2 Samuel Chapter 17
Absalom Decides His Direction
A. The Advice of Ahithophel and of Hushai
(2 Samuel 17:1–4)
“Moreover Ahithophel said to Absalom, Now let me choose twelve thousand men, and I will arise and pursue David this night. And I will come upon him while he is weary and weak handed, and will make him afraid, and all the people that are with him shall flee, and I will smite the king only. And I will bring back all the people unto thee, the man whom thou seekest is as if all returned, so all the people shall be in peace. And the saying pleased Absalom well, and all the elders of Israel.”
Ahithophel’s counsel was swift and strategic. He advised immediate action, proposing that he himself lead twelve thousand men to pursue David during the night. The plan depended on speed and surprise. David was exhausted from his flight, and his forces were disorganized. Ahithophel knew that hesitation could allow David time to regroup, to cross the Jordan, and to fortify his position. A rapid strike, he reasoned, would crush the rebellion’s opposition before it gained strength.
Ahithophel also sought to isolate David as the sole target. His words, “I will smite the king only,” reveal his intent to make David’s death the symbol of victory. Yet in saying this, Ahithophel unknowingly acknowledged David’s rightful position as king. Even in rebellion, he could not deny David’s divine appointment. His plan, though treacherous, had the mark of a cunning tactician. By killing David alone, he intended to avoid unnecessary bloodshed and civil division, believing that the nation would reunite under Absalom once the threat was removed.
The passage notes that “the saying pleased Absalom and all the elders of Israel.” The plan appealed to their pride and ambition. It was decisive, efficient, and seemingly merciful to the people. However, what pleased man was not approved by God. Ahithophel’s wisdom was renowned—“the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God” (2 Samuel 16:23)—yet it was earthly wisdom turned to destruction when directed against the Lord’s anointed. Scripture reminds us, “There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand” (Proverbs 19:21).
Absalom’s acceptance of this advice demonstrated his carnal reasoning. He relied on human intellect rather than divine guidance. His rebellion had already estranged him from God, and in that blindness, even the best strategy would fail. Ahithophel’s counsel seemed perfect in timing, numbers, and purpose, yet God was already at work to defeat it. The Lord allowed this counsel to rise only so that He might later overturn it through Hushai, proving His sovereignty over the affairs of men.
(2 Samuel 17:5–10)
“Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner, shall we do after his saying? If not, speak thou. And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field, and thy father is a man of war, and will not lodge with the people. Behold, he is hid now in some pit, or in some other place, and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt, for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men.”
When Absalom summoned Hushai the Archite, it was an act of divine intervention. It was not human prudence that caused him to seek a second opinion, for Absalom and his elders were already pleased with Ahithophel’s counsel. Yet, as Scripture records, David had prayed earlier, “O Lord, I pray thee, turn the counsel of Ahithophel into foolishness” (2 Samuel 15:31). This moment marks the visible beginning of God’s answer. The Lord worked in Absalom’s heart to delay his decision and open the door for Hushai’s influence. What appeared as simple politics was, in truth, providence in motion.
When Hushai heard the plan, his heart must have trembled, for Ahithophel’s proposal was brilliant in military terms. It was swift, decisive, and aimed directly at David’s vulnerability. Yet Hushai had no time to deliberate. He had to respond immediately and persuasively. With wisdom born of both courage and divine help, he attacked Ahithophel’s advice—not by calling it foolish, but by questioning its timing. His phrase, “The counsel that Ahithophel hath given is not good at this time,” was careful and diplomatic. It showed respect for Ahithophel’s reputation while subtly sowing doubt in Absalom’s mind.
Hushai then appealed to Absalom’s pride and fear by painting a vivid picture of David and his men. He said, “Thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field.” Though Hushai knew David was weary and discouraged, he portrayed him as the fierce warrior of old. He reminded Absalom of the legendary David—the giant killer, the conqueror of Goliath, the commander of Israel’s finest warriors. He spoke of men whose valor was unmatched, men hardened by battle and desperate as cornered beasts. The imagery of the enraged bear conveyed both danger and unpredictability, making haste seem suicidal.
He continued, “Thy father is a man of war, and will not lodge with the people.” Hushai cleverly suggested that David, being seasoned in strategy, would never remain in a predictable camp but would have already hidden himself in some pit or stronghold. This reasoning appealed to Absalom’s inexperience. Hushai subtly implied that Absalom, unlike his father, lacked the battlefield cunning to face such an enemy head-on.
Hushai warned that if even a small loss occurred, panic would spread through Absalom’s army. “It will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.” He foresaw that morale could crumble instantly, and that even “he also that is valiant, whose heart is as the heart of a lion, shall utterly melt.” Fear would ripple through the ranks, causing even the bravest to despair. Hushai was not merely speaking strategy; he was speaking psychology. His argument was that the risk of a failed night assault could destroy Absalom’s entire movement before it began.
This masterful speech reveals the wisdom of God working through Hushai. His appeal to emotion and self-preservation outweighed Ahithophel’s logic. It was a calculated act of faith, for Hushai’s life depended on convincing Absalom to delay. Behind the scenes, the Lord was orchestrating events to preserve David’s throne. The subtle shift in counsel would lead to Ahithophel’s downfall and David’s deliverance, proving once more that “There is no wisdom nor understanding nor counsel against the Lord” (Proverbs 21:30).
(2 Samuel 17:11–13)
“Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground, and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.”
Hushai’s new proposal was grand in scale and perfectly designed to counter Ahithophel’s swift, surgical plan. He advised Absalom to delay immediate pursuit and instead gather a massive army from all Israel, “from Dan even to Beersheba, as the sand that is by the sea for multitude.” This plan would require considerable time—exactly what David needed to regroup, rest, and organize his defenses. Hushai’s subtle intent was to buy David time under the guise of superior strategy. It was a masterstroke of divine intervention working through human cunning.
Hushai continued by appealing directly to Absalom’s pride: “That thou go to battle in thine own person.” This suggestion struck the heart of Absalom’s vanity. He wanted to be seen as a powerful warrior, equal or even superior to his father. Whereas Ahithophel’s plan placed the victory in Ahithophel’s hands, Hushai’s plan placed it squarely in Absalom’s. The notion of leading a vast army and claiming personal glory would be irresistible to the proud rebel. What began as flattery became a providential instrument to ensure David’s survival.
The imagery Hushai used was vivid and persuasive. He promised that the attack would be overwhelming and total: “We will light upon him as the dew falleth on the ground.” The dew falls gently yet covers everything—it is unstoppable, silent, and complete. Hushai’s words painted the image of a unified Israel crushing David’s forces with ease and thoroughness. He further exaggerated by saying, “There shall not be left so much as one.” His hyperbole was deliberate, designed to inflate Absalom’s confidence and make him dismiss Ahithophel’s more surgical, but far less glorious, plan.
Finally, Hushai appealed to Absalom’s sense of total control: “Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river.” This poetic flourish suggested invincibility and inevitability—no fortress could stand against the collective will of the people. Every phrase appealed to Absalom’s ego, his need for recognition, and his illusion of complete dominion. In reality, Hushai’s plan was militarily foolish but spiritually effective. By the time Absalom could raise such an army, David would be safely across the Jordan with his mighty men organized for defense.
(2 Samuel 17:14)
“And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom.”
The turning point comes here. For the first time, Ahithophel’s counsel—once esteemed as the very voice of God—was rejected. Absalom and his elders declared, “The counsel of Hushai the Archite is better.” The text immediately reveals why: “For the Lord had appointed to defeat the good counsel of Ahithophel.” This was divine providence in motion. God was actively orchestrating events, not merely responding to them. The rebellion would proceed according to His plan, ensuring that Absalom’s pride would be his downfall and David’s chastening would yield restoration.
Hushai’s counsel triumphed not because it was militarily superior but because it aligned with God’s sovereign purpose. Scripture teaches, “There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand” (Proverbs 19:21). Ahithophel had the advantage of wisdom and reputation, but David had the advantage of prayer. As 2 Samuel 15:31 records, David prayed, “O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.” Here, we see that prayer answered in full. The Lord turned the wisdom of the wise into folly and exalted His own purpose above the schemes of men.
Absalom’s acceptance of Hushai’s plan was also an act of judgment upon his pride. Hushai’s proposal appealed directly to his ego, drawing him into a trap of self-deception. By flattering him into taking the field himself, God ensured that Absalom would be present when his rebellion met its end. As Scripture declares, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18). The Lord’s intention was clear—He would bring disaster upon Absalom, not merely for his rebellion against David but for his rebellion against the divine order that placed David upon the throne.
Even amid judgment, God’s mercy toward David was evident. David’s suffering was discipline, not abandonment. He was still God’s chosen king, and though chastened for his sin, he was not cast away. Hebrews 12:6 reminds us, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” In this moment, God’s justice and mercy met together—justice upon Absalom, mercy toward David, and divine sovereignty overruling human pride to fulfill His covenant promises.
B. David Is Warned of Absalom’s Plan
(2 Samuel 17:15–16)
“Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him.”
Hushai’s next move demonstrated both wisdom and loyalty. Immediately after successfully misleading Absalom, he informed the priests Zadok and Abiathar of all that had transpired. David had placed these men strategically within Jerusalem to act as his covert communication network, as recorded earlier in 2 Samuel 15:35–36, where David said, “And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king’s house, thou shalt tell it to Zadok and Abiathar the priests.” What David envisioned now came to fruition.
Hushai warned them urgently, saying, “Lodge not this night in the plains of the wilderness, but speedily pass over.” His concern was for David’s immediate safety. Though his counsel had delayed Absalom’s army, Hushai knew it was only a matter of time before Absalom began his pursuit. He urged David to cross the Jordan River that very night to gain both distance and defensive advantage. The wilderness plains were exposed and offered little protection. Once across the Jordan, David would be on higher ground and closer to friendly territory, allowing him time to regroup and prepare for the coming conflict.
Hushai’s decisive action highlights the providence of God guiding each moment. Humanly speaking, one slip or delay could have led to David’s capture. Yet, as Proverbs 21:31 declares, “The horse is prepared against the day of battle: but safety is of the Lord.” The Lord protected His anointed even in exile, ensuring that His covenant promises would endure.
(2 Samuel 17:17–22)
“Now Jonathan and Ahimaaz stayed by En-rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David. Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man’s house in Bahurim, which had a well in his court; whither they went down. And the woman took and spread a covering over the well’s mouth, and spread ground corn thereon; and the thing was not known. 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 brook of water. And when they had sought and could not find them, they returned to Jerusalem. 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 thus hath Ahithophel counselled against you. Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.”
The unfolding events show how God used ordinary people and everyday means to preserve His chosen king. Jonathan and Ahimaaz, the sons of the priests, were stationed at En-rogel to relay intelligence from Hushai and the priests to David. Their mission required secrecy, for Absalom’s men were watching the city closely. The two messengers relied on a faithful servant girl who acted as their courier, risking her life to deliver Hushai’s warning.
However, their covert operation was nearly compromised when a young boy spotted them and reported their movements to Absalom. In haste, the two fled to Bahurim, the same area where Shimei had earlier cursed David (2 Samuel 16:5–13). There, they found refuge in the house of a loyal supporter. The man’s wife hid them in a dry well in the courtyard, covering the opening with a cloth and scattering ground grain to conceal the entrance. This simple act of courage and quick thinking saved the messengers from certain death. When Absalom’s servants arrived and questioned her, she feigned ignorance, claiming the men had crossed over a nearby stream. Her deception was a righteous one, intended to preserve innocent life and thwart wickedness, much like Rahab’s concealment of the Israelite spies in Joshua 2:4–6, where she said, “There came men unto me, but I wist not whence they were.”
Once Absalom’s men departed, Jonathan and Ahimaaz emerged from the well and hurried to David’s camp. Their message was urgent: “Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.” In obedience to the warning, David and all those with him crossed the Jordan that night. Scripture emphasizes that “by the morning light there lacked not one of them that was not gone over Jordan,” signifying both discipline and divine protection. Not a single life was lost.
This episode demonstrates how God’s unseen hand works through human faithfulness. The priests, their sons, the servant girl, and the woman of Bahurim each played a part in God’s plan. As in other times of peril, the Lord surrounded His servant with hidden allies. Psalm 121:7–8 declares, “The Lord shall preserve thee from all evil: he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore.”
David’s escape across the Jordan marked a pivotal moment. It was not merely the result of strategy but of answered prayer, divine orchestration, and the courage of God’s people. Every act, from Hushai’s persuasion to the woman’s concealment, bore the fingerprints of Providence.
(2 Samuel 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 hanged himself, and died, and was buried in the sepulchre of his father.”
Ahithophel’s death marked the tragic end of one of Israel’s most brilliant yet misguided minds. When he realized that Absalom had rejected his counsel in favor of Hushai’s, he instantly recognized what it meant. This was not a man crushed by pride or slighted vanity; he was a strategist who could see the inevitable outcome. He knew that Hushai’s plan, though militarily flawed, had bought David precious time. With David’s superior leadership and loyal army, Ahithophel foresaw the collapse of Absalom’s rebellion and, with it, his own execution as a traitor. Understanding that his cause was lost, he chose to end his life on his own terms.
Ahithophel “put his household in order, and hanged himself.” This detail reveals a strange duality of character. Before taking his life, he prudently arranged his affairs, showing that he was capable of foresight and responsibility even in death. Yet, the act itself was one of despair and unbelief, reflecting utter spiritual ruin. His mind was wise, but his heart was corrupt. It is a solemn reminder that human wisdom apart from God leads only to destruction.
Scripture makes clear that suicide is sin because it violates God’s commandment, “Thou shalt not kill” (Exodus 20:13). It is self-murder, the taking of a life that belongs to God. Life is His gift, and He alone has the authority to give and to take it away, as Job declared, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord” (Job 1:21). Yet while suicide is grievous sin, it is not the unforgivable sin. Salvation rests not on the final act of a person’s life but on their standing before God through faith. Still, every suicide represents a triumph of Satan’s deception, for the Lord Jesus said of the enemy, “The thief cometh not, but for to steal, and to kill, and to destroy” (John 10:10).
Ahithophel’s story carries deep spiritual irony. He was once regarded as the wisest man in Israel, “as if a man had enquired at the oracle of God” (2 Samuel 16:23), yet he died in utter folly. As G. Campbell Morgan observed, “Suicide is always the ultimate action of cowardice. It is the last resort of the man who dare not stand up to life.” He lacked the faith to trust God beyond failure.
Charles Spurgeon drew a powerful lesson from this verse: “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. Shall a man have wisdom enough to arrange his worldly affairs with care, and yet be so hapless as to take his own life afterwards?” Spurgeon lamented the spiritual blindness of those who manage their possessions but neglect their souls: “Thousands set their houses in order, but destroy their souls; they look well to their flocks and herds, but not to their hearts’ best interests. They save their money, but squander their happiness; they are guardians of their estates, but suicides of their souls.”
Ahithophel’s death prefigures Judas Iscariot, who also betrayed God’s anointed King and hanged himself when his guilt overwhelmed him (Matthew 27:3–5). Both men turned against the Lord’s chosen and ended their lives in despair. Their stories illustrate that human wisdom, when detached from faith, becomes self-destructive.
(2 Samuel 17:24–26)
“Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. 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 Nahash, sister to Zeruiah Joab’s mother. So Israel and Absalom pitched in the land of Gilead.”
While Ahithophel’s life ended in despair, David’s continued under God’s providence. David reached Mahanaim, a fortified city east of the Jordan that once served as Ishbosheth’s capital (2 Samuel 2:8). The name Mahanaim means “two camps,” symbolizing a place of refuge and transition. Here David found temporary security and the space to reorganize his forces.
Meanwhile, Absalom led his army across the Jordan. The text emphasizes that “Absalom passed over Jordan, he and all the men of Israel with him.” This demonstrates that the majority of the nation had aligned with him. Yet, his leadership was rooted in pride, not divine calling. It was “good for Absalom’s vanity, but bad for success on the battlefield.” As G. Campbell Morgan succinctly wrote, “Absalom’s vanity ensured his ruin.”
To further cement his control, Absalom appointed Amasa as commander of his army in place of Joab. Amasa was David’s nephew, the son of Abigail, sister of Joab’s mother Zeruiah. This familial connection added complexity to the conflict, as it divided the king’s own kin. Absalom’s decision was likely meant to win loyalty from those discontented with Joab’s harshness, but it only deepened the rebellion’s instability.
Absalom and the men of Israel encamped in Gilead, positioning themselves for a decisive confrontation. Yet, beneath the visible movements of armies, the unseen hand of God was at work. Ahithophel’s death signaled the unraveling of Absalom’s rebellion. The divine purpose was moving steadily toward its end: the humbling of the proud and the restoration of the repentant king.
(2 Samuel 17:27–29)
“And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, brought beds, and basins, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, and honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.”
When David arrived at Mahanaim, he did not find hostility but hospitality. God, who had protected him from the sword of Absalom, now sustained him through the compassion of others. Three men—Shobi, Machir, and Barzillai—came forward to provide for David and his followers in their time of distress. Their names may seem obscure, but their actions were recorded in eternity, demonstrating that God honors those who serve faithfully in times of crisis.
Shobi the son of Nahash was a remarkable ally. Nahash was once the king of Ammon, the same nation David had previously fought against (2 Samuel 10:1–19). It is likely that Shobi was Nahash’s son who remained loyal to David after his father’s death and after the Ammonite wars. His support represented reconciliation and gratitude, showing that even among former enemies, God can raise up friends to stand with His servant.
Machir the son of Ammiel was from Lo-debar, the same man who had once sheltered Mephibosheth, the crippled son of Jonathan (2 Samuel 9:4–5). Machir’s kindness had already been seen in his care for Saul’s descendant, and now it extended to David himself. Machir represents steadfast compassion, a man consistent in mercy whether aiding the weak or the mighty.
Barzillai the Gileadite was an elderly and wealthy man from Rogelim. Later, Scripture records his continued devotion to David after Absalom’s death (2 Samuel 19:31–39). Though advanced in years, Barzillai’s generosity and faithfulness were unwavering. He gave not from surplus but from love for God’s anointed king. His name has become synonymous with loyalty, integrity, and gracious hospitality.
These men brought an abundance of supplies—beds and basins, earthen vessels and wheat, barley, flour, parched grain, beans, lentils, parched seeds, honey, curds, sheep, and cheese of the herd. Every item served a practical purpose, but the deeper meaning lay in their willingness to refresh those who were fainting from hunger and exhaustion. Scripture says plainly, “For they said, The people is hungry, and weary, and thirsty, in the wilderness.” This simple statement reveals hearts that discerned need and responded without hesitation.
Their service illustrates a powerful truth: not all who serve God do so on the battlefield. These men were not soldiers or strategists, yet their quiet ministry of mercy sustained the king and his army. Their deeds were no less heroic than those who wielded swords. Their compassion came at a critical moment, when David’s strength and morale were low. God raised them up as instruments of comfort, proving His continual care for those who belong to Him. As Paul would later write, “For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Hebrews 6:10).
Frederick Brotherton Meyer beautifully captured this scene, writing, “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 Gilead 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.” Indeed, the balm of Gilead was not merely symbolic but literal here in the land of Gilead, as God refreshed His servant through the kindness of His people.
Through this act of mercy, the Lord reminded David—and all believers—that He never abandons His children in the wilderness. He provides spiritual and physical nourishment through the fellowship of faithful men and women. These humble servants, by their generosity, became vessels of divine comfort, demonstrating that even in exile, God’s covenant faithfulness endures.
