Text -- 2 Samuel 17:17 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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,

Haydock: 2Sa 17:17

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

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

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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.

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.

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.