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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Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased.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.
He was expelled from his kingdom and fled as an exile to escape murder. You do not know of a son more wicked and bloodthirsty. Because he could not kill his father in his attempt to murder him, he defiled him with incest. By heaping crime on crime, he achieved an incest beyond all incest. He committed in public a thing most shameful to his father, a crime which is abominable in secret. Not only his absent father was made to look hideous by his son’s deadly crime, but the eyes of all were polluted by his public incest.
Their hands may be strengthened: The people might apprehend lest Absalom should be reconciled to his father, and therefore they followed him with some fear of being left in the lurch, till they saw such a crime committed as seemed to make a reconciliation impossible.
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SUMMARY
Second Samuel 16:21 records the chilling and strategically ruthless counsel given by Ahithophel to Absalom, urging him to publicly defile King David's concubines. This act was designed to irrevocably sever any possibility of reconciliation between Absalom and his father, thereby solidifying Absalom's claim to the throne in the eyes of all Israel and strengthening the resolve of his followers, who would then understand that their fate was inextricably linked with Absalom's success.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage makes effective use of several literary devices. Symbolism is paramount, as the act of taking the king's concubines is a powerful symbol of usurping his authority and claiming his throne. This act is not merely a private transgression but a public declaration of Absalom's intent to replace David entirely, a universally understood sign of a new reign. There is a profound Irony in Ahithophel's counsel; once David's trusted advisor whose wisdom was "as if a man had inquired at the oracle of God," he now uses his sagacity to devise the most damaging and morally reprehensible strategy against his former king, demonstrating the perversion of true wisdom. The phrase "all Israel shall hear" employs a form of Hyperbole, emphasizing the widespread and undeniable nature of the public declaration, ensuring the message of an irreversible break reaches every corner of the kingdom. Furthermore, the entire episode functions as Fulfillment of Prophecy, directly enacting the judgment pronounced by Nathan against David for his sin with Bathsheba, adding a layer of divine sovereignty to the human drama.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse starkly illustrates the devastating consequences of sin and rebellion, particularly within the context of God's sovereign justice. Ahithophel's counsel, while strategically brilliant from a human perspective, is morally depraved and underscores the corrupting nature of unchecked ambition. It reveals how human wickedness can be instrumentalized, even unknowingly, in the unfolding of divine judgment. The fulfillment of Nathan's prophecy here is a powerful reminder that God's word is true and His justice will be enacted, even if through the painful and sinful actions of others. This event highlights the principle that sin has long-lasting repercussions, affecting not only the individual but also their family and nation, demonstrating the interconnectedness of actions and their far-reaching consequences in God's moral universe.
REFLECTION AND APPLICATION
The tragic events of 2 Samuel 16:21 offer profound lessons for contemporary believers. It serves as a sobering reminder of the destructive power of ambition when it is untethered from moral boundaries and godly counsel. Ahithophel's advice, though strategically sound for a usurper, was morally bankrupt, demonstrating how "wisdom" divorced from righteousness leads to ruin. We are called to discern counsel carefully, recognizing that not all advice that appears shrewd is truly wise or beneficial in the long run. Furthermore, the passage underscores the insidious nature of sin, which often escalates from initial transgressions to increasingly depraved acts, creating irreversible damage and drawing others into its destructive wake. It challenges us to consider the long-term consequences of our actions, especially those that involve betrayal, dishonor, or the pursuit of power at any cost. Ultimately, it calls us to humility, integrity, and a reliance on God's wisdom rather than human cunning, seeking His guidance for true and lasting strength.
Questions for Reflection
FAQ
What was the primary purpose of Ahithophel's advice to Absalom?
Answer: Ahithophel's primary purpose was to make Absalom's rebellion irreversible and to solidify the loyalty of his followers. By publicly defiling David's concubines, Absalom would commit an act so egregious and offensive that reconciliation with his father would become utterly impossible. This would signal to all of Israel, and especially to Absalom's supporters, that there was no turning back, thereby strengthening their resolve and ensuring their full commitment to the success of the rebellion against King David. It was a shrewd political maneuver designed to eliminate any wavering loyalty and force a decisive conflict.
Why was taking the king's concubines such a significant act in ancient Israel?
Answer: In ancient Near Eastern cultures, a king's harem was a direct symbol of his power, authority, and succession. To "go in unto" or take possession of a king's concubines or wives was a universally recognized act of usurpation, a public declaration that the new individual had claimed the throne and fully taken over the previous king's dominion. It was a profound act of humiliation against the former monarch and a clear statement of a new reign. This act was not merely a sexual transgression but a deeply symbolic political maneuver that asserted kingship and severed any ties to the previous ruler, making the usurpation undeniable.
How does this event relate to Nathan's prophecy against David?
Answer: This specific act by Absalom is a direct and chilling fulfillment of the prophecy given by Nathan the prophet to King David in 2 Samuel 12:11. As a consequence for David's sin with Bathsheba and Uriah, God declared, "Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun." Absalom's public defilement of David's concubines, orchestrated by Ahithophel, precisely enacts this divine judgment, demonstrating God's sovereignty even amidst human wickedness and the certainty of His word.
CHRIST-CENTERED FULFILLMENT
The dark counsel of Ahithophel and Absalom's subsequent act stand in stark contrast to the person and work of Jesus Christ. Absalom sought to establish his kingdom through usurpation, betrayal, and a heinous act of public humiliation against his own father, solidifying his power by making reconciliation impossible and binding his followers through fear and irreversible commitment. In profound opposition, Jesus Christ, though truly King and heir of David's throne, did not grasp for power or seek to establish His kingdom through force or defilement. Rather, He emptied Himself, taking the form of a servant, and humbled Himself even to the point of death on a cross, as described in Philippians 2:6-8. While Absalom's act was designed to make his father abhor him, Christ's perfect obedience and sacrificial love reconcile us to God, making us beloved children rather than abhorred enemies, as seen in Romans 5:10. The strength of Absalom's followers was rooted in the impossibility of retreat; the strength of Christ's followers comes from the certainty of His victory over sin and death, and the promise of eternal life, as proclaimed in John 11:25-26. Ultimately, where Absalom brought division, defilement, and death, Christ brings reconciliation, purity, and life, fulfilling the true kingship not through human cunning and violence, but through divine love and redemptive sacrifice.