2 Samuel 17:7

2Sa 17:7 And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not good at this time.

Ver. 7. Is not good at this time.] This was a bold speech, and such as if he had not made good by alleging to Absalom verisimilia, et ingenio illius superbo accommodata, arguments probable, and suitable to his ambitious disposition, there had been but one law for Hushai; not unlike that of the Locrians, who ordained that whoso would propose a new law, should come with a halter about his neck, that if it were not liked, he should be hanged. Here, then, he beginneth with his Errorem erravit non levem vir alioqui consultissimus Ahithophel. This most grave and wise counsellor is out in this particular; as well he may be, since

“Oυδεις ανθρωπων αυτος απαντα σοφος.”

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_17:7-23

And Hushai said unto Absalom.

Hushais advice preferred

The wisest man in the world is not wise at all times: though Achitophel commonly gives successful counsel, yet, with his good leave, he hath missed the mark at this time, and in this case.

I. Hushais grand design was first to invalidate the perilous counsel Achitophel had given, before he gave his own opinion he hereupon discovers the danger of Achitophels advice from three topics.

1. The first is taken from the valour of David, which he amplifies by a similitude of a bear robbed of her whelps.

2. The second argument m taken from the policy and prudence of David, as the first is from his courage and valour.

3. His third argument or topic is a periculoso from the dangerous consequences of this expedition of Achitophels. (2Sa_17:9-10.)

II. When Hushai had thus invalidated Achitophels counsel, then he produceth and introduceth his own to Absalom, and partly contrary and partly congruous and consentaneous to that of Achitophels. (2Sa_17:11-13.)

1. Hushais counsel was contrary to that of Achitophels in three respects.

(1) In respect of time; not in the night as he hath advised, seeing night-works are not only hazardous, but also no way glorious works, we scorn to steal a victory in the dark, let us fight David in clear-daylight that the sun may behold the valour and victory of our invincible army.

(2) The second respect is, Let not so small an handful as twelve thousand (according to his advice) be employed, but a mighty host made up of all Israel, from Dan to Beersheba, &c.

(3) And the third respect is, Thou thyself shalt go general of this numerous army, for thy presence will put life into thy soldiers, to fight lustily in the fight of their King, who bath power to punish or reward them according to their merit or demerit; beside the glory of the victory (which now Achitophel seeks to have to himself) shall be wholly thine by thy going in person to the battle.

2. Mark, it was congruous as to the effect, the same in the end with that Achitophel now had advised, to wit, the destruction of David, and of his despicable company, saying, David shall not be able to defend himself neither.

(1) In the open field, for we will fall upon him there, as the dew falleth upon the field, so largely, so suddenly, and so irresistibly upon all sides, as the drops of dew are innumerable: Nor

(2) Shall he be safe in, a fortified city, for we will bring ropes to it and draw it (and David in it) into the river, &c., so drown him, and all his, &c. Hushais whole oration was wholly accommodated to the ambitious humour of a vain-glorious prince, all along stuffed with the bombast of hyperbolical flourishes, both to fill up its own emptiness, and to puff up Absaloms proud mind with heading and leading a mighty army, &c. Hushai in his thrasonical expressions puts himself into the number of the actors of this tragedy, saying [So shall we come upon him, &c.] as if he had said [I will be one of the first of them,] that he might not seem to come short of Achitophel, who had offered Absalom his service both as a counsellor, and as a commander, and [We will not leave so much as one, &c.] This is opposed to Achitophels promise (v. 2.) that in no point he might seem to fall behind him, so is he the sooner believed. Whatever Hushai with all his florid flatteries pretended, yet his main design intended was, that David might gain more time to increase his army, and to prepare for the battle, and that the present paroxism or heat of the people being cooled by such delays (as Absaloms raising so vast an army did necessarily require) many of Davids subjects might at last bethink themselves of returning to their right allegiance, and thereby upon better consideration join to strengthen the Fathers forces against his unnatural rebellious son. In all these harangues both of Acbitophel and of Hushai, there is not one word of counselling Absalom to ask counsel of God, God was not in all their thoughts. (Psa_10:4.) Indeed Hushai purposely put Absalom upon trusting in an arm of flesh (a numberless number of soldiers) which he knew would bring a curse upon him (Jer_17:5), and therefore he pusheth him forward to be present in the fight to fetch in his own fall, &c. This counsel of Hushai was better approved of by Absalom and his courtieers than that of Achitophel, because the Lord purposed it should be foiled and defeated (verse 13, 14.)

III. How great is the power of faithful prayer; David had prayed, Lord, turn Achitophels counsel into folly. Achitophels counsel is rejected as foolish counsel, Davids prayer of faith and fervency was answered over and over again; for

1. Achitophels counsel was folly itself (2Sa_16:21.)

2. Tis here refused as such; and

3. he died as a fool (verse 28.)

IV. Achitophels counsel was infringed here by a double means,

1. by human help, namely, by Hushais prudence and policy, humouring an ambitious bigot to his own destruction, well knowing that his insolent temper would best be flushed up with flourishing flatteries, and

2. by a Divine hand, God giving Absalom up to believe lies, and so hasten his own end. (C. Ness.)

The best counsellors

Alphonsus, King of Anagon, being asked who were the best counsellors, answered, The dead (meaning books), which cannot flatter, but do without partiality, declare the truth. Now of all such dead counsellors, Gods testimonies have the preeminence. A poor, godly man, even then when he is deserted of all, and hath nobody to plead for him, he hath his senate, and his Council of State about him, the prophets and apostles, and other holy men of God, that spake as they were moved by the Holy Ghost. A man so furnished is never less alone than when alone; for he hath counsellors about him that tell him what is to be believed or done; and they are such counsellors as cannot err, as will not flatter him, nor applaud him in any sin, nor discourage or dissuade him from that which is good, whatever hazard it expose him to. And, truly, if we be wise we should choose such counsellors as these: Thy testimonies are the men of my counsel. (T. Manton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Sa 17:7-8. The counsel of Ahithophel is not good at this time — Though he generally gives most wise and admirable counsel, yet he seems now to be under a mistake, and not sufficiently to consider all the present circumstances of this business. Thou knowest thy father and his men — Hushai, setting himself to oppose all the articles of Ahithophel’s advice, some openly, and others covertly, begins with giving a lively and dreadful description of the enemies Absalom had to deal with. That they be all mighty men — Of approved courage and strength, and not so easily vanquished as Ahithophel supposes. At all times they are terrible to the bravest foes, but much more so at this time; when they are chafed in their minds — Hebrew, bitter of soul, inflamed with rage; desperate, and therefore resolved to sell their lives at a dear rate. Being driven from their families, they are as so many enraged bears robbed of their whelps in the field — In the first furious efforts of their rage they will not fail to strike a terror into their assailants, and the panic will be easily diffused through the rest of the pursuing army, and will intimidate the bravest of them. Thy father is a man of war — A wise as well as brave prince and general, who, knowing of what importance it is to secure his person, and that your chief design is against his life, will, doubtless, use extraordinary care to keep out of your reach, which he may easily do.

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

Hushai showeth himself faithful to David, in that he reproveth this wicked counsel and purpose.

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

(7) Not good at this time.—The words, at this time, should be transposed. What Hushai says is “This time the counsel of Ahithophel is not good,” implying that his previous advice (2Sa_16:21) had been wise, thus assuming an appearance of candour.

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

7. The counsel, &c.] The counsel which Ahithophel hath counselled this time is not good: in contrast to his previous counsel (ch. 2Sa_16:21), which Hushai pretends to approve.

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.

For (said Hushai) thou knowest thy father and his men, that they be mighty men,.... Men of courage and valour, and not such weak-handed and weak-hearted men, and so easily intimidated, as Ahithophel suggests:

and they be chafed in their minds; or "bitter in soul" (f); not merely filled with trouble and anguish, and depressed in their spirits, on account of that, as the phrase sometimes signifies; but enraged and full of wrath at the rebellion raised against their prince, which obliged them with him to leave their habitations; and now being desperate, their all lying at stake, their wives and children, their families and estates, they would fight furiously in the defence of the king and themselves, and not so soon flee as Ahithophel had represented:

as a bear robbed of her whelps in the field; a bear is a very furious creature, especially a she bear, and the more when it has whelps, and more so when deprived of them (g), when it ranges about in the field, and in its fury attacks whomsoever it meets with; See Gill on Hos 13:8,

and thy father is a man of war; not only bold and courageous, but expert and skilful in all the arts of war and not easy to be surprised and circumvented, as Ahithophel intimated:

and will not lodge with the people; in the camp, but at some distance from it; partly to prevent any traitorous design upon him in it, and partly that he might not be surprised by the enemy, knowing that their chief view was to seize his person; and therefore as it would not be easy to find him where he was, he could not be smitten alone, as Ahithophel proposed.

(f) "amari animo", Pagninus, Montanus; "amaro animo", V. L. Tigurine version, Junius & Tremellius, Piscator. (g) Aristot. Hist. Animal. l. 6. c. 18. & 9. 1.

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

At this time - Rather, “The counsel which Ahithophel has given this time is not good.” He contrasts it with that given before 2Sa 16:21, which was good. This gave an appearance of candour to his conduct, and so gave weight to his dissent. Observe the working of David’s prayer 2Sa 15:31.

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

This time, though he displays such prudence on all other occasions; or, "at this time" the situation of affairs is such, that it may prove dangerous to push people, who are already desperate, to extremities. Here we behold, how different sentiments may appear equally plausible. (Haydock) --- Mind, reduced to despair. The maxim is beautiful, as well as the comparison. See Osee xiii. 7., Proverbs xvii. 12., and Lamentations iii. 10. --- People. Hebrew adds, "in the night;" or, "he will not suffer the people to pass the night" in repose. (Calmet) --- He will not entrust his person to a faithless multitude, but will be surrounded with a chosen band, with whom he may escape, even though the rest should flee. (Haydock) --- Achitophel had represented David abandoned by his men. (Menochius)

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).

Though at other times he generally gives most wise and admirable counsel; yet, as he is a man, he seems now to be under a mistake, and not sufficiently to consider all the present circumstances of this business.

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

And Hushai said. Hushai gives his advice with much Oriental exaggeration, such as ought to have put Absalom on his guard. His main points are that David was too practised a soldier to let himself be surprised. In his adventures with Saul he and his men had been trained to hold large bodies of pursuers at bay, and evade them. The men, too, who were with him were warriors of desperate valour, whose first thought would be the king"s personal safety, and to ensure this they would conceal him in some pit, some cave or ravine, safe and inaccessible by nature; or in some place (omit the inserted word "other"), that is, in some camping place, made strong with ramparts, so as to resist the first attack. "To smite the king only" is, therefore, an impossibility; and if the attack fail, and David"s mighties, in their irritation, slaughter a large number of their assailants, and a panic be the result, men will hesitate before they attack such redoubtable champions a second time. A check is fatal to a rebellion, and Absalom, was staking his chance on one hasty encounter. Better leave the decision to all Israel. Their hearts were with Absalom, and, when there has been time for them to gather in their thousands, success is certain. Their numbers will be countless as the sands on the shore, or as the dew upon the grass; while David and his heroes will shrink to so small a body as to be scarcely able to man the walls of one small city. And fighting there will be none; for the myriads of Israel will drag city and fugitives with ropes down into the nearest torrent bed, where the next floods will wash all away. There was more in this than an appeal to Absalom"s vanity. If all Israel did take his side, then David"s cause would soon be hopeless, and there would be no need of parricide. David"s death would be the act of Israel, and not of Absalom. Evidently Absalom believed that all Israel was on his side, and his success hitherto had been so rapid as almost to justify the assumption. To us this success is almost unaccountable, but it suggests that there were great faults in David"s administration. Yet even so we wonder at the existence of such general dissatisfaction. At this time. A wrong translation. The Hebrew is, Ahithophel"s counsel this time is not good, whereas last time, what he advised about the concubines was good.

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