And Absalom said to Ahithophel, Give counsel among you what we shall do.
Absalom has taken Jerusalem, and his father has fled. The new king's first act in the palace is to ask one man what to do next. Everything that follows turns on the man he asked, and on why that man was so eager to answer.
Ahithophel had been David's own adviser. Commentators trace his betrayal to an old wound in his family.
How was it that Absalom had the nerve to send for David's trusted counsellor? This was another bit of sorrowful reaping of former sin. Ahithophel appears to have been Bathsheba's grandfather. We can well understand that he had never forgiven David for the way he treated his granddaughter.
Ahithophel had a gift for advice. He did not have loyalty to go with it.
His wisdom was so remarkable that Scripture records: "the counsel that Ahithophel gave was as if one consulted the word of God." But no amount of wisdom will make up for a lack of uprightness and true devotion. Then came David's time of trouble. His cause looked weak and failing, because the people were unfaithful during Absalom's conspiracy. Ahithophel, like another Judas, turned traitor. Later he hanged himself and died.
Other commentators are careful to say what that reputation did not mean. His skill was human skill, sharpened by his own interests.
Verse 23 assures us that people held Ahithophel's counsel in the highest respect, as though he had the wisdom of God behind him. David had valued his counsel, and so did Absalom. Of course he did not speak for God. But he gave his counsel with unusual insight into what would best serve the interests of the kingdom. He saw his own interests as tied up with it.
Ahithophel had a plan ready. It put Absalom's throne above every rule of decency.
The counsel Ahithophel gave Absalom in verse 21 can only disgust any upright heart. But Ahithophel was determined to sacrifice decency to his cause of vindictive hatred against David. He wanted to be sure that the rift between Absalom and David would be beyond repair. This had to happen if Absalom's kingdom was going to stand. Absalom took his advice. They put up a tent on the roof of the house — the very place where David's sin with Bathsheba began — and everyone knew that Absalom was sleeping with David's concubines. So it was clear that Absalom had completely rejected his father.
The shock is not only in the advice but in the nation that swallowed it.
But what a state Israel was in, when a man as wise as Ahithophel sees nothing but advantage in wickedness this gross and open! Can he suppose that they have so forgotten God that they will forget what such things deserve from Him? Or that they will see only the punishment of David's sin, as if that cancelled the horror of Absalom's own sin?
God had already said what would come of David's sin. The plotters in the palace did not know it, but they were carrying out that sentence.
Ahithophel thought this would strengthen Absalom's hands. In fact he only worked out the fulfilment of God's word, advanced the goal of His ways, and hurried on the restoration of the man he meant to destroy. This wicked man will soon be caught in his own trap. Ahithophel seems to have had no motive for doing evil except the simple desire to do evil. He ends like Judas, whom he resembles. This "familiar friend," who turned on David, hangs himself and dies.
One writer sums up the principle.
Wherever man's sin may carry him, it cannot find the place where God is not governor.
David could not stop the council meeting. He had already done the one thing left to him.
Then someone told David, "Ahithophel is among the conspirators with Absalom." David turns to God. He knew how serious the news was. But this very thing brought before him the source of his confidence, as surely as he saw the hand of Satan in it. A father's love might hold back from pleading against Absalom; but David could now unburden his heart to God. So he says, "O LORD, please turn the counsel of Ahithophel into foolishness." And the LORD heard, and answered.
- Counsel — Absalom asks for advice. The man he asks never forgave David for his treatment of Bathsheba, his own granddaughter.
- Reputation — Israel took his word as though God had spoken it. Yet no amount of wisdom makes up for a lack of uprightness.
- Corruption — asked what to do, he chose the advice most certain to end all hope of repair. A whole nation went along with it.
- Control — his plot only carried out what God had already said. It even hurried on the return of the man he wanted destroyed.
- Countered — David could not silence the council. So he prayed that its wisdom would turn to foolishness. God heard him, and the counsellor ended his own life.
And Ahithophel said to Absalom, Go in to thy father's concubines, whom he has left to keep the house; and all Israel shall hear that thou art become odious with thy father; and the hands of all that are with thee shall be strong.
Ahithophel, the most trusted adviser in Israel, tells Absalom to take his father's concubines in public. Why would such a wise man advise something so shameful, and why does it happen on the very roof where God had said judgment would fall?
Ahithophel was David's own counsellor, so why did he join the revolt? Commentators trace it to an old family wound.
The conspiracy comes to a head, and Absalom sends for Ahithophel the Gilonite, David's counsellor (2 Sam. 15:12). "Now in those days the counsel that Ahithophel gave was as if one consulted the word of God" (2 Sam. 16:23). How did Absalom dare to send for David's trusted counsellor? This was another bit of sorrowful reaping of former sin. Ahithophel appears to have been Bathsheba's grandfather. We can well understand that he had never forgiven David for the way he treated his granddaughter. (Compare 2 Sam. 11:3 and 2 Sam. 23:34.)
To us the advice sounds only shameful. In that world it was a public claim on the throne itself.
To many, a deceased king's wife or concubine was, according to Eastern custom, the same as claiming the rights of the king (2 Sam. 12:8; 16:21-22).
Ahithophel's aim was not pleasure for Absalom. He wanted a break with David that could never be mended. Even the place mattered.
The counsel Ahithophel gave Absalom in verse 21 can only disgust any upright heart. But Ahithophel had decided to sacrifice decency to his cause of vengeful hatred against David. He wanted to be sure that the rift between Absalom and David would be irreconcilable. This was necessary if Absalom was to establish his kingdom. Absalom accepted his counsel. They spread a tent on the roof of the house — the very place where David's sin with Bathsheba began. There everyone knew that Absalom was committing fornication with David's concubines.
God had already spoken this judgment over David, and the plotters carry it out without knowing. Yet the punishment of David does not make Absalom innocent.
David will himself be dishonoured in the same way that he dealt out dishonour. And it happens on the very roof from which the lust of his eyes had carried him into open sin. But this was, as we know, the fulfilling of God's word about him. Wherever man's sin may carry him, it cannot find the place where God shall not be governor. But what a state Israel was in, when a wise man like Ahithophel sees only advantage in wickedness so gross and open! Does he suppose they have forgotten God so completely that they will forget what such things deserve from Him? Or that they will see only the punishment of David's sin, as if that cancelled how great Absalom's sin was?
Ahithophel was famous for his wisdom. Commentators point to the one thing wisdom could not supply.
No amount of wisdom will make up for a lack of uprightness and true devotedness. So in David's time of adversity, when his cause looked weak and failing because the people were unfaithful during Absalom's conspiracy, he turned traitor.
David had a friend inside Absalom's camp: Hushai. He raised no objection to this counsel, and the counsel itself turned against the man who gave it.
Hushai is welcomed by Absalom. He does not oppose Ahithophel's counsel about David's concubines. His closeness to David helps him here, because he must have known what God had told the king. He had to let God's sentence run its course (2 Sam. 12:11-12). Ahithophel thought he was strengthening Absalom's hands this way. Instead he only carried out God's word, advanced the goal of His ways, and hastened the restoration of the man he meant to destroy. This wicked man will soon be caught in his own snare. Ahithophel seems to have had no motive for doing evil except the desire to do evil. He ends like Judas, whom he resembles. This "close friend" who lifted his heel against David (Ps. 41:9) hangs himself and dies.
- Seed — Ahithophel was Bathsheba's grandfather. David's sin against her planted the grudge, and the revolt was "sorrowful reaping of former sin."
- Scene — Absalom acted on the roof where David's own sin began. Taking a king's concubines claimed his throne in public.
- Sentence — the act fulfilled God's word about David. Sin "cannot find the place where God shall not be governor."
- Shared guilt — David's punishment does not cancel Absalom's sin. Israel should never have mistaken one for the other.
- Snare — the counsel meant to destroy David hastened his return. The famous counsellor was wise but not upright, and he died by his own hand.
So they spread a tent for Absalom upon the roof; and Absalom went in to his father's concubines in the sight of all Israel.
A tent on the palace roof turns David's private sin into a public show. His own son stages it in front of the whole nation. Two questions follow. Why did God allow such an open outrage? And why did David's own trusted counsellor suggest it?
Years earlier, David had taken another man's wife and hidden it. The commentators trace this scene straight back to that act and to God's word spoken through the prophet Nathan.
This was a very great sin: David committed it in secret; God punishes it in the sight of all Israel. David reigned in God's name. If he did not know how to glorify God, or how to keep a true witness to the nature of God's kingdom; if instead he falsified its character, then God Himself will know how to retrace its features in the sight of all men. He will do it by the chastisement He sends on the man who has dishonoured Him.
The place matters. This roof already had a history in David's life.
David is dishonoured himself in the same way that he dealt out dishonour, and on the very roof from which the lust of his eyes had carried him into open sin. But this was, as we know, the fulfilling of God's word about him. Wherever man's sin may carry him, it cannot find the place where God is not governor.
Ahithophel was David's own trusted adviser, and the family link explains the venom behind his counsel.
How was it that Absalom had the insolence to send for David's trusted counsellor? This was another piece of sorrowful reaping of former sin. Ahithophel appears to have been Bathsheba's grandfather. We can well understand that he had never forgiven David for the way he treated his granddaughter.
The advice was cold strategy, not impulse.
The counsel Ahithophel gives in verse 21 can only disgust any upright heart. But he had decided to sacrifice decency to his cause of vengeful hatred against David. He wanted to be sure that the rift between Absalom and David would be beyond repair. This was necessary if Absalom was to establish his kingdom. Absalom accepted his counsel. They spread a tent on the top of the house, where everyone knew that Absalom was sleeping with David's concubines. So Absalom made it clear that he was completely rejecting his father.
God had announced this, but that does not clear Absalom or Ahithophel. Their wickedness stays their own. The writer also asks what state Israel must be in to accept such advice.
But what a state of things in Israel! The wisdom of an Ahithophel sees only advantage in wickedness so gross and open. Can he suppose that they have so forgotten God that they will forget what such things deserve with Him? Or that they will see only the punishment of David's sin, as if that cancelled the enormity of sin in Absalom?
Hushai, David's friend, was now in Absalom's court. One writer explains his silence, and how the plot backfired on the plotter.
Hushai does not oppose Ahithophel's counsel about David's concubines. His closeness to David is a great help to him here. He could not be ignorant of what God had told the king, and he had to let God's decree run its course (2 Sam. 12:11-12). Ahithophel thought he was strengthening Absalom's hand this way. In fact he only worked out the fulfilment of God's word, advanced the goal of God's ways, and hastened the restoration of the man he meant to destroy. This wicked man will soon be caught in his own snare.
This warning reaches past David. He hid his sin behind closed doors; God brought it out before a nation.
David had sinned secretly, wanting to keep his actions from the people, but God would repay him publicly before all the people. When the Lord Jesus warned His disciples against hypocrisy, He told them, "Nothing is covered up that will not be revealed, or hidden that will not be known" (Luke 12:2). How deeply humiliating a principle! But the light of God must reveal everything as it really is. We do well to take this seriously to heart.
- Secret → Public. David sinned in private. God repaid it in the sight of all Israel, just as He had said He would.
- Same roof. The dishonour fell on the very roof where David's own lust began. The punishment matched the sin.
- Same family. Ahithophel gave the counsel, and he was Bathsheba's grandfather. David's old sin came back through the family it had wounded.
- Same guilt. God had announced this judgment on David. It still did not cancel the wickedness of Absalom and Ahithophel. Each answered for his own act.
- Same God. Sin cannot carry a man anywhere God does not govern. Ahithophel's plot only fulfilled God's word. It hurried on the restoration of the man he meant to destroy.
And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired of the word of God so was all the counsel of Ahithophel both with David and with Absalom.
Absalom's revolt looked unstoppable, and this verse explains why. David and Absalom alike treated Ahithophel's advice as if God Himself had spoken, so how did a man with that standing end up betraying his king?
Older translations read "the oracle of God" here. Everywhere else in the Old Testament that word points to one place only.
It was said of Ahithophel that his counsel was "as if a man had inquired at the oracle of God," or at the "word" of God. In all other places in the Old Testament the word "oracle" applies to the holy of holies. It is no doubt called this because God said, "There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you." And it was from there that Moses received many of the laws.
Ahithophel's gift was real, and it was famous. What the verse never says is that he was faithful.
His wisdom was so remarkable that the record says his counsel "was as if one consulted the word of God." But no amount of wisdom will make up for a lack of uprightness and true devotion.
There is irony buried in the man's own name, and in the kind of wisdom it turned out to be.
He had been David's counsellor, and people listened to him (we are told) as a divine oracle. Yet his name means "brother of folly." And such is always the worldly wisdom which we find in him.
How could a rebel prince expect the king's own adviser to change sides? A family tie explains it.
How was it that Absalom had the nerve to send for David's trusted counsellor? This was another sorrowful bit of reaping from an earlier sin. Ahithophel appears to have been Bathsheba's grandfather. We can well understand that he had never forgiven David for his treatment of his granddaughter.
Absalom claimed the throne. Beside him stood a counsellor whose word carried the weight of God's word, and one writer sees a pattern in that pairing.
So then, if we have been guided rightly here, the picture unites both. On one side is royal power, which Absalom was claiming for himself. Joined to it is a falsely prophetic character pictured by Ahithophel. The two were linked together, just as we saw Saul at the last finding his resource in the witch of Endor. He was driven to an evil spiritual adviser of the lowest kind. See too Pharaoh and the magicians, and Balak and Balaam. These two characters constantly stand together against the Christ of God.
David knew how dangerous this adviser was. He answered with prayer, not strategy.
Then someone told David, "Ahithophel is among the conspirators with Absalom." David turns to God. He knew how serious the news was. But this very thing brought before him the source of his confidence, as surely as he saw the hand of Satan in it. A father's love might hold back from pleading against Absalom, but David could now unburden his heart to God. So he says, "O LORD, please turn the counsel of Ahithophel into foolishness." And the LORD heard, and answered.
Hushai's counter-advice was the means, but not the cause.
It was not Hushai who defeated the counsel of Ahithophel, but the Lord. "For the LORD had ordained to defeat the good counsel of Ahithophel, so that the LORD might bring harm upon Absalom."
His counsel served a purpose he never intended, and his end matched that of a later traitor.
Ahithophel meant to strengthen Absalom's hand. Instead he only worked out the fulfilment of God's word, advanced the goal of His ways, and hurried on the restoration of the man he meant to destroy. This wicked man will soon be caught in his own trap. He seems to have had no motive for doing evil except the sheer desire to do it. He ends like Judas, whom he resembles: this close friend who lifted up his heel against David hangs himself and dies.
- Counsel revered. "Oracle" points to the holy of holies, where God spoke from above the mercy seat. Israel gave Ahithophel's advice that same weight.
- Counsel hollow. Brilliance is not uprightness. The man heard as a divine oracle bore a name meaning "brother of folly," and his wisdom proved to be the worldly kind.
- Counsel bought. Ahithophel was Bathsheba's grandfather. Absalom's approach to him was David's old sin coming back on the king.
- Counsel allied. A rebel claiming the throne, plus an adviser with prophetic standing. The same pairing appears with Saul and the witch of Endor, Pharaoh and the magicians, and Balak and Balaam.
- Counsel defeated. David prayed that God would turn it into foolishness. The LORD, not Hushai, defeated it, and the counsellor who lived by his reputation died by his own hand.