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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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Accordingly, as the Scripture says, “And by the command of the Lord the good counsel of Ahithophel was defeated, that the Lord might bring evil upon Absalom.” The counsel of Ahithophel was called “good” because it served his purpose for the time, since it favored Absalom over his father whom he had risen up against in rebellion. And it might well have destroyed him if the Lord had not frustrated Ahithophel’s counsel by influencing the heart of Absalom to reject this counsel and to choose another which was not to his advantage.
For what shall we say about Hushai’s pious deception of Absalom for the sake of King David’s safety which, although formulated with good will by the deceiver and cheater and opposed to the well-being of the questioner, is approved by the text of divine Scripture that says, “By the will of the Lord the useful advice of Ahithophel was undone, so that the Lord might bring evil upon Absalom”? For what was accomplished with a right intention and pious judgment for a good purpose and conceived for the safety and religious victory of a man whose piety was pleasing to God, all by way of deception, could not be blamed.
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Summary
Second Samuel 17:14 serves as a profound theological statement on divine sovereignty, marking the critical turning point in Absalom's rebellion against King David. Despite Ahithophel's militarily astute and "good" counsel, Absalom and the men of Israel were supernaturally swayed to accept Hushai the Archite's deceptive, yet divinely orchestrated, counter-counsel. This pivotal decision was not a mere human preference but a direct act of the Lord, who "appointed to defeat" Ahithophel's plan, thereby ensuring Absalom's eventual downfall and powerfully demonstrating God's unwavering control over human affairs, even amidst political intrigue and rebellion.
Context
Literary Context
This verse represents the dramatic climax of a strategic confrontation over counsel during Absalom's usurpation of David's throne. Following David's hasty flight from Jerusalem, Ahithophel, David's former trusted advisor who had defected to Absalom, offered what was considered "good" and decisive counsel: to immediately pursue David with a small, swift force and strike him down while he was weary and vulnerable, thereby ending the rebellion swiftly and decisively (2 Samuel 17:1-3). However, David, in an act of desperate faith and strategic genius, had sent his loyal friend Hushai the Archite back to Jerusalem with a critical mission: to infiltrate Absalom's inner circle and "turn the counsel of Ahithophel into foolishness" (2 Samuel 15:32-37). Hushai, empowered by divine providence, presented an alternative counsel that cunningly appealed to Absalom's vanity and desire for overwhelming glory, advocating for a delay to gather an immense army from all Israel (2 Samuel 17:7-13). Verse 14 records the moment Absalom and his council chose Hushai's seemingly less urgent, yet divinely manipulated, plan, setting the stage for David's escape, regrouping, and Absalom's ultimate defeat.
Historical & Cultural Context
The setting is ancient Israel during the tumultuous period of the monarchy, specifically a time of intense civil war. Kingship in Israel was often understood as divinely ordained, and rebellion against an anointed king was not merely a political act but carried significant theological weight as defiance against God's chosen ruler. Counselors like Ahithophel held immense power and influence in royal courts, often serving as chief strategists and advisors whose wisdom was highly valued and frequently followed without question. Ahithophel's reputation for sagacity was so great that his advice was "as if one had inquired at the oracle of God" (2 Samuel 16:23). The cultural emphasis on military strength and the desire for a decisive, glorious victory would have made Hushai's appeal to gather "all Israel" resonate with Absalom's ambition for a grand, undeniable triumph, even if it meant sacrificing the element of surprise and speed. This historical and cultural backdrop underscores the extraordinary nature of Absalom's decision to reject Ahithophel's "good" counsel, highlighting that a supernatural intervention was at play rather than a mere human misjudgment.
Key Themes
The most prominent theme in this verse is Divine Sovereignty, explicitly stated as "the LORD had appointed to defeat the good counsel of Ahithophel." This powerfully demonstrates God's ultimate control over human plans and events, even those arising from rebellion and human sin. Closely related is the theme of Answered Prayer, as this divine intervention directly fulfills King David's desperate plea to God to "turn the counsel of Ahithophel into foolishness" upon hearing of his defection (2 Samuel 15:31). The verse also powerfully illustrates the Consequences of Rebellion, as God's purpose in defeating Ahithophel's counsel was "to the intent that the LORD might bring evil upon Absalom." This "evil" refers to calamity and judgment, highlighting that defiance against God's anointed order leads to divine retribution, ultimately culminating in Absalom's tragic death (2 Samuel 18:9-15). Finally, the narrative starkly contrasts Human Wisdom vs. Divine Wisdom, showing that even the most strategically sound human counsel is futile if it opposes God's sovereign will, and seemingly foolish or delayed plans can become instruments of divine purpose.
Exposition and Analysis
Key Word Analysis
This term (H6098) refers to advice, a plan, or a purpose. In this context, it highlights the strategic and political wisdom offered by Ahithophel and Hushai. Ahithophel's counsel was considered "good" (H2896, ṭôwb), meaning effective, beneficial, and strategically sound from a human perspective. The contrast between the two counsels underscores the tension between human wisdom and divine purpose, demonstrating that even the most brilliant human plans are subject to God's ultimate, overriding will.
This powerful phrase combines two key verbs. Tsâvâh (H6680) means "to constitute, enjoin, command, appoint, ordain," indicating a divine decree and active authority. Pârar (H6565) means "to break up, violate, frustrate, nullify, make void." Together, they convey that the Lord did not merely permit Ahithophel's counsel to fail, but actively and intentionally intervened to render it ineffective and bring it to nothing, demonstrating His direct and sovereign orchestration of events to achieve His purposes.
In this context, raʻ (H7451) does not primarily refer to moral wickedness but to misfortune, calamity, disaster, or judgment. God "bringing evil upon Absalom" signifies that He orchestrated events to bring about Absalom's downfall and destruction as a just consequence of his rebellion against David, God's anointed king. It denotes a deserved outcome, a divine judgment against Absalom's defiance, rather than God actively performing a morally evil act.
Verse Breakdown
"And Absalom and all the men of Israel said,"
This opening clause establishes the collective decision-making body of the rebellious faction. It indicates that Hushai's counter-counsel was not merely accepted by Absalom alone, but by the wider leadership and representatives of Israel who had joined the rebellion, lending a sense of popular consensus and legitimacy to the chosen plan.
"The counsel of Hushai the Archite [is] better than the counsel of Ahithophel."
This is the human declaration, the apparent choice made by Absalom and his advisors. From a purely human, tactical perspective, Ahithophel's counsel was indeed "good" and strategically superior for a swift, decisive victory. The decision to deem Hushai's counsel "better" was a critical turning point, a human choice that unknowingly aligned with God's pre-ordained plan, despite its tactical inferiority for Absalom's immediate goals.
"For the LORD had appointed to defeat the good counsel of Ahithophel,"
This clause provides the divine explanation, the theological lens through which the human decision must be understood. The conjunction "For" (כִּי, ki) introduces the true, underlying reason for Absalom's choice. It explicitly states that God Himself had decreed the nullification of Ahithophel's wise counsel. This reveals God's active, sovereign intervention, turning the hearts and minds of Absalom and his men, not through coercion but through subtle influence, to reject the path that would have led to David's immediate destruction.
"to the intent that the LORD might bring evil upon Absalom."
This final clause reveals God's ultimate purpose behind His intervention. The "evil" here refers to the disaster, calamity, and downfall that would befall Absalom. God's defeat of Ahithophel's counsel was not arbitrary but a deliberate act of divine judgment. By delaying Absalom's pursuit of David, God allowed David time to regroup and ultimately ensured Absalom's defeat and death, thereby bringing about the just consequences of his rebellion against the divinely established king.
Literary Devices
The verse powerfully employs several literary devices that enhance its theological message. Irony is central, as Absalom and his council believe they are making a wise strategic choice by preferring Hushai's counsel, when in reality, they are unwittingly choosing the path to their own destruction, orchestrated by the very God whose anointed king they are rebelling against. There is a strong element of Divine Intervention, where God explicitly steps into the human drama to alter its course, demonstrating His active hand in history and His direct control over seemingly human decisions. The narrative also uses Foreshadowing, as the Lord's stated intent "to bring evil upon Absalom" clearly signals Absalom's impending doom, which is dramatically realized in 2 Samuel 18. Finally, the passage highlights a stark Contrast between human wisdom (Ahithophel's "good counsel") and divine wisdom/purpose, showing that even the most brilliant and strategically sound human plans are ultimately subservient to God's sovereign will.
Theological and Thematic Connections
This verse profoundly underscores the biblical doctrine of divine sovereignty, asserting that God is not a passive observer but an active orchestrator of history, even in the midst of human sin, rebellion, and political intrigue. It teaches that while human beings make choices and devise plans, God's ultimate purposes will prevail. The defeat of Ahithophel's "good" counsel demonstrates that no human wisdom, strategy, or power, however brilliant, can thwart the will of the Almighty. This divine intervention, notably in response to David's desperate prayer, highlights the efficacy of prayer and God's faithfulness to His covenant and His anointed ones. It also serves as a solemn reminder of the consequences of rebellion against God's established order, showing that divine judgment, though sometimes delayed, is certain. God's purpose in bringing "evil" (calamity) upon Absalom reveals His justice and His commitment to upholding His righteous rule and moral order.
Reflection and Application
The narrative of 2 Samuel 17:14 offers profound comfort and a sobering warning for believers today. In a world often characterized by chaos, uncertainty, and the seemingly overwhelming power of human schemes, this verse reminds us that God remains sovereign over all. Even when circumstances appear dire, and the plans of adversaries seem insurmountable, we can rest in the assurance that God is actively working behind the scenes, orchestrating events to fulfill His divine purposes. This should inspire unwavering trust and persistent prayer, knowing that our petitions for divine intervention are heard and can be answered in unexpected and miraculous ways, just as David's prayer was. Conversely, the verse serves as a powerful caution against opposing God's will or His chosen instruments. No human ambition, however cunning or powerful, can ultimately succeed if it stands in defiance of the Almighty's plan. Our ultimate wisdom lies not in our own strategic brilliance, but in aligning our lives and plans with God's perfect will, trusting in His perfect timing and ultimate justice.
Questions for Reflection
FAQ
Was Ahithophel's counsel truly "good" from a strategic perspective, and why was it rejected?
Yes, Ahithophel's counsel was indeed "good" and strategically brilliant from a human military perspective. He advised an immediate, swift pursuit of David while he was weary and vulnerable, which would have likely ensured Absalom's quick victory and the decisive end of the rebellion (2 Samuel 17:1-3). It was rejected not because of its inherent flaw, but explicitly because "the LORD had appointed to defeat" it. God supernaturally influenced Absalom and the men of Israel to prefer Hushai's counter-counsel, which, though appealing to Absalom's vanity, gave David crucial time to escape and regroup, ultimately leading to Absalom's downfall. This demonstrates that even the most astute human wisdom is subject to God's sovereign will.
How does God "bring evil" upon Absalom, and what does this imply about God's character?
When the text states that the Lord "might bring evil upon Absalom," it means God orchestrated events to bring about calamity, disaster, and judgment upon him, not that God committed moral evil. Absalom's rebellion was a grave sin against God's anointed king, David, and a defiance of God's established order. God's "bringing evil" was a just consequence for Absalom's actions. By defeating Ahithophel's counsel, God allowed David to escape and gather strength, which directly led to Absalom's defeat and death (2 Samuel 18:9-15). This implies that God is righteous and just, upholding His moral order and ensuring that rebellion against His will ultimately leads to ruin, demonstrating His control over the outcomes of human choices and His commitment to justice.
Christ-Centered Fulfillment
The divine orchestration seen in 2 Samuel 17:14, where God defeats human counsel to accomplish His sovereign purpose, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God turned Ahithophel's "good" counsel into foolishness to save David, so too did God turn the "wisdom" of the world and the schemes of humanity into foolishness to accomplish the salvation of mankind through the cross. The crucifixion of Jesus, seemingly a defeat and a tragic end to human eyes, was in fact the predetermined "definite plan and foreknowledge of God" (Acts 2:23). The Jewish leaders and Roman authorities, in their "counsel" to crucify Christ, believed they were eliminating a threat and securing their power, yet they were unwittingly fulfilling God's eternal purpose to reconcile the world to Himself. What the world considered foolishness—a crucified Messiah—God declared to be His power and wisdom for salvation (1 Corinthians 1:18-25). Through Christ's death and resurrection, God definitively defeated the "counsel" of sin, death, and the devil, bringing about the ultimate "evil" (judgment) upon the forces of darkness and triumphing over them publicly (Colossians 2:15). Jesus, the true King, whose kingdom "is not of this world" (John 18:36), ultimately reigns as King of Kings and Lord of Lords (Revelation 19:16), having triumphed over all human and demonic opposition through His perfect obedience and sacrifice.