Text -- 2 Samuel 17:15-29 (NET)

17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, “Don’t spend the night at the fords of the desert tonight. Instead, be sure you cross over, or else the king and everyone who is with him may be overwhelmed.” 17:17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 17:18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 17:19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done. 17:20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men searched but did not find them, so they returned to Jerusalem. 17:21 After the men had left, Ahimaaz and Jonathan climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream quickly, for Ahithophel has devised a plan to catch you.” 17:22 So David and all the people who were with him got up and crossed the Jordan River. By dawn there was not one person left who had not crossed the Jordan. 17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave of his father. 17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel and Absalom camped in the land of Gilead. 17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 17:28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils, 17:29 honey, curds, flocks, and cheese. For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 17:16

Lest the king's and people's mind's change, and Ahithophel persuade the king to pursue you speedily.

Wesley: 2Sa 17:17

Or, the fullers well. A place near Jerusalem, Jos 15:7, Jos 18:16.

Wesley: 2Sa 17:17

Pretending to go thither to wash some cloaths, or to draw water.

Wesley: 2Sa 17:19

Under pretence of drying it by the sun: which shews it was summer - time.

Wesley: 2Sa 17:20

That is, over Jordan. This was a manifest lie.

Wesley: 2Sa 17:23

See here contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than ever any man did. See likewise honour done to the justice of God! The wicked is snared in the work of his own hands.

Wesley: 2Sa 17:24

Not speedily, but when all the men of Israel were gathered together according to Hushai's counsel.

Wesley: 2Sa 17:25

Nahash is the name of Jesse's wife, by whom he had this Abigail, as he had Zeruiah by another wife; so they were sisters by the father, but not by the mother.

Wesley: 2Sa 17:27

Who, as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites.

Wesley: 2Sa 17:27

See above 2Sa 9:4.

Wesley: 2Sa 17:29

Having been in the wilderness. Thus God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families.

JFB: 2Sa 17:16

Apparently doubting that his advice would be followed, Hushai ordered secret intelligence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an immediate pursuit be determined on.

JFB: 2Sa 17:17

The fuller's well in the neighborhood of Jerusalem, below the junction of the valley of Hinnom with that of Jehoshaphat.

JFB: 2Sa 17:18

The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen than that one of these wells, in consequence of a deficiency of water, should become dry and it would then answer as a place of retreat, such as David's friends found in the man's house at Bahurim. The spreading of a covering over the well's mouth for the drying of corn is a common practice.

JFB: 2Sa 17:23

His vanity was wounded, his pride mortified on finding that his ascendency was gone; but that chagrin was aggravated by other feelings--a painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, he arranged his private affairs, and knowing that the storm of retributive vengeance would fall chiefly upon him as the instigator and prop of the rebellion, he hanged himself. It may be remarked that the Israelites did not, at that time, refuse the rites of sepulture even to those who died by their own hands. He had an imitator in Judas, who resembled him in his treason, as well as in his infamous end.

JFB: 2Sa 17:24

In the high eastern country of Gilead, the seat of Ish-bosheth's government.

JFB: 2Sa 17:24

It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throughout the kingdom.

JFB: 2Sa 17:25

By the genealogy it appears that this captain stood in the same relation to David as Joab, both being his nephews. Of course, Amasa was Absalom's cousin, and though himself an Israelite, his father was an Ishmaelite (1Ch 2:17).

JFB: 2Sa 17:25

Is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife.

JFB: 2Sa 17:27-29

The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative.

JFB: 2Sa 17:27-29

Must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country.

JFB: 2Sa 17:27-29

(See 2Sa 9:4). Supposed by some to have been a brother of Bath-sheba, and

JFB: 2Sa 17:27-29

A wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch peculiarly affecting. The supplies they brought, which (besides beds for the weary) consisted of the staple produce of their rich lands and pastures, may be classified as follows: eatables--wheat, barley, flour, beans, lentils, sheep, and cheese; drinkables--"honey and butter" or cream, which, being mixed together, form a thin, diluted beverage, light, cool, and refreshing. Being considered a luxurious refreshment (Son 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.

JFB: 2Sa 17:29

Spread out beyond the cultivated tablelands into the steppes of Hauran.

Clarke: 2Sa 17:17

En-rogel - The fullers’ well; the place where they were accustomed to tread the clothes with their feet; hence the name עין ein , a well, and רגל regel , the foot, because of the treading above mentioned

Clarke: 2Sa 17:17

And a wench went and told them - The word wench occurs nowhere else in the Holy Scriptures: and, indeed, has no business here; as the Hebrew word שפחה shiphchah , should have been translated girl, maid, maid-servant. The word either comes from the Anglo-Saxon, a maid, or the Belgic wunch, desire, a thing wished for: multum enim ut plurimum Puellae a Juvenibus desiderantur, seu appetuntur . So Minsheu. Junius seems more willing to derive it from wince, to frisk, to be skittish, etc., for reasons sufficiently obvious, and which he gives at length. After all, it may as likely come from the Gothic wens or weins, a word frequently used in the gospels of the Codex Argenteus for wife. Coverdale’ s Bible, 1535, has damsell. Becke’ s Bible, 1549, has wenche. The same in Cardmarden’ s Bible, 1566; but it is maid in Barker’ s Bible, 1615. Wench is more of a Scotticism than maid or damsel; and King James probably restored it, as he is said to have done lad in Gen 21:12, and elsewhere. In every other place where the word occurs, our translators render it handmaid, bondmaid, maiden, womanservant, maidservant, and servant. Such is the latitude with which they translate the same Hebrew term in almost innumerable instances.

Clarke: 2Sa 17:23

Put his household in order - This self-murder could not be called lunacy, as every step to it was deliberate. He foresaw Absalom’ s ruin; and he did not choose to witness it, and share in the disgrace: and he could expect no mercy at the hands of David. He was a very bad man, and died an unprepared and accursed death.

Clarke: 2Sa 17:25

Amasa captain of the host - From the account in this verse, it appears that Joab and Amasa were sisters’ children, and both nephews to David.

Clarke: 2Sa 17:28

Brought beds - These no doubt consisted in skins of beasts, mats, carpets, and such like things

Clarke: 2Sa 17:28

Basons - ספות sappoth . Probably wooden bowls, such as the Arabs still use to eat out of, and to knead their bread in

Clarke: 2Sa 17:28

Earthen vessels - כלי יוצר keley yotser . Probably clay vessels, baked in the sun. These were perhaps used for lifting water, and boiling those articles which required to be cooked

Clarke: 2Sa 17:28

Wheat, and barley, etc. - There is no direct mention of flesh-meat here; little was eaten in that country, and it would not keep. Whether the sheep mentioned were brought for their flesh or their milk. I cannot tell

According to Mr. Jones, "the Moors of west Barbary use the flour of parched barley, which is the chief provision they make for their journeys, and often use it at home; and this they carry in a leathern satchel."These are ordinarily made of goat-skins. One of them now lies before me: it has been drawn off the animal before it was cut up; the places where the fore-legs, the tail, and the anus were, are elegantly closed, and have leathers thongs attached to them, by which it can be slung over the back of man, ass, or camel. The place of the neck is left open, with a running string to draw it up, purse-like, when necessary. The skin itself is tanned; and the upper side is curiously embroidered with red, black, blue, yellow, and flesh-coloured leather, in very curious and elegant forms and devices. Bags of this kind are used for carrying wine, water, milk, butter, grain, flour, clothes, and different articles of merchandise. This is, as I have before stated, the Scripture bottle. Mr. Jones farther says: "Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil; and limereece is flour mixed with water for drink. This quenches the thirst much better than water alone; satisfies a hungry appetite; cools and refreshes tired and weary spirits; overcoming those ill effects which a hot sun and fatiguing journey might well occasion.

This flour might be made of grain or pulse of any kind: and probably may be that which we here term parched corn and parched pulse; and in the forms above mentioned was well calculated, according to Mr. Jones’ s account, for the people hungry, weary, and thirsty, in the wilderness. This was a timely supply for David and his men, and no doubt contributed much to the victory mentioned in the following chapter

A Remarkable account of maternal affection in a she-bear: "In the year 1772, the Seahorse frigate and Carcass bomb, under the command of the Hon. Captain C. J. Phipps, afterwards Lord Mulgrave, were sent on a voyage of discovery to the north seas. In this expedition the late celebrated admiral Lord Nelson served as midshipman. While the Carcass lay locked in the ice, early one morning, the man at the masthead gave notice that three bears were making their way very fast over the frozen sea, and were directing their course towards the ship. They had no doubt been invited by the scent of some blubber of a seahorse that the crew had killed a few days before, which had been set on fire, and was burning on the ice at the time of their approach. They proved to be a she-bear and her two cubs, but the cubs were nearly as large as the dam. They ran eagerly to the fire, and drew out from the flames part of the flesh of the seahorse that remained unconsumed, and ate voraciously. The crew from the ship threw great lumps of flesh of the seahorse, which they had still left upon the ice, which the old bear fetched away singly, laid every lump before her cubs as she brought it, and dividing it, gave each a share, reserving but a small portion to herself. As she was fetching away the last piece, they levelled their muskets at the cubs, and shot them both dead; and in her retreat they wounded the dam, but not mortally. It would have drawn tears of pity from any but unfeeling minds, to have marked the affectionate concern expressed by this poor beast in the dying moments of her expiring young. Though she was sorely wounded, and could but just crawl to the place where they lay, she carried the lump of flesh she had fetched away, as she had done the others before, tore it in pieces and laid it down before them; and when she saw that they refused to eat, she laid her paws first upon one, and then upon the other, and endeavored to raise them up; all this while it was piteous to hear her moan. When she found she could not move them, she went off; and being at some distance, looked back and moaned. This not availing to entice them away, she returned, and smelling around them, began to lick their wounds. She went off a second time, as before; and having crawled a few paces, looked again behind her, and for some time stood moaning. But still her cubs not rising to follow her, she returned to them again, and with signs of inexpressible fondness went round one, and round the other, pawing them and moaning. Finding at last that they were cold and lifeless, she raised her head towards the ship, and growled a curse upon the murderers, which they returned with a volley of musket balls. She fell between her cubs, and died licking their wounds.

Had this animal got among the destroyers of her young, she would have soon shown what was implied in the chafed mind of a bear robbed of her whelps.

Defender: 2Sa 17:25

The record in 1Ch 2:17 says that Amasa's father was "Jether the Ishmeelite." Aside from the two different forms of the same name, the probable explanation of this difference is that Jether (or Ithra) was an Ishmaelite proselyte to the faith of Israel.

Defender: 2Sa 17:25

Abigail is said to be the daughter of Jesse in 1Ch 2:13-16. Possibly Nahash was the same individual as Jesse. Also there is a possibility that Abigail's mother was previously married to Nahash, with Abigail later being adopted by Jesse."

TSK: 2Sa 17:15

Zadok : 2Sa 15:35

TSK: 2Sa 17:16

Lodge : 2Sa 15:28

but speedily : 2Sa 17:21, 2Sa 17:22, 2Sa 15:14, 2Sa 15:28; 1Sa 20:38; Psa 55:8; Pro 6:4, Pro 6:5; Mat 24:16-18

be swallowed : 2Sa 20:19, 2Sa 20:20; Psa 35:25, Psa 56:2, Psa 57:3; 1Co 15:54; 2Co 5:4

TSK: 2Sa 17:17

Jonathan : 2Sa 15:27, 2Sa 15:36

stayed : Josh. 2:4-24

Enrogel : Jos 15:7, Jos 18:16; 1Ki 1:9

TSK: 2Sa 17:18

Bahurim : 2Sa 3:16, 2Sa 16:5, 2Sa 19:16

TSK: 2Sa 17:19

spread a covering : Jos 2:4-6, 5-24

the thing : Exo 1:19

TSK: 2Sa 17:20

They be gone : 2Sa 15:34; Exo 1:19; Jos 2:4, Jos 2:5; 1Sa 19:14-17, 1Sa 21:2, 1Sa 27:11, 1Sa 27:12

when they had sought : Jos 2:22, Jos 2:23

TSK: 2Sa 17:21

Arise : 2Sa 17:15, 2Sa 17:16

thus hath Ahithophel : 2Sa 17:1-3

TSK: 2Sa 17:22

and they passed : 2Sa 17:24; Pro 27:12; Mat 10:16

there lacked : Num 31:49; Joh 18:9

TSK: 2Sa 17:23

saw : Pro 16:18, Pro 19:3

followed : Heb. done

his city : 2Sa 15:12

put his household in order : Heb. gave charge concerning his house, 2Ki 20:1

and hanged : 2Sa 15:31; 1Sa 31:4, 1Sa 31:5; 1Ki 16:18; Job 31:3; Psa 5:10, Psa 55:23; Mat 27:5

TSK: 2Sa 17:24

Mahanaim : 2Sa 2:8; Gen 32:2; Jos 13:26

TSK: 2Sa 17:25

Amasa : 2Sa 19:13, 2Sa 20:4, 2Sa 20:9-12

Ithra : 1Ch 2:16, 1Ch 2:17, Jether the Ishmaelite

Abigail : Heb. Abigal

Nahash : or, Jesse. 1Ch 2:13, 1Ch 2:16

TSK: 2Sa 17:26

land of the Gilead, Num. 32:1-42; Deu 3:15; Jos 17:1

TSK: 2Sa 17:27

the son of Nahash : 2Sa 10:1, 2Sa 10:2, 2Sa 12:29, 2Sa 12:30; 1Sa 11:1

Machir : 2Sa 9:4

Barzillai : 2Sa 19:31, 2Sa 19:32; 1Ki 2:7; Ezr 2:61

TSK: 2Sa 17:28

beds : These no doubt consisted of skins of beasts, mats, carpets, and such like. 2Sa 16:1, 2Sa 16:2; 1Sa 25:18; Isa 32:8

basins : or, cups, Sappoth , probably wooden bowls, such as the Arabs still eat out of, and knead their bread in.

earthen vessels : Keley yotzair , literally, ""vessels of the potter.""So when Dr. Perry visited the temple of Luxor in Egypt, he says, ""We were entertained by the Caliph here with great civility and favour; he sent us, in return of our presents, several sheep, a good quantity of eggs, bardacks ,""etc. The bardacks , he informs us, were earthen vessels, used ""to cool and refresh their water in, by means of which it drinks very cool and pleasant in the hottest seasons of the year.""See Harmer, chapter vi. Oba 1:3

wheat : Mr. Jones says, ""Travellers use zumeet , tumeet , and limereece . Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil, and limereece is flour mixed with water, for drink. This quenches thirst much better than water alone, satisfies a hungry appetite; cools and refreshes tired and weary spirits,""etc.

TSK: 2Sa 17:29

cheese of kine : 1Sa 17:18

for David : Luk 8:3; Phi 4:15-19

to eat : 2Sa 17:2; Psa 34:8-10, Psa 84:11

The people : Jdg 8:4-6; Ecc 11:1, Ecc 11:2; Isa 21:14, Isa 58:7

in the wilderness : 2Sa 16:2, 2Sa 16:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 17:16

Hushai, like a wise and prudent man, knowing, too, Absalom’ s weak and fickle character, would not depend upon the resolution, taken at his instigation, not to pursue the king, but took instant measures to advertise David of his danger.

Barnes: 2Sa 17:17

En-rogel - See the marginal reference.

A wench - Hebrew "the maid servant,"namely, of the high priest, either Zadok or Abiathar, or possibly one employed in some service in the temple courts. (1Sa 2:22 note.)

And they went and told king David - As related afterward 2Sa 17:21. Here mentioned by anticipation.

Barnes: 2Sa 17:18

Bahurim - See the marginal reference. They were not all Shimeis in Bahurim.

Barnes: 2Sa 17:19

A covering - Hebrew "the covering,"perhaps "the hanging"or "awning"at the door of the house, as the word seems to mean when spoken of the tabernacle.

Ground corn - Or "peeled barley,"which she spread out as if for the purpose of drying it in the sun.

Barnes: 2Sa 17:20

As soon as ever she had hid the men she went into the house, as if busy about her usual occupations. Had Absalom’ s servants, who had had information from some of the people of Bahurim that the men had come to this house, found her in the court it might have directed their attention to the peeled barley.

Over the brook of water - Compare 2Sa 16:9 note. The word for "brook"("Michal") occurs only here. One has been found in this very district, still so called. The woman showed great presence of mind and adroitness in not denying that they had been there.

Barnes: 2Sa 17:23

To his city - To Giloh (marginal reference). Ahithophel was probably influenced by deep mortification at the slight put upon him by rejecting his counsel. He is a memorable example of the impotence of worldly wisdom. Compare the marginal reference.

Barnes: 2Sa 17:24

Mahanaim - See 2Sa 2:8. The same reasons which induced Abner to choose it for Ishbosheth probablv made it a good rallying point for David. It was a strong city, in a well-provisioned country, with a mountainous district for retreat in case of need, and with a warlike and friendly population.

Barnes: 2Sa 17:25

Ithra an Israelite - Or "Jether the Ishmeelite"1Ch 2:17. "Ithra"and "Jether"are practically the same names. "Israelite"in the text is wrong. It should be either "Ishmaelite"or "Jezreelite"2Sa 3:2.

Abigail the daughter of Nahash - If Zeruiah and Abigail were Jesse’ s daughters, the only probable way of reconciling our text with 1Ch 2:16-17, is to suppose that Nahash was Jesse’ s wife. If Zeruiah and Abigail were only sisters of David by the mother, then Nahash might be the name of her first husband.

Barnes: 2Sa 17:27

Shobi’ s father may have been the king of the Ammonites, and Shobi appointed by David as tributary king or governor of Ammon after he took Rabbah 2Sa 12:29. On the other hand, Nahash may have been a common name among the Ammonites, and the Nahash of 2Sa 17:25 may have been of that nation.

On Machir, see the marginal reference.

Barzillai was ancestor, through a daughter, to a family of priests, who were called after him "sons of Barzillai,"and who returned from captivity with Zerubbabel, but were not allowed to officiate as priests, or eat of the holy things, through defect of a proper register Ezr 2:61-63. It is likely that being wealthy they had neglected their priestly privileges, as a means of maintenance, before the captivity.

Rogelim was situated in the highlands of Gilead, but the exact situation is not known. It means "the fullers,"being the plural of the word "Rogel,"in "En-Rogel,"2Sa 17:17.

Barnes: 2Sa 17:29

Cheese of kine - Or, as others, "milch cows,"which is more in accordance with the context, being coupled with "sheep,"and is more or less borne out etymologically by the Arabic. God’ s care for David was evident in the kindness of these people.

Poole: 2Sa 17:16

Lodge not this night in the plains of the wilderness lest the king’ s and people’ s minds change, and Ahithophel, by his deep wit and great interest, persuade the king to follow his former advice, and to pursue you speedily.

Poole: 2Sa 17:17

En-rogel or, the fuller’ s well ; a place near Jerusalem, Jos 15:7 18:16 .

A wench went and told them pretending to go thither to wash some clothes,

Poole: 2Sa 17:18

A lad saw them who knew them to be favourers of David, and observed them to wait there upon design, and to gain intelligence, and possibly saw the wench speaking privately to them.

They went both of them away quickly suspecting by this lad’ s observation and carriage that they were discovered.

Wither they went down either to some hole in the side of the pit; or to the bottom of the pit, it being then dry, as pits often were in those hot countries. And this being in so open a place, they concluded none would imagine them to be hid there. And besides, they relied upon God’ s good providence, which they knew watched over David, and them for his sake.

Poole: 2Sa 17:19

Spread ground corn thereon under pretence of drying it by the sun; which shows it was summer time.

Poole: 2Sa 17:20

Over the brook of water i.e. over Jordan. This was a manifest lie; but because it was spoken for no hurt, but good only, many persons in those times conceived such lies to be lawful. Compare Exo 1:19 Jos 2:4,5 . But although God was pleased to overlook and pardon the sin, and graciously to reward the good intention which accompanied them; yet it is certain that all kinds of lies are moral evils, and condemned by plain scriptures, and that we must not do evil that good may come, nor tell a lie for God’ s glory, Rom 3:7,8 .

Poole: 2Sa 17:22

They passed over Jordan either at the ford, or in boats.

Poole: 2Sa 17:23

Put his household in order; disposed of his estate by will. Compare Isa 38:1 .

Hanged himself partly because he could not endure to outlive his disgrace, and the rejection of his counsel; and partly because he foresaw by this means David would gain time and strength, and in all probability be victorious, and then the storm would fall most heavily upon his head, as the main author and pillar of the rebellion, and the contriver of those two pernicious counsels above mentioned.

Poole: 2Sa 17:24

Mahanaim a place in the country of Gilead, bordering upon the land of the Ammonites, 2Sa 17:27 . See Gen 32:2 2Sa 2:8 .

Absalom passed over Jordan not speedily, but when all the men of Israel were gathered together according to Hushai’ s counsel, who are said to be with him here, as it follows.

Poole: 2Sa 17:25

Ithra an Israelite

Object. He was an Ishmaelite, 1Ch 2:17 .

Answ . Not Amasa; but Ithra, or Jether, Amasa’ s father, is there so called, because he was such, either by his birth from such parents, or by his long habitation among them, or for some other reason now unknown. Compare 2Sa 15:18 . And Amasa is here called an Israelite, either because he was a proselyte; or in opposition to Joab, who was of the tribe of Judah, as Amasa was of one of the ten tribes; or rather, to intimate, that although he or his parents were called Ishmaelites for some reason, yet as to their extraction they were indeed Israelites; which if Amasa had not been, it is not probable that he could have had so powerful an influence upon the tribe of Judah as he had, 2Sa 19:14 .

That went in to Abigail i.e. lay with her, whether being first married to her, or not, is uncertain.

The daughter of Nahash Nahash is either another name of Jesse; or rather, the name of Jesse’ s wife; by whom he had this Abigail, as he had Zeruiah by another wife; so they were sisters by the father, but not by the mother; and Nahash is here named to signify so much.

Poole: 2Sa 17:27

Shobi as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites.

Machir the son of Ammiel of Lodebar See above, 2Sa 9:4 .

Poole: 2Sa 17:28

Beds and basons i.e. all sorts of household stuff, as well as other provisions, all which David now wanted.

Poole: 2Sa 17:29

i.e. Having been

in the wilderness which is an easy and common ellipsis. Or, because of (so the Hebrew particle beth is oft used) the wilderness , which they have passed through, in which provisions are very scarce.

Haydock: 2Sa 17:15

Thus. He discloses the secrets of the person who had consulted him, (Calmet) as his engagements to David and to his country were prior, and more to be observed, to prevent the effects of civil war. (Haydock)

Haydock: 2Sa 17:16

Over the Jordan, that it might be some sort of barrier, in case Absalom changed his mind, to follow the advice of Achitophel.

Haydock: 2Sa 17:17

Robel, near Jerusalem, on the east. (Menochius) ---

Maid, under the pretence of washing linen. (St. Jerome, Trad.)

Haydock: 2Sa 17:18

It, as it was level with the ground; so that a cloth being spread over it, prevented all suspicion. It had no water.

Haydock: 2Sa 17:19

Barley, which was afterwards fried with oil, and eaten. Ptisanas may also denote wheat, &c. Grana cantusa. (Theodotion) ---

"Figs." (Calmet) ---

Septuagint have the original (hariphoth) untranslated. (Haydock)

Haydock: 2Sa 17:20

Water. Hebrew, "they have crossed the brook of water." (Calmet)

Haydock: 2Sa 17:22

River. Hebrew, "Jordan." (Haydock) ---

They had travelled twenty leagues in the day and night after their departure from Jerusalem. (Calmet)

Haydock: 2Sa 17:24

To the camp. The city of Mahanaim, the name of which in Hebrew, signifies The Camp. It was a city of note at that time; as appears from its having been chosen by Isoboseth for the place of his residence. (Challoner) ---

The Vulgate often translates Mahanaim, or Manaim. See chap. ii. 8, 12. (Haydock) ---

Him. It is not known how soon. But he probably waited till he had collected his forces. David had done the like, and was joined by the king of Ammon, ver. 27.

Haydock: 2Sa 17:25

Jazrael, or Israel. (Du Hamel) ---

Gortius would read Ismael, as 1 Paralipomenon ii. 17, Jether, the Ismaelite. (Haydock) ---

Went in. This expressing makes Sanchez believe that Amasa was illegitimate. (Menochius) ---

Naas is either the name of Isai's wife, or rather the latter had both names, 1 Paralipomenon ii. 13, 16. Septuagint read Jesse, in the edition of Complutensian; in others, Naas. (Calmet) ---

Joab; so that these two were own cousins, and both nephews of David.

Haydock: 2Sa 17:27

Camp, ver. 24. (Haydock) ---

Sobi, whom David had set upon the throne, instead of Hanon, chap. x. ---

Machir, who had the care of Miphiboseth, chap. ix. 4. ---

Berzellai. See chap. xix. 31.

Haydock: 2Sa 17:28

Beds, will all the necessary furniture, coverlets, &c. Roman Septuagint, "ten beds, with fur on both sides." ---

Tapestry. Some would translate, "bottles," (Chaldean) or "cauldrons;" (Roman Septuagint) but other editions agree with the Vulgate. ---

Vessels. These are necessary, as much as things of greater magnificence. Precious metals were then rarely used in the kitchen. ---

Pulse, ( cicer ) or "parched peas." Hebrew kali, is thus twice translated, as it had been rendered parched corn. It signifies any thing "parched." The ancients made great use of such food in journeys, as the Ethiopians and Turks do still. (Atheneus ii. 13.; Busbec. iii.; Bellon. ii. 53.) (Calmet)

Haydock: 2Sa 17:29

Calves. Many translate the Hebrew, "cheese of kine." (Theodotion) ---

"Calves fed with milk." (Haydock) ---

Wilderness, where they had been; unless this be placed out of its natural order. (Calmet) ---

The value of a present depends greatly on the time when it is made. (Haydock) ---

"How much dost thou esteem a hospitable reception in a wilderness?" &c. (Seneca, Ben. vi. 15.)

Gill: 2Sa 17:15

Then said Hushai unto Zadok and to Abiathar the priests,.... After he was returned from the council board, he immediately went to these priests, who he knew were in the interest of David, and to whom he was to communicate, and by them transmit, what passed at Jerusalem, 2Sa 15:35,

thus and thus did Ahithophel counsel Absalom and the elders of Israel; relating to them in express words what he advised to:

and thus and thus have I counselled; telling them in what manner he had given his counsel.

Gill: 2Sa 17:16

Now therefore send quickly and tell David,.... What has been advised to on both sides:

saying, lodge not this night in the plains of the wilderness; which reached to Jericho; this advice he gave, because he knew not whether his counsel would be abode by, though preferred; Absalom and the elders of Israel might change their minds, and Ahithophel might, by the strength of his oratory, prevail upon them after all to follow his advice; and therefore, to guard against the worst, he judged it most prudential in David to make all the haste he could from that place where he was, and not continue a night longer in it; for, if Ahithophel's counsel should take place, he would be in pursuit of him that very night:

but speedily pass over; the river Jordan:

lest the king be swallowed up, and all the people that are with him: be destroyed by the forces Ahithophel should bring with him, which he would not be able to withstand.

Gill: 2Sa 17:17

Now Jonathan and Ahimaaz stayed by Enrogel,.... Who were the sons of the priests; these did not go into the city of Jerusalem with their parents, when they were sent back by David, 2Sa 15:27; but stayed by their direction at this place, which was near Jerusalem, and is called in the Targum the fuller's fountain, where they washed their clothes; and, as Kimchi and Jarchi say, by treading them with their feet, whence it had the name of Rogel, of which See Gill on Jos 15:7,

(for they might not be seen to come into the city); having been charged by their parents to continue there for the sake of carrying intelligence to David, or because suspected by Absalom's party of carrying on such an intrigue:

and a wench went and told them: what Hushai had communicated to the priests, and what was his advice to David; this girl is supposed by Kimchi and Abarbinel to be of the family of Zadok, by whom she was sufficiently instructed to tell her message, and of whom there would be no suspicion:

and they went and told King David; the sons of the priests went and related to him all that had been transmitted to them.

Gill: 2Sa 17:18

Nevertheless, a lad saw them, and told Absalom,.... Saw them conversing with the girl, and departing for David's army; according to Josephus ^o, they were some horsemen that saw them about two furlongs or a quarter mile from Jerusalem, and acquainted Absalom with it:

but they went both of them away quickly; made all the haste they could with their message to David:

and came to a man's house in Bahurim; where very probably they had been informed David had been, whither he came weary, and had refreshment, 2Sa 16:14; or rather, perceiving they were discovered and pursued, they turned in hither, the first place they came to, for safety:

which had a well in his court; which they observed, and was the reason of their turning in:

whither they went down; to hide themselves from their pursuers, it being dry, as sometimes wells were in the summertime: Josephus says ^p, a woman let them down by a rope.

Gill: 2Sa 17:19

And the woman took and spread a covering over the well's mouth,.... This woman, very probably, was the man's wife of the house, as Abarbinel notes; who took a cloth, and spread it over the well's mouth, that it could not be seen or known that there was a well there:

and spread ground corn thereon: just taken out of the mill, before it was sifted, while in the bran; or corn unhusked, or just threshed out, in order to be dried in the sun, and then parched; or wheat bruised for that purpose: Josephus says ^q they were locks of wool she spread:

and the thing was not known; that the young men were in the well.

Gill: 2Sa 17:20

And when Absalom's servants came to the woman to the house,.... Who were sent after then, had intelligence which way they took, and into what house they turned:

they said, where are Ahimaaz and Jonathan? calling them by their names, being persons well known, and as to them, so to the woman of the house, as they supposed:

and the woman said unto them, they be gone over the brook of water; the river Jordan; so the Targum,"they have already passed over Jordan;''

this was a lie she told them, which is not to be justified; the Vulgate Latin version,"they passed over hastily, having drank a little water;''and so Josephus ^r in some copies:

and when they had sought and could not find them; not only searched that house, but very probably others in Bahurim:

they returned to Jerusalem; to give an account what success they had.

Gill: 2Sa 17:21

And it came to pass after they were departed,.... The servants of Absalom:

that they came up out of the well; the sons of the priests, being informed by the woman that they were gone; Josephus ^s says they were drawn up by the woman with a rope:

and went and told King David; who was now in the plain of the wilderness, perhaps near Jericho, and not a great way from Jordan, to whom they related the whole of their message:

and said unto David; as they were directed:

arise, and pass quickly over the water; the river Jordan:

for thus hath Ahithophel counselled against you; to come with twelve thousand men, and fall upon him that very night; and it was not certain his counsel would be rejected; and therefore it was advisable for David to prepare against the worst.

Gill: 2Sa 17:22

Then David arose, and all the people that were with him, and passed over Jordan,.... Taking the advice of Hushai:

by the morning light there lacked not one of them that was not gone over Jordan; they travelled all night, and before it was morning they had all passed the river in boats, or through the fords, and not one was lost in the passage, nor any deserted, see Joh 17:12; and now perhaps David penned the forty second and forty third psalms, Psa 42:1.

Gill: 2Sa 17:23

And when Ahithophel saw that his counsel was not followed,.... But that of Hushai:

he saddled his ass; or ordered it to be saddled:

and arose, and gat him home to his house, to his city; which was Giloh in the tribe of Judah, 2Sa 15:12,

and put his household in order; made his will, and disposed of his estates, see Isa 38:1; or "commanded his house" or "household" ^t; gave orders and instructions, both relating to himself when dead, where and how he should be buried, and to his family, how they should behave to one another and among their neighbours, and towards their superiors; and particularly, the Jews say ^u, he gave them this charge, not to rebel against the government of the house of David:

and hanged himself; so to his other sins added that of suicide, which was done deliberately, as the preceding clause shows; this he did, partly because his proud spirit could not bear it that his counsel should be slighted, and that of another be preferred to it; and partly because he plainly foresaw that the cause of Absalom would be ruined by neglecting his counsel and following that of Hushai's, whereby he himself would fall into the hands of David, and be put to death by him as a traitor; and he chose to die by his own hand, and not his; and the rather, to prevent the confiscation of his goods and estates as a traitor, and his heirs being deprived of them; though some think he died of a disease, by strangling or suffocation in the throat, was choked through grief and trouble; so R. Elias observes ^w, that some say that this disease came upon him through the greatness of his grief of mind and trouble of soul, because his counsel was not taken, and he died of strangling; and they say this, because they reckon it an absurdity for so wise and understanding a man as he was to hang himself; but the case seems very clear that he did kill himself; the Jews say ^x he was but thirty three years of age when he died; for being a bloody and deceitful man, he did not live out half his days, Psa 55:23; which psalm was penned on his account; but one so young could hardly be a counsellor of David, and so famous for his wise counsel; and besides, if so young, could not be the grandfather of Bathsheba, as the Jews say:

and died, and was buried in the sepulchre of his father; though he died an ignominious death, he had an honourable burial; it perhaps not being usual in those times to put any mark of infamy on those that killed themselves, by refusing them interment in the common burying places of their friends and neighbours.

Gill: 2Sa 17:24

Then David came to Mahanaim,.... A city on the other side Jordan in the tribe of Gad, Jos 13:26, famous for its being the place where the angels of God met Jacob, Gen 32:1; and was for some time the seat of Ishbosheth the son of Saul, 2Sa 2:8;

and Absalom passed over Jordan, he, and all the men of Israel with him; not directly after David, but some time after, when, according to the counsel of Hushai, he had gathered all the warlike men of Israel to him that he could, and with this army pursued his father; not content to drive him to the other side Jordan, sought to seize his person, and take away his life, and so secure the crown and kingdom to him, of which he made no doubt, having such a numerous army, on which he relied.

Gill: 2Sa 17:25

And Absalom made Amasa captain of the host instead of Joab,.... Who was along with David:

which Amasa was a man's son whose name was Ithra, an Israelite; he is called Jether the Ishmaelite, 1Ch 2:17; either because he was an Ishmaelite by birth, and being proselyted to the Jewish religion, was called an Israelite; or rather he was an Israelite by birth, and having sojourned in the land of Ishmael some time, was called an Ishmaelite, as Uriah the Hittite, and others; and when Amasa is called a "man's son", it means a great man, as Kimchi observes:

that went in to Abigail, the daughter of Nahash, sister to Zeruiah,

Joab's mother: so that Joab and Amasa, the generals of David and Absalom, were own cousins, sisters' children, and David uncle to them both; for Abigail and Zeruiah were David's sisters, 1Ch 2:16; children of Jesse, whose name is here called Nahash, having two names, or this was his surname; though others think Nahash is the name of a woman, the wife of Jesse, and that these two sisters had two mothers, but one father; it seems by this expression, "went in to", as if Amasa was not begotten in the conjugal state, but was illegitimate.

Gill: 2Sa 17:26

So Israel and Absalom pitched in the land of Gilead. Which belonged to the tribes of Reuben and Gad, and the half tribe of Manasseh; here the Israelites that were with Absalom encamped, in order to give battle to David and his men.

Gill: 2Sa 17:27

And it came to pass, when David was come to Mahanaim,.... When he first came thither, 2Sa 17:24,

that Shobi the son of Nahash of Rabbah of the children of Ammon: who was either the son, or rather the brother of Hanun king of the Ammonites, that used David's ambassadors in so shameful a manner, whom David overcame and deposed, and set up this brother in his room; who had showed his dislike of his brother's conduct, and now makes a grateful return to David for his favours; though some say this was Hanun himself, as Jarchi, now become a proselyte, which is not so likely; others take this man to be an Israelite that continued in Rabbah, the metropolis of the Ammonites, after it was taken by David:

and Machir the son of Ammiel of Lodebar; the same that brought up Mephibosheth, from whom David received him and took him off of his hands, for which now he requited him, see 2Sa 9:5,

and Barzillai the Gileadite of Rogelim; a place that lay under the hills of Gilead ^y; it had its name from the "fullers" who dwelt here for the convenience of fountains of water to wash their clothes in.

Gill: 2Sa 17:28

Brought beds,.... For David and his men, who, fleeing from Jerusalem in haste, could bring none with them, and therefore were ill provided while in the plains of the wilderness; the Septuagint version says there were ten of them, and that they were of tapestry, wrought on both sides, and such the ancients used ^z, see Pro 7:16; and so ten basins in the next clause:

and basins, and earthen vessels; to put their food and liquors in, and eat and drink out of, and for other services:

and wheat, and barley, and flour, and parched corn; or "kali", which was made of the above corn ground into meal, and mixed with water or milk, and eaten with honey or oil, as there was another sort made of pulse, later mentioned:

and beans, and lentiles, and parched pulse; or "kali", made of these in the above manner. Some think ^a coffee is meant, but without reason.

Gill: 2Sa 17:29

And honey and butter,.... Honey was much in use with the ancients; Homer ^b speaks of it as a part of the provisions at a feast, and as food with which persons were nourished and brought up; and the ancient Scythians lived on milk and honey ^c; and this and butter were pretty much the food of the people in Judea; see Isa 7:15,

and sheep; with which and goats the land of Gilead abounded; see Son 4:1,

and cheese of kine: made of the milk of cows, as it commonly is:

for David, and for the people that were with him, to eat; and no doubt they brought wine with them for them to drink; the men that brought these, some brought one sort, and some another, or however different parcels of the same, and did not join in one present; for they came from different parts:

for they said, the people is hungry, and weary, and thirsty, in the wilderness; where they had been some time, and out of which they had just come, and so weary with travelling, and therefore brought beds to lie down and rest upon; and being hungry and thirsty, through want of bread and water in the wilderness, they brought them both eatables and drinkables; for though the latter is not expressed, it is to be understood, as the word "thirsty" supposes.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 17:15

¹ tn Heb “elders.”

NET Notes: 2Sa 17:16

¹ tn Heb “send quickly and tell David saying.”

² tn Or “wilderness” (so KJV, NASB, NRSV, TEV).

³ tn That is, “cross over the Jordan River.”

⁴ tn Heb “swallowed up.”

NET Notes: 2Sa 17:20

¹ tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 17:21

¹ tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.

² tn Heb “the water.”

³ tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.

NET Notes: 2Sa 17:22

¹ tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.

NET Notes: 2Sa 17:23

¹ tc The Greek recensions of Origen and Lucian have here “house” for “grave.”

NET Notes: 2Sa 17:25

¹ tn Heb “come to.”

NET Notes: 2Sa 17:26

¹ tn Heb “and Israel.”

NET Notes: 2Sa 17:28

¹ tc The MT adds “roasted grain” וְקָלִי (vÿqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin ms the translation deletes this second occurrence of the word.

NET Notes: 2Sa 17:29

¹ tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).

² tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).

Geneva Bible: 2Sa 17:16

Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass ^{( f )} over; lest the king be swallowed up, and all the people that [are] with him.

^{( f )} That is, over Jordan.

Geneva Bible: 2Sa 17:17

Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told ^{( g )} them; and they went and told king David.

^{( g )} Meaning, the message from their fathers.

Geneva Bible: 2Sa 17:19

And ^{( h )} the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.

^{( h )} Thus God sends help to his, in their greatest dangers.

Geneva Bible: 2Sa 17:20

And when Absalom's servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the ^{( i )} brook of water. And when they had sought and could not find [them], they returned to Jerusalem.

^{( i )} The Chaldee text reads: Now they have passed the Jordan.

Geneva Bible: 2Sa 17:21

And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for ^{( k )} thus hath Ahithophel counselled against you.

^{( k )} That is, to pursue you with all haste.

Geneva Bible: 2Sa 17:22

Then David arose, and all the people that [were] with him, and they passed over Jordan: ^{( l )} by the morning light there lacked not one of them that was not gone over Jordan.

^{( l )} They travelled all night, and by morning had all their company passed over.

Geneva Bible: 2Sa 17:23

And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and ^{( m )} hanged himself, and died, and was buried in the sepulchre of his father.

^{( m )} God's just vengeance even in this life is poured on them who are enemies, traitors, or persecutors of his Church.

Geneva Bible: 2Sa 17:25

And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man's son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of ^{( n )} Nahash, sister to Zeruiah Joab's mother.

^{( n )} Who was also called Jesse, David's father.

Geneva Bible: 2Sa 17:28

^{( o )} Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],

^{( o )} God shows himself most liberal to his, when they seem to be utterly destitute.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 17:1-29

1 Ahithophel's counsel is overthrown by Hushai's, according to God's appointment.

15 Secret intelligence is sent unto David.

23 Ahithophel hangs himself.

25 Amasa is made captain.

27 David at Mahanaim is furnished with provisions.

MHCC: 2Sa 17:1-21

Here was a wonderful effect of Divine Providence blinding Absalom's mind and influencing his heart, that he could not rest in Ahithophel's counsel, and that he should desire Hushai's advice. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions. Ahithophel's former counsel was followed, for God intended to correct David; but his latter counsel was not followed, for God meant not to destroy him. He can overrule all counsels. Whatever wisdom or help any man employs or affords, the success is from God alone, who will not let his people perish.

MHCC: 2Sa 17:22-29

Ahithophel hanged himself for vexation that his counsel was not followed. That will break a proud man's heart which will not break a humble man's sleep. He thought himself in danger, concluding, that, because his counsel was not followed, Absalom's cause would fail; and to prevent a possible public execution, he does justice upon himself. Thus the breath is stopped, and the head laid low, from which nothing could be expected but mischief. Absalom chased his father. But observe how God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families. Our King needs not our help; but he assures us, that what we do for the least of his brethren, who are sick, poor, and destitute, shall be accepted and recompensed as if done to himself.

Matthew Henry: 2Sa 17:15-21

We must now leave David's enemies pleasing themselves with the thoughts of a sure victory by following Hushai's counsel, and sending a summons, no doubt, to all the tribes of Israel, to come to the general rendezvous at a place appointed, pursuant to that counsel; and we next find David's friends consulting how to get him notice of all this, that he might steer his course accordingly. Hushai tells the priests what had passed in council, 2Sa 17:15. But, it should seem, he was not sure but that yet Ahithophel's counsel might be followed, and was therefore jealous lest, if he made not the best of his way, the king would be swallowed up, and all the people that were with him, 2Sa 17:16. Perhaps, as he was called in to give advice (2Sa 17:5), so he was dismissed before they came to that resolve (2Sa 17:14) in favour of his advice, or he feared they might afterwards change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers. Such strict guards did Absalom set upon all the avenues to Jerusalem that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers were forced to retire secretly out of the city, by En-rogel, which signifies, as some say, the fountain of a spy. Surely it went ill with Jerusalem when two such faithful priests as they were might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who probably went to that well under pretence of fetching water, 2Sa 17:17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignorant girl a trusty messenger, and serve its wise counsels by the foolish things of the world. 3. Yet, by the vigilance of Absalom's spies, they were discovered, and information was brought to Absalom of their motions: A lad saw them and told him, 2Sa 17:18. 4. They, being aware that they were discovered, sheltered themselves in a friend's house in Bahurim, where David had refreshed himself but just before, 2Sa 16:14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, 2Sa 17:18. The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, 2Sa 17:19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, 2Sa 17:20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated and returned to Absalom without their prey. It was well that Absalom did not hereupon fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David (2Sa 17:21), with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42nd and 43rd Psalms, looking back upon Jerusalem from the land of Jordan, Psa 42:6.

Matthew Henry: 2Sa 17:22-29

Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, 2Sa 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (2Sa 2:8), David now made his head-quarters, 2Sa 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.

II. The death of Ahithophel, 2Sa 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (2Sa 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (2Sa 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.

III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, 2Sa 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, 2Sa 17:26. Absalom made one Amasa his general (2Sa 17:25), whose father was by birth Jether, an Ishmaelite (1Ch 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (1Ch 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.

IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, 2Sa 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (2Sa 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., 2Sa 17:28, 2Sa 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.

Keil-Delitzsch: 2Sa 17:15-16

David is informed of what has occurred. - 2Sa 17:15, 2Sa 17:16. Hushai communicated without delay to the priests Zadok and Abiathar the advice which had been given to Absalom both by Ahithophel and himself, and requested them to make it known to David as quickly as possible. "Stay not the night," he said, "by the ferries ( עברות , as in 2Sa 15:28) of the desert; but rather go over, lest the king and all the people with him be destroyed." וגם , "and indeed,"or after a negative clause, "but rather." למּלך יבלּע is either "there will be a devouring,"i.e., destruction, to the king, it will fall upon him; of if we supply the subject from the previous clause תּעבור עבור as Böttcher proposes, "that it (the crossing over) may not be swallowed up or cut off from the king."There is nothing to justify Ewald's explanation, "it (misfortune) is swallowed by him."Hushai recommended of course an immediate crossing of the Jordan; because he did not know whether Absalom would really act upon his advice, although he had expressed his approval of it, or whether he might not change his mind and follow Ahithophel's counsel.

Keil-Delitzsch: 2Sa 17:17

"Jonathan and Ahimaaz (the sons of the priests: 2Sa 15:27) stood at the Rogel spring (the present well of Job or Nehemiah, at the south-east corner of Jerusalem: see at Job 15:7), and the maid-servant (of one of the high priests) went and told them (Hushai's message), and they went and told it to king David; for they durst not let themselves be seen to come into the city."They had therefore been staying at the Rogel spring outside the city. After what had taken place publicly, according to 2Sa 15:24., Absalom could not be in any doubt as to the views of the high priests. Consequently their sons could not come into the city, with the intention of leaving it again directly, to inform David of the occurrences that had taken place there as he had requested (2Sa 15:28). The clause "and they went and told David" anticipates the course of the affair, according to the general plan adopted by Hebrew historians, of communicating the result at the very outset wherever they possibly could.

Keil-Delitzsch: 2Sa 17:18

"And a lad (servant) saw them, and told Absalom." Absalom had most likely set spies to watch the priests and their sons. But the two sons who had noticed the spy hurried into the house of a man at Bahurim, who had a well (or cistern that was dry at the time) in his court, and went down into the well.

Keil-Delitzsch: 2Sa 17:19

And the man's wife spread a covering ( המּסך , the covering which she had close at hand) over the well (over the opening into the cistern), and scattered groats ( ריפות , peeled barley: Pro 27:22) upon it, so that nothing was noticed. The Vulgate explanation is a very good one: " quasi siccans ptisanas "(as if drying peeled barley).

Keil-Delitzsch: 2Sa 17:20

When Absalom's servants came and asked for the priest's sons, the woman said, They have gone over the little water-brook ( המּים מיכל , ἁπ. λεγ. ), and thus led them wrong, so that they did not find them.

Keil-Delitzsch: 2Sa 17:21-22

When they had gone away, the priest's sons came up out of the well and brought David the news, saying, "Go quickly over the water, for thus hath Ahithophel counselled against you;"whereupon David and all the people with him went hastily over the Jordan. "Till the morning dawn not one was missed who had not gone over." אחד עד , lit . even to one there was not any one missed.

Keil-Delitzsch: 2Sa 17:23

It is still further stated in conclusion, that when Ahithophel saw that his advice was not carried out, he saddled his ass and returned to his home, and there set his house in order and hanged himself, because he could foresee that Absalom would lose his cause through not taking his advice, and it would then be all over with himself. Thus was David's prayer ( 2Sa 15:31) fulfilled.

Keil-Delitzsch: 2Sa 17:24

The account of the civil war, which terminated with Absalom's defeat and death, is introduced in 2Sa 17:24-26 with a description of the relative position of the two hostile parties. David had come to Mahanaim, a city probably a fortified one, on the east of the Jordan, not far from the ford of the Jabbok (see at 2Sa 2:8). Absalom had also gone over the Jordan, "he and all the men with him,"i.e., all the fighting men that he had gathered together according to Hushai's advice, and encamped in the land of Gilead.

Keil-Delitzsch: 2Sa 17:25-26

Absalom had made Amasa captain over his army instead of Joab, who had remained true to David, and had gone with his king to Mahanaim. Amasa was the son of a man named Jithra , היּשׂראלי , who had gone in to (i.e., had seduced) Abigail, the daughter of Nahash and sister of Zeruiah, Joab's mother. He was therefore an illegitimate cousin of Joab. The description given of Jithra as ישׂראלי is very striking, since there was no reason whatever why it should be stated that Amasa's father was an Israelite . The Seventy have therefore given ὁ Ἰεζραηλίτης , i.e., sprung from Jezreel, where David's wife Ahinoam came from (1Sa 27:3); but they have done so apparently from mere conjecture. The true reading is evidently היּשׁמעאלי , an Ishmaelite, according to 1Ch 2:17, where the name is written Jether, a contracted form of Jithra. From the description given of Abigail as a daughter of Nahash and sister of Zeruiah, not of David, some of the earlier commentators have very justly concluded that Abigail and Zeruiah were only step-sisters of David, i.e., daughters of his mother by Nahash and not by Jesse.

Keil-Delitzsch: 2Sa 17:27-29

When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah , the capital of the Ammonites (see 2Sa 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Sa 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2Sa 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2Sa 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2Sa 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched ."The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב , as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ , which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ . There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות , as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב , couch or bed, is used here for bedding. ספּות , basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Lev 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen , i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges . Thes . p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,

(Note: According to Burckhardt's account ( Die Beduinen , p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.")

and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια , milch-calves; and the Vulgate pingues vitulos , - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן . אמרוּ כּי , "for they said (or thought) the people have become hungry and faint and thirty in the desert,"i.e., in their flight to Mahanaim.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 16:15--18:1

The counsel of Ahithophel and Hushai 16:15-17:29

This is the central unit of chapters 5-20, and its central focus is the judgment that Hushai's advice was better than Ahithophel's (17:14). This advice is the pivot on which the fortunes of David swung in his dealings with Absalom.

Hushai was loyal to David primarily because David was the Lord's anointed (v. 18). His words to Absalom implied that he was supporting the revolution, but everything that Hushai said could have been taken as supporting David, which he did. They are masterful double entendre. He was really serving David in the presence of his son Absalom (v. 19).

"Hushai has kept his integrity, Absalom has been blinded by his own egoism, and the reader is permitted to see one example of the outworking of God's providence."²⁴⁸

In the ancient East people regarded the public appropriation of a king's concubines as an act that signaled the transfer of power to his successor.²⁴⁹ Here Absalom broke the Mosaic Law (Lev. 18:7-8) to gain power. By following Ahithophel's advice Absalom brought about one of the judgments God had predicted would come on David for his sin (12:11-12). This act was also a great insult to David, and it jeopardized Absalom's inheritance rights (cf. Reuben's similar sin, Gen. 35:22; 49:3-4). The king was reaping what he had sown (Gal. 6:7). Absalom's immorality may have taken place on the very roof where David had committed adultery (cf. 11:2).

"David had illicitly slept with a woman who was not his wife (cf. 11:4), and now his son is counseled to follow in his father's footsteps."²⁵⁰

In 17:9 Hushai warned that if only a small group of Absalom's men pursued David and David defeated them, the news would spread that Absalom had lost the battle. The people would then side with David. He proposed the ultimate flattery, namely, that Absalom himself should lead his troops into battle (v. 11). Yahweh sought to bring calamity on Absalom (v. 14) because Absalom sought to overthrow the Lord's anointed.

Enrogel (v. 17) was just south of Zion near where the Hinnom and Kidron Valleys join.²⁵¹ Ahithophel may have believed that Hushai's advice would result in Absalom's defeat and David's ultimate return to Jerusalem,²⁵² or he may have committed suicide out of humiliation (v. 23).

"All the utterly real issues between people and people and between God and people that swirl throughout II Samuel 9-20, I Kings 1-2 also swirl about Jesus as he moves toward the cross. One must think that the Gospel writers were acutely aware of this when they depicted Jesus' Maundy Thursday walk to the Mount of Olives in ways so graphically reminiscent of the passion' of the first Meshiach in II Samuel 15:13-37. Even the detail of Judas' betrayal of Jesus, and his subsequent suicide, have no remote parallel anywhere in Scripture, with the remarkable exception of Ahithophel, who betrayed the Lord's anointed and thus opened the door to suicidal despair (II Samuel 17:23)."²⁵³

Mahanaim on the Jabbok in Transjordan had been Ish-bosheth's capital (2:8). Probably David went there because the inhabitants favored him for his goodness to Mephibosheth, Saul's grandson. Amasa was the son of Jithra (or Jether) an Ishmaelite (not Israelite; cf. 1 Chron. 2:17) and the son of Joab's cousin Abigail. Absalom's army also camped in Transjordan in the Gilead hills probably south of Mahanaim.

Those who helped David included Shobi (v. 27), the son of Nahash, who had been king of Ammon, and who was probably the brother of Hanun, the present Ammonite king who had humiliated David's well-wishers (ch. 10). Ammon was presently subservient to Israel. David and Joab had subdued Ammon about 14 years earlier (12:26-31). Machir had been the host of Mephibosheth before David assumed his support and moved him to Jerusalem from Lo-debar (9:1-5). Barzillai was a wealthy supporter of David from Rogelim, a town farther to the north in Gilead. Shobi, Machir, and Barzillai demonstrate other characteristics of true friends: they initiated help for David and supplied him abundantly with his needs and wants.

If all Christians are God's anointed (and we are, 1 John 2:27), even though former friends disappoint, forsake, and betray us, the Lord will preserve and protect us (cf. Heb. 13:5-6). He will even raise us from the dead to keep His promises to us (cf. Heb. 11:19). Our responsibility is simply to follow the Lord faithfully in spite of opposition, as we see David doing in this story.

Guzik: 2Sa 17:1-29

2 Samuel 17 - Absalom Decides His Direction

A. The advice of Ahithophel and of Hushai.

1. (1-4) The counsel of Ahithophel.

Moreover Ahithophel said to Absalom, "Now let me choose twelve thousand men, and I will arise and pursue David tonight. I will come upon him while he is weary and weak, and make him afraid. And all the people who are with him will flee, and I will strike only the king. Then I will bring back all the people to you. When all return except the man whom you seek, all the people will be at peace." And the saying pleased Absalom and all the elders of Israel.

a. I will arise and pursue David tonight: Ahithophel advised a quick, selective attack against David only (I will strike only the king). He advised urgency, doing while David was still west of the Jordan River.

b. I will strike only the king: This slip of the tongue was more like an unknowing prophecy. Deep in his heart even Ahithophel knew that David was the real king.

c. And the saying please Absalom and all the elders of Israel: Ahithophel's plan was smart. It was bold and had a high probably of success and it would spare Israel a protracted civil war between the supporters of David and the supporters of Absalom.

2. (5-10) Hushai disagrees with Ahithophel's advice.

Then Absalom said, "Now call Hushai the Archite also, and let us hear what he says too." And when Hushai came to Absalom, Absalom spoke to him, saying, "Ahithophel has spoken in this manner. Shall we do as he says? If not, speak up." So Hushai said to Absalom: "The advice that Ahithophel has given is not good at this time. For," said Hushai, "you know your father and his men, that they are mighty men, and they are enraged in their minds, like a bear robbed of her cubs in the field; and your father is a man of war, and will not camp with the people. Surely by now he is hidden in some pit, or in some other place. And it will be, when some of them are overthrown at the first, that whoever hears it will say, 'There is a slaughter among the people who follow Absalom.' And even he who is valiant, whose heart is like the heart of a lion, will melt completely. For all Israel knows that your father is a mighty man, and those who are with him are valiant men."

a. Now call Hushai the Archite: It is a remarkable evidence of the hand of God and answer to David's prayer in 2 Samuel 15:31 that Absalom even asked for another opinion after such wise, well-received counsel.

b. The advice that Ahithophel has given is not good at this time: We can imagine that Hushai's heart sank when heard of the smart plan Ahithophel suggested. He had to quickly think of a counter-plan so that he could defeat the counsel of Ahithophel, as David asked him to do in 2 Samuel 15:32-35.

c. You know your father and his men, that they are mighty men: Hushai refers to the David of the past, not the David of the present. Hushai saw David with his own eyes and saw that he was not strong and mighty. He hoped that Absalom would vividly remember the David of the past.

d. Like a bear robbed of her cubs in the field . . . by now he is hidden is some pit: Hushai knew David could barely keep himself together, but he effectively painted the picture that David and his men were dangerous and should not be attacked quickly.

e. There is a slaughter among the people who follow Absalom: Hushai's point is that it was too risky to attack David immediately. We can imagine that he said all this praying that God would indeed answer David's prayer and defeat the counsel of Ahithophel.

3. (11-13) Hushai advises Absalom to raise a huge army and get David in person.

"Therefore I advise that all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is by the sea for multitude, and that you go to battle in person. So we will come upon him in some place where he may be found, and we will fall on him as the dew falls on the ground. And of him and all the men who are with him there shall not be left so much as one. Moreover, if he has withdrawn into a city, then all Israel shall bring ropes to that city; and we will pull it into the river, until there is not one small stone found there."

a. I advise that all Israel be fully gathered: This would take time. Hushai not only wanted to defeat the counsel of Ahithophel, he also wanted to do whatever he could to buy David more time before the inevitable attack came.

b. And that you go to battle in person: This suggestion favored Absalom's vanity. He could prove that he is a mighty soldier like his father David. In Ahithophel's plan Ahithophel led the battle; in Hushai's plan Absalom led the battle.

4. (14) Absalom and the elders favor Hushai's advice.

So Absalom and all the men of Israel said, "The advice of Hushai the Archite is better than the advice of Ahithophel." For the LORD had purposed to defeat the good advice of Ahithophel, to the intent that the LORD might bring disaster on Absalom.

a. The advice of Hushai the Archite is better than the advice of Ahithophel: This was the first time anyone said this - people always favored the advice of Ahithophel. One reason Absalom liked Hushai's advice was because it appealed to his vanity.

b. The LORD had purposed to defeat the good advice of Ahithophel: This was the greater reason why the advice of Ahithophel was rejected. God was in control. The throne of Israel belonged to Him, and He could grant it or deny at His will.

i. Absalom had the smartest man in Israel on his side, but David's prayer was mightier than Ahithophel's smarts. God could lead Ahithophel to give foolish counsel that was listened to (as in 2 Samuel 16:20-23). Or, God could allow Ahithophel to give great advice and yet have it be rejected. God was in control; the LORD had purposed.

ii. "This is one of the great principles of life which every page of the Bible emphasizes and illustrates. Men cannot escape God. They go their own way, but that way never sets them free from the authority and the invincible power of God." (Morgan)

iii. Why did had the LORD purposed to defeat the good advice of Ahithophel? Because David prayed. Prayer moves the hand of God, and David prayed: O Lord, I pray, turn the counsel of Ahithophel into foolishness! (2 Samuel 15:31).

c. That the LORD might bring disaster on Absalom: In all of this there was a severe chastening for David, and he knew it well. Yet God did not forsake David during this time of chastening. He was there for David at this time also. He was not out to destroy David, but to correct him.

B. David is warned of Absalom's plan.

1. (15-16) Zadok sends his sons to tell David.

Then Hushai said to Zadok and Abiathar the priests, "Thus and so Ahithophel advised Absalom and the elders of Israel, and thus and so I have advised. Now therefore, send quickly and tell David, saying, 'Do not spend this night in the plains of the wilderness, but speedily cross over, lest the king and all the people who are with him be swallowed up.'"

a. Hushai said to Zadok and Abiathar the priests: This is exactly what David had in mind when he send Hushai and the priests back to Absalom (2 Samuel 15:35-36).

b. Do not spend this night in the plains of the wilderness, but speedily cross over: Hushai meant that David should cross over the Jordan River, giving him room and time to regroup before Absalom's attack.

2. (17-22) David is warned.

Now Jonathan and Ahimaaz stayed at En Rogel, for they dared not be seen coming into the city; so a female servant would come and tell them, and they would go and tell King David. Nevertheless a lad saw them, and told Absalom. But both of them went away quickly and came to a man's house in Bahurim, who had a well in his court; and they went down into it. Then the woman took and spread a covering over the well's mouth, and spread ground grain on it; and the thing was not known. And when Absalom's servants came to the woman at the house, they said, "Where are Ahimaaz and Jonathan?" So the woman said to them, "They have gone over the water brook." And when they had searched and could not find them, they returned to Jerusalem. Now it came to pass, after they had departed, that they came up out of the well and went and told King David, and said to David, "Arise and cross over the water quickly. For thus has Ahithophel advised against you." So David and all the people who were with him arose and crossed over the Jordan. By morning light not one of them was left who had not gone over the Jordan.

a. A man's house in Bahurim: Jonathan and Ahimaaz could find help along the way. The whole nation had not gone over to Absalom, especially since he publicly disgraced David's concubines.

b. So David and all the people who were with him arose and crossed over the Jordan: Because of this successful intelligence operation, David escaped the immediate danger from Absalom.

2. (23) Ahithophel commits suicide.

Now when Ahithophel saw that his advice was not followed, he saddled a donkey, and arose and went home to his house, to his city. Then he put his household in order, and hanged himself, and died; and he was buried in his father's tomb.

a. When Ahithophel saw that his advice was not followed: Ahithophel did not kill himself over hurt feelings because his counsel was rejected. Instead, he was wise enough to know that under Hushai's plan Absalom would fail and Ahithophel would be implicated in the conspiracy. He knew all would be lost.

b. He put his household in order, and hanged himself: Ahithophel committed suicide, and we know that suicide is a sin because it is self-murder and God commands, you shall not murder (Exodus 20:13). Yet suicide should not be regarded as an unforgivable sin. Anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

i. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan <ExpandedMorgan.htm>)

ii. "I desire to call your attention to the text on account of its very remarkable character. 'He put his house in order, and hanged himself.' To put his house in order, showed that he was a prudent man; to hang himself, proved that he was a fool. Herein is a strange mixture of discretion and desperation, mind and madness. Shall a man have wisdom enough to arrange his worldly affairs with care, and yet shall he be so hapless as to take his own life afterwards?" (Spurgeon)

iii. "Thousands set their houses in order, but destroy their souls; they look well to their flocks and their herds, but not to their hearts' best interests. They gather broken shells with continuous industry, but they throw away priceless diamonds. They exercise forethought, prudence, care, everywhere but where they are most required. They save their money, but squander their happiness; they are guardians of their estates, but suicides of their souls." (Spurgeon)

3. (24-26) Absalom crosses the Jordan to pursue David.

Then David went to Mahanaim. And Absalom crossed over the Jordan, he and all the men of Israel with him. And Absalom made Amasa captain of the army instead of Joab. This Amasa was the son of a man whose name was Jithra, an Israelite, who had gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab's mother. So Israel and Absalom encamped in the land of Gilead.

a. Absalom crossed over the Jordan, he and all the men of Israel with him: Now Absalom was the head of Israel's army. It was good for Absalom's vanity, but bad for success on the battlefield.

i. "Absalom's vanity ensured his ruin." (Morgan)

b. Absalom made Amasa captain of the army instead of Joab: Amasa was the son of a niece of David and a cousin of Joab.

4. (27-29) David finds supporters in Gilead.

Now it happened, when David had come to Mahanaim, that Shobi the son of Nahash from Rabbah of the people of Ammon, Machir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim, brought beds and basins, earthen vessels and wheat, barley and flour, parched grain and beans, lentils and parched seeds, honey and curds, sheep and cheese of the herd, for David and the people who were with him to eat. For they said, "The people are hungry and weary and thirsty in the wilderness."

a. Shobi . . . Machir . . . Barzillai: These otherwise obscure men are given special mention because they helped David in a time of great need. Friends in need are friends in deed.

b. The people are hungry and weary and thirst in the wilderness: These helpers of David were not dramatic warriors, but they helped David in this crisis as much as the bravest soldier. They were specially sent by God to comfort David in his affliction.

i. "It was as though God stooped over that stricken soul, and as the blows of the rod cut long furrows in the sufferer's back, the balm of Gliead was poured into the gaping wounds. Voices spoke more gently; hands touched his more softly; pitiful compassion rained tender assurances about his path; and, better than all, the bright-harnessed angels of God's protection encamped about his path and his lying down." (Meyer)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 17 (Chapter Introduction)

Overview

2Sa 17:1, Ahithophel’s counsel is overthrown by Hushai’s, according to God’s appointment; 2Sa 17:15, Secret intelligence is sent unto David; 2Sa 17:23, Ahithophel hangs himself; 2Sa 17:25, Amasa is made captain; 2Sa 17:27, David at Mahanaim is furnished with provisions.

Poole: 2 Samuel 17 (Chapter Introduction)

SAMUEL CHAPTER 17

Hushai, David’ s friend, being, by David’ s order, gone over to Absalom, by God’ s appointment overthroweth Ahithophel’ s counsel, 2Sa 17:1-14 . Hushai certifieth David thereof, and adviseth him forthwith to march on, 2Sa 17:15-21 . David passeth over Jordan, 2Sa 17:22 . Ahithophel hangeth himself, 2Sa 17:23 . David cometh to Mahanaim: Absalom passeth over Jordan, making Amasa the captain of his host, 2Sa 17:21-26 . David is there furnished with provisions by his friends, 2Sa 17:27-29 .

I am so well assured of the goodness of this counsel, that I will venture my own person and life in execution of it.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 17 (Chapter Introduction)

(v. 1-21) Ahithophel's counsel overthrown.

(2Sa 17:22-29) He hangs himself, Absalom pursues David.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 17 (Chapter Introduction)

The contest between David and Absalom is now hasting towards a crisis. It must be determined by the sword, and preparation is made accordingly in this chapter. I. Absalom calls a council of war, in which Ahithophel urges despatch (2Sa 17:1-4), but Hushai recommends deliberation (2Sa 17:5-13); and Hushai's counsel is agreed to (2Sa 17:14), for vexation at which Ahithophel hangs himself (2Sa 17:23). II. Secret intelligence is sent to David (but with much difficultly) of their proceedings (2Sa 17:15-21). III. David marches to the other side Jordan (2Sa 17:22-24), and there his camp is victualled by some of his friends in that country (2Sa 17:27-29). IV. Absalom and his forces march after him into the land of Gilead on the other side Jordan (2Sa 17:25, 2Sa 17:26). There we shall, in the next chapter, find the cause decided by a battle: hitherto, every thing has looked black upon poor David, but now the day of his deliverance begins to dawn.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 17 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 17

This chapter relates the advice Ahithophel gave to march out speedily with a number of men in pursuit of David, which at first seemed agreeable, 2Sa 17:1; but Hushai's opinion being asked, and he giving counsel to raise a larger army, which required time, and was taken to, hereby the counsel of Ahithophel was defeated, 2Sa 17:5; upon which he hanged himself, 2Sa 17:23; these different counsels being communicated by Hushai to the priests, they found means to transmit them to David, with an instruction to him to pass over Jordan immediately; which he did, and pitched in Gilead, and whither he was followed by Absalom, 2Sa 17:15; and where he met with a supply of provisions for his army from some eminent persons in and near that place, 2Sa 17:27.