2 Samuel 16:23

16:15-23 The wisest counsellors of that age were Ahithophel and Hushai: Absalom thinks himself sure of success, when he has both; on them he relies, and consults not the ark, though he had that with him. But miserable counsellors were they both. Hushai would never counsel him to do wisely. Ahithophel counselled him to do wickedly; and so did as effectually betray him, as he did, who was designedly false to him: for they that advise men to sin, certainly advise them to their hurt. After all, honesty is the best policy, and will be found so in the long run. Ahithophel gave wicked counsel to Absalom; to render himself so hateful to his father, that he would never be reconciled to him; this cursed policy was of the devil. How desperately wicked is the human heart!

And the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion: was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel, and is observed as a reason why it was so readily taken, though so bad in the preceding instance: so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests: to David he gave good counsel, what was acceptable with him, and to Absalom bad counsel, which was pleasing to him.

2 Samuel 16:23 . The counsel of Ahithophel, &c. — It was deemed as unerring, and was commonly followed with as little doubt of its success, as though the oracle of God had dictated it. This is mentioned as the reason why counsel, which carried so ill a face, should meet with such general approbation.

Verse 23. - The counsel of Ahithophel, etc. These words form a sort of apology for Absalom. He ought to have had more respect for his father than to offer him so grievous an insult, and aggravate by so terrible a deed the quarrel between them. But his conduct from first to last was utterly mean and selfish, and his only excuse here is that there was such a glamour round Ahithophel, that men yielded up their own judgment to him without an effort, and did what he advised as if it had a religious sanction. At the oracle of God; Hebrew, had asked the Word of God ; that is, had consulted God by Urim and Thummim. When a man went to the priest to inquire in this way, he did whatever he was told; and the word of Ahithophel was accepted with equal deference. 2 Samuel 16:23

Taking possession of the harem was the most decided act of sovereignty (see 1 Kings 2:22 ). It was also the greatest offence and insult that could be offered. Such an act on Absalom's part made reconciliation impossible. A further motive has been found in this advice, namely, the desire on the part of Ahithophel to make David taste the bitterness of that cup which he had caused others (Uriah and all Bath-sheba's family) to drink, and receive the measure which he had meted withal.

Was as if a man had inquired at the oracle of God; it was received by the people with equal authority and veneration, and was usually attended with as certain success; which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation. With David; to whose pious disposition he accommodated himself, as policy obliged him; but being weary of it, he takes this first occasion to discover himself, and execute that wickedness which before lay in his heart.

21. Ahithophel said unto Absalom—This councillor saw that now the die was cast; half measures would be inexpedient. To cut off all possibility of reconciliation between the king and his rebellious son, he gave this atrocious advice regarding the treatment of the royal women who had been left in charge of the palace. Women, being held sacred, are generally left inviolate in the casualties of war. The history of the East affords only one parallel to this infamous outrage of Absalom.

Absalom had a tent put up on the roof of the king's palace, that his going in to the concubines might be done publicly in the sight of all Israel. For (as the historian adds in 2 Samuel 16:23 by way of explanation) the counsel of Ahithophel, which he counselled in those days, was like a divine oracle both with David and with Absalom. The words from ועצת to ההם are placed at the commencement absolutely: "and (as for) the counsel of Ahithophel, ... as if one inquired the word of God, so was every counsel of Ahithophel." The Masoretes have supplied אישׁ as the Keri to ישׁאל. This is correct so far as the sense is concerned, but it is quite unnecessary, as ישׁאל may be taken impersonally. האלהים בּדבר שׁאל is to be explained from the formula בּעלהים שׁאל (see at Judges 1:1 ).

Ahithophel was also, according to 2 Samuel 15:31 ; 2 Samuel 16:23 , David's confidential adviser, and took his own life when Absalom, in his conspiracy against David, did not regard his counsel ( 2 Samuel 17 ). Hushai the Archite was also a friend and adviser of David ( 2 Samuel 15:37 and 2 Samuel 16:16 ), who caused Absalom to reject Ahithophel's counsel ( 2 Samuel 17 ).

33 . Ahithophel ] See 2 Samuel 15:31 ; 2 Samuel 16:20 to 2 Samuel 17:23 . Hushai ] See 2 Samuel 15:32-37 ; 2 Samuel 16:16-19 ; 2 Samuel 17:5-16 . Archite ] The meaning of this word is unknown; it has no connexion with the “Arkite” of 1 Chronicles 1:15 . king’s companion ] R.V. king’s friend ; cp. 2 Samuel 16:16 . Cp. Erman. Ancient Egypt , Eng. Tr. p. 72. “Special titles served to signify the degree of rank the great men held with respect to the king [of Egypt]. In old times the most important were the friend and the well-beloved friend of the king.” The Greek kings of Syria granted similar titles to their chief dependants; cp. 1Ma 2:18 (R.V. with marg.).