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Commentary on 2 Samuel 17 verses 1–14
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 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, Sa2 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 (Sa2 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 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. 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 (Sa2 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, Sa2 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 (Sa2 17:8), a mighty man (Sa2 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 (Sa2 17:8), valiant men (Sa2 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. [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, Sa2 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."
(2.)He offered his own advice, and gave his reasons; and, [1.] He counselled that which he knew would gratify Absalom's proud vain-gloriuos humour, though it would not be really serviceable to his interest. First, He advised that all Israel should be gathered together, that is, the militia of all the tribes. His taking it for granted that they are all for him, and giving him an opportunity to see them all together under his command, would gratify him as much as any thing. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. See how easy it is to betray proud men, by applauding them, and feeding their pride. [2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For, if they could raise such vast numbers as they promised themselves, wherever they found David they could not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, Sa2 17:12. Perhaps Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Ahithophel's project of smiting the king only. Thus Hushai gained his point by humouring his revenge, as well as his pride. Secondly, If in a city, they need not fear conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, Sa2 17:13. This strange suggestion, how impracticable soever, being new, served for an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it.
(3.)By all these arts, Hushai gained not only Absalom's approbation of his advice, but the unanimous concurrence of this great counsel of war; they all agreed that the counsel of Hushai was better than the counsel of Ahithophel, Sa2 17:14. See here, [1.] How much the policy of man can do; If Hushai had not been there, Ahithophel's counsel would certainly have prevailed; and, though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised; yet Hushai, with his management, brings them all over to his side, and none of them are aware that he says all this in favour of David and his interest, but all say as he says. See how the unthinking are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts and councils, which those are happiest that are least conversant with. [2.] See how much more the providence of God can do. Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned: The Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of water, though they know not the thoughts of the Lord. He stands in the congregation of the mighty, has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men's projects against his anointed.
There is nothing so foreign to a Christian soul as haughtiness. Haughtiness, I say, not boldness nor courage, for these are agreeable. But these are one thing, and that is another; so too humility is one thing, and ignobility, flattery and adulation another. I will now, if you wish, give you examples of all these qualities. For these things which are contraries, seem in some way to be placed close together, as the tares are to the wheat and the thorns to the rose. But while babes might easily be deceived, those who are mature in truth and are skilled in spiritual husbandry know how to separate what is really good from the bad. Let me then lay before you examples of these qualities from the Scriptures. What is flattery and ignobility and adulation? Ziba flattered David out of season and falsely slandered his master. Much more did Ahitophel flatter Absalom. But David was not like this but was humble. For the deceitful are flatterers, as when they say, “O king, live forever.” Again, what flatterers the magicians are.
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SUMMARY
2 Samuel 17:1 captures the urgent and strategically brilliant counsel of Ahithophel to Absalom, urging an immediate military pursuit of King David with twelve thousand hand-picked men. This proposed nocturnal strike was designed to capitalize on David's vulnerable, fleeing state, aiming to prevent his regrouping and swiftly consolidate Absalom's usurped throne. The verse sets the stage for a pivotal moment in the narrative, highlighting the profound threat posed by Ahithophel's renowned wisdom, now weaponized against his former king in the heart of Absalom's rebellion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in dramatic tension, immediately plunging the reader into the high-stakes conflict between Absalom's forces, led by the astute Ahithophel, and a vulnerable, fleeing King David. There is a powerful sense of foreshadowing, as David's earlier fervent prayer in 2 Samuel 15:31 for Ahithophel's counsel to be "turned into foolishness" hangs over this seemingly brilliant and foolproof plan. The profound irony of Ahithophel's renowned wisdom being directed towards an ultimately self-destructive path (as his counsel is rejected and he later dies by suicide) is subtly introduced, setting up a deeper theological commentary on human wisdom versus divine wisdom. Furthermore, the scene establishes a crucial contrast between Ahithophel's shrewd, worldly, and humanly perfect counsel and the divinely inspired, though seemingly less logical, counter-counsel of Hushai, which will soon follow and ultimately prevail.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the theological principle of God's absolute sovereignty over human affairs, even when confronted by the most brilliant, meticulously crafted, and humanly foolproof strategies. Ahithophel's counsel was militarily sound, acutely perceptive of David's vulnerable position, and perfectly timed for success, yet it was ultimately frustrated by divine intervention. This narrative serves as a profound and enduring reminder that while human plans may be meticulously crafted and appear unstoppable, God's purposes will ultimately prevail. It underscores the profound futility of human wisdom when it stands in opposition to God's sovereign will, demonstrating that the Lord can, and often does, turn the counsel of the wise into foolishness to accomplish His own inscrutable and perfect designs. This passage affirms that God is not merely an observer but an active participant in human history, orchestrating events to fulfill His redemptive plan.
REFLECTION AND APPLICATION
The immediate and grave threat posed by Ahithophel's counsel to David offers a powerful lens through which to examine our own responses to overwhelming challenges and seemingly insurmountable odds. In moments of extreme vulnerability, when the plans of adversaries appear perfectly executed and our escape seems impossible, this passage calls us to remember God's ultimate sovereignty and His active hand in frustrating the schemes of those who oppose His will. It encourages us to cultivate a radical trust in God's providence, even when human wisdom and power seem overwhelmingly arrayed against us. Furthermore, it prompts us to critically evaluate the counsel we receive and give, discerning whether it aligns with divine wisdom, which often appears counter-intuitive, or merely human shrewdness, which can lead to destruction. True wisdom, as demonstrated by David's fervent prayer and God's subsequent intervention, recognizes God's ultimate control and seeks His will above all else, even when circumstances demand immediate, decisive action and our natural inclination is to rely solely on human ingenuity. This narrative reminds us that our greatest security lies not in the brilliance of our plans but in the faithfulness of our God.
Questions for Reflection
FAQ
Why was Ahithophel's counsel so dangerous to David?
Answer: Ahithophel's counsel was exceptionally dangerous because it was strategically brilliant, perfectly timed, and came from a source whose wisdom was legendary. He understood David's current state of flight, disarray, and vulnerability, recognizing that David was unorganized and without a strong defensive position. His plan to "choose out twelve thousand men" for an immediate, nocturnal pursuit aimed to strike David before he could regroup, cross the Jordan River, or gather loyal forces. This decisive, targeted strike was designed to eliminate David personally, thereby ending the rebellion swiftly and securing Absalom's throne without a prolonged civil war. Ahithophel's wisdom was so renowned that it was "as if one had inquired of the oracle of God" (2 Samuel 16:23), making his advice a formidable and almost insurmountable threat.
How did David respond to the threat of Ahithophel's counsel?
Answer: Upon hearing that Ahithophel had joined Absalom, David immediately recognized the gravity of the situation, understanding the immense strategic threat. His first and most profound response was fervent prayer, crying out to the Lord, "O Lord, please turn the counsel of Ahithophel into foolishness" (2 Samuel 15:31). Beyond prayer, David also took proactive and strategic human steps. He encountered his loyal friend Hushai the Archite and immediately sent him back to Jerusalem with a critical mission: to infiltrate Absalom's court and deliberately counter Ahithophel's advice (2 Samuel 15:32-37). This combination of fervent spiritual reliance on God and shrewd, responsible human action demonstrates David's deep trust in God's sovereignty while also exercising his own agency.
What was the significance of "twelve thousand men" in Ahithophel's plan?
Answer: The number "twelve thousand men" was significant because it represented a substantial, yet highly manageable and elite, military force perfectly suited for a swift, surgical strike. It was large enough to be overwhelmingly powerful in a surprise attack against a fleeing, unorganized David and his small retinue, but not so large as to be cumbersome, slow down the pursuit, or draw undue attention. Ahithophel's intention was not to engage in a full-scale battle or prolonged campaign but to conduct a decisive, targeted mission to eliminate David personally. This specific number highlights the precision, deadliness, and efficiency of his proposed strategy, aiming for a swift and decisive victory with minimal collateral damage to the kingdom, thereby securing Absalom's reign by removing the legitimate king.
CHRIST-CENTERED FULFILLMENT
Ahithophel's brilliant yet ultimately frustrated counsel against David serves as a powerful Old Testament type for the schemes of men against God's Anointed One, Jesus Christ. Just as Ahithophel, a trusted advisor, betrayed King David, so too did Judas Iscariot, one of Jesus's inner circle, betray the Son of David (Matthew 26:47-50). The human wisdom and strategic planning of those who sought to destroy Jesus—the chief priests, Pharisees, and Roman authorities—were meticulously crafted and seemingly foolproof, yet they ultimately served God's sovereign plan for redemption. Their plots to seize and crucify Him, though appearing as a human victory from a worldly perspective, were in fact the very means by which God achieved the ultimate triumph over sin, death, and the powers of darkness (Acts 2:23). The vulnerability of David in his desperate flight foreshadows Christ's suffering and apparent weakness on the cross, but just as God preserved David for his throne, He raised Jesus from the dead, demonstrating His ultimate power and authority over all human and demonic schemes (Colossians 2:15). In Christ, we see the perfect fulfillment of David's prayer for divine intervention, as God turned the wisdom of the world into foolishness, ensuring that His eternal purpose for the true King would stand, establishing a kingdom that can never be shaken (1 Corinthians 1:20-25).