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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 17:1–14. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Second Samuel 17:10 encapsulates a critical psychological assessment by Ahithophel during Absalom's rebellion, predicting the complete demoralization of David's most courageous warriors. It asserts that even those whose hearts are as brave as a lion's will utterly lose resolve and flee once David, universally known as a formidable "mighty man," is decisively defeated. This verse highlights the profound impact of a leader's reputation and the anticipated psychological collapse of an army when its revered commander is overcome.
Context
Literary Context
This verse is deeply embedded within the dramatic and tragic narrative of Absalom's usurpation of King David's throne. Following David's hasty and sorrowful flight from Jerusalem, Absalom seeks counsel on how to consolidate his power and decisively eliminate his father. Ahithophel, a former and highly esteemed advisor to David who had defected to Absalom's side, offers what is presented as strategically brilliant advice: a swift, targeted pursuit and assassination of David alone (2 Samuel 17:1-3). Verse 10 serves as Ahithophel's justification for this aggressive, surgical strike, explaining the profound psychological collapse he anticipates among David's loyal but currently scattered forces. It directly precedes the pivotal counter-counsel of Hushai the Archite, whom God providentially used to frustrate Ahithophel's seemingly infallible plan, ultimately leading to Ahithophel's suicide and David's eventual restoration to power. The tension between human wisdom and divine sovereignty is a central narrative thread woven throughout 2 Samuel 17.
Historical & Cultural Context
The events described in 2 Samuel 17 unfold around 1000 BC, a period of nascent monarchical consolidation in ancient Israel. Kings in this era, particularly figures like David, were not merely political heads but also supreme military commanders, and their personal reputation for valor, strategic acumen, and success in battle was absolutely paramount to the morale and cohesion of their armies. David, in particular, had cultivated a legendary status as a "mighty man" (Hebrew: gibbôwr), a reputation forged through iconic victories such as his defeat of Goliath (1 Samuel 17:50-51) and numerous successful military campaigns against surrounding nations. Ahithophel's counsel shrewdly leverages this established reputation, arguing that David's very fame, if shattered by his personal defeat, would trigger an immediate and widespread panic among his followers. Warfare in the ancient Near East often incorporated significant psychological elements, where the perceived strength or weakness of a leader could indeed turn the tide of battle as much as, or even more than, physical might or numerical superiority.
Key Themes
Several significant themes resonate within this verse and its broader narrative context. First, the Profound Influence of Reputation and Leadership is evident, as David's established image as a "mighty man" is acknowledged by "all Israel," profoundly influencing the morale of both his allies and adversaries. Ahithophel's strategy hinges entirely on exploiting this formidable reputation. Second, the theme of Psychological Warfare and Demoralization is central, as Ahithophel predicts that even the bravest hearts will "utterly melt" at the prospect of David's defeat, underscoring the destructive power of fear and despair in conflict. This highlights how a psychological blow can be more devastating than a physical one. Third, and perhaps most profoundly, the overarching narrative implicitly showcases the theme of Human Wisdom vs. Divine Sovereignty. While Ahithophel's counsel is undeniably brilliant and strategically sound from a human perspective, the larger story reveals that God ultimately "frustrated the good counsel of Ahithophel" (2 Samuel 17:14) through Hushai. This demonstrates that even the most astute and well-conceived human plans are ultimately subject to God's overarching purposes, a truth echoed in passages like Proverbs 19:21.
Exposition and Analysis
Key Word Analysis
This term (H2428) carries a rich semantic range beyond simple bravery, encompassing "strength," "might," "wealth," "military prowess," "valor," and even "virtue." In this context, it refers to David's seasoned warriors, men of proven capability, courage, and resources. Ahithophel's acknowledgment of their inherent strength makes his prediction of their "melting" even more impactful, suggesting that even their formidable qualities would be insufficient against the psychological blow of David's fall.
This word (H3820) is used very widely in Hebrew for the "feelings," "will," "intellect," and even the "center of anything." When paired with "lion," it denotes the core of courage and resolve. The phrase "whose heart is as the heart of a lion" refers to the deepest seat of courage and inner fortitude, emphasizing the extraordinary bravery of David's men. Ahithophel's prediction is that this very core of courage will dissolve.
This vivid verb (H4549) literally means "to liquefy," "to dissolve," or "to waste away." Figuratively, it denotes "to faint (with fatigue, fear or grief)" or "to be discouraged." It paints a powerful picture of utter collapse, not just of physical strength but of spirit, courage, and resolve. It implies a complete loss of cohesion and will to fight, akin to a solid substance turning into liquid. This imagery is used elsewhere in scripture to describe overwhelming fear, such as the hearts of the Canaanites melting before Israel (Joshua 14:8).
Verse Breakdown
"And he also [that is] valiant, whose heart [is] as the heart of a lion, shall utterly melt"
This clause presents Ahithophel's core prediction and the devastating psychological effect he anticipates. It targets David's most courageous and capable men, those possessing the ultimate symbol of bravery—a lion's heart. The intensive verb "shall utterly melt" emphasizes the absolute and irreversible nature of the predicted psychological collapse, suggesting that even the bravest will be completely incapacitated by fear and despair, losing all will to resist.
"for all Israel knoweth that thy father [is] a mighty man"
This provides the crucial justification for Ahithophel's prediction. David's formidable reputation as a warrior, a hero, and a powerful leader (a "mighty man," gibbôwr) is universally acknowledged throughout Israel. It is this very reputation, if decisively shattered by his personal defeat, that Ahithophel believes will cause the widespread and immediate demoralization among his followers. The collective knowledge of David's strength makes the predicted "melting" of his followers' hearts a logical and inevitable consequence of his personal downfall.
"and [they] which [be] with him [are] valiant men"
This final clause acknowledges the quality and capability of David's loyalists. Ahithophel is not underestimating David's forces or suggesting they are weak; rather, he is arguing that despite their individual valor and collective strength, their spirit and resolve are so intrinsically tied to David's personal leadership and reputation that his downfall would render their courage meaningless. Their collective spirit would dissolve, leading to their complete dispersion and inability to fight.
Literary Devices
The verse employs several potent literary devices to convey Ahithophel's shrewd assessment and the anticipated psychological impact. Simile is prominently featured in the phrase "whose heart [is] as the heart of a lion," vividly comparing human courage to the renowned ferocity, strength, and fearlessness of a lion. This immediately establishes the exceptionally high caliber of David's men, making the subsequent prediction of their collapse even more striking. The phrase "shall utterly melt" functions as a powerful metaphor (or perhaps hyperbole, given its extremity), transforming the abstract concept of losing courage into a tangible, visceral image of dissolution and complete disintegration. This vivid imagery underscores the debilitating and absolute nature of the predicted fear and despair. Furthermore, there is a subtle irony at play: Ahithophel uses David's formidable reputation and the valor of his men, which are typically sources of strength and intimidation, as the very reasons why their morale will shatter if David himself is targeted. This strategic use of David's strengths against him highlights Ahithophel's cunning and ruthless insight.
Theological and Thematic Connections
This verse, while rooted in a strategic military assessment, carries profound theological implications regarding the nature of human courage and the ultimate source of security. It powerfully illustrates the inherent fragility of human strength and resolve when confronted with overwhelming fear or the perceived loss of a foundational leader. Ahithophel's counsel, though brilliant in its human wisdom and psychological insight, ultimately failed because it did not account for the sovereign hand of God. The narrative reminds us that true security and unwavering courage do not ultimately stem from human reputation, military might, or even the "heart of a lion," but from an abiding trust in the Lord. God can frustrate the plans of the wisest human strategists and preserve His chosen ones, demonstrating that His purposes will always prevail over human machinations. This passage serves as a powerful reminder that "there is no wisdom, no understanding, no counsel against the Lord."
Reflection and Application
The prediction that even the "lion-hearted" will "utterly melt" offers a sobering reflection on the nature of courage and fear. It reminds us that human bravery, no matter how great or celebrated, has its inherent limits, especially when faced with overwhelming odds, the collapse of trusted leadership, or profound personal adversity. For believers, this passage highlights the critical distinction between courage derived from human strength or circumstances and fortitude that is divinely bestowed. Our ultimate strength and steadfastness should not be rooted in the reputation or abilities of any person, including ourselves, but in the unshakeable character, faithfulness, and promises of God. When we face situations that threaten to make our hearts "melt"—be it personal crises, societal upheaval, spiritual battles, or the perceived failure of human systems—this passage calls us to remember that our true source of courage and resilience is the Lord, who is our light, our salvation, and our stronghold. It challenges us to examine where we place our ultimate trust and to cultivate a faith that remains resolute even when human strength falters, knowing that God's presence is our unfailing anchor.
Questions for Reflection
FAQ
Why was Ahithophel's counsel considered so wise?
Ahithophel's counsel was considered exceptionally wise because it was strategically brilliant and deeply insightful into human psychology and military dynamics. He understood David's formidable reputation as a "mighty man" and correctly assessed that a swift, decisive strike against David himself would psychologically incapacitate his followers, leading to a complete collapse of their morale. His plan was efficient, minimizing prolonged conflict and aiming for a quick, decisive victory by targeting the head of the rebellion. It played on the known impact of a leader's fall in ancient warfare, where the loss of the commander often meant the immediate dissolution of the army.
How did God frustrate Ahithophel's counsel?
God frustrated Ahithophel's counsel through Hushai the Archite, David's loyal friend, whom David had sent back to Jerusalem specifically to counter Ahithophel's advice. Hushai presented an alternative strategy to Absalom that, while seemingly more comprehensive and appealing to Absalom's vanity, actually played directly into David's hands by delaying the attack. This crucial delay gave David sufficient time to escape across the Jordan River, regroup, and prepare his forces for battle. The Bible explicitly states in 2 Samuel 17:14 that "the Lord had purposed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom," demonstrating divine intervention in human affairs.
What does "heart as the heart of a lion" signify?
The phrase "heart as the heart of a lion" is an ancient idiom signifying exceptional bravery, courage, and ferocity. Lions were widely recognized in the ancient Near East as apex predators and symbols of strength, fearlessness, and dominance. To possess a "lion's heart" meant to be incredibly courageous, resolute, and intimidating to one's enemies. Ahithophel's use of this simile underscores the high caliber of David's warriors, acknowledging their formidable courage, which in turn makes his prediction of their "melting" even more striking and indicative of the extreme demoralization he envisioned upon David's defeat.
Christ-Centered Fulfillment
While 2 Samuel 17:10 vividly describes the potential "melting" of even lion-hearted men in the face of a formidable foe, it ultimately points to the unshakeable courage and ultimate victory of Jesus Christ. David, though a "mighty man" whose reputation instilled both respect and fear, was still a human king susceptible to rebellion, temporary defeat, and the scattering of his followers. This foreshadows the ultimate "mighty man," Jesus, whose own disciples also "melted" and scattered in fear when He was arrested and crucified (Matthew 26:56). Yet, unlike David, whose deliverance was through human counter-counsel and strategic flight, Jesus' "defeat" on the cross was, paradoxically, His ultimate victory over sin, death, and the powers of darkness. This victory was one that no human wisdom could thwart and no human courage could achieve. His "reputation" is not one that causes fear to those who follow Him, but rather brings eternal life, unwavering hope, and perfect peace. The true "heart of a lion"—unyielding, courageous, and perfectly resolute—is found in Christ's unwavering obedience to the Father, even unto the ignominious death on a cross (Philippians 2:8), and His triumphant defeat of all hostile powers (Colossians 2:15). It is through His finished work that believers are empowered to face fears and trials, knowing that "in the world you will have tribulation; but be of good cheer, I have overcome the world" (John 16:33). He is the one whose constant presence ensures that our hearts, though weak and prone to fear, need not "melt," for He is always with us, a steadfast refuge and an indomitable King.