2 Samuel 16:23

2Sa 16:23 And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had enquired at the oracle of God: so [was] all the counsel of Ahithophel both with David and with Absalom.

Ver. 23. And the counsel,] q.d., Though this was horrid counsel, yet because it was facinus maioris abollae, the counsel of Ahithophel, it passed for current, and was well approved by Absalom and the facilous Israelites. Dotibus scelerati Satanae et libidinibus suis ministrant. Wicked men abuse their abilities and their authority to the service of sin and Satan, as Augustine bitterly bewaileth it in Licentius, a scholar of his, learned but lewd.

Was as if a man had inquired at the oracle of God.] So Plutarch saith of Archimedes the Syracusian, that he had the name and fame of understanding not human but divine. {a} And of Polybius, the historian, it is reported, that Scipio never miscarried in any enterprise, carried on according to his counsel.

Both with David and with Absalom.] David’s chief counsellors were God’s testimonies: {Psa 119:24} to these as to the test he brought all counsel given him, whether by Ahithophel or any other; and held it for a rule that if any "spoke not according to these, it was because there was no light in them." {Isa 8:20} Indeed, Absalom and his adherents followed Ahithophel’s counsel howsoever, as infallible, because it was for their purpose. So the Papists would persuade us that the Pope’s placits are ipsissimum De; verbum. {b} And if a priest teach this or that, be it true or false, the people are, without further trial, to take it as God’s oracle. {c} Is not this to be "the servants of men?" {1Co 7:23} Is it not an honour due to Christ alone, to be believed on his bare word, to be the only Aυτος εφα, to be self-credible?

{a} ουκ ανθρωπινης αλλα δαιμονιου τινος συνεσεως. - Pausan. lib. viii.

{b} Hosius.

{c} Stapleton.

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 16:23. The counsel of Ahithophel, &c. — It was deemed as unerring, and was commonly followed with as little doubt of its success, as though the oracle of God had dictated it. This is mentioned as the reason why counsel, which carried so ill a face, should meet with such general approbation.

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

16:23 from the mouth of God: Cp. 17:14.

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

It was so esteemed for the success thereof.

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

23. had inquired at the oracle of God] Lit. had inquired of the word of God = had inquired of God, which was done by means of the Urim and Thummim in the breastplate upon the High-priest’s ephod. Cp. 1Sa_10:22.

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.

And the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion:

was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel, and is observed as a reason why it was so readily taken, though so bad in the preceding instance:

so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests: to David he gave good counsel, what was acceptable with him, and to Absalom bad counsel, which was pleasing to him.

Next: 2 Samuel Chapter 17

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

Absalom. It tended to promote the end which was desired, (Haydock) whether good or bad. His prudence is hyperbolically compared with the divine oracles; (Menochius) and his authority must have had great weight, since David began to take precautions, only after he had heard that Achitophel had joined the rebels; and Absalom was persuaded (Calmet) to perpetrate so foul and unnatural a crime publicly, no one daring to make any opposition. Chusai was silent; as he was aware that, if he began to contradict this counsellor at first, he would only incur suspicion. (Haydock) --- The unjust commonly endeavour by all means to attach people to themselves: but God, in the end, turns their counsels against themselves. (Worthington)

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).

Was as if a man had inquired at the oracle of God; it was received by the people with equal authority and veneration, and was usually attended with as certain success; which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation.

With David; to whose pious disposition he accommodated himself, as policy obliged him; but being weary of it, he takes this first occasion to discover himself, and execute that wickedness which before lay in his heart.

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

23. As if a man had inquired at the oracle of God — That is, it was treated with the utmost respect and reverence, and acted upon as if it had given as much assurance as the word of God. This fact seems to be here stated as a reason for Absalom’s incest. That prince would hardly have gone as far as this without the counsel of his impious adviser, for such a crime demanded the punishment of death. Lev_20:11.

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

The counsel of Ahithophel, etc. These words form a sort of apology for Absalom. He ought to have had more respect for his father than to offer him so grievous an insult, and aggravate by so terrible a deed the quarrel between them. But his conduct from first to last was utterly mean and selfish, and his only excuse here is that there was such a glamour round Ahithophel, that men yielded up their own judgment to him without an effort, and did what he advised as if it had a religious sanction. At the oracle of God; Hebrew, had asked the Word of God; that is, had consulted God by Urim and Thummim. When a man went to the priest to inquire in this way, he did whatever he was told; and the word of Ahithophel was accepted with equal deference.

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

The counsel, &c. - It was received by the people with equal veneration, and was usually attended with as certain success. Which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation.

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