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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 17:7 marks the pivotal moment in Absalom's rebellion where Hushai, King David's loyal double agent, strategically undermines the highly esteemed counsel of Ahithophel. By declaring Ahithophel's advice "not good at this time," Hushai successfully sowed doubt in Absalom's mind, paving the way for his own counter-proposal, which was divinely orchestrated to delay Absalom's pursuit of David, ultimately securing David's escape and ensuring the rebellion's failure in direct answer to David's fervent prayer.
Context
Literary Context
This verse is the dramatic turning point in a high-stakes strategic debate that determines the immediate future of Absalom's rebellion. Following Absalom's audacious seizure of Jerusalem and his public defilement of David's concubines—a symbolic act of claiming the throne and severing ties with his father (as detailed in 2 Samuel 16:20-23)—Ahithophel, renowned for his unerring wisdom, proposed a swift and decisive military strike against David. His plan, outlined in 2 Samuel 17:1-3, was militarily sound, designed to prevent David from regrouping and to secure Absalom's reign immediately. The narrative then shifts to Hushai's counter-counsel, initiated by this verse, which sets up a direct challenge to Ahithophel's authority and wisdom, ultimately leading to Absalom's fateful decision to reject Ahithophel's advice in favor of Hushai's deceptive, yet divinely purposed, alternative.
Historical & Cultural Context
The setting is Jerusalem, recently captured by Absalom, with King David and his loyalists in hasty retreat across the Jordan River. In ancient Near Eastern monarchies, the counsel of trusted advisors was paramount, holding immense power and influence. Ahithophel's advice, in particular, was considered "as if one consulted the word of God" (2 Samuel 16:23). The custom of seeking multiple counselors and then choosing the most appealing or seemingly wise option was common practice among kings. Furthermore, the concept of "face" and honor was crucial; Absalom's vanity and desire for a grand, personal victory, rather than a swift, decisive but less glorious one, played directly into Hushai's manipulative strategy. The geographical context of David's flight towards the Jordan and Mahanaim was also critical, as it provided terrain for regrouping and potential allies, which Hushai's plan implicitly acknowledged and exploited.
Key Themes
The passage powerfully illustrates the theme of Divine Intervention and Sovereignty. Despite Ahithophel's reputation for infallible wisdom, God directly intervenes to frustrate his counsel in response to David's earnest prayer in 2 Samuel 15:31. Hushai's seemingly plausible, yet ultimately deceptive, counter-counsel becomes God's instrumental means to delay Absalom, giving David crucial time to escape and regroup. This highlights how God's purposes prevail over even the most brilliant human plans, a truth affirmed throughout Scripture, such as in Proverbs 19:21. Another prominent theme is the contrast between Worldly Wisdom and Divine Wisdom. Ahithophel's advice, while strategically sound from a human military perspective, is ultimately rendered foolish by divine design. Hushai's counsel, appealing to Absalom's pride and desire for a grand display of power, serves God's purpose by leading Absalom to his downfall. This narrative also underscores the theme of Loyalty and Treachery, contrasting Hushai's unwavering faithfulness to David with Ahithophel's betrayal, which ultimately leads to his suicide (as seen in 2 Samuel 17:23).
Exposition and Analysis
Key Word Analysis
This term (H6098) refers to advice, a plan, or purpose, often carrying the connotation of strategic wisdom or a well-thought-out scheme. In this context, it highlights the gravity of the decision Absalom faces, as he must choose between two comprehensive military strategies. The word underscores the intellectual and strategic nature of the conflict, where the fate of a kingdom hinges on the "counsel" deemed most effective.
This adjective (H2896), used here in the negative "not good" (lo tov), signifies something that is beneficial, advantageous, pleasant, or effective. Hushai's declaration that Ahithophel's counsel is "not good" is a strong rhetorical move, designed to immediately discredit Ahithophel's plan by asserting it is actively disadvantageous, unprofitable, or even harmful for Absalom's cause, thereby opening the door for Hushai's own counter-proposal.
This noun (H6471), used in the phrase "at this time" (ba'et hazot), refers to a specific instance or occasion. This temporal qualifier is key to Hushai's cunning strategy. By adding "at this time," Hushai subtly acknowledges Ahithophel's general reputation for wisdom, but argues that his specific advice is ill-suited to the current, unique circumstances. This makes his counter-argument more palatable to Absalom and his advisors, as it avoids a direct assault on Ahithophel's overall wisdom, focusing instead on the timing and specific context.
Verse Breakdown
"And Hushai said unto Absalom"
This opening clause introduces the speaker, Hushai, who is acting as David's loyal, albeit deceptive, agent, and the recipient of his pivotal counter-counsel, Absalom. The direct address emphasizes the confrontational and critical nature of the scene, setting the stage for a direct challenge to the previously accepted wisdom of Ahithophel.
"The counsel that Ahithophel hath given"
Hushai immediately identifies the subject of his critique: Ahithophel's specific plan, which had just been presented and enthusiastically approved by Absalom and the elders (2 Samuel 17:4). This precise identification sets up a direct challenge to the previously accepted strategy, forcing Absalom to reconsider a decision he had already made.
"[is] not good at this time"
This is the core declaration, a bold and calculated refutation of Ahithophel's esteemed advice. Hushai's assertion that the counsel is "not good" is a direct contradiction of its prior acceptance. The crucial addition "at this time" is a masterful rhetorical stroke, implying that while Ahithophel's advice might generally be sound, it is strategically flawed and dangerous in the immediate context, thereby subtly discrediting it without directly insulting Ahithophel's overall reputation for wisdom.
Literary Devices
The narrative of 2 Samuel 17:7 is rich with literary devices that amplify its dramatic and theological significance. Irony is paramount, as Hushai, David's loyal friend, acts as a double agent, giving "bad" advice (from a military standpoint for Absalom) that is ultimately "good" for David and his kingdom. Conversely, Ahithophel, renowned for "good" counsel, gives advice that is divinely frustrated and ultimately leads to his own demise. This profound reversal of expectations underscores the theme of divine intervention. The scene also employs Foil, with Hushai serving as a direct contrast to Ahithophel. Their opposing counsels and ultimate fates highlight the divergent paths of loyalty and treachery. There is significant Dramatic Tension built around Absalom's decision, as the fate of David's kingdom hangs in the balance between these two conflicting strategies. The entire episode is a powerful example of Divine Providence, where God, in response to David's fervent prayer, orchestrates human events and manipulates human choices (even deceptive ones) to bring about His desired outcome, making Him the ultimate, unseen orchestrator behind the human drama.
Theological and Thematic Connections
The declaration in 2 Samuel 17:7 serves as a profound theological statement on God's active sovereignty over human affairs. It demonstrates that even the most astute human strategies and the most formidable adversaries are subject to divine will. David's desperate prayer in 2 Samuel 15:31 for God to "turn the counsel of Ahithophel into foolishness" is answered directly and dramatically through Hushai's intervention. This is not merely a story of political intrigue, but a powerful testament to God's faithfulness to His anointed king and His ability to use unexpected means, even a deceptive plan, to accomplish His purposes. It teaches us that true wisdom ultimately resides with God, and human plans, no matter how brilliant, are ultimately subservient to His overarching design.
Reflection and Application
2 Samuel 17:7 offers a powerful lens through which to view God's active involvement in our lives, even amidst chaos, betrayal, and seemingly insurmountable odds. It reminds us that our battles are not solely fought on human terms; there is a divine hand at work, often in ways we cannot immediately discern. For believers, this passage reinforces the profound importance of prayer, demonstrating that God hears and responds, sometimes by orchestrating events through unexpected people or seemingly counter-intuitive circumstances. It challenges us to trust in God's ultimate plan, even when our own wisdom, or the wisdom of the world, suggests a different path. We are cautioned against relying solely on human ingenuity or strategic brilliance, as even the most "good" counsel can be rendered "not good" by divine purpose. Instead, our reliance must be on the Lord, who can frustrate the plans of the wicked and protect His own, guiding us through trials and delivering us from danger, ultimately turning what appears to be a setback into a divine setup for His glory.
Questions for Reflection
FAQ
Why was Ahithophel's counsel considered "good" but Hushai said it was "not good at this time"?
Ahithophel's counsel (2 Samuel 17:1-3) was indeed militarily sound and strategically brilliant from a human perspective. It called for an immediate, decisive strike against David while he was weary and vulnerable, which would likely have ensured Absalom's swift victory and prevented David from regrouping. It was considered "good" because it was logical, efficient, and highly likely to succeed. However, Hushai, acting as a double agent for David, declared it "not good at this time" not because it was inherently flawed in its military logic, but because it didn't serve David's interests, which were aligned with God's will. His phrase "at this time" was a clever rhetorical device to subtly discredit Ahithophel's plan without directly insulting his renowned wisdom. Hushai then proposed a counter-plan that appealed to Absalom's vanity and desire for a grand, personal victory, which, while militarily inferior, served God's purpose of delaying Absalom and allowing David crucial time to escape. Ultimately, God "frustrated" Ahithophel's "good" counsel in direct response to David's prayer (2 Samuel 15:31).
Christ-Centered Fulfillment
The divine frustration of Ahithophel's "good" counsel through Hushai's "not good" advice in 2 Samuel 17:7 powerfully foreshadows the ultimate triumph of God's wisdom in Christ, which often appears as foolishness to the world. Just as God used an unexpected and seemingly flawed plan to save David, His anointed king, so too did He use the "foolishness" of the cross to accomplish the salvation of humanity. The world's wisdom would never conceive of a Messiah who suffers and dies to conquer sin, yet this is precisely how God's ultimate plan of redemption was executed, confounding human logic and expectations (1 Corinthians 1:18-25). Jesus, the true "Wonderful Counselor" (Isaiah 9:6), embodies the perfect wisdom of God, a wisdom that consistently confounds the wise and powerful of this age by choosing the weak and foolish things of the world to shame the strong (1 Corinthians 1:27-29). The narrative of 2 Samuel 17, where God orchestrates events to protect His anointed king and thwart the plans of the wicked, points forward to Christ's ultimate victory over sin, death, and all the schemes of the enemy, demonstrating that God's sovereign plan will always prevail, no matter how formidable the opposition or how seemingly illogical the means.