TRV
See on the biblical-era map
Study This Verse
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Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased.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.
Continue studying 2 Samuel 16:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
This verse chronicles a deeply disturbing and calculated act during Absalom's rebellion against his father, King David. Following the politically astute, though morally abhorrent, counsel of Ahithophel, Absalom publicly desecrated David's honor by engaging in sexual relations with his father's concubines. This act was far more than a sexual transgression; it served as an irreversible political declaration, designed to solidify Absalom's claim to the throne, demonstrate his absolute usurpation of David's authority, and eradicate any possibility of reconciliation with his father or his loyalists, thereby cementing the commitment of his followers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Symbolism is central, as Absalom's act of taking his father's concubines serves as a powerful symbol of his complete usurpation of David's throne and authority. In ancient Near Eastern culture, the royal harem was an extension of the king's power, and its possession signified kingship. The act also functions as a chilling example of Prophetic Fulfillment, directly echoing Nathan's prophecy to David in 2 Samuel 12:11, where God declared that evil would arise from David's own house and his wives would be taken publicly. The deliberate staging of the event on the "top of the house" and "in the sight of all Israel" highlights Public Display and Spectacle, emphasizing the performative and declarative nature of Absalom's claim and David's humiliation. There is also an element of Irony, as Absalom's attempt to secure his power through this egregious act ultimately contributes to his downfall and the tragic end of his rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound depravity of Absalom's act in 2 Samuel 16:22 serves as a stark theological commentary on the devastating and far-reaching consequences of sin, particularly within the context of God's covenant with David. This public humiliation of David, orchestrated by his own son, is a direct manifestation of divine judgment, fulfilling Nathan's prophecy concerning the "evil" that would rise against David from his own household because of his sin with Bathsheba and Uriah. It underscores God's unwavering justice, demonstrating that even His chosen king is not exempt from the bitter fruit of disobedience. The passage also speaks to the nature of rebellion against God-ordained authority and the corrupting influence of unchecked ambition, which can lead to unspeakable acts of depravity and familial breakdown. Ultimately, it reveals God's sovereignty, as His prophetic word is fulfilled even through the wicked schemes of men, reminding us that His purposes will prevail despite human sin and rebellion.
REFLECTION AND APPLICATION
The tragic events of 2 Samuel 16:22 offer profound lessons for contemporary believers. This passage serves as a stark reminder that sin, even when confessed and forgiven, can yield long-lasting and painful consequences, echoing through generations and impacting families, communities, and even nations. David's past actions, though repented of, bore bitter fruit in the public humiliation inflicted by his own son. It powerfully illustrates the destructive power of unchecked ambition and pride, as Absalom's desire for power led him to commit an unspeakable act of contempt against his father and the very fabric of societal order. For us, this should prompt introspection: Where might pride or a desire for control lead us to "burn bridges" or make irreversible decisions that harm others and ourselves? The passage also reveals the reality of God's justice and sovereignty, as His prophetic word is fulfilled even amidst human wickedness. This should cultivate a deeper trust in God's ultimate plan, even when circumstances seem chaotic or unjust, reminding us that He is at work even through the brokenness of humanity. We are called to humility, integrity, and a sober understanding of the ripple effects of our choices.
Questions for Reflection
FAQ
Why was taking the king's concubines so significant in ancient Israel?
Answer: In ancient Near Eastern cultures, a king's harem was a vital symbol of his power, virility, and legitimate rule. To take possession of a king's concubines was not merely a sexual act but a highly symbolic and political declaration of usurpation. It signified that the new ruler had completely overthrown the previous king, inherited all his possessions, and definitively claimed the throne. This act, especially when performed publicly as in 2 Samuel 16:22, made the new king's claim undeniable and rendered reconciliation with the former king impossible, effectively burning all bridges.
How does Absalom's act fulfill Nathan's prophecy to David?
Answer: Absalom's public defilement of David's concubines directly fulfills the prophecy delivered by Nathan to David in 2 Samuel 12:11. Following David's sin with Bathsheba and Uriah, Nathan declared, "Thus says the Lord: 'Behold, I will raise up evil against you from your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun.'" Absalom, David's own son, is the "evil" raised up, and his public act of taking David's concubines "in the sight of all Israel" (equivalent to "in the sight of this sun") is the precise fulfillment of this divine judgment.
What was Ahithophel's motivation for advising Absalom to commit such a heinous act?
Answer: Ahithophel's counsel, recorded in 2 Samuel 16:21, was a shrewd, albeit morally reprehensible, political strategy. His motivation was to solidify Absalom's position as king and make the rebellion irreversible. By committing such a public and egregious act against David, Absalom would be seen as utterly odious to his father, eliminating any possibility of reconciliation. This would, in turn, force Absalom's followers to fully commit to his cause, knowing there was no turning back or seeking pardon from David. It was a calculated move to secure Absalom's throne by burning all bridges with David and his loyalists.
CHRIST-CENTERED FULFILLMENT
The dark narrative of 2 Samuel 16:22, a testament to human depravity, rebellion, and the bitter consequences of sin, finds profound Christ-centered fulfillment not in a similar act of usurpation, but in Christ's ultimate and perfect kingship, which stands in stark contrast to Absalom's flawed reign. Absalom sought to establish his kingdom through public shame, violence, and the violation of sacred bonds, leading to further brokenness and death. In contrast, Jesus, the true King of Israel, established His eternal kingdom not by taking, but by giving; not by shaming, but by being shamed; not by violence, but by sacrifice. The public humiliation of David's house, a consequence of sin, foreshadows the ultimate public humiliation of the Son of God on the cross. On Calvary, Jesus was publicly exposed and shamed, bearing the full weight of humanity's sin and its consequences, including the very brokenness exemplified by Absalom's rebellion. Yet, through His willing sacrifice, the Lamb of God, who takes away the sin of the world, perfectly fulfilled God's justice and opened the way for reconciliation. Unlike Absalom, who sought to burn bridges, Christ is the ultimate Reconciler, bridging the chasm between God and humanity through His blood (Colossians 1:19-20). He is the King who reigns not by force, but by love, demonstrating His power through humility and obedience unto death (Philippians 2:8). In Christ, the cycle of sin's consequences is broken, and true healing and restoration are offered, providing a stark and glorious contrast to the tragic narrative of David's house.