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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 17:5 marks a pivotal moment in Absalom's rebellion against King David. Having just received the highly strategic and universally acclaimed counsel of Ahithophel, Absalom, perhaps seeking comprehensive validation or unknowingly guided by divine providence, makes the critical decision to solicit an additional opinion from Hushai the Archite, David's loyal friend secretly operating as a double agent. This seemingly cautious move by Absalom inadvertently creates the precise opportunity for God to intervene directly, frustrating Ahithophel's shrewd plan and ultimately safeguarding David's life and preserving his kingship.
Context
Literary Context
This verse immediately follows the presentation of Ahithophel's counsel to Absalom in 2 Samuel 17:1-4. Ahithophel's advice was to pursue David with a swift, decisive force, striking him while he was weary and vulnerable, a plan so astute it was likened to "consulting the oracle of God" (2 Samuel 16:23). Had Absalom acted on this counsel, David's defeat would have been virtually assured. However, Absalom's unexpected decision to call for Hushai introduces a crucial variable, serving as a direct answer to David's desperate prayer that God would "turn the counsel of Ahithophel into foolishness" (2 Samuel 15:31). Hushai, strategically placed by David to infiltrate Absalom's inner circle, is now given the providential opportunity to offer counter-counsel, setting the stage for a dramatic conflict of wisdoms that will determine the fate of the kingdom and the outcome of the rebellion.
Historical & Cultural Context
In the ancient Near East, particularly within monarchical systems, the role of trusted advisors was paramount, especially during periods of political instability or rebellion. Kings and aspiring rulers heavily relied on counsel for strategic decisions concerning warfare, governance, and the maintenance of power. The practice of seeking multiple opinions was not uncommon, though it could sometimes signal indecisiveness or a desire to confirm a pre-existing inclination. Hushai's designation as "the Archite" identifies him as a native of Archi, a place located in the territory of Ephraim (Joshua 16:2). This detail is significant as it grounds Hushai's identity within a specific tribal and geographical context, underscoring his established connection and loyalty to David, who, despite being from Judah, commanded broad support across the Israelite tribes. The rebellion itself represented a profound challenge to the established order, fueled by Absalom's ambition and exploiting David's recent moral failings, creating a volatile environment where wise and timely counsel was indispensable for survival.
Key Themes
This verse powerfully encapsulates several overarching themes central to the broader narrative of 2 Samuel. Firstly, it highlights the theme of Divine Providence and Sovereignty. Unbeknownst to Absalom, God is actively orchestrating events behind the scenes. Hushai was strategically placed by David, a direct answer to David's heartfelt prayer in 2 Samuel 15:31, and this verse marks the precise moment when God's plan begins to unfold through Hushai's access to Absalom's council. The narrative explicitly states that "the Lord had appointed to defeat the good counsel of Ahithophel" through Hushai. Secondly, the theme of The Nature of Counsel is prominent. While seeking multiple advisors can lead to well-rounded decisions, as seen in Absalom's choice here, it can also open the door to conflicting advice and, in this case, divine intervention that exposes human wisdom as folly. Absalom's choice to seek a second opinion, despite the renowned wisdom of Ahithophel, proves to be his undoing. Finally, the theme of Strategic Deception is evident in Hushai's role as a loyal agent for David, feigning allegiance to Absalom. This underscores the cunning and often morally complex tactics employed in ancient warfare and political maneuvering, yet here, it is employed by God for His redemptive purposes.
Exposition and Analysis
Key Word Analysis
Meaning "father of peace," Absalom's name stands in stark contrast to his actions as a rebellious, ambitious son seeking to usurp his father's throne. In this verse, he is depicted as consolidating his newly seized power in Jerusalem. His decision to call Hushai reveals either a desire for comprehensive strategic input or, more likely, a susceptibility to flattery and a lack of decisive leadership, which ultimately proves to be a fatal flaw in his rebellion.
Identified as "the Archite," Hushai is David's loyal friend and trusted confidant. His presence in Absalom's camp is a direct result of David's strategic foresight and desperate prayer. Hushai embodies the theme of loyal devotion and wise, strategic action, acting as a crucial instrument in God's overarching plan to thwart Absalom's coup and preserve David's kingship.
This geographical and tribal identifier links Hushai to Archi, a place situated in the territory of Ephraim. While seemingly a minor detail, it grounds Hushai's identity and loyalty within the broader tribal structure of Israel, emphasizing his established connection to David's kingdom and perhaps his influence beyond merely a personal friendship, making his counsel potentially more appealing to Absalom.
Verse Breakdown
"Then said Absalom"
This opening phrase establishes Absalom's authority as the new, albeit illegitimate, king in Jerusalem. It signifies his active role in decision-making, demonstrating that he is not merely a passive recipient of counsel but is initiating the next crucial step in his strategic planning. His words carry the weight of command within his newly seized, yet precarious, kingdom.
"Call now Hushai the Archite also"
This is the pivotal command that sets the divine plan in motion. The crucial word "also" indicates that Absalom is seeking an additional opinion after having already heard and seemingly approved Ahithophel's counsel. It introduces the element of a second, potentially conflicting, voice into the strategic discussion. The specific naming of "Hushai the Archite" highlights his known identity and perhaps his reputation for wisdom or loyalty, which Absalom mistakenly believes is now directed towards him.
"and let us hear likewise what he saith"
This clause expresses Absalom's intent to compare and contrast the counsel of Hushai with that of Ahithophel. It suggests a desire for comprehensive input before making a final decision regarding the pursuit of David. While seemingly prudent, this openness to a second opinion, divinely orchestrated, provides the precise opportunity for Hushai to present his deceptive, yet ultimately kingdom-preserving, counter-counsel.
Literary Devices
The verse prominently employs Dramatic Irony, a key literary device woven throughout this narrative segment. Absalom, in his ambition and perceived control, calls for Hushai, fully believing him to be a loyal advisor committed to his cause. The audience, however, is privy to the truth: Hushai is David's loyal spy, sent specifically to thwart Ahithophel's counsel (2 Samuel 15:34). This creates a profound tension where Absalom's seemingly wise decision to seek multiple opinions is, in fact, the very mechanism through which God's plan to save David will unfold. Furthermore, the verse serves as significant Foreshadowing, setting the stage for the dramatic confrontation of counsel in the subsequent verses (2 Samuel 17:6-14). It points to the imminent frustration of Ahithophel's "good" counsel and the ultimate preservation of David's throne, all orchestrated by divine providence. The Juxtaposition of Ahithophel's immediate, decisive advice with Absalom's decision to seek a second, delaying opinion creates the necessary space for God's intervention, allowing Hushai's counter-plan to take root.
Theological and Thematic Connections
This seemingly simple request for a second opinion is profoundly significant, serving as a powerful illustration of God's sovereign hand at work in human affairs, even amidst chaos and rebellion. It demonstrates that while human plans and wisdom may seem formidable, God can effortlessly manipulate circumstances, even the seemingly mundane act of calling for an additional advisor, to achieve His divine purposes. Absalom's pride and perceived thoroughness unwittingly become the very means by which God thwarts his rebellion, highlighting the principle that God's wisdom far surpasses human cunning. This narrative reminds us that God is not merely an observer but an active participant in history, orchestrating events to fulfill His promises and protect His chosen ones, often through unexpected and seemingly insignificant means.
Reflection and Application
The account of Absalom seeking counsel from Hushai offers timeless lessons for believers today. It underscores the critical importance of discerning counsel, recognizing that not all advice, even from seemingly wise or respected sources, aligns with God's will or serves His ultimate purposes. We are called to test all counsel against the unchanging truth of God's Word and to seek the wisdom that comes from above, which is pure, peaceable, gentle, and full of mercy (James 3:17). Furthermore, this passage provides immense comfort and reassurance regarding God's unwavering sovereignty. Even in our most challenging circumstances, when human plans seem to unravel or when we face formidable opposition, God remains in control. He can use unexpected individuals, seemingly insignificant decisions, and even the schemes of our adversaries to accomplish His perfect will and protect His people. Our trust should ultimately rest not in the wisdom of human advisors, but in the unfailing providence of our all-wise God, who works all things for the good of those who love Him (Romans 8:28).
Questions for Reflection
FAQ
Why did Absalom seek a second opinion after Ahithophel's highly esteemed counsel?
Absalom's decision to seek a second opinion from Hushai, despite Ahithophel's renowned wisdom, can be attributed to several factors, all of which ultimately served God's divine purpose. Firstly, Absalom might have genuinely desired thoroughness, wanting to ensure he had considered all angles before making such a critical decision about pursuing David. Ahithophel's counsel was indeed shrewd and decisive, but perhaps too aggressive or risky for Absalom's comfort. Secondly, Absalom, being relatively inexperienced in kingship, may have lacked the decisive leadership needed to immediately embrace Ahithophel's bold plan without further validation. He might have been susceptible to flattery or the desire for consensus. Thirdly, and most importantly from a theological perspective, it was a direct act of divine intervention. David had specifically prayed that God would "turn the counsel of Ahithophel into foolishness". God used Absalom's seemingly innocuous desire for a second opinion to introduce Hushai, David's loyal spy, into the strategic discussion. This set the stage for Hushai to present counter-counsel that would ultimately frustrate Ahithophel's plan and save David's life, as explicitly stated in 2 Samuel 17:14. Thus, Absalom's choice, while seemingly his own, was divinely orchestrated to fulfill God's sovereign will.
Christ-Centered Fulfillment
The narrative of God thwarting the counsel of Ahithophel through Hushai's deceptive wisdom points forward to the ultimate triumph of God's wisdom and sovereign plan in Jesus Christ. Just as Hushai, a loyal friend, strategically entered the enemy's camp to deliver David, so too did God send His Son, Jesus, into a world hostile to Him, to deliver humanity from the grip of sin and death. The "wisdom" of the world, often manifested in human schemes and rebellion against God, is ultimately exposed as foolishness in the light of God's divine counsel. The cross, which seemed like a defeat and foolishness to human eyes, was in fact God's ultimate strategic masterpiece, "the wisdom of God in a mystery" (1 Corinthians 1:18-25). Jesus, the "Wonderful Counselor" (Isaiah 9:6), embodies the perfect wisdom and counsel of God, which always prevails over the schemes of the adversary. Through His death and resurrection, Christ disarmed the spiritual powers and authorities, triumphing over them (Colossians 2:15), just as Hushai's counsel disarmed Absalom's rebellion. The ultimate fulfillment of God's providential care for His people is found in the eternal security and salvation offered through the perfect plan of redemption executed by Christ, ensuring that no counsel or scheme of the enemy can ultimately thwart God's purposes for His beloved.