15 16:15Now Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him. 16 16:16And when Hushai the Archite, David’s friend, came to Absalom, Hushai said to Absalom, “Long live the king! Long live the king!” 17 16:17And Absalom said to Hushai, “Is this your loyalty to your friend? Why did you not go with your friend?” 18 16:18And Hushai said to Absalom, “No, for whom the Lord and this people and all the men of Israel have chosen, his I will be, and with him I will remain. 19 16:19And again, whom should I serve? Should it not be his son? As I have served your father, so I will serve you.”
20 16:20Then Absalom said to Ahithophel, “Give your counsel. What shall we do?” 21 16:21Ahithophel said to Absalom, “Go in to your father’s concubines, whom he has left to keep the house, and all Israel will hear that you have made yourself a stench to your father, and the hands of all who are with you will be strengthened.” 22 16:22So they pitched a tent for Absalom on the roof. And Absalom went in to his father’s concubines in the sight of all Israel. 23 16:23Now in those days the counsel that Ahithophel gave was as if one consulted the word of God; so was all the counsel of Ahithophel esteemed, both by David and by Absalom.
17 Moreover, Ahithophel said to Absalom, “Let me choose twelve thousand men, and I will arise and pursue David tonight. 2 17:2I will come upon him while he is weary and discouraged and throw him into a panic, and all the people who are with him will flee. I will strike down only the king, 3 17:3and I will bring all the people back to you as a bride comes home to her husband. You seek the life of only one man, and all the people will be at peace.” 4 17:4And the advice seemed right in the eyes of Absalom and all the elders of Israel.
5 17:5Then Absalom said, “Call Hushai the Archite also, and let us hear what he has to say.” 6 17:6And when Hushai came to Absalom, Absalom said to him, “Thus has Ahithophel spoken; shall we do as he says? If not, you speak.” 7 17:7Then Hushai said to Absalom, “This time the counsel that Ahithophel has given is not good.” 8 17:8Hushai said, “You know that your father and his men are mighty men, and that they are enraged, like a bear robbed of her cubs in the field. Besides, your father is expert in war; he will not spend the night with the people. 9 17:9Behold, even now he has hidden himself in one of the pits or in some other place. And as soon as some of the people fall at the first attack, whoever hears it will say, ‘There has been a slaughter among the people who follow Absalom.’ 10 17:10Then even the valiant man, whose heart is like the heart of a lion, will utterly melt with fear, for all Israel knows that your father is a mighty man, and that those who are with him are valiant men. 11 17:11But my counsel is that all Israel be gathered to you, from Dan to Beersheba, as the sand by the sea for multitude, and that you go to battle in person. 12 17:12So we shall come upon him in some place where he is to be found, and we shall light upon him as the dew falls on the ground, and of him and all the men with him not one will be left. 13 17:13If he withdraws into a city, then all Israel will bring ropes to that city, and we shall drag it into the valley, until not even a pebble is to be found there.” 14 17:14And Absalom and all the men of Israel said, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” For the Lord had ordained to defeat the good counsel of Ahithophel, so that the Lord might bring harm upon Absalom.
15 17:15Then Hushai said to Zadok and Abiathar the priests, “Thus and so did Ahithophel counsel Absalom and the elders of Israel, and thus and so have I counseled. 16 17:16Now therefore send quickly and tell David, ‘Do not stay tonight at the fords of the wilderness, but by all means pass over, lest the king and all the people who are with him be swallowed up.’” 17 17:17Now Jonathan and Ahimaaz were waiting at En-rogel. A female servant was to go and tell them, and they were to go and tell King David, for they were not to be seen entering the city. 18 17:18But a young man saw them and told Absalom. So both of them went away quickly and came to the house of a man at Bahurim, who had a well in his courtyard. And they went down into it. 19 17:19And the woman took and spread a covering over the well’s mouth and scattered grain on it, and nothing was known of it. 20 17:20When Absalom’s servants came to the woman at the house, they said, “Where are Ahimaaz and Jonathan?” And the woman said to them, “They have gone over the brook of water.” And when they had sought and could not find them, they returned to Jerusalem.
21 17:21After they had gone, the men came up out of the well, and went and told King David. They said to David, “Arise, and go quickly over the water, for thus and so has Ahithophel counseled against you.” 22 17:22Then David arose, and all the people who were with him, and they crossed the Jordan. By daybreak not one was left who had not crossed the Jordan.
23 17:23When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father.
However, when Ahithophel further advises that an immediate campaign should be conducted against David before he has time to recover and organize his forces (17:1–4), Absalom invites Hushai to speak (17:5–6). He presents an alternative strategy, highlighting the need for caution in dealing with such a seasoned warrior as David and recommending that all the Israelite forces be mustered to overwhelm him by sheer force of numbers (17:7–13). Although Absalom and his council of war initially favor Ahithophel’s policy, Hushai’s rhetoric sways them to adopt his approach. He thus succeeds in his immediate objective of buying time for David. But this outcome is not the product of political maneuvering; it has been divinely ordained (17:14).
Details are then provided of the arrangements for Hushai to communicate with David (17:15–20). Uncertain of the lasting impact of his speech, Hushai advises David and his company to cross the Jordan that very night (17:21–22). The section closes with Ahithophel’s reaction to the collapse of his plans; rather than face public humiliation and execution, the traitor commits suicide (17:23).
In this way, even before battle commences, the scales are turned in David’s favor. Although the Lord’s punishment of his sin is still in evidence (16:22), God is also working to undermine Absalom’s cause (17:14). In many respects the decisive contest in the insurgency is the clash between the two counselors in Jerusalem.
16:16 In compliance with David’s instructions (15:34), Hushai greets Absalom as soon as is practicable, but his identification as “David’s friend” (15:37) points to his true loyalty. Hushai’s skill with words is evident in his initial greeting. He does not say “Long live Absalom!” (note the personal usage found in 1 Kings 1:25, 31, 34, 39) but says “Long live the king!” (cf. 1 Sam. 10:24), a sentiment capable of being variously interpreted at this juncture. His repetition of the phrase may be intended to communicate enthusiastic allegiance—but for whom?
16:17 When preparing the ground for his rebellion, Absalom no doubt had sounded out Hushai and adjudged him to be loyal to David. He is therefore surprised that Hushai is not with his “friend” (not quite the term used in 15:37, but probably a word play on it), and so he sardonically asks: “Is this your loyalty [hesed; 9:1] to your friend?” The fickle support of one who readily defects is hardly welcome. The repetition of “your friend” in Absalom’s second question emphasizes how well known is Hushai’s relationship with David and how difficult it will be for him to gain acceptance in the role he is playing.
16:18 Rejecting Absalom’s interpretation, Hushai justifies his behavior as the consistent loyalty of a public servant to the crown. Again, because he does not refer to anyone by name, Hushai’s words, which blend divine election, popular approval, and personal fidelity, are capable of two interpretations. Indeed, mention of the Lord’s choice really fits only David. “This people” are those currently with Absalom, and “all the men of Israel” is the rest of the nation. Absalom takes “His I will be, and with him I will remain” as a pledge of Hushai’s loyalty to him.
16:19 “And again” introduces the rest of Hushai’s self-justification (cf. 15:34): “Whom should I serve? Should it not be his son? As I have served your father, so I will serve you.” Although these words boost Absalom’s self-esteem, they are not what they seem. For instance, the second question is open to the response “No; not if he is in rebellion against his father.” Furthermore, Hushai in fact says “served before your father” and “serve before you,” which do not convey the same commitment as “serve you.” But Absalom does not see through Hushai’s verbal subterfuge, and so accepts him into his entourage.
16:20 At a meeting of Absalom’s advisers, with Hushai not initially present, Absalom seeks advice as to the next stage in the rebellion now that Jerusalem is taken. Although in “give your counsel” both the verb and “your” are plural forms, as others were present, Ahithophel is the only one who really matters.
16:21 Ahithophel suggests a radical and ruthless course of action: “Go in to your father’s concubines, whom he has left to keep the house” (cf. 15:16). Having sexual relations with a previous king’s concubines is generally understood as presenting oneself as his successor (cf. comment on 3:7). This breach with David (cf. 10:6) would force the undecided to come down on one side or the other, and Absalom’s supporters—including Ahithophel—would no longer be apprehensive of being left high and dry by a deal reconciling David and his son.
Although Ahithophel is a skillful operator, his advice is unprincipled and contrary to divine law. David’s affair with Bathsheba had contravened the requirements of Leviticus 20:10, but Absalom’s acceptance of this advice additionally contravenes Leviticus 18:8; 20:11.
16:22 The erected tent is possibly easily recognized as a bridal tent (cf. Ps. 19:4). While Absalom remains in Jerusalem for some days, he goes “in to his father’s concubines in the sight of all Israel,” thus unwittingly fulfilling Nathan’s prophecy (2 Sam. 12:11).
16:23 Despite the flawed advice in verse 21, the narrator notes that the prevailing assessment of “the counsel that Ahithophel gave” is that it is “as if one consulted [lit., “inquired of”] the word of God,” equivalent to approaching a priest and receiving a divine oracle (cf. David’s inquiries in 5:19, 23). It is expected that Ahithophel’s advice will continue to be heeded. Hushai faces an uphill struggle to undermine it.
17:2 Ahithophel sensibly argues that his proposal will allow him to catch up with David “while he is weary and discouraged [lit., “weak of hands”].” The sudden arrival of a superior force will be sure to “throw him into a panic.” Ahithophel predicts that “all the people [= “the army”] who are with him will flee,” and so he will be in a position to “strike down only the king.” This strategy would avoid a protracted period of civil war and minimize casualties.
17:3 Ahithophel assures Absalom that he will be able to “bring all the people back to you,” that is, those still supporting David.
This verse includes a complicated textual variant. The ESV follows the Septuagint’s marital imagery. The Hebrew text is quite different: “I will bring all the people back to you. Like the return of the whole [is] the man whom you seek” (cf. NIV, NASB). In that case, Ahithophel would not be resorting to the flowery language Hushai will adopt but is simply arguing that eliminating “the man whom you are seeking” (David) would be “like” (“equivalent to”) the return of all his followers. With David dead, his followers would be deprived of any reason for continuing to fight, and “all the people will be at peace,” whether willingly or not.
17:4 This “advice” (lit., “word”) meets with the initial approval of Absalom and “all the elders of Israel,” probably the tribal chiefs constituting the group giving him advice (cf. v. 1). Perhaps their loss of power with the king has alienated them from David.
17:5 Despite the endorsement given to Ahithophel’s suasive and logical counsel, it may well be that Absalom is uncomfortable with having no real role in the proposed action while Ahithophel would be prominent. At any rate, Absalom decides to call Hushai into the meeting and to hear his views.
17:6 Hushai has probably not gone far after 16:19 and thus swiftly obeys Absalom’s summons. Absalom does not just ask him his views but, since he is not part of the inner cabinet, presents him with a full account of Ahithophel’s advice, thus handing him the advantage of knowing just what he is up against (cf. Prov. 18:17). If Hushai disagrees with it, “you speak” invites him to present a better proposal.
17:7 Hushai rapidly adjusts to the situation and carefully nuances his opposition. “This time the counsel that Ahithophel has given” concedes that Ahithophel is renowned for giving good advice even though this specific proposal is an exception.
17:8–10 Hushai then speaks at length (his speech is over three times as long as Ahithophel’s), using florid language with striking metaphors. He does not name David, referring instead to “your father,” and also carefully avoids speaking of himself. Right from his introductory “You know,” he adopts an ingratiating tone toward Absalom, insinuating that while others might not know David well, his own son certainly appreciates the situation.
(1) David and his followers are “mighty men” (cf. comment on 1:19). In no way would an engagement with David be a walkover, and so Ahithophel’s picture of an easy surprise defeat is quite unrealistic. Instead, comprehensive (and so time-consuming) preparations are needed.
(2) Moreover, “like a bear robbed of her cubs” envisages a formidable opponent at any time, now additionally provoked. David’s men are “enraged,” furious that the kingdom has been snatched from him, and therefore displaying enhanced aggressiveness.
(3) Furthermore, David is an “expert in war” who lived for many years as a fugitive and gained much experience of guerrilla fighting. Therefore, anticipating the possibility of a night attack, he would avoid sleeping in the middle of the camp and would be hidden where he could not be located easily.
(4) Hushai also envisages a scenario in which Absalom’s forces might suffer some initial reverse, with spreading rumors exaggerating the situation. This would have particular plausibility since the core of the regular army is with David, and Absalom’s forces consist of less well-trained conscripts. David’s immense reputation as a fighter would undermine the morale of the bravest of Absalom’s forces.
17:11 The introductory “but” probably links back to “not good” (v. 7) in order to introduce Hushai’s counterproposal. He advocates mustering a massive army to overwhelm David by sheer force of numbers. “That all Israel be gathered to you, from Dan to Beersheba” (cf. 1 Sam. 3:20; 2 Sam. 3:10) highlights the extent of territory Absalom controls. Hushai describes the size of the force he envisages by using the traditional simile, “as the sand by the sea for multitude” (cf. 1 Sam. 13:5). But the masterstroke of his plan is the way it appeals to Absalom’s ego. He would be at the head of this vast array: “You go to battle in person” (lit., “Your face going in hostile approach”). So Absalom (not Ahithophel) would be acclaimed the victor—just what would appeal to one so conscious of his personal image.
17:12 Hushai predicts in grandiloquent terms the outcome he foresees. In contrast to Ahithophel’s repeated first-person-singular verbs, he refers to “we,” maintaining an appearance of total support for Absalom while also projecting himself into the action. Their objective is still to “come upon” David (cf. v. 2), and their saturation approach (“as the dew falls on the ground”) will make it impossible for him to remain concealed. Moreover, Hushai foretells that there will be no survivors from among David and his men. The desire for total victory seems to strike a chord with those present.
17:13 Hushai counters the possible objection that the delay would allow David to strengthen his position by arguing that not even a retreat into a fortified city would provide him with security. A city was normally built on a hill, and in somewhat fantastic fashion Hushai pictures the city as surrounded with ropes and dragged to utter destruction in the valley below (cf. Mic. 1:6). This is exaggerated rhetoric, but effective nonetheless.
17:14 This is a key verse at two levels. In terms of the insurgents’ strategy, Hushai’s advice is cordially endorsed by Absalom and “all the men of Israel,” the same group as in verse 4. So, for the moment, at any rate (and it is the moment that matters crucially, from David’s perspective), Ahithophel’s plan is dropped.
But, lest the impression be given that events are being molded solely by human rhetoric and politics, the narrator intrudes a significant comment that everything has been divinely shaped. “The Lord had ordained” (or “commanded”) this very outcome. “Defeat” (to “annul” or “cancel”) is the distinctive term David used in 15:34 with respect to Ahithophel, and that goal is now achieved by divine intervention. Ahithophel’s counsel was “good” in its effectiveness in achieving Absalom’s aims, but they are not the Lord’s aims, for despite David’s sin the Lord is still working to advance his cause and to thwart Absalom’s rebellion.
17:15 Hushai then uses the channel of communication David had set up (15:35–36). He tells Zadok and Abiathar of Ahithophel’s counsel and also of his own quite different approach. In “have I counseled,” the “I” is emphatic.
17:16 It is not totally clear why Hushai advises David to “by all means pass over” (an emphatic repetition of ʻabar; 15:18) the Jordan that night. He may not know the final decision, or, aware that what he said was mostly bluster, he is perhaps concerned lest it eventually be rejected. If there is a surprise attack, David’s party will “be swallowed up,” a Hebrew idiom for “be totally destroyed.”
17:17 Since Absalom would be informed about the movements of the ark, it is too dangerous for the priests’ sons to remain in Jerusalem. Instead they wait at “En-rogel” (“the spring of the fuller”), probably where the Kidron and Hinnom Valleys meet to the south of Jerusalem, and a “female servant” going there for water or to wash clothes will pass word to them.
17:18–20 Even so, their precautions are insufficient. “A young man saw them and told Absalom.” The ambiguity associated with the term “young man” makes it impossible to tell if he is merely a lad who happens to be there or a soldier posted as a lookout who recognizes them (v. 20). The two couriers make for a house in Bahurim (16:5), presumably occupied by a supporter of David. When they hide in “a well,” a term used also of a cistern that in late summer would be dry, the quick-witted housewife disguises its presence and misleads Absalom’s soldiers by saying the men have “gone over the brook of water” (cf. Rahab in Joshua 2). When no one is found, the search is called off.
17:21 Once the coast is clear, the men leave their hiding place and complete their mission, conveying Hushai’s advice to “arise, and go . . . over [ʻabar; 15:18]” the Jordan, plural verbs calling for action by David and his supporters. Moving across the river would reduce the possibility of a surprise attack being launched against them.
17:22 The urgency of the situation means that the Jordan is crossed that very night—a much more dangerous procedure than doing so by day. “By daybreak” all have passed over safely. It is quite a different dawn from the one David experienced the previous morning, when he woke up in his palace in Jerusalem.
17:23 The narrator has placed this verse here to round off the narrative about the conflict between the two advisers, and so it is not possible to determine precisely when Ahithophel commits suicide. After his advice is rejected and no immediate action is launched against David, Ahithophel realizes that the rebels have squandered their great advantage and that the insurrection is doomed to fail. Even if, by some chance, Absalom’s forces prove superior, Hushai would become the chief adviser to the new king. But that outcome is quite improbable. David will be victorious, and in that event Ahithophel anticipates that he will inevitably be sentenced to death for high treason.
So, as a practical man of affairs, Ahithophel returns to his home in Giloh (15:12) and sets his personal affairs in order by preparing his will (cf. 2 Kings 20:1). Then, in the last desperate act of a traitor who has lost, he “hanged himself,” preferring to die by his own hand rather than undergo the public humiliation of arrest and certain execution. This is not a noble end to a distinguished career but the squalid outcome of base treachery. Even so he is accorded the respect of being buried in his ancestral tomb.
1 Septuagint; Hebrew back to you. Like the return of the whole is the man whom you seek
2 Hebrew bitter of soul
3 Or And as he falls on them
4 Hebrew commanded
5 The meaning of the Hebrew word is uncertain