TRV
See on the biblical-era map
Study This Verse
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.
Continue studying 2 Samuel 17:12 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
2 Samuel 17:12 presents Ahithophel's chilling and strategically brilliant counsel to Absalom, advocating for the total annihilation of King David and his loyal followers. This verse outlines a ruthless military plan designed to achieve a swift, overwhelming, and utterly destructive strike, leaving no survivor to challenge Absalom's usurped throne. It serves as a pivotal moment in the narrative, setting the stage for the dramatic divine intervention that ultimately frustrates Ahithophel's "good" counsel and preserves David's life.
Context
Literary Context
This verse is situated at a critical juncture in the unfolding narrative of Absalom's rebellion against his father, King David. Following Absalom's entry into Jerusalem and his public defilement of David's concubines—a symbolic act of claiming the throne and demonstrating irreversible commitment, as seen in 2 Samuel 16:20-23 - Ahithophel's Counsel to Absalom—the immediate strategic imperative is to neutralize David, who has fled Jerusalem. Ahithophel, David's former trusted counselor now turned traitor, initially proposes a swift, targeted pursuit with a small force to kill David alone (2 Samuel 17:1-4 - Ahithophel's Initial Counsel). However, when Absalom seeks a second opinion from Hushai, David's loyal spy, Ahithophel presents this more elaborate and devastating plan for total war. The narrative tension escalates as Absalom must choose between these two vastly different strategies, a choice that will determine the fate of the rebellion and David's life. The immediate literary context is the direct competition between Ahithophel's seemingly infallible counsel and Hushai's divinely inspired counter-counsel, which ultimately prevails.
Historical & Cultural Context
The setting is ancient Israel during the tumultuous period of the monarchy, specifically the 10th century BCE, marked by Absalom's revolt against his father, King David. Rebellions against reigning monarchs were a common feature of the ancient Near East, and securing the throne often necessitated the complete eradication of potential rivals, their families, and their loyal supporters. Ahithophel's advice reflects the brutal military realities of the era: total victory frequently meant leaving no survivors to mount future challenges or avenge fallen leaders. The metaphor of "dew" as a pervasive, silent, and inescapable force would have been immediately understood by an agrarian society deeply dependent on natural phenomena. Geographically, the context involves the region around Jerusalem and the wilderness beyond, where David had sought refuge, making him a moving target for Absalom's forces.
Key Themes
This verse powerfully contributes to several key themes within the book of 2 Samuel - The Reign of King David. Firstly, it underscores the theme of ruthless ambition and total war, characteristic of the political struggles in the ancient Near East, where the pursuit of power often led to extreme violence and the desire for complete annihilation of opposition. Ahithophel's counsel exemplifies this, aiming for absolute destruction to solidify Absalom's reign. Secondly, it highlights the profound theme of human cunning versus divine providence. Ahithophel's plan, while strategically brilliant and seemingly foolproof from a human perspective, is ultimately thwarted by God's intervention through Hushai's counter-counsel, as explicitly stated in 2 Samuel 17:14 - God Frustrates Ahithophel's Counsel. This demonstrates God's sovereignty over human affairs, even amidst political intrigue and rebellion. Finally, the verse touches on the fragility of human loyalty and the consequences of sin, as David's own family is torn apart by Absalom's rebellion, a tragic outcome stemming from David's earlier transgressions, as prophesied in 2 Samuel 12:7-12 - Nathan's Prophecy to David.
Exposition and Analysis
Key Word Analysis
The Hebrew verb בּוֹא (bôwʼ) primarily means "to go or come." In this context, combined with the subsequent imagery, it conveys a sense of actively and aggressively approaching or invading. Ahithophel's use of this verb suggests a determined and inevitable advance upon David's position, emphasizing the certainty of finding and engaging him.
The Hebrew verb נָפַל (nâphal) literally means "to fall." Here, the KJV's "light upon" captures the nuanced sense of falling upon someone or something in an aggressive, sudden, and overwhelming manner, akin to an ambush or a swift, decisive attack. It emphasizes the intended suddenness and force of the proposed assault, leaving no opportunity for escape or defense.
The Hebrew noun טַל (ṭal) refers to "dew." In the arid climate of ancient Israel, dew was a vital source of moisture, especially during the dry season. Its characteristic is that it falls silently, pervasively, and covers everything without warning, permeating every surface. As a metaphor in this context, it powerfully conveys the idea of an inescapable, widespread, and overwhelming force that infiltrates every corner, leaving no place untouched and no one able to hide or escape.
This phrase, constructed from the verb יָתַר (yâthar) meaning "to remain or be left," the particle גַּם (gam) meaning "also, even," and the numeral אֶחָד (ʼechâd) meaning "one," underscores the absolute and total nature of the desired destruction. It is a declaration of intent for complete annihilation, leaving no survivors, no remnants, and no potential for future resistance. This extreme language highlights the ruthlessness of Ahithophel's strategic mindset and the high stakes of the rebellion.
Verse Breakdown
"So shall we come upon him in some place where he shall be found"
This clause expresses the confidence and determination of Ahithophel's plan. It asserts that David, despite his flight into hiding, will inevitably be located. The phrase "in some place where he shall be found" implies a comprehensive and relentless pursuit, ensuring that the attack will be launched wherever David is discovered, leaving him no sanctuary.
"and we will light upon him as the dew falleth on the ground"
This is the central simile of Ahithophel's strategy, vividly illustrating the intended nature of the attack. The comparison to "dew" conveys that the assault will be silent, pervasive, overwhelming, and inescapable. Just as dew settles everywhere, covering every blade of grass and every surface, so too would Absalom's forces swarm David and his men, leaving no one untouched or able to escape their grasp. It speaks to a strategy of saturation, encirclement, and total surprise.
"and of him and of all the men that [are] with him there shall not be left so much as one"
This final clause articulates the ultimate, brutal objective of the proposed attack: total eradication. It is a declaration of intent to kill David and every single man loyal to him, ensuring no survivors. This level of brutality was common in ancient warfare when securing a throne, aiming to eliminate all future threats and consolidate power through absolute destruction.
Literary Devices
The verse employs several potent literary devices to convey Ahithophel's ruthless counsel. The most prominent is the simile "as the dew falleth on the ground." This comparison vividly illustrates the intended nature of the attack: silent, pervasive, overwhelming, and inescapable. The dew, which covers everything without warning, serves as a powerful metaphor for a military force that will saturate and envelop David's contingent, leaving no escape. This imagery creates a sense of dread and inevitability. The phrase "not be left so much as one" is an example of hyperbole, emphasizing the absolute and complete nature of the desired annihilation, though in the context of ancient warfare, it could also be a literal objective for securing a throne. The overall tone of the verse is one of grim determination and chilling ruthlessness, reflecting Ahithophel's strategic brilliance and his cold, calculating approach to warfare and power.
Theological and Thematic Connections
Ahithophel's counsel in 2 Samuel 17:12, while demonstrating his strategic genius, stands as a stark example of human wisdom operating independently of, and in opposition to, divine will. The proposed total annihilation of David and his men highlights the brutal realities of power struggles in a fallen world, where human ambition often leads to extreme violence and a desire for absolute control. Theologically, this passage serves as a powerful illustration of God's sovereignty, demonstrating that even the most cunning and well-laid human plans can be thwarted by divine intervention. It underscores the biblical principle that God's purposes will ultimately prevail, even when faced with formidable human opposition. This narrative arc reminds believers that God is at work behind the scenes, orchestrating events to fulfill His redemptive plan, often through unexpected means.
Reflection and Application
The chilling counsel of Ahithophel in 2 Samuel 17:12 offers profound lessons for contemporary believers. It serves as a potent reminder that human wisdom, no matter how brilliant or strategically sound, is ultimately subordinate to divine sovereignty. In a world often driven by ruthless ambition and the pursuit of power at any cost, this narrative challenges us to consider whose counsel we truly follow. Do we trust in our own ingenuity and strength, or do we humbly submit to God's guiding hand, even when His path seems less efficient or more challenging? The frustration of Ahithophel's "good" counsel by God's intervention through Hushai provides immense comfort, assuring us that God is actively involved in the affairs of humanity, capable of turning the most dangerous plots of adversaries to accomplish His purposes. It encourages us to pray for divine wisdom and discernment, recognizing that true success and security come not from cunning strategies of annihilation, but from aligning our lives with God's will and trusting in His unfailing providence.
Questions for Reflection
FAQ
Was Ahithophel's counsel truly "good" from a military perspective?
Yes, from a purely military and strategic standpoint, Ahithophel's counsel was considered exceptionally "good" or sound. 2 Samuel 16:23 explicitly states, "The counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom." His plan for immediate, overwhelming, and total destruction of David's forces was designed to prevent David from regrouping and to decisively end the rebellion. Had his counsel been followed, it is highly probable that David and his men would have been annihilated. The text emphasizes that it was God Himself who "defeated the good counsel of Ahithophel" (2 Samuel 17:14), not that it was inherently flawed from a human military perspective.
Christ-Centered Fulfillment
While 2 Samuel 17:12 depicts a plan of total annihilation against King David, it ultimately serves as a powerful backdrop for understanding the divine protection of God's anointed king and, by extension, the ultimate triumph of God's eternal King, Jesus Christ. David, though a flawed earthly king, was a type of Christ, chosen by God to rule His people. The humanly brilliant but ruthless plan to utterly destroy him foreshadows the relentless efforts of spiritual adversaries to defeat God's redemptive purposes. However, just as God supernaturally intervened to save David from Ahithophel's counsel, so too did God ensure the ultimate victory of His Son. The "dew" imagery, intended for destruction here, contrasts sharply with Christ, who came not to annihilate but to give life, and whose coming is often described with life-giving imagery, as when He speaks of giving "living water" (John 4:10 - Jesus Offers Living Water). The ultimate "not one left" in the New Testament is not of destruction, but of salvation, as Jesus declares that He will lose "not one" of those the Father has given Him (John 6:39 - Jesus Will Lose None). The narrative of David's miraculous escape points forward to the resurrection of Christ, where death, the ultimate enemy, was utterly defeated, ensuring that not "one" of God's elect will be lost, but all will be raised up at the last day (John 6:40 - Resurrection of Believers). Thus, Ahithophel's failed plot against David ultimately magnifies the invincible sovereignty of God, who protects His chosen ones and guarantees the triumph of His Christ.