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Commentary on 2 Samuel 16 verses 15–23
Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there was none to oppose him. Accordingly he came without delay (Sa2 16:15), extremely elevated, no doubt, with this success at first, and that that in which, when he formed his design, he probably apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem he concludes all his own, the country will follow of course. God suffers wicked men to prosper awhile in their wicked plots, even beyond their expectation, that their disappointment may be the more grievous and disgraceful. The most celebrated politicians of that age were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (Sa2 16:15), the other meets him there (Sa2 16:16), so that he cannot but think himself sure of success, when he has both these to be his counsellors; on them he relies, and consults not the ark, though he has that with him. But miserable counsellors were they both; for,
I. Hushai would never counsel him to do wisely. He was really his enemy, and designed to betray him, while he pretended to be in his interest; so that Absalom could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he had been abundantly satisfied in this title, and well pleased that he had come to the possession, Sa2 16:16. What arts of dissimulation are those tempted to use who govern themselves by fleshly wisdom! and how happy are those who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincerity! 2. Absalom was surprised to find him for him who was known to be David's intimate friend and confidant. He asks him, Is this thy kindness to thy friend? (Sa2 16:17), pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David's best friends are so in love with himself as to take the first opportunity to declare for him, though the pride of his heart deceived him, Oba 1:3. Hushai confirmed him in the belief that he was hearty for him. For, though David is his friend, yet he is for the king in possession, Sa2 16:18. Whom the people choose, and Providence smiles upon, he will be faithful to; and he is for the king in succession (Sa2 16:19), the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretended to give reasons for a resolution he abhorred the thought of.
II. Ahithophel counselled him to do wickedly, and so did as effectually betray him as he did who was designedly false to him; for those that advise men to sin certainly advise them to their hurt; and that government which is founded in sin is founded in the sand.
1.It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had enquired at the oracle of God, Sa2 16:23. Such reputation was he in for subtlety and sagacity in public affairs, such reaches had he beyond other privy-counselors, such reasons would he give for his advice, and such success generally his projects had, that all people, good and bad, both David and Absalom, had a profound regard for his sentiments, too much by far, when they regarded him as an oracle of God; shall the prudence of any mortal compare with him who only is wise? Let us observe from this account of Ahithophel's fame for policy, (1.) That many excel in worldly wisdom who are utterly destitute of heavenly grace, because those who set up for oracles themselves are apt to despise the oracles of God. God has chosen the foolish things of the world; and the greatest statesmen are seldom the greatest saints. (2.) That frequently the greatest politicians act most foolishly for themselves. Ahithophel was cried up for an oracle, and yet very unwisely took part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good, whose fall, and the fall of all that adhered to him, any one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run. But,
2.His policy in this case defeated its own aim. Observe,
(1.)The wicked counsel Ahithophel gave to Absalom. Finding that David had left his concubines to keep the house, he advised him to lie with them (Sa2 16:21), a very wicked thing. The divine law had made it a capital crime, Lev 20:11. The apostle speaks of it as a piece of villany not so much as named among the Gentiles, Co1 5:1. Reuben lost his birthright for it. But Ahithophel advised Absalom to it as a public thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions. No doubt he resolved to make himself master of all that belonged to his predecessor when he began with his concubines. [2.] That he was resolved never to make peace with his father upon any terms; for by this he would render himself so odious to his father that he would never be reconciled to him, which perhaps the people were jealous of and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party and keep them firmly to him. This was Ahithophel's cursed policy, which bespoke him rather an oracle of devil than of God.
(2.)Absalom's compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to put it in execution, Sa2 16:22. When an unnatural rebellion was the opera, what fitter prologue could there be to it than such unnatural lust? Thus was his wickedness all of a piece, and such as a conscience not quite seared could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel advised him to do it, that all Israel shall see it. A tent is accordingly spread on the top of the house for the purpose; so impudently does he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba, David should have his own wives publicly debauched (Sa2 12:11, Sa2 12:12), and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who was his grand-daughter: for she was the daughter of Eliam (Sa2 11:3), who was the son of Ahithophel, Sa2 23:34. Job speaks of this as the just punishment of adultery (Let my wife grind to another, Job 31:9, Job 31:10), and the prophet, Hos 4:13, Hos 4:14. What to think of these concubines, who submitted to this wickedness, I know not; but how unrighteous soever Absalom and they were, we must say, The Lord is righteous: nor shall any word of his fall to the ground.
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SUMMARY
2 Samuel 16:15 chronicles the dramatic and unopposed entry of Absalom into Jerusalem, accompanied by the people of Israel and the influential counselor Ahithophel. This pivotal moment marks the temporary culmination of Absalom's meticulously planned rebellion, signifying the apparent overthrow of King David's reign and the seizure of the capital, thereby solidifying Absalom's claim to the throne and plunging the kingdom into a profound crisis of loyalty, power, and divine sovereignty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its dramatic message. Conciseness is paramount, as a monumental shift in power is conveyed in a single, declarative sentence, emphasizing the swiftness and decisiveness of Absalom's takeover. The inclusion of "all the people the men of Israel" functions as a form of Synecdoche, where a part (the men) represents the whole (the nation's widespread support), amplifying the perceived legitimacy and scale of the rebellion. There is also a strong element of Dramatic Irony, particularly with the mention of Absalom and Ahithophel. Absalom, whose name means "father of peace," brings war and chaos, while Ahithophel, the renowned wise counselor whose name means "brother of folly," ultimately acts in folly by opposing God's anointed and later takes his own life. The verse also serves as Foreshadowing, setting the stage for the intense strategic battle of wits that will ensue, particularly concerning Ahithophel's counsel and Hushai's counter-counsel, which will ultimately lead to the rebellion's downfall and the restoration of David's throne.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 16:15 serves as a stark reminder of the profound consequences of sin and the complex, often painful, outworking of divine judgment within the covenant community. David's prior transgressions, particularly with Bathsheba and Uriah, had led to Nathan's prophecy that "the sword shall never depart from your house" (2 Samuel 12:10), and Absalom's rebellion is a direct, albeit painful, fulfillment of this prophetic word, highlighting God's faithfulness to His warnings even as He remains faithful to His promises. The verse underscores the fragility of human power and loyalty, demonstrating how quickly even a divinely appointed king can be brought low by internal strife and betrayal. Yet, even in this moment of apparent defeat, God's sovereign hand is at work, orchestrating events to test David's faith, refine his character, and ultimately demonstrate His control over the affairs of nations and kings, ensuring that His ultimate purposes prevail despite human rebellion and folly.
REFLECTION AND APPLICATION
The scene of Absalom's triumphant entry into Jerusalem, with David in sorrowful flight, offers profound lessons for believers today. It reminds us that even those who are deeply devoted to God can experience periods of intense adversity, betrayal, and apparent defeat. David's humiliation was a direct consequence of his past sins, yet God used this painful season to deepen his reliance on divine grace and sovereignty. In our own lives, we may face betrayals from those we trust, or witness the triumph of unrighteousness, causing us to question God's presence or justice. This narrative encourages us to look beyond immediate circumstances, trusting that God remains in control, even when His plans are veiled by human chaos and suffering. It calls us to examine our own hearts for seeds of ambition or disloyalty, and to cultivate steadfastness and humility, remembering that true authority and peace come from God alone, not from worldly power or popular acclaim. It also serves as a poignant reminder that even the most trusted human counsel can fail, and true wisdom is found only in alignment with God's will.
Questions for Reflection
FAQ
Why was Ahithophel's presence with Absalom so significant?
Answer: Ahithophel's presence was profoundly significant because he was not merely a general supporter but David's most trusted and highly esteemed counselor. His advice was so respected that it was considered as if one had inquired of the oracle of God. His defection to Absalom's side was a devastating blow to David, both personally and strategically. It signaled that Absalom's rebellion was not just a youthful uprising but a serious, well-planned coup with formidable strategic minds behind it. Ahithophel's counsel provided Absalom with immediate tactical advantages, such as advising him to publicly claim David's concubines to demonstrate the irreversible break with his father (2 Samuel 16:20-22). His betrayal underscored the depth of David's crisis and the perceived legitimacy of Absalom's claim in the eyes of many Israelites, making the rebellion appear almost unstoppable in its initial stages.
CHRIST-CENTERED FULFILLMENT
The narrative of Absalom's rebellion, culminating in his seizure of Jerusalem, finds profound Christ-centered fulfillment in several ways. David, as the anointed king, suffering betrayal and being driven from his throne, foreshadows the ultimate suffering and rejection of the greater Son of David, Jesus Christ. Just as Absalom, the "father of peace," brought chaos and war, so too did humanity, through sin, rebel against the true King of Peace, leading to spiritual alienation and death. Jesus, the rightful King, also entered Jerusalem, not to seize a worldly throne through rebellion, but in humility on a donkey, offering true peace (Matthew 21:5). He was betrayed by a trusted disciple, Judas Iscariot, for a mere sum of money (Matthew 26:14-16), just as David was betrayed by Ahithophel. Yet, unlike David's temporary exile, Christ's "defeat" on the cross was the ultimate victory, a strategic divine maneuver to reclaim His kingdom and reconcile humanity to God (Colossians 2:15). Through His suffering, death, and resurrection, Jesus established an eternal kingdom that cannot be shaken by human rebellion or betrayal, securing a peace far beyond the fleeting political stability David sought (Hebrews 12:28). Thus, Absalom's brief triumph in Jerusalem ultimately points to the enduring reign of Christ, whose kingdom is not of this world, yet triumphs over all earthly powers and betrayals, offering true and lasting peace to all who believe.