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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
Ahithophel's chilling counsel to Absalom in 2 Samuel 17:13 presents a hyperbolically extreme measure for ensuring King David's utter destruction should he seek refuge in a fortified city. He proposes that "all Israel" would participate in dismantling such a city, dragging its very stones into a river, leaving no trace. This radical and impossible plan underscores Ahithophel's ruthless determination to eradicate David and his support entirely, highlighting the depth of the rebellion and the lengths to which its architects were willing to go to solidify Absalom's usurped throne.
Context
Literary Context
This verse is deeply embedded within the dramatic and tragic narrative of Absalom's rebellion against his father, King David, primarily unfolding in 2 Samuel 15-19. Following David's hasty and sorrowful flight from Jerusalem, Absalom enters the capital and immediately seeks counsel on how to solidify his usurpation and decisively defeat his father. Ahithophel, whose counsel was revered as if it were the very "word of God" (2 Samuel 16:23), presents a strategy for immediate and overwhelming pursuit. His initial, militarily sound advice was to pursue David with 12,000 chosen men and strike him down while he was weary and vulnerable (2 Samuel 17:1-3). The verse in question, 2 Samuel 17:13, anticipates a critical contingency: what if David manages to fortify himself within a city? Ahithophel's response is a testament to his comprehensive, unsparing, and psychologically impactful approach to warfare, aiming for absolute obliteration and leaving no avenue for David's survival or resurgence.
Historical & Cultural Context
In the ancient Near East, fortified cities were paramount strategic assets, serving as centers of power, refuge, and resistance. Sieges were a common, albeit often protracted and resource-intensive, aspect of warfare. Ahithophel's audacious proposal, while employing hyperbole, reflects the brutal realities and objectives of ancient sieges, which frequently aimed not merely at conquest but at the complete destruction of enemy strongholds to prevent future resistance, as a display of dominance, or as a punitive measure. The concept of "leaving not one stone upon another" was a powerful and widely understood idiom for total devastation, frequently invoked in prophetic pronouncements against rebellious or condemned cities (e.g., Micah 3:12 prophesying Jerusalem's destruction, or Jeremiah 26:18). Furthermore, the role of a royal counselor, like Ahithophel, was immensely influential; their advice could dictate the fate of kingdoms, making the conflict of counsel between Ahithophel and Hushai a pivotal and divinely orchestrated moment in the narrative of Absalom's rebellion.
Key Themes
The passage powerfully illuminates several profound themes. Firstly, it starkly reveals the ruthless determination of those aligned against God's anointed king, demonstrating the depth of Ahithophel's commitment to Absalom's cause and his intent for the complete annihilation of David's reign. Secondly, the verse masterfully employs hyperbolic language to convey an intent of absolute and irreversible destruction, emphasizing the psychological warfare inherent in such pronouncements. The literal execution of such a feat would be physically impossible, but its rhetorical power is immense, designed to strike fear and demonstrate unwavering resolve. Thirdly, and most significantly, the narrative powerfully underscores the overarching theme of human cunning versus divine sovereignty. While Ahithophel's plan was militarily astute, utterly ruthless, and seemingly foolproof from a human perspective, it was ultimately frustrated by God. The divine intervention, orchestrated through Hushai's counter-counsel, which Absalom foolishly preferred (2 Samuel 17:14), profoundly demonstrates God's ability to thwart the most meticulous schemes of the wicked and to protect His chosen instruments, even amidst their deepest trials and vulnerabilities.
Exposition and Analysis
Key Word Analysis
This word refers to a rope (as twisted), a measuring line, or by implication, a noose, a company (as if tied together), or even a throe. In this context, "ropes" (plural) are the literal instruments proposed for the impossible task of dragging a city. The imagery of "all Israel" bringing ropes suggests a collective, unified, and overwhelming physical effort, emphasizing the sheer scale of the proposed destructive act. It highlights the intent to physically dismantle and remove every trace of the city.
This primitive root means "to trail along," "to draw (out)," or "to tear." Here, it signifies a forceful, deliberate, and destructive pulling action. It is not merely a suggestion of dismantling walls, but of actively dragging the city's components away. This verb conveys the immense, concerted effort required to literally pull a massive structure into a river, underscoring the intent for complete removal and obliteration of its presence, as if tearing it from the very earth.
This word means a parcel (as packed up), a kernel, or a particle. In this context, "not one small stone found there" is a powerful idiom for absolute and utter destruction, leaving no remnant or trace. It signifies a level of devastation so complete that even the smallest building blocks, the very foundations of the city, would be removed and disappear. This phrase communicates the intent to render the site unrecognizable and uninhabitable, as if the city had never existed.
Verse Breakdown
"Moreover, if he be gotten into a city"
This clause establishes the specific contingency that Ahithophel is addressing. It acknowledges the strategic possibility that King David might seek refuge within a fortified urban center, which would naturally present a significant obstacle to Absalom's swift and decisive victory. Ahithophel, renowned for his strategic foresight and comprehensive planning, is considering all potential scenarios for David's defense and escape.
"then shall all Israel bring ropes to that city"
This part of the counsel proposes a massive, unprecedented, and unified national effort. The idea of "all Israel" participating implies an overwhelming force, a complete national mobilization against David. The explicit mention of "ropes" suggests a literal, physical act of pulling, further emphasizing the collective, hands-on nature of the proposed destruction, however hyperbolic the scale of the undertaking.
"and we will draw it into the river"
This is the core, most vivid, and most impossible element of Ahithophel's extreme proposal. It paints a dramatic, albeit physically impossible, picture of an entire fortified city being physically dragged from its foundations and submerged. The "river" here serves as a powerful metaphor for complete disappearance, absorption, and obliteration, a place where the city would be swallowed and lost forever, leaving no visible trace on the land.
"until there be not one small stone found there"
This final phrase intensifies the imagery of total and irreversible destruction. It means that the city would not merely be conquered, ruined, or plundered, but utterly erased from the landscape. No remnant, not even the smallest building block or foundation stone, would remain on the site, signifying the complete eradication of David's potential refuge and, by extension, any lingering hope of his return to power or the restoration of his reign.
Literary Devices
The primary literary device powerfully at play in 2 Samuel 17:13 is Hyperbole. Ahithophel's suggestion that "all Israel" could bring ropes to "draw" an entire fortified city "into the river, until there be not one small stone found there" is a deliberate and extreme exaggeration. It is physically impossible for any army, even "all Israel," to literally drag a massive, fortified city into a river. The purpose of this hyperbole is not to describe a feasible military tactic but to convey the absolute, unyielding, and ruthless intent of total destruction and obliteration. It serves to impress upon Absalom the thoroughness, decisiveness, and overwhelming nature of Ahithophel's proposed campaign against David, aiming to instill confidence in Absalom and terror in David's remaining supporters. Additionally, the verse employs striking Imagery, painting a vivid and chilling mental picture of a city being torn apart from its foundations and swallowed by water. This powerful imagery evokes a profound sense of ultimate ruin, disappearance, and the eradication of any place that might offer sanctuary or hope to David.
Theological and Thematic Connections
Ahithophel's counsel, while brilliant in its human cunning and ruthless in its intent, ultimately serves as a stark reminder of the limits of human wisdom when it stands opposed to divine purpose. The very audacity of his plan, aiming for total obliteration, highlights the destructive nature of rebellion and unchecked ambition. However, the narrative immediately following this verse reveals God's sovereign hand at work, frustrating Ahithophel's "wise" counsel through Hushai's counter-advice, which Absalom, in his pride and folly, preferred. This demonstrates God's ability to turn the wisdom of the world into foolishness and to protect His anointed, even when they are at their most vulnerable. The Lord's providential intervention ensures that His plans prevail over the most meticulously crafted human schemes, underscoring that true security and victory come not from human strength or strategic brilliance, but from divine favor and protective sovereignty.
Reflection and Application
Ahithophel's counsel in 2 Samuel 17:13, though an ancient military strategy, offers profound insights into the nature of opposition and the unwavering sovereignty of God. It reminds us that even the most formidable, cunning, and seemingly foolproof plans devised by human adversaries are ultimately subject to the will of the Almighty. In our own lives, we may encounter "Ahithophel-like" schemes – situations where opposition seems overwhelming, meticulously planned, and aimed at our complete undoing or the destruction of what we hold dear. This passage encourages us to look beyond the apparent strength and ruthlessness of our adversaries and to trust in God's unseen hand, which can frustrate the counsel of the wicked and turn their best-laid plans to foolishness. It calls us to cultivate a posture of profound dependence on divine wisdom and intervention rather than relying solely on human ingenuity, reminding us that true security and ultimate victory are found not in our defenses or strategies, but in the Lord's protective care. When facing seemingly insurmountable challenges, we are invited to remember that God remains sovereign, capable of delivering us from the most dire threats and turning even the darkest circumstances for His glory and our ultimate good.
Questions for Reflection
FAQ
Was Ahithophel's plan to drag a city into a river literally possible?
No, Ahithophel's plan to literally drag a fortified city into a river until "not one small stone found there" was not physically possible. This statement is a clear example of hyperbole, a rhetorical device used to emphasize the absolute and utter destruction intended. While ancient sieges could be incredibly destructive, involving the dismantling of walls and buildings, the idea of an entire city being physically pulled into a river by ropes is an exaggeration meant to convey the ruthless determination and comprehensive nature of Ahithophel's proposed obliteration of David's potential refuge. It was a powerful image designed to impress Absalom with the thoroughness of the plan and to strike fear into David's heart.
Why did Absalom reject Ahithophel's "wise" counsel in favor of Hushai's?
Absalom rejected Ahithophel's counsel, which was considered "as if one had inquired at the oracle of God" (2 Samuel 16:23), primarily because of divine intervention. 2 Samuel 17:14 explicitly states, "For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom." Hushai, David's loyal friend who acted as a spy, offered counter-counsel that appealed to Absalom's vanity and desire for a grand, personal victory. Hushai suggested a delay to gather "all Israel" for a massive, overwhelming attack, allowing David no escape, and presenting Absalom as the glorious leader at the head of this grand army. This flattered Absalom's ego and seemed to promise an even more decisive and public triumph, leading him to foolishly prefer Hushai's advice, which ultimately led to his downfall and David's salvation.
Christ-Centered Fulfillment
Ahithophel's counsel to utterly destroy David and any city offering him refuge, though thwarted by divine intervention, powerfully foreshadows the ultimate futility of all human and demonic schemes against God's anointed King, Jesus Christ. Just as Ahithophel sought to leave "not one small stone" of David's refuge, the powers of darkness have continually sought to obliterate God's kingdom and His Christ. Yet, the New Testament reveals that every plot, every rebellion, and every attempt to "draw" God's chosen into the "river" of destruction has been decisively defeated by the sovereign will of God. The cross, which appeared to be the ultimate triumph of human and spiritual opposition, was in fact God's strategic masterstroke, where Christ disarmed the principalities and powers, triumphing over them by it (Colossians 2:15). Though the world's rulers conspired against the Lord and His Anointed (Psalm 2:1-2), their plans were ultimately frustrated, leading to Christ's resurrection and ascension. He is the true King, whose kingdom is not of this world (John 18:36), and against whom no counsel, no matter how cunning or ruthless, can prevail. He reigns supreme, the "King of kings and Lord of lords" (Revelation 19:16), and His kingdom, unlike any earthly city, can never be drawn into a river or have its stones removed, for it is an everlasting kingdom established by God Himself, built upon the cornerstone of Christ (Ephesians 2:20).