reached the fords as quickly as the young men did; for they lost
time at Bahu-rim. Upon this David had not calculated, but supposed
that anyhow he should have the interval won by Ahimaaz's fleetness.
With twelve thousand picked troops unencumbered with baggage,
Ahithophel would thus have found David still on the west of the
Jordan, 0and though Joab and Abishai would have done all that brave
men could, yet they would scarcely have been in a position to make
a long defence. And the command was to "smite the king only." A
panic was inevitable, and confusion among David's followers, who
had women and children to defend; and in the midst of it Ahithophel
would direct his main attack on the part where David was, and
single him out for slaughter. When this was done all would be
accomplished; for Absalom would
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become king by right of succession. Even Joab and the Gibborim
would acknowledge him, and the whole nation be at peace.
GRANT, "Ahithophel discerned clearly that if Absalom was to gain
any victory over David he must strike quickly. Satan knows that the
only way to establish the anti-christ in power is to destroy the
true Christ. So Ahithophel urges that he be allowed to take with
him 12,000 men (in contrast to the few hundred who had gone with
David) and immediately the same night pursue David. He well reasons
that such an attack would scatter David's men and leave David
unprotected, so that they could kill him alone. Thus he says, "I
will bring back all the people to you," as though the people had
left Absalom! (v.3). Wickedness can succeed only by striking
quickly: it cannot afford to wait for calmly judicious
deliberation. This counsel pleased Absalom and his men, for this
was the plan most likely to succeed.
However, Absalom considered it an advantage to have another
counsellor also, and he called for Hushai and told him what
Ahithophel had counselled, asking him if he concurred with this or
not. Of course Hushai knew it was the best thing from Absalom's
point of view, but he was there to serve David. He therefore tells
Absalom that Ahithophel's counsel "is not good at this time." He
gives reasons that were convincing to Absalom, first, that David
and his men were men of war and at the time enraged in their minds
like a bear robbed of her cubs, so that their resistance would be
furious. But also, that David would be hidden somewhere apart from
the people, for he knew how to survive alone in rugged
circumstances. Then if at first there was slaughter of some of
Absalom's men, the people would hear the report of it (v.9), and
tend to become apprehensive and fearful. He pressed the fact that,
all Israel knew David's reputation for powerful conquest and that
he was surrounded by valiant men (v.10).
Then he uses his most convincing argument so far as Absalom was
concerned, giving his counsel that Absalom should take time to have
all Israel gathered in subjection to him, the whole country from
Dan to Beersheba being persuaded that Absalom was the best choice
for king (v.11). Then when the kingdom was in this way established,
they would have no difficulty in eventually apprehending David
(vs.12-13). Hushai embellishes this with some details of how they
would complete the matter, since by then Absalom would be in
undisputed authority over the country.
Hushai knew perfectly well that this time delay would benefit
David rather than Absalom. But he also knew that Absalom was proud
enough to think that all Israel would gladly welcome him as king
when they had considered the matter. Thus Absalom's pride was his
downfall. He and all his men accepted the counsel of Hushai. The
self-confidence of Absalom and his followers stands in sharp
contrast to David's humble confidence in God. it is added also the
Lord had purposed to defeat the wise counsel of Ahithophel in order
that Absalom might be brought down to ruin.
Hushai then gave information to Zadok and Abiathar as to the
counsel of Ahithophel and his contrary counsel, so that David would
be urged to put as much distance as he could between his company
and Absalom, rather than hiding in a nearby proximity. The message
then was to be relayed to Jonathan
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and Ahimaaz by a girl. No doubt this was considered safer than
using a man. Jonathan and Ahimaaz had remained outside the city to
avoid any kind of suspicion (v.17). However, a boy saw them as they
started on their way to meet David, and he told Absalom.
They apparently knew they had been seen, and when they came to
Bahurim considered it necessary to hide. A woman was friendly, and
had them go down a well, which she covered over, spreading grain on
top of the covering. This of course was very effective, so that
when Absalom's servants came, it was plain to them that the young
men were not there. When they asked, the woman told them they had
gone over the water brook. Of course their search was fruitless, so
they returned to Jerusalem.
When all was clear, Jonathan and Ahimaaz came up out of the well
and made their way to David, who by this time had descended to the
Jordan valley. They urged him to cross over the Jordan, for
Ahithophel had counselled immediate pursuit and the killing of
David. But Hushai's counsel had delayed this, therefore there was
time for David to cross over if Absalom and his men had immediately
pursued, they might have caught them as they were crossing the
river and therefore would be unable to conceal themselves. They
took advantage of the respite therefore, and all had crossed over
the river by daylight of the following morning.
Ahithophel was clear thinking enough to realize that, since his
counsel had been refused, the cause of Absalom was totally lost. He
knew that Absalom could succeed only if David were killed, and
David's having time to regroup would be fatal to Absalom's cause,
for the people generally would not be persuaded to follow Absalom
in preference to David, in spite of the pride of Absalom in
expecting this. Therefore Ahithophel returned to his home, put his
affairs in order and committed suicide by hanging himself (v.28).
Tragic end for an intellectual man!
David went on north to Mahanaim. No doubt some time had elapsed
before Absalom and his army crossed the Jordan also and encamped in
the area of Gilead, not far from David. Verse 25 tells us that
Absalom made Amasa captain of his army, a man who had a certain
relationship with Joab.
From areas east of the Jordan there was time given for three
friends of David to bring supplies to him. Shobi was of the people
of Ammon, the nation David had subdued with much slaughter. They
must have had servants with them, for they brought beds, basis,
earthen vessels, wheat, barley, flour, parched grain and beans,
lentils and parched seeds, honey, curds, sheep and cheese
(vs.27-29). This consideration of the needs of David's men was most
commendable and must have been deeply appreciated by David.
K&D, "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. , 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
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conceived; for if David had been attacked that night by a
powerful army, he might
possibly have been defeated. , 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, (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
) is used adverbially).
(Note: Consequently no conjectures are needed as to the
rendering of the
words in the lxx, viz., (al. ) $))*
,-004)5)68, such as Ewald, Thenius, and Bttcher
have attempted. For it is very obvious that $))*,- owes its
origin simply to a false reading of as and that 004) ,
5 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.)
ROSSIER, "2 SAMUEL 17 SERVICE
As we have seen, the king had sent Zadok, Abiathar, and Hushai
back to Jerusalem in order to utilize them in his service.
Demonstrations of devotion are not enough, however dear thay may be
to the master's heart, but are only the prelude to service. So it
is for us Christians; and like Hushai and the priests, we do not
have the option of choosing the place or the manner in which we are
to serve the Lord. He will decide this. Here it was a matter of
defeating Ahithophel's counsel, of preventing this false prophet
from ruining David's cause.
In verses 1 to 4 we discover the enemy's hidden design: he wants
to get at David. With reason he figures that if David is done away
with, everything will fall to pieces and the people will become
Absalom's prey. I will smite the king only; and I will bring back
all the people to thee (vv. 2-3). This is how the prince of
darkness operates: all his efforts are directed against Christ. To
this end he stirred up the world against Him, but at the cross
instead of winning the conflict, he lost and his power was broken.
But he will not admit defeat. In the future at a time he believes
favorable he will stir up the kings of the earth to break off
Christ's yoke. Then He that dwelleth in the heavens shall laugh,
the Lord shall have them in derision (Ps. 2).
And the saying of Ahithophel was right in the eyes of Absalom,
and in the eyes of all the elders of Israel (v. 4), who were
convinced that the plan this man was proposing was excellent. How
was it then that Absalom decided to call Hushai the Archite also to
hear his advice? How is it that after hearing Hushai Absalom and
all the men of Israel say: The counsel of Hushai the Archite is
better than the counsel of Ahithophel (v. 14)? It is because God is
directing the circumstances, men's decisions and their
appreciations in short, everything as He will and to carry out His
designs. Outwardly it would seem that God is indifferent to what is
taking place; evil is triumphing, evil is reigning, men are
exceeding the imaginations of their hearts; but God is hidden
behind the scenes. Nothing can resist God: even Satan serves as His
instrument. For us, Satan's power is formidable; for God it is less
than a speck of straw that a puff of breeze blows away. The God of
peace shall bruise Satan under your feet shortly, we are told. It
is neither the mighty Creator nor the God of vengeance who will
break this formidable power; it is the God of peace. This act costs
Him no effort; He will peacefully bruise this enemy under His
saints' feet.
The fragrance of service pervades this entire chapter. Everyone
cooperates in this activity in
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order give their master his rightful place, a place the wicked
have taken away. Hushai, David's friend, is the first to face
danger, but also the first instrument of victory. The priests are
his first confidants. Their sons, Jonathan and Ahimaaz, carry the
message that is to save David and his band. A simple obscure
servant girl (v. 17) is used to forward it to them. The woman of
Bahurim is equally obscure and as seldom mentioned as the Mary of
Matthew 26: 6-13; she is just as deferential as Mary in the sphere
that God has entrusted to her responsibility as a woman keeping her
home. She renders service to the messengers and arranges a hiding
place for them that the enemy is unable to discover. Though it has
the two messengers as its immediate object her service is a good
work on behalf of David. In this scene there is an uninterrupted
chain of service working together toward a common goal. Had one
link been missing David would become Absalom's prey. The poor
servant girl's devotion is just as valuable to the king as Hushai's
lovely disinterestedness. None is to be despised and the most
humble will perhaps have the best place when it shall be said: This
one and that one was born in her (Ps. 87: 5). Wheresoever these
glad tidings may be preached in the whole world, that also which
this woman has done shall be spoken of for a memorial of her, says
the Lord (Matt. 26: 13).
Not only do the various services, whatever they may be, form one
whole because they have but one goal and one object, but it is
worth noting that one individual's service calls for the service of
the other, as it were. From one end of this account to the other
each agent goes to work as stirred up by the preceding one. Often
in moments of weariness and spiritual discouragement we complain
how those who follow us in serving the Lord lack the eagerness to
serve Him effectively, to risk something be it comfort, gain, or
reputation to maintain our Master's rights over against the world.
Such complaints are ineffectual, and are much like Elijah's cry: I
am left, I alone! What we need to do is to redouble our zeal, an
unfailing zeal to serve the Beloved. Like sound waves, light waves,
and heat waves this activity will soon make itself felt beyond our
restricted sphere.
David is warned and all his people pass over the Jordan: not one
is missing.10 Thanks to this service, God's true people set a
barrier between themselves and the enemy. Ahithophel, whose pride
is wounded but who above all is apprehensive of David's final
triumph, takes his own life, precipitating himself into eternal
judgment in order to escape future vengeance (v. 23)!
David, pursued by Absalom, comes to Mahanaim. Here it was that
Jacob returning from exile met the host of God sent to secure him
against Esau's undertakings. Here too David, under discipline again
taking a path of exile, is found beneath the same shield. How
reassuring to our soul! Our circumstances may change: whether it be
strength or weakness, the testing or the restoration of the soul in
one case as in the other the danger is the same, whether it comes
from an Esau or an Absalom, and the resources of our God remain
unchangeable.
Amasa replaces Joab at the head of David's rebellious son's
army. He was a cousin to Joab cousin through his mother, but also
through his mother's dishonor. Joab, as we shall see, never
forgives anything: whether it be a blot against his family or the
usurpation of his position, or the danger of competition for the
place of supreme command.
At Manahaim we find service directed toward David's people as
previously we have seen service directed toward David himself. It
is touching to see the same zeal introducing three individuals to
us, so different in position, nationality, and character. A common
object of interest makes every barrier fall. Shobi the Ammonite,
the son of Nahash, the brother of that same Hanun who had insulted
David's messengers (2 Sam. 10), a man of royal line, is associated
with Machir the son of Ammiel of Lodebar, a simple servant of Saul
and formerly poor Mephibosheth's guardian (2 Sam. 9: 4). Barzillai
the Gileadite of Rogelim joins them; he had the authority of age
and the prestige of great riches (2 Sam. 19: 32); but age does not
impede his service and all his riches are used to maintain the king
and his people. The people very especially attract the sympathy of
these men: The people is hungry, and weary, and thirsty in the
wilderness (v. 29). They spare nothing when it comes to the
companions of the fleeing king; they act in faith; their personal
interest does not enter into consideration in their service. The
authority of the one, the activity of the other, the riches and the
attention of the third are all laid down at David's feet, as
represented by his companions. Like Abigail all these
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men desire to wash the feet of the servants of their lord, and
this abasement is not really abasement, for it exalts and glorifies
a David who has today been abased but who will tomorrow be
established in glory above all the kings of the earth.
2 I would [2] attack him while he is weary and weak. I would [3]
strike him with terror, and then all the people with him will flee.
I would [4] strike down only the king
GILL, "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.
BENSON, "2 Samuel 17:2-3. I will come upon him while he is weary
Before he has had time to breathe from the fatigues he has just
gone through; and weak-handed Before he has collected more forces.
I will make him afraid Strike a terror into him by this sudden
attack, made in the night, when he is ill-provided. I will smite
the king only And proclaim pardon to all the rest. And I will bring
back all the people By this means I shall easily bring over their
allegiance to thee. The man whom thou seekest is as if they all
returned The killing of David will effectually end the contest, and
the whole nation will come in to thee, there being no other to whom
they will submit, he being dead. So all the people shall be in
peace The single circumstance of taking and killing him will
restore peace, and preserve both the people who are with thee, and
those that are with David. They shall all be saved, and he alone
destroyed. The attentive reader will easily perceive that this
advice well justifies the character given of
11
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Ahithophel in the Scripture; it was, in its several parts,
admirably fitted both to the inclinations and interests of his
pupil; he consigned him to his pleasures, and took all the danger
to himself; and at the same time he relieved his little remains of
humanity (if he had any) from the necessity of imbruing his hands
in his fathers blood. His incest was, for the present, personal
guilt enough; that act of outrage would make Absloms reconciliation
with his father desperate; and while he indulged his evil appetite,
Ahithophel, with a chosen band, would pursue and surprise David.
Nothing could be more worldly wise, or more hellishly wicked; it
was indeed, as the advice of an oracle, but very different from
that dictated by the Spirit of God; and yet, horrid as it was, it
pleased that vile son and his associates. Delaney.
3 and bring all the people back to you. The death of the man you
seek will mean the return of all; all the people will be
unharmed."
BARNES, "The man whom thou seekest - namely, David. Ahithophel
means to say: If I can only smite David, there will be no civil
war, all the people will peaceably submit.
CLARKE, "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.
GILL, "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:
12
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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.
COKE, "2 Samuel 17:3. The man whom thou seekest is as if all
returned That is, David being destroyed, the main business is
performed; he is, as it were, the life of the whole body, and when
he is taken off, the rest will of course return and submit
themselves. Houbigant renders this verse, and I will cause all the
people to return unto thee, as a spouse returneth to her husband;
and then all things shall be at peace with the people: in which he
nearly follows the LXX.
PULPIT, "The man whom thou seekest is as if all returned;
Hebrew, as the return of
the whole is the man whom thou seekest. Both the amendments of
the text and the
various translations offered are innumerable, but nothing is
really more satisfactory
than the literal rendering of the words, virtually given us in
the Authorized Version.
Naturally, Ahithophel did not wish to parade David's death too
openly. In his heart
Absalom must have known that the safe possession of the kingdom
could be assured
him only by his father's death, but yet he might have shrunk
from publicly avowing
this, and having it talked of before his courtiers as a settled
purpose. One reason why
he adopted the counsel of Hushai may have been his reluctance to
commit parricide:
for plainly the one main purpose of Ahithophel was David's
death. This thorough
traitor may have seen even a tremor of alarm in Absalom's
countenance when he
spake out his purpose so frankly of "smiting the king only," and
may have felt that,
slumbering in the besom of the son, was something of that
generous spirit which had
made the father condemn the Amalekite to death for boasting that
he had slain Saul.
At all events, he was unwilling to dilate upon so ghastly a
theme, and this general
reference to David, as the man whom Absalom sought, without
dwelling upon the
subject, is in far better taste than the coarse open villainy so
unreservedly expressed in
2 Samuel 17:2. The reading, however, of the Septuagint has many
followers: "And I
will bring back all the people to thee as a bride returns to her
husband, excepting the
life of the one man thou seekest; and for all the people there
shall be peace."
Ahithophel was bad enough, but scarcely so brutal as to compare
to a bridal
procession the sad return of David's mourning friends and
companions in arms
weeping round the corpse of their master murdered at the bidding
of his own son.
4 This plan seemed good to Absalom and to all the elders of
Israel.
GILL, "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
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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.
HENRY, "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.
K&D, "Although this advice pleased Absalom and all the
elders of Israel (present),
Absalom sent for Hushai the Archite to hear his opinion. ;
serves to strengthen
the suffix in = (cf. Ewald, 311, a.).
BENSON, "2 Samuel 17:4. The saying pleased Absalom well, and all
the elders of Israel That such a wretch as Absalom should aim at
his fathers 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.
PULPIT, "2 Samuel 17:4
All the elders of Israel. Their presence seems to show that
Absalom professed to act in
an orderly and constitutional manner, and with the advice of
those in authority. It was
possibly this wish to keep up appearances which made him command
Hushai to be
summoned, as he was one whose advice would certainly have been
asked had matters
gone on in their ordinary channel. So again in 2 Samuel 17:14, 2
Samuel 17:15,
Absalom acts only with the popular consent. Very probably the
royal power was
gradually superseding that of the tribal authorities, and this
may have made David
unpopular with many of the great nobles. Absalom would thus gain
many adherents
by associating "elders" and "men of Israel" with him in his
councils.
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5 But Absalom said, "Summon also Hushai the Arkite, so we can
hear what he has to say."
GILL, "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.
HENRY 5-10, "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
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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.
BENSON, "2 Samuel 17:5. Then said Absalom, Call now Hushai A
wonderful effect of Divine Providence, influencing his heart, that
he could not rest in Ahithophels counsel, though it was so
evidently wise, and approved by the general consent of his whole
party; and that he should desire Hushais advice, though neither his
reputation for wisdom was equal to Ahithophels, nor had he yet
given any one 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.
PINK, "Then said Absalom, call now Hushai the Archite also, and
let us hear likewise what he saith. 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" (2 Sam. 17:5,6). Let it not be forgotten that "the counsel of
Ahithophel, which he counselled in those days, was as if a man had
enquired at the oracle of God: so was all the counsel of Ahithophel
both with David and with Absalom" (16:23). Is it not, then, truly
remarkable that Absalom did not act promptly on his advice, instead
of now conferring with Hushai; the more so as the plan propounded
by Ahithophel had "pleased Absalom well, and all the elders of
Israel" (v. 4). There is only one satisfactory explanation: God had
decreed otherwise! This is far more, my reader, than an incident in
ancient history: it furnishes an example of how God regulates the
affairs of nations today. Have we not witnessed individuals as
devoid of all natural affections, as godless, as ruthless, as
unscrupulous as was Absalom, who have forced themselves into the
high places of national and international affairs!
Yes, my reader, what the Holy Spirit has recorded here in 2
Samuel 17 is something of
much greater importance than an episode which transpired
thousands of years ago.
The anointed eye may discern in and through it the light of
heaven being shed upon
the political affairs of earth. God governs as truly in the
houses of legislature and in
the secret conferences of rulers and diplomats, as He does the
elements and the
heavenly bodies: He it is who rules their selfish schemings and
overrules the counter
plans of others. It was so here in Jerusalem in the long ago; it
is so, just as actually
now, at London, Washington, Paris, Moscow, Berlin and Rome. The
very reason why
the Spirit has chronicled our incident in the imperishable pages
of Holy Writ is that
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Gods people in all succeeding generations might know that "the
Most High ruleth in
the kingdom of men, and giveth it to whosoever He will" (Dan.
4:17, 25, 32) alas,
that through the ignorance and unfaithfulness of the modern
pulpit so many believers
are now deprived of that comforting assurance.
Gods Word is a living Word, and not an obsolete history of
things which took place
in the far-distant past. It is to our own irreparable loss if we
fail to turn its light upon
the mysteries of life and the "dark places of the earth." And
surely there are no darker
places than the conference chambers of politicians and
international diplomats: God
"setteth up over the kingdom of men, the basest of men" (Dan.
4:17). where His
claims and the interests of His people are either totally
ignored or blatantly defied: yet,
even there the Most High is supreme, and has His way. Only so
far are they allowed to
go in their evil schemings and greedy plannings. If on the one
hand there is a
bloodthirsty Ahithophel (a military leader) who urges the modern
dictator to the
shedding of innocent blood, on the other hand God raises up an
Hushai (though his
name may not appear in our newspapers), who restrains and checks
by advising
cautious delay, and his counsel is made (by God) to thwart or
modify the more
extreme measures of the former. In the Day to come we shall find
that 2 Samuel 17
has often ken duplicated in the politics of this world,
particularly in those of Europe.
"And Hushai said unto Absalom, The counsel that Ahithophel hath
given is not good
at this time" (v. 7). Hushai was put to rather a severe test. In
the first place, Absalom
had already evidenced some suspicion of his loyalty to himself,
when he first appeared
on the scene (16:17). In the second place, Ahithophel had just
advanced a plan which
met with general approval. And in the third place, to criticize
the scheme of
Ahithophel might well be to increase Absaloms suspicion against
himself. But he
stood his ground, and at some risk to himself, did what he could
to befriend David. He
came right out and boldly challenged the counsel of his rival,
yet he prudently took the
edge off the blow by his modification of "at this time." His
language was skillfully
chosen: he did not say "such a course would be downright
madness," but only it "is
not good"it is unwise to employ harsher language than is
absolutely necessary. Thus
Absalom discovered that his counsellors did not agreeit is by
diversity of views and
policies that a balance is preserved in the affairs of human
government.
"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" (v.
8). In these words
Hushai artfully suggests that Ahithophel was seriously
misjudging the ease of his task.
He had lightly and bumptiously declared "I will smite the king
only" (v. 2). But that
was not such a simple task as Ahithophel supposed. David was
something more than a
pasteboard monarch: he was a man of great courage and much
experience in the arts
of warfare. Moreover, he was accompanied by valiant warriors,
who were in an angry
mood over the shameful necessity of their beloved masters flight
from Jerusalem, and
would not stand idly by while he was slaughtered. Absalom had
better pause and face
the terribly real difficulties of the situation, for it is often
a fatal mistake to
underestimate the strength of an adversary. To sit down first
and count the cost (Luke
14:28) is always a prudent course to follow rash and
ill-considered measures are likely
to meet with failure. But much grace is needed in this feverish
age to act thoughtfully
and cautiously, and not rush blindly ahead.
"Behold, he is hid now in some pit, or in some other place: and
it will come to pass,
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when some of them be overthrown at the first, that whosoever
heareth it will say,
There is a slaughter among the people that followeth Absalom"
(v. 9). The fugitive
king was not the type of man to seek his ease: he "will not
lodge with the people," but
rather will he, as a seasoned warrior, resort to subtle
strategy, and lie in a well-chosen
ambush, from which he will unexpectedly spring out, and slay at
least the foremost of
Ahithophels men. And that would seriously prejudice Absaloms
cause, for the news
would quickly go forth that David was victor in the field. The
practical lesson which
this points for us, is that we must not commit the folly of
underestimating the strength
and subtlety of our spiritual enemies, and that we must
carefully consider what are the
best ways and means of overcoming them. Our lusts often secretly
hide themselves,
and then spring forth when they are least expected. Satan
generally attacks us from an
unlooked-for quarter. He has had far more experience than we,
and we need to tread
cautiously if he is not to gain a serious advantage over us.
"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" (v. 10). Hushai is here pressing upon Absalom what
would inevitably
follow if that should eventuated which he had mentioned in the
previous verse. In case
David succeeded in springing a trap and the advance guard of
Ahithophels proposed
expedition were slain, as would most probably happen when pitted
against such a wily
antagonist as the conqueror of Goliath, only one course would
surely followthe
entire force sent against David would be demoralized. The
inexperienced men
Ahithophel led, though superior in numbers, would now feel they
were no match for
the braves in the kings forces, and they would be utterly
dismayed. That would be
fatal to Absaloms cause, as a little reflection must make
apparent. Human nature is
fickle, and men in the mass are even more easily swayed than are
individuals: it takes
little to turn the tide of public opinion.
"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" (v. 11). This was the only logical inference
to draw from the
preceding premises. The "twelve thousand men" Ahithophel asked
For (17:1) were
altogether inadequate for success against such a general as
David and against such
renowned men as he commanded. Absalom must mobilize the entire
manhood of the
nation, and overwhelm his father by sheer force of numbers.
In counselling Absalom to undertake a general mobilization, or
the gathering together
of an overwhelming force, Hushai was obviously "playing for
time." The longer he
could induce Absalom to delay taking military action against the
one he was
befriending, the better would his real object be achieved. The
slower Absalom was in
moving, the more time would David have for putting a greater
distance between
himself and Jerusalem, to increase his own Forces, and to select
to best advantage the
site for the coming conflict. The entire design of Hushai was to
counter Ahithophels
proposed "I will arise and pursue after David this night" (v.
1). To further strengthen
his argument Hushai suggests that Absalom should "go to battle
in thine own person"
(v. 11)take the place of honor, and lead your own men.
Indirectly, he was intimating
that Ahithophels project had only his own ends (private revenge)
and personal glory
in view: note his "I will arise," "I will come upon him," "I
will smite the king" (vv. 1,
2). Hushai knew well the kind of man he was dealing with, and so
appealed to the
pride of his heart.
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As we shall see from the sequel, it was this very detail which
issued in Absaloms
losing his own life. Had he followed the counsel of Ahithophel
he would have
remained at Jerusalem, but by accepting the advice of Hushai to
go to battle in his
own person, he went forth to his death. How true it is that "God
taketh the wise in
their own craftiness, and the counsel of the froward is carried
headlong" (Job 5:13)!
No doubt Absalom was priding himself in his prudence by
obtaining the advice of
both these experienced counsellors, yet that was the very thing
that led to his
destruction. The suggestion of Hushai appealed to his personal
vanity, and by yielding
thereto we are shown here that "Pride goeth before destruction."
If God has placed
you, my reader, in humble circumstances and in a lowly position,
envy not those who
take the lead, and aspire not to a place of worldly dignity and
carnal honors.
"So shall we come upon him in some place where he shall be
found, and we will light
upon him as the dew falleth on the ground: and of him and of all
the men that are with
him there shall not be left so much as one" (v. 12). This
completes the thoughts begun
at the start of the preceding verse: by means of an enormous
force we shall be able to
fall upon David and his followers and utterly annihilate them:
neither strategy nor
valor will be of any avail against such overwhelming numbers.
Such counsel as this
was not only calculated to appeal to Absalom himself, but also
to the unthinking
masses: there would be little danger to themselves; in fact,
such a plan seemed to
guarantee success without any risk at all "There is safety in
numbers" would be their
comforting slogan. Note Hushais artful use of the plural number:
"So shall we come
upon him" and "we will light upon him" in sharp contrast from
the threefold "I" of
Ahithophel.
"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" (v. 13).
Thus Hushai sought to close the door against every possible
objection. Should David
and his men take refuge in some city, and fortify it, instead of
hiding in a pit or wood
(v. 9), that would prove no obstacle to such a host as we should
take against him. We
will not endanger our men by seeking to force a way in, but, by
main force, drag the
city and its people into the riverthis, of course, was not to be
taken seriously, but
was intended to raise a laugh. It was simply designed to signify
that by no conceivable
means could David either defy or escape them.
"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
(politic) counsel of Ahithophel, to the intent that the Lord
might bring evil upon
Absalom" (v. 14). The second half of his verse explains the
first. The prudent advice
of Ahithophel was rejected, and the plausible but foolish
measures of Hushai were
acceptedfoolish because they involved so much delay. The same
thing has
happened scores of times in the affairs of nations, and for a
similar reason. Folly often
prevails over wisdom in the counsels of princes and in the
houses of legislators. Why?
Because God has appointed the rejection of sound counsel in
order to bring on nations
the vengeance which their crimes call down from heaven. It is
thus that God rules the
world by His providence. See that grave senator, or that sage
diplomat: he rises and
proposes a course of wisdom; but if God has appointed to punish
the nation, some
prating fanatic will impose his sophisms on the most sagacious
assembly.
HAWKER 5-14, "Verses 5-14
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(5) Then said Absalom, Call now Hushai the Archite also, and let
us hear likewise
what he saith. (6) And when Hushai was come to Absalom, Absalom
spake unto him,
saying, Ahithophel hath spoken after this manner: shall we do
after his saying? if not;
speak thou. (7) And Hushai said unto Absalom, The counsel that
Ahithophel hath
given is not good at this time. (8) For, said Hushai, thou
knowest thy father and his
men, that they be mighty men, and they be chafed in their minds,
as a bear robbed of
her whelps in the field: and thy father is a man of war, and
will not lodge with the
people. (9) Behold, he is hid now in some pit, or in some other
place: and it will come
to pass, when some of them be overthrown at the first, that
whosoever heareth it will
say, There is a slaughter among the people that follow Absalom.
(10) And he also that
is valiant, whose heart is as the heart of a lion, shall utterly
melt: for all Israel knoweth
that thy father is a mighty man, and they which be with him are
valiant men. (11)
Therefore I counsel that all Israel be generally gathered unto
thee, from Daniel even to
Beersheba, as the sand that is by the sea for multitude; and
that thou go to battle in
thine own person. (12) So shall we come upon him in some place
where he shall be
found, and we will light upon him as the dew falleth on the
ground: and of him and of
all the men that are with him there shall not be left so much as
one. (13) Moreover, if
he be gotten into a city, then shall all Israel bring ropes to
that city, and we will draw it
into the river, until there be not one small stone found there.
(14) And Absalom and
all the men of Israel said, The counsel of Hushai the Archite is
better than the counsel
of Ahithophel. For the LORD had appointed to defeat the good
counsel of Ahithophel,
to the intent that the LORD might bring evil upon Absalom.
The close of those verses throws a light upon the whole matter
contained in them.
Nothing but the overruling power of GOD could have made Absalom
and his party
attend to such advice as Hushai's. It was impolitic: it was
foolish: it was cowardly.
But, the LORD taketh the wise in their own craftiness. Job 5:13.
But, Reader, here
again, as in the former instance, behold a nobler subject
suggested to our meditation in
the view of JESUS: Though the Ahithophels of our LORD's day, and
the whole
council of the Jews all joined together to kill the LORD of life
and glory; yet in all
they designed, and in all they wrought, they only (as the
apostles, in the prayer,
beautifully expressed it) did that which the hand and counsel of
the LORD determined
before to be done. Acts 4:27-28. Oh! it is a precious thing in
our holy faith, ever to eye
the LORD in all events concerning JESUS and his people.
6 When Hushai came to him, Absalom said, "Ahithophel has given
this advice. Should we do what he says? If not, give us your
opinion."
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GILL, "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.
COKE, "2 Samuel 17:6. When Hushai was come to Absalom, &c.
Ahithophel proposed all imaginable advantage to the evil cause in
which he was engaged, from expedition, upon the principle mentioned
by Tacitus, that "nothing determines civil discords so happily as
dispatch." Hushai, on the contrary, wholly laid himself out to
protract and to delay: for delay would not only ward off David's
present danger, but would also, as the same Tacitus observes, give
ill men time to repent, and the good to unite. And it is certain,
that in all contests of this kind, that remark of Livy will always
hold good, that when men have time to think, there will never be
wanting those who will be glad to gain the favour of the right side
by adhering to the public good. These were the principles of
Husai's advice; and his advice, as being much better suited to
Absalom's cruelty as well as his vanity, and seemingly to the
interest of his ambition as well as the safety of his followers,
who cared to put nothing to the hazard of a small party, easily
prevailed.
K&D 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 ( with , as in Job_19:4). The
idea that is to be taken as a Hiphil, in the sense of and does not
let the people lodge for the night (Bttcher), 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 (B are
hiding-places that are strong by
nature, 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. with =, as in Jos_11:7, to fall
upon a person. The
subject to is David, but it is not mentioned as being evident
enough from the
context; so that there is no necessity for the emendation ,
which Thenius
proposes. The suffix = 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.
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7 Hushai replied to Absalom, "The advice Ahithophel has given is
not good this time.
BARNES, "At this time - Rather, The counsel which Ahithophel has
given this time is not good. He contrasts it with that given before
2Sa_16:21, which was good. This gave an appearance of candour to
his conduct, and so gave weight to his dissent. Observe the working
of Davids prayer 2Sa_15:31.
GILL, "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.
HENRY, "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.
BENSON, "2 Samuel 17:7-8. The counsel of Ahithophel is not good
at this time Though he generally gives most wise and admirable
counsel, yet he seems now to be under a mistake, and not
sufficiently to consider all the present circumstances of this
business. Thou knowest thy father and his men Hushai, setting
himself to oppose all the articles of Ahithophels advice, some
openly, and others covertly, begins with giving a lively and
dreadful description of the enemies Absalom had to deal with. That
they be all mighty men Of approved courage and strength, and not so
easily vanquished as Ahithophel supposes. At all times they are
terrible to the bravest foes, but much more so at this time; when
they are chafed in their minds Hebrew, bitter of soul, inflamed
with rage; desperate, and therefore resolved to sell their lives at
a dear rate. Being
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driven from their families, they are as so many enraged bears
robbed of their whelps in the field In the first furious efforts of
their rage they will not fail to strike a terror into their
assailants, and the panic will be easily diffused through the rest
of the pursuing army, and will intimidate the bravest of them. Thy
father is a man of war A wise as well as brave prince and general,
who, knowing of what importance it is to secure his person, and
that your chief design is against his life, will, doubtless, use
extraordinary care to keep out of your reach, which he may easily
do.
COFFMAN, "We cannot agree with the opinion that, "One reason why
Absalom adopted the counsel of Hushai may have been his reluctance
to kill his father, because clearly the main purpose of Ahithophel
was David's death."[7] This cannot be correct, because Hushai's
advice also was designed to kill not only King David, but also "all
of the men who were with him; not one will be left" (2 Samuel
17:12).
"This time the counsel which Ahithophel has given is not good"
(2 Samuel 17:7). The appearance of the words this time at the head
of the sentence means that, "Hushai concurred with Ahithophel's
counsel regarding the concubines, that it was good."[8]
All the commentators have been profuse in their praise of
Hushai's speech here. Indeed it was a masterpiece. "It was: (a)
eloquent; (b) appealing; and (c) flattering."[9] Furthermore, there
was much cleverness in it. Ahithophel's notion, for example, that
he might take David by surprise, although apparently true enough in
the light of David's taking a rest at Bahurim, was refuted by
Hushai's claim that, "David was not such a fool as to expose
himself unnecessarily to danger and that even at that moment he was
probably hiding in some cave or other secret place."[10]
PULPIT, "2 Samuel 17:7
And Hushai said. Hushai gives his advice with much Oriental
exaggeration, such as
ought to have put Absalom on his guard. His main points are that
David was too
practised a soldier to let himself be surprised. In his
adventures with Saul he and his
men had been trained to hold large bodies of pursuers at bay,
and evade them. The
men, too, who were with him were warriors of desperate valour,
whose first thought
would be the king's personal safety, and to ensure this they
would conceal him in
some pit, some cave or ravine, safe and inaccessible by nature;
or in some place (omit
the inserted word "other"), that is, in some camping place, made
strong with ramparts,
so as to resist the first attack. "To smite the king only" is,
therefore, an impossibility;
and if the attack fail, and David's mighties, in their
irritation, slaughter a large number
of their assailants, and a panic be the result, men will
hesitate before they attack such
redoubtable champions a second time. A check is fatal to a
rebellion, and Absalom,
was staking his chance on one hasty encounter. Better leave the
decision to all Israel.
Their hearts were with Absalom, and, when there has been time
for them to gather in
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their thousands, success is certain. Their numbers will be
countless as the sands on the
shore, or as the dew upon the grass; while David and his heroes
will shrink to so small
a body as to be scarcely able to man the walls of one small
city. And fighting there
will be none; for the myriads of Israel will drag city and
fugitives with ropes down
into the nearest torrent bed, where the next floods will wash
all away. There was more
in this than an appeal to Absalom's vanity. If all Israel did
take his side, then David's
cause would soon be hopeless, and there would be no need of
parricide. David's death
would be the act of Israel, and not of Absalom. Evidently
Absalom believed that all
Israel was on his side, and his success hitherto had been so
rapid as almost to justify
the assumption. To us this success is almost unaccountable, but
it suggests that there
were great faults in David's administration. Yet even so we
wonder at the existence of
such general dissatisfaction. At this time. A wrong translation.
The Hebrew is,
Ahithophel's counsel this time is not good, whereas last time,
what he advised about
the concubines was good.
BI 7-23, "And Hushai said unto Absalom.
Hushais advice preferred
The wisest man in the world is not wise at all times: though
Achitophel commonly gives successful counsel, yet, with his good
leave, he hath missed the mark at this time, and in this case.
I. Hushais grand design was first to invalidate the perilous
counsel Achitophel had given, before he gave his own opinion he
hereupon discovers the danger of Achitophels advice from three
topics.
1. The first is taken from the valour of David, which he
amplifies by a similitude of a bear robbed of her whelps.
2. The second argument m taken from the policy and prudence of
David, as the first is from his courage and valour.
3. His third argument or topic is a periculoso from the
dangerous consequences of this expedition of Achitophels.
(2Sa_17:9-10.)
II. When Hushai had thus invalidated Achitophels counsel, then
he produceth and introduceth his own to Absalom, and partly
contrary and partly congruous and consentaneous to that of
Achitophels. (2Sa_17:11-13.)
1. Hushais counsel was contrary to that of Achitophels in three
respects.
(1) In respect of time; not in the night as he hath advised,
seeing night-works are not only hazardous, but also no way glorious
works, we scorn to steal a victory in the dark, let us fight David
in clear-daylight that the sun may behold the valour and victory of
our invincible army.
(2) The second respect is, Let not so small an handful as twelve
thousand (according to his advice) be employed, but a mighty host
made up of all Israel, from Dan to Beersheba, &c.
(3) And the third respect is, Thou thyself shalt go general of
this numerous army, for thy presence will put life into thy
soldiers, to fight lustily in the fight of their King, who bath
power to punish or reward them according to their merit or demerit;
beside the glory of the victory (which now Achitophel seeks to have
to himself) shall be wholly thine by thy going in person to the
battle.
2. Mark, it was congruous as to the effect, the same in the end
with that
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Achitophel now had advised, to wit, the destruction of David,
and of his despicable company, saying, David shall not be able to
defend himself neither.
(1) In the open field, for we will fall upon him there, as the
dew falleth upon the field, so largely, so suddenly, and so
irresistibly upon all sides, as the drops of dew are innumerable:
Nor
(2) Shall he be safe in, a fortified city, for we will bring
ropes to it and draw it (and David in it) into the river, &c.,
so drown him, and all his, &c. Hushais whole oration was wholly
accommodated to the ambitious humour of a vain-glorious prince, all
along stuffed with the bombast of hyperbolical flourishes, both to
fill up its own emptiness, and to puff up Absaloms proud mind with
heading and leading a mighty army, &c. Hushai in his
thrasonical expressions puts himself into the number of the actors
of this tragedy, saying [So shall we come upon him, &c.] as if
he had said [I will be one of the first of them,] that he might not
seem to come short of Achitophel, who had offered Absalom his
service both as a counsellor, and as a commander, and [We will not
leave so much as one, &c.] This is opposed to Achitophels
promise (v. 2.) that in no point he might seem to fall behind him,
so is he the sooner believed. Whatever Hushai with all his florid
flatteries pretended, yet his main design intended was, that David
might gain more time to increase his army, and to prepare for the
battle, and that the present paroxism or heat of the people being
cooled by such delays (as Absaloms raising so vast an army did
necessarily require) many of Davids subjects might at last bethink
themselves of returning to their right allegiance, and thereby upon
better consideration join to strengthen the Fathers forces against
his unnatural rebellious son. In all these harangues both of
Acbitophel and of Hushai, there is not one word of counselling
Absalom to ask counsel of God, God was not in all their thoughts.
(Psa_10:4.) Indeed Hushai purposely put Absalom upon trusting in an
arm of flesh (a numberless number of soldiers) which he knew would
bring a curse upon him (Jer_17:5), and therefore he pusheth him
forward to be present in the fight to fetch in his own fall,
&c. This counsel of Hushai was better approved of by Absalom
and his courtieers than that of Achitophel, because the Lord
purposed it should be foiled and defeated (verse 13, 14.)
III. How great is the power of faithful prayer; David had
prayed, Lord, turn Achitophels counsel into folly. Achitophels
counsel is rejected as foolish counsel, Davids prayer of faith and
fervency was answered over and over again; for
1. Achitophels counsel was folly itself (2Sa_16:21.)
2. Tis here refused as such; and
3. he died as a fool (verse 28.)
IV. Achitophels counsel was infringed here by a double
means,
1. by human help, namely, by Hushais prudence and policy,
humouring an ambitious bigot to his own destruction, well knowing
that his insolent temper would best be flushed up with flourishing
flatteries, and
2. by a Divine hand, God giving Absalom up to believe lies, and
so hasten his own end. (C. Ness.)
The best counsellors
Alphonsus, King of Anagon, being asked who were the best
counsellors, answered,
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The dead (meaning books), which cannot flatter, but do without
partiality, declare the truth. Now of all such dead counsellors,
Gods testimonies have the preeminence. A poor, godly man, even then
when he is deserted of all, and hath nobody to plead for him, he
hath his senate, and his Council of State about him, the prophets
and apostles, and other holy men of God, that spake as they were
moved by the Holy Ghost. A man so furnished is never less alone
than when alone; for he hath counsellors about him that tell him
what is to be believed or done; and they are such counsellors as
cannot err, as will not flatter him, nor applaud him in any sin,
nor discourage or dissuade him from that which is good, whatever
hazard it expose him to. And, truly, if we be wise we should choose
such counsellors as these: Thy testimonies are the men of my
counsel. (T. Manton.)
8 You know your father and his men; they are fighters, and as
fierce as a wild bear robbed of her cubs. Besides, your father is
an experienced fighter; he will not spend the night with the
troops.
CLARKE, "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.
GILL, "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:
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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.
HENRY, "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.
COFFMAN 8-11, ""They are enraged, like a bear robbed of her cubs
in the field ... Your father is expert in war ... He is a mighty
man ... The men with him are valiant men" (2 Samuel 17:8-10). No
one in Israel would have denied such truth as this, with which
Hushai loaded his appeal. "All that Hushai said about the bravery
and heroism of David and his men was well founded,"[11] and
universally known in Israel.
However, there were also some bold, flattering implications and
outright lies in Hushai's appeal.
"My counsel is that all Israel from Dan to Beersheba be gathered
to you" (2 Samuel 17:11). "The deception lay in this very
assumption."[12] There was never the slightest possibility of
anything like that ever happening on behalf of Absalom.
The skillful flattery of Hushai is evident in the glorious
picture of Absalom riding in majesty at the head of a vast army,
and in his boastful description of how "we" (yes, he included
himself in Absalom's service) would destroy any city where David
may try to defend himself.
"That you go to battle in person" (2 Samuel 17:11). This
word-picture of Absalom riding in his royal clothing at the head of
a mighty army most certainly appealed to Absalom, especially, if
there had been any suspicion on his part of Ahithophel's suggestion
that he lead twelve thousand, hand-picked soldiers of
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Absalom's troops.
The eloquence of Hushai appeared in his simile of the bear
robbed of her cubs in the field, and in that of the dew.
COKE, "2 Samuel 17:8. They be chased in their minds, as a bear
robbed of her whelps The curious have, in general, long since
remarked the coa