2 Samuel 16:21

2Sa 16:21 And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong.

Ver. 21. Go in unto thy father’s concubines.] O tongue worthy to have been cut out, shred in gobbets and driven down the throat of him that thus misused him, to the engaging of Absalom in such an unpardonable villainy, beside hazard of his immortal soul!

That thou art abhorred of thy father.] And so no hope of reconciliation.

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 16:21. Go in unto thy father’s concubines — This counsel he gave, partly to revenge the injury done to Bath-sheba, the daughter of Eliam, chap. 2Sa 11:3; the son of Ahithophel, 2Sa 23:34; and principally for his own and the people’s safety, that the breach between David and Absalom might be irreparable. For this, he foresaw, would provoke David in the highest degree, and cut off all hope of reconciliation, which otherwise might have been expected to take place, by some treaty between Absalom and his tender-hearted father. But in that case his followers, and especially Ahithophel, would have been left to David’s mercy. That thou art abhorred of thy father — And, therefore, art obliged to prosecute the war with all vigour, and to abandon all thoughts of peace; as knowing that thy father, though he may dissemble, yet will never forgive such an act. Then shall the hands of all that are with thee be strong — They will fight with greater courage and resolution when they are freed from the fear of thy being ever reconciled to thy father, and see they are out of all danger of being sacrificed to any future treaty of peace or agreement between you. “An advice,” says Delaney, “for the present, and in appearance, wise; but in reality pernicious. Could not this long-headed, sagacious statesman foresee, that this action, for which some men would now become more attached to Absalom, must one day make him detestable in their eyes, when they reflected upon the horror of it? a guilt made mortal by the law of God, Lev 20:11, and not named even among the Gentiles; a guilt for which they must one day judge him more worthy to lose his crown than Reuben his birth-right. However, this hellish advice was immediately embraced.”

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

16:21 Go and sleep with your father’s concubines: A usurper took a predecessor’s harem to assert or strengthen his claim to the throne (see 3:7). Absalom’s action was in violation of Deut 22:30.

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

Suspecting the change of the Kingdom, and so his own overthrow, he giveth such counsel as might most hinder his father’s reconciliation: and also declare to the people that Absalom was in highest authority.

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

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

Next: 2 Samuel Chapter 17

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. Go in unto thy father's concubines] It may be remembered that David left ten of them behind to take care of the house, see 2Sa 15:16. Ahithophel advised this infernal measure, in order to prevent the possibility of a reconciliation between David and his son; thus was the prophecy to Nathan fulfilled, 2Sa 12:11. And this was probably transacted in the very same place where David's eye took the adulterous view of Bath-sheba; see 2Sa 11:2.

The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. Herodotus informs us that Smerdis, having seized on the Persian throne after the death of Cambyses, espoused all the wives of his predecessor, lib. iii., c. 68. But for a son to take his father's wives was the sum of abomination, and was death by the law of God, Le 20:11. This was a sin rarely found, even among the Gentiles.

Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and, in fine, reprobate to every good word and work. We still however recollect that David had grievously sinned, and we should also recollect that he suffered grievously for it; and that his humiliation, repentance, and amendment, were most decisive and exemplary. Reader, God is as just as he is merciful.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) And Ahithophel said.—The counsel of Ahithophel was in effect that Absalom should make the breach between him and his father absolute and irreconcilable. His followers would thus be assured of the impossibility of his securing a pardon for himself while they were left to their fate. After adopting this course, he must necessarily persist to the end. The taking of the harem of his predecessor by the incoming monarch was an Oriental custom, to the enormity of which the mind was blunted by the practice of polygamy.

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

And Ahithophel said unto Absalom,.... Either immediately of himself, without consulting with others; or after a consultation had been held between them, he as the president of it, and their mouth, gave the following advice; though the former seems most correct:

go in unto thy father's concubines, which he hath left, to keep the house; and lie with them; there were ten of them, Sa2 15:16,

and all Israel shall hear that thou art abhorred of thy father; this fact will be so abominable to him, and he will so highly resent it, as never to forgive thee, and be reconciled unto thee:

then shall the hands of all that are with thee be strong; he intimates that they were now weak, and did not act with spirit; they were fearful that David and Absalom would be reconciled, and then they should be reckoned traitors, and fall a sacrifice to David's vengeance, for their treason against him: but by Absalom's taking such a step as this, which would make him for ever the object of his father's hatred, their hands and hearts would be strengthened, and their fears removed, and they would not have the least jealousy of a reconciliation between them, and of their being left to the resentment of David. Some think this was not his only reason for giving this counsel, but also to revenge David's abuse of Bathsheba, his son's daughter, as she is supposed to be; see Gill on Sa2 15:12; however, it was so ordered in Providence, that this advice should be given and taken, to fulfil the prophecy of the Lord to Nathan, Sa2 12:11.

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Their hands may be strengthened, &c. The people might apprehend lest Absalom should be reconciled to his father; and therefore they followed him with some fear of being left in the lurch, till they saw such a crime committed, as seemed to make a reconciliation impossible. (Challoner) --- This was the most heinous outrage that a son could offer to his father. Jacob resented it to the last, Genesis xlix. 4. Amyntor devoted his son Phœnix to all the furies, for a similar offence. (Homer, Iliad ix.) Armais treated the wives of his brother Sesostris in this manner, when he had resolved to rebel. (Josephus, contra Apion i.)

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).

This counsel he gave, partly to revenge the injury done to Bath-sheba, who was the daughter of Eliam, 2Sa 11:3 who was

the son of Ahithophel, 2Sa 23:34; and principally for his own and the people’s safety, that the breach between David and Absalom might be made wide and irreparable by so vile an action which must needs provoke David in the highest degree, both for the sin and shame of it; as the like action had done Jacob, Gen 49:3,4; and cut off all hopes of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender-hearted father; in which case his followers, and especially Ahithophel himself, had been left to David’s mercy.

Israel shall hear that thou art abhorred of thy father; and therefore obliged by thy own interest to prosecute the war with all possible rigour, and to abandon all thoughts of peace; as knowing that his father, though he might dissemble, yet would never forgive so foul and scandalous a crime.

Then shall the hands of all that are with thee be strong; they will fight with greater courage and resolution when they are freed from the fear of thy reconciliation, which otherwise would make their hearts faint and hands slack in thy cause. But by this we may see the character of Absalom’s party, and how abominably wicked they were, whom such a loathsome and scandalous action tied the faster to him, whom for that very reason they should have deserted and abhorred. And we may further learn how corrupt and filthy the body of the people was, and how ripe for that severe judgment which is now hastening to them.

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

AHITHOPHEL’S IMPIOUS COUNSEL, 2Sa_16:20-23.

21. Go in unto thy father’s concubines — This would be a most bold and irrevocable assumption of all the royal rights, and render the breach between Absalom and his father utterly irreconcilable.

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

Ahithophel said. Ahithophel"s counsel was utterly abominable, even though the deed would not be regarded by any of the Israelites as incestuous. A king inherited his predecessor"s harem, and Absalom"s act was a coarse and rude assertion that David"s rights were at an end, and that crown and hinds and property, even to his wives, now all belonged to the usurper. But, while polygamy had thus degraded the wives and concubines into mere chattels, the harem was the property most jealously guarded by its owner (2Sa_3:7; 1Ki_2:22) and Absalom"s act was an outrage which David could never have pardoned. And this was what Ahithophel wanted. He was afraid that if Absalom"s cause began to decline, he might come to terms with his father, who would readily forgive a son if he submitted, but would certainly punish Ahithophel. For his own selfish purposes, therefore, he led Absalom on to a crime which rendered a reconciliation with David impossible, and pledged all the conspirators to carry out the matter to the bitter end; and that end could only be the death of David if the conspiracy succeeded. But this bitterness to David would vex all moderate men, and weaken Absalom"s cause. It was of advantage only to such as were deeply committed to the rebellion, and bent on killing David. To him it was terrible sorrow; for he knew that this open shame was the punishment of his own secret infamy; (2Sa_12:11, 2Sa_12:12) and in it, again, he saw the meshes of the avenger"s net tightening around him.

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

Go - This counsel he gave, partly to revenge the injury done to Bathsheba, the daughter of Eliam, chap. xi, 3, who was the son of Ahithophel, chap. xxiii, 34, and principally for his own, and the people's safety, that the breach between David and Absalom might be irreparable. For this would provoke David in the highest degree and cut of all hope of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender-hearted father. But in that case his followers, and especially Ahithophel, had been left to David's mercy, and therefore obliged to prosecute the war with all vigour, and to abandon all thoughts of peace: as knowing that his father, though be might dissemble, yet would never forgive so foul a crime. Be strong - They will fight with greater courage and resolution, when they are freed from the fear of thy reconciliation, which otherwise would make their hearts faint, and hands slack in thy cause. But by this we may see the character of Absalom's party, and how abominably wicked they were, whom such a scandalous action tied the faster to him. And we may farther learn, how corrupt the body of the people was, how ripe for that judgment which is now hastening to them.

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

Ahithophel gave the following counsel: "Go to thy father's concubines, whom he hath left behind to keep the house (i.e., lie with them: for אל בּוא, compare Sa2 3:7, etc.); so will all Israel hear that thou hast made thyself stinking with thy father, and the hands of all those who are with thee will strengthen themselves." This advice was sagacious enough. Lying with the king's concubines was an appropriation of the royal harem, and, as such, a complete usurpation of the throne (see at Sa2 3:7), which would render any reconciliation between Absalom and his father utterly impossible, and therefore would of necessity instigate the followers of Absalom to maintain his cause with all the greater firmness. This was what Ahithophel hoped to attain through his advice. For unless the breach was too great to be healed, with the affection of David towards his sons, which might in reality be called weakness, it was always a possible thing that he should forgive Absalom; and in that case Ahithophel would be the one to suffer. But under the superintendence of God this advice of Ahithophel was to effect the fulfilment, without any such intention on his part, of the threat held over David in Sa2 12:8.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

And you will strengthen the hands of all those who are with you. Because at present their hands are feeble in their ability to help you because they are saying [to themselves] in their hearts, "The son will change towards [and reconcile with] his father and we will be hated by the king.

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.