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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
2 Samuel 17:6 marks a pivotal moment in Absalom's rebellion, detailing Absalom's direct consultation with Hushai the Archite regarding the highly respected counsel of Ahithophel. This verse sets the stage for the dramatic subversion of Ahithophel's strategically sound advice through divine intervention, ultimately leading to Absalom's downfall and the preservation of King David. It underscores the critical juncture where human plans, no matter how shrewd, are brought under the scrutiny of God's overarching providence.
Context
Literary Context
This verse is strategically placed immediately after Ahithophel's counsel to Absalom in 2 Samuel 17:1-3, which advocated for an immediate and decisive pursuit of David while he was vulnerable. Ahithophel's advice was renowned for its sagacity, described as being "as if one had inquired at the oracle of God" in 2 Samuel 16:23. However, David, upon learning of Ahithophel's defection, had earnestly prayed that the Lord would "turn the counsel of Ahithophel into foolishness" (2 Samuel 15:31). To achieve this, David had shrewdly sent his loyal friend Hushai back to Absalom, instructing him to feign allegiance and actively undermine Ahithophel's advice, as recorded in 2 Samuel 15:34. Therefore, Absalom's inquiry to Hushai in this verse is not merely a search for a second opinion but, unbeknownst to Absalom, the divinely orchestrated opening for God's counter-strategy to unfold.
Historical & Cultural Context
In the ancient Near East, the counsel of trusted advisors was indispensable for monarchs, often dictating the success or failure of military campaigns and the stability of kingdoms. Ahithophel's reputation for profound wisdom was legendary, making Absalom's act of soliciting a second opinion, especially from a newly pledged advisor like Hushai, somewhat unusual unless driven by a subtle, perhaps divinely-inspired, hesitation or a desire for broader validation. The military strategy proposed by Ahithophel—a swift, overwhelming strike against a fleeing, unorganized enemy—was militarily sound and culturally accepted as the most effective means to consolidate power quickly and brutally. The delaying strategy that Hushai would subsequently propose would run counter to this established military wisdom, highlighting the profound impact of the ensuing deception and the extraordinary nature of Absalom's acceptance of it.
Key Themes
This verse serves as a critical juncture for several overarching themes within the narrative of Absalom's rebellion and the broader book of Samuel. Firstly, it powerfully illustrates Divine Providence and God's active, behind-the-scenes involvement in human affairs. David's desperate prayer in 2 Samuel 15:31 is directly answered as God orchestrates the circumstances for Hushai's presence and for Absalom to seek his counsel, ultimately leading to the frustration of Ahithophel's plan, explicitly stated in 2 Samuel 17:14. Secondly, the theme of Wisdom vs. Folly is profoundly highlighted. Ahithophel's counsel, though humanly astute and strategically brilliant, is ultimately rendered foolish by divine intervention, contrasting sharply with Hushai's deceptive yet divinely-ordained counter-counsel. This underscores that true wisdom ultimately aligns with God's purposes, even when it appears counter-intuitive to human logic. Lastly, the verse touches upon Loyalty and Deception, as Hushai's actions demonstrate unwavering loyalty to David, even employing strategic deception to protect God's anointed king against a rebellious son, embodying a complex ethical dilemma resolved by God's sovereign hand.
Exposition and Analysis
Key Word Analysis
From H1696, a primitive root meaning "to speak," but also implying "to arrange" or "to declare." In this context, Absalom is acknowledging that Ahithophel has not merely offered a suggestion, but has "spoken" or "declared" a definite, well-arranged plan. The use of this verb emphasizes the authority and finality with which Ahithophel's counsel was delivered, setting a high bar for any alternative.
From H1697, derived from H1696, meaning "a word," "a matter," or "a thing." Here, it refers to Ahithophel's specific "saying" or "manner" of advice. Absalom is not asking for a general opinion, but specifically whether they should "do after his saying," highlighting the concrete and actionable nature of Ahithophel's proposal. This word underscores the weight and particularity of the counsel being considered.
From H6213, a primitive root meaning "to do or make" in the broadest sense and widest application. Absalom's question, "shall we do after his saying?" uses this verb in a deliberative sense, "Should we proceed with this?" or "Shall we act upon this?" It signifies a readiness to implement the counsel, but also a crucial moment of decision where an alternative is still possible, providing the opening for Hushai's intervention.
Verse Breakdown
"And when Hushai was come to Absalom"
This opening clause establishes the critical arrival of Hushai, a moment orchestrated by divine providence. His presence is not accidental but the direct fulfillment of David's prayer and strategic deployment, setting the stage for the subversion of Ahithophel's counsel.
"Absalom spake unto him, saying, Ahithophel hath spoken after this manner"
Absalom immediately brings the discussion to Ahithophel's counsel, indicating its prominence and the urgency of a decision. By summarizing Ahithophel's advice, Absalom frames the conversation, making it clear that Hushai's response must directly address this specific and weighty proposal.
"shall we do [after] his saying?"
This is Absalom's direct and deliberative question, seeking either affirmation or a decision to proceed based on Ahithophel's plan. It implies a readiness to act on Ahithophel's advice, yet also a crucial moment of pause, allowing for the possibility of another perspective to be introduced.
"if not; speak thou"
This final phrase is the most significant and theologically potent. It is Absalom's explicit invitation for an alternative counsel, providing Hushai the crucial opportunity to present his elaborate, delaying strategy. This seemingly innocuous invitation, born perhaps of a slight hesitation or a desire for consensus, is the divine opening that ultimately thwarts Ahithophel's "wise" counsel and redirects the course of the rebellion.
Literary Devices
The passage in 2 Samuel 17:6 and its broader narrative context are rich with Dramatic Irony. The reader is fully aware of Hushai's true allegiance to David and his mission to subvert Ahithophel's counsel, while Absalom remains completely oblivious, trusting Hushai as a loyal advisor. This creates significant tension and suspense as the narrative unfolds, highlighting the contrast between human perception and divine reality. The characters of Ahithophel and Hushai function as Foil characters; Ahithophel embodies human wisdom and shrewdness, which is ultimately rendered foolish by God, while Hushai, though employing deception, represents unwavering loyalty to God's anointed and becomes an instrument of divine providence. The entire episode is a powerful demonstration of Divine Intervention, where God's unseen hand subtly manipulates human decisions and circumstances to achieve His purposes, specifically answering David's prayer and preserving his kingdom. This subtle yet powerful Narrative Foreshadowing points to Absalom's eventual doom, as the very counsel he chooses to reject was the one that offered him the best chance of success, a choice divinely orchestrated.
Theological and Thematic Connections
This verse profoundly illustrates the absolute sovereignty of God over human affairs, even amidst political intrigue, rebellion, and seemingly well-laid plans. Absalom's decision to seek a second opinion, or perhaps his moment of indecision regarding Ahithophel's counsel, becomes the very means through which God thwarts the "wise" counsel. It powerfully teaches us that no human plan, no matter how brilliant, strategically sound, or meticulously executed, can ultimately stand against the determined purpose of the Lord. God can use unexpected channels—even a seemingly simple request for an alternative opinion from a trusted advisor—to redirect the course of history and fulfill His divine will. This narrative reinforces the profound truth that while humans make their plans, the Lord's purpose will prevail, often in ways that defy human expectation or logic, demonstrating His ultimate control over all outcomes.
Reflection and Application
The account of Absalom seeking counsel from Hushai, and the subsequent divine subversion of Ahithophel's advice, offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that even in the most complex, threatening, or uncertain situations, God remains utterly sovereign, actively working behind the scenes to accomplish His purposes. When facing difficult decisions, seemingly insurmountable challenges, or the pressure to adopt worldly strategies, we are called to trust not in the "wisdom" of human counsel or the most logical human strategies, but in God's overarching plan and His divine guidance. This passage encourages us to pray fervently for divine intervention, knowing that God can indeed turn the most astute human counsel into foolishness and open doors where none seemed to exist. It also highlights the importance of spiritual discernment in seeking and evaluating counsel, reminding us to align our choices with God's revealed will and eternal principles, rather than merely what appears expedient or advantageous in the moment. Ultimately, our confidence should rest in the Lord, who is able to protect His people, fulfill His promises, and bring about His perfect will, regardless of the schemes of adversaries.
Questions for Reflection
FAQ
Why did Absalom seek a second opinion from Hushai if Ahithophel's counsel was so highly regarded?
Absalom's decision to seek a second opinion from Hushai, despite Ahithophel's renowned wisdom (described in 2 Samuel 16:23 as being "as if one had inquired at the oracle of God"), can be attributed to several factors. Culturally, it was not uncommon for leaders to seek multiple counselors to ensure consensus or to explore all options, even if one advisor was highly respected. Absalom, being relatively inexperienced as a king, might have genuinely desired to hear all perspectives before committing to such a crucial military maneuver. However, from a theological perspective, the primary reason was divine providence. David had prayed that the Lord would "turn the counsel of Ahithophel into foolishness" (2 Samuel 15:31), and God orchestrated this seemingly innocuous request to create the critical opening for Hushai to present his counter-counsel, ultimately leading to Absalom's downfall as explicitly stated in 2 Samuel 17:14.
Was Hushai's deception justifiable?
The question of Hushai's deception is ethically complex and has been debated by scholars. While Scripture generally condemns lying and deception (e.g., Exodus 20:16), biblical narratives sometimes present instances where deception is employed in the context of war or to achieve a greater good, often with divine approval or at least without explicit condemnation (e.g., the Hebrew midwives in Exodus 1:15-21). In Hushai's case, his deception served to protect God's anointed king, David, and to preserve the Davidic covenant line, which ultimately pointed to the coming Messiah. His actions were an act of extreme loyalty to God's chosen leader against a rebellious usurper. This unique situation, where God explicitly uses Hushai's counter-counsel to frustrate Ahithophel's advice (2 Samuel 17:14), suggests that in this specific, divinely-orchestrated context, Hushai's strategic deception was part of God's plan to preserve His purposes. It does not, however, provide a blanket justification for deception in all circumstances for believers today, but rather illustrates God's ability to work through imperfect human means to accomplish His perfect will.
Christ-Centered Fulfillment
The narrative of 2 Samuel 17:6, where God thwarts the "wise" counsel of Ahithophel through the seemingly less direct counsel of Hushai, powerfully foreshadows the ultimate triumph of God's divine wisdom and plan in Jesus Christ. Ahithophel's counsel, though humanly brilliant and strategically sound, represented the wisdom of the world—a wisdom that, when it opposes God's will, ultimately leads to death and self-destruction. Just as Absalom, in his pride and rebellion, rejected the counsel that would have secured his kingdom, humanity often rejects God's divine wisdom for salvation, which appears as foolishness to the world. The cross of Christ, the ultimate act of God's "foolishness" in the eyes of human wisdom, is in fact the very power and wisdom of God for salvation (1 Corinthians 1:18-25). God's plan for redemption, hidden in Christ, is the true treasure of all wisdom and knowledge (Colossians 2:3). The preservation of David's throne through divine intervention in this passage ultimately points to the eternal, unshakable throne of King Jesus, whose kingdom will have no end and whose counsel is always perfect and true (Isaiah 9:6-7). In Christ, all of God's purposes are fulfilled, and the schemes of the adversary are ultimately thwarted, demonstrating that God truly works all things for the good of those who love Him and are called according to His purpose (Romans 8:28).