2 Samuel 15:34

2Sa 15:34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; [as] I [have been] thy father’s servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.

Ver. 34. And say unto Absalom, I will be thy servant, O king.] Here David teacheth Hushai at the best ambiguo sermone ludificari, to mock Absalom with ambiguities, if not to dissemble with him. It is an easy thing, saith a grave interpreter {a} here, for the best men in their extremities to settle upon such counsels as are not exactly such as they ought to be.

{a} Mr Jackson.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 15:34. Say unto Absalom, I will be thy servant, O king, &c. — This crafty counsel of David to Hushai, advising him to use such great dissimulation, cannot be justified. It must, of necessity, be reckoned among his sins, as being a plain violation of the law of truth, and only intended to deceive. Nevertheless, as this was with David the hour of temptation, and this evil advice was suggested by his present and pressing straits, God was mercifully pleased to pardon and direct it to a good end. Thou mayest for me defeat, &c. — That is, by advising different measures, which, considering the great reputation that Hushai had for wisdom, David judged Absalom would be inclined to hearken to, rather than to those proposed by Ahithophel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

15:34 While David was confident that God’s providence was at work behind the scenes, he also took strategic action to further his own cause.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though Hushai dissembled here at the King’s request, yet may we not use this example to excuse our dissimulation.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(34) Say unto Absalom.—David here counsels fraud and treachery, and Hushai willingly accepts the part assigned to him, in order to thwart Ahithophel’s counsel and weaken Absalom’s rebellion. The narrative simply states the facts without justifying them. But while we cannot too strongly condemn such a stratagem, two things are to be remembered: first, that like frauds in time of war and rebellion have been practised in all ages, and still continue; and, secondly, that David and Hushai had but slender knowledge of the Divine revelation of truth and righteousness which enables us to condemn them, and, therefore, did with a clear conscience many things which we see to be wrong.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. and say unto Absalom] “Hushai’s conduct is certainly no model of Christian uprightness. It is therefore curiously instructive to see it made the warrant of a similarly questionable act in modern times. Sir Samuel Morland, Secretary of State to Cromwell, in describing his betrayal of his master to Charles II., says, ‘I called to remembrance Hushai’s behaviour towards Absalom, which I found not at all blamed in Holy Writ, and yet his was a larger step than mine.’ ” Stanley’s Lect. II, 99. Stratagems of this kind, involving deliberate falsehood and treachery, have been employed in all ages, but the morality of them cannot be approved. In connexion with this question it may be remarked, (1) that wrong actions are often related in Scripture without express condemnation, because the healthy and enlightened conscience can discern at once they are wrong: (2) that many actions, allowable under the Old Testament dispensation, are not allowable to those who have received the light of Christ’s revelation: (3) that Scripture gives no sanction to the doctrine, maintained even now in some quarters, that political and social morality are not governed by the same rules. See also the notes on 1Sa_27:11; 1Sa_29:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But if thou return to the city,.... To the city of Jerusalem, from whence it seems he came:

and say unto Absalom, I will be thy servant, O king; as he was by usurpation, and by the proclamation of the people with him. David directs him to address him thus, that he might have no suspicion of him, having been an old friend of his:

as I have been thy father's servant hitherto; perhaps in the character of a counsellor, as it should seem, since as such he was afterwards employed by Absalom:

so will I now also be thy servant; in whatsoever thou shall please to employ me under thee:

then mayest thou for me defeat the counsel of Ahithophel; for being taken into Absalom's service, and made one of his counsellors, he would be privy to the advice of Ahithophel, and so be able to work against him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Defeat; (dissipabis) "render of no effect." (Haydock) --- Thus princes keep spies in an enemy’s country. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. I will be as faithful to thee as I have been to thy father; which he neither was nor ought to be; and therefore the profession of this was great dissimulation. And David’s suggesting this crafty counsel may be reckoned amongst his errors; which, proceeding from a violent temptation, and his present and pressing straits, God was pleased mercifully to pardon, and to direct this evil advice to a good end.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. Say unto Absalom — The artifices here planned must not be regarded as rules for moral conduct, but as the stratagems of war. Hushai was commissioned to use deceit to blind the eyes of Absalom and defeat the counsel of Ahithophel. How well he succeeded in this is shown in 2Sa_17:1-14.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then mayest thou for me defeat the counsel of Ahithophel. David was thus meeting treachery by treachery, and we cannot approve of it, even granting that Ahithophel"s conduct was base and selfish, while Hushai was risking his life for his master. Still, he was sent back to tell a falsehood, and his excuse was necessity; for Ahithophel was so sagacious that, if his counsel were not upset, David"s cause was lost. It was not Christian morality, but yet it has a sort of nobleness about it in Hushai"s devotion to his king. And even now, in war and diplomacy, such acts are not uncommon, and a distinction is unhappily drawn between political and social morality. Even in common life immoral doings are often sanctioned by use. Thus many customs of trade are frauds, considered legitimate because generally practised. Even among ourselves Christian morality is far below the level of our Master"s teaching; and the Old Testament must not be taken as approving all that it records. Similar blame does not attach to Zadok and Abiathar. They were known to be David"s friends, and had even tried to go with him, bearing with them the ark. They professed no friendship for Absalom, and returned for no covert purpose, looking for protection, not to guile, but to their sacred office. And Absalom would be glad to have them in his power, and would make them continue the customary sacrifices, and, if his rebellion proved successful, would force them to anoint him, and so give his usurpation a religious sanction. But he would tell them none of his plans, nor would they try to insinuate themselves into his confidence. They would have a perfect right to be useful in any way they could to their true master, but would do so at the risk of severe punishment. Hushai"s way of defeating Ahithophel was treacherous; but there was no deceit in the young men carrying a message from him, for they were openly David"s friends.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And say - That is, as faithful to thee, as I have been to thy father. David's suggesting this crafty counsel must be reckoned amongst his sins. Nevertheless God was pleased to direct this evil advice to a good end.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Previously, I was your father's servant. This is like [saying], Previously I was your father's servant. It is a verse that [must be] cut.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.