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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Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased.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
In 2 Samuel 16:17, Absalom, having seized Jerusalem and declared himself king, directly confronts Hushai the Archite, a renowned and trusted counselor of his father, King David. Absalom's pointed questions convey suspicion and disbelief, challenging Hushai's apparent shift in allegiance and questioning why he, a known confidant and friend, did not accompany the fleeing King David. This pivotal interrogation provides Hushai the crucial opportunity to articulate his carefully constructed, feigned loyalty to Absalom, thereby setting in motion David's strategic counter-plan to undermine the rebellion from within Absalom's own inner circle.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with potent literary devices that enhance its dramatic impact and thematic depth. Dramatic Irony is paramount, as the audience is fully aware of Hushai's true mission as David's loyal double agent (2 Samuel 15:32-37), while Absalom remains completely oblivious, genuinely questioning Hushai's motives. This creates significant tension and anticipation, as the reader knows Hushai's forthcoming response will be a calculated deception. Absalom's skillful use of Rhetorical Questions ("Is this thy kindness...?", "why wentest thou not...?") effectively conveys his skepticism and demands an immediate justification, yet these questions inadvertently provide Hushai with the very platform he needs to establish his feigned loyalty and begin his strategic work. Furthermore, the entire scene serves as a powerful moment of Foreshadowing, as Hushai's successful navigation of this initial interrogation sets the stage for his later, critical intervention in 2 Samuel 17, where he will ultimately undermine Absalom's campaign, leading directly to his demise and the preservation of David's throne.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple exchange between Absalom and Hushai is a microcosm of profound theological truths. It highlights the tension between human agency and divine sovereignty, demonstrating how God can use even human deception and political intrigue to accomplish His overarching purposes. While Absalom seeks to consolidate power through rebellion and suspicion, God is orchestrating events behind the scenes to protect His anointed king, David, and preserve the Davidic covenant. Hushai's loyal (to David) yet deceptive (to Absalom) actions serve as a powerful reminder that God's ways are often mysterious and complex, working through intricate human interactions to bring about His will, even when those interactions involve moral ambiguities. The steadfast love (chesed) that Absalom questions is precisely what God demonstrates to His people—a loyal, covenantal love that transcends human fickleness, betrayal, and the chaos of rebellion, ensuring His ultimate plan prevails.
REFLECTION AND APPLICATION
The interrogation of Hushai by Absalom invites us to reflect deeply on the nature of true loyalty, the complexities inherent in human relationships, and the overarching providence of God actively at work amidst chaos and betrayal. In a world often marked by shifting allegiances, self-interest, and the pursuit of power, Hushai's underlying fidelity to David, even when cloaked in necessary deception, challenges us to consider where our ultimate loyalties truly lie. Are we loyal to fleeting circumstances, personal gain, or to God Himself and His eternal purposes? The narrative also powerfully underscores the vital importance of discernment; Absalom, despite his initial suspicions, ultimately fails to see through Hushai's carefully crafted facade, a critical misjudgment that directly contributes to his downfall. This serves as a poignant reminder for us to earnestly pray for wisdom and discernment in our own interactions, especially when trust is at stake and intentions may be veiled. Ultimately, this passage offers profound comfort: even when human plans unravel, when betrayal seems to triumph, and when circumstances appear utterly out of control, God remains sovereign, working through unexpected means and seemingly contradictory actions to bring about His redemptive purposes. Our call is to trust His guiding hand, even when we cannot fully trace His intricate steps.
Questions for Reflection
FAQ
Why did Hushai choose to stay with Absalom instead of fleeing with David?
Answer: Hushai did not choose to stay with Absalom out of disloyalty or fear, but rather at the explicit and strategic instruction of King David. As David fled Jerusalem, he encountered Hushai and commanded him to return to the city and feign loyalty to Absalom. David's profound strategic purpose was for Hushai to infiltrate Absalom's inner circle and specifically to counteract the counsel of Ahithophel, who was known for his shrewd and incredibly effective advice (2 Samuel 15:32-37). Hushai's mission was a dangerous but crucial act of loyal service, designed to buy David precious time and ultimately undermine Absalom's rebellion from within.
What was the significance of Ahithophel's counsel, and how did Hushai counter it?
Answer: Ahithophel was renowned throughout Israel for his incredibly wise and effective counsel, which was considered "as if one consulted the oracle of God" (2 Samuel 16:23). His initial advice to Absalom was to immediately pursue David with a swift and decisive strike, which would have likely crushed David's forces before they could regroup. Hushai, acting on David's behalf and with divine inspiration, presented an alternative counsel that appealed directly to Absalom's vanity and desire for a grand, overwhelming, personal victory. Hushai advised Absalom to gather all of Israel's forces for a massive, personal assault, which would take more time, allowing David to escape further and organize his defenses. This crucial delay proved fatal for Absalom and ultimately led to Ahithophel's suicide when his superior counsel was rejected in favor of Hushai's (2 Samuel 17:1-23).
How did this incident contribute to Absalom's downfall?
Answer: This incident was absolutely central and indispensable to Absalom's downfall. By successfully convincing Absalom to reject Ahithophel's immediate and strategically sound advice, Hushai bought David precious time—time that was critical for David to cross the Jordan River, gather his loyal forces, and prepare for battle (2 Samuel 17:24). Had Absalom followed Ahithophel's counsel, David's rebellion would likely have been swiftly and brutally suppressed. Hushai's deceptive counsel, divinely orchestrated, directly led to Absalom's eventual defeat and death in the battle that followed (2 Samuel 18), thereby preserving David's kingship and the continuation of the Davidic line.
CHRIST-CENTERED FULFILLMENT
The intricate web of loyalty, betrayal, and strategic deception in 2 Samuel 16:17, though morally complex in its human execution, ultimately points to the greater faithfulness and ultimate triumph of God's redemptive plan in Christ. Just as Hushai, a loyal friend, willingly entered the enemy's camp to secure the king's deliverance, so too did Christ, the ultimate friend of sinners, enter a world hostile to God to secure our salvation. While Hushai's deception was a necessary human strategy for an earthly kingdom, Christ's mission was one of perfect truth, transparency, and self-sacrifice. He did not feign loyalty to an earthly usurper, but rather, in profound humility and obedience, submitted Himself to the will of His Father, even unto death on a cross (Philippians 2:8). Absalom's suspicion of Hushai's "kindness" (chesed) highlights a broken human understanding of loyalty and fidelity, yet in Christ, we see the perfect embodiment of God's unwavering steadfast love, His eternal chesed, demonstrated not by strategic subterfuge but by His willingness to lay down His life for His friends (John 15:13) and even for His enemies (Romans 5:8). The preservation of David's throne through Hushai's divinely assisted actions foreshadows the eternal and unshakable kingdom established by Jesus, the true Son of David, whose victory over sin, death, and all spiritual enemies was achieved not through human cunning but through divine power, perfect obedience, and sacrificial love (Colossians 2:15).