Who was Ahithophel in the Bible?

A Gilonite, grandfather of Bathsheba, and a very wise counsellor of David, of whom it is said that all his counsel was "as if a man had inquired at the oracle of God." He joined in the rebellion of Absalom, and advised him to go in publicly to David's concubines, and to let him make an immediate attack on David. The latter counsel not being followed, and a preference being given to the advice of Hushai, who was acting for David, Ahithophel returned to his house, set his household in order, and hanged himself. 2 Sam. 15:12-34; 2 Sam. 16:15-23; 2 Sam. 17:1-23; 2 Sam. 23:34. He has generally been taken as foreshadowing Judas of the N.T.: cf. Ps. 41:9; Ps. 55:12.

Ahithophel, David's counsellor, and highly extolled for his wisdom, is also absent from this list of worthies, though Eliam his son ranked among them. Though he was David's companion and familiar friend, yet in time of temptation he wholly fell away, and showed that, with all his sagacity, his heart was not true to God's anointed. His wisdom was so remarkable, that it is recorded that "the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God;" but no amount of wisdom will compensate for lack of uprightness and true devotedness. Accordingly, in David's time of adversity, when his interests seemed weak and declining, through the people's unfaithfulness in the time of Absalom's conspiracy, he, like another Judas, turned traitor, and afterwards hanged himself and died. Thus we see that the man accounted so wise in Israel was not ranked with David's worthies by the inspired penman, neither with the man so celebrated for his courage and warlike power.

How great are the multitudes today who are merely followers of men! They have no serious exercise as to the principles of the truth of God, but are influenced by what appeals to their own comfort or convenience. In many cases their choice is not only unwise but links them with what is absolute wickedness in opposition to God, as was true of these followers of Absalom.

Absalom then sent for Ahithophel, who was David's counsellor, and who willingly came. No doubt he had strong feelings against David that had been suppressed until now, for his later advice to Absalom was to brazenly use David's concubines, then to concentrate only on killing David (ch.16:21-22; 17:1-3). The reason for this strong enmity was likely that Ahithophel was the grandfather of Bathsheba (cf.ch.13:3 and 23:34). In this God was again making David feel the results of his great sin. Absalom's conspiracy was well planned, and it grew strong with many people carried by the current.

Then follows the plotting and the stealing of the hearts of the men of Israel (2 Sam. 15:6). The conspiracy comes to a head, and Absalom sends for Ahithophel the Gilonite, David's counsellor. (2 Sam. 15:12). "And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God." (2 Sam. 16:23.) How was it Absalom had the insolence 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, and we can well understand that he had never forgiven David for his treatment of his granddaughter. (Compare 2 Sam. 11:3 and 2 Sam. 23:34).

Ahithophel the Gilonite was moved in a very different way. The father of Eliam and grandfather of Bathsheba, we are left indeed to infer the personal animosity to David, which is easily recognized in his after-proposal himself to pursue and only to smite him. He has been David's counselor, listened to (we are told) as a divine oracle, yet according to his name, the "brother of folly." And such is ever the worldly wisdom which we find in him. But again we see how, in the government of God, David's sin is following him now. It is this that is the dissolution of kingdoms, and the disruption of all social bonds; and he who has not accepted this in faith must find it true in bitter experience.

Absalom offers his sacrifices at Hebron, and at the same time sends for Ahithophel. The conspiracy appeals to heaven, and forecasts its devices against the divinely constituted order, — in this mad world a thing not so uncommon as to need any special remark. It is here more grossly done than usual; that is all.

This continued for about four years. ("Forty" is incorrect. Ancient versions have "four years" which we take is the correct number. Others have suggested that the 40 years should be reckoned from David's anointing (1 Sam. 16:13). This, however, is unlikely.) During this time he stole the hearts of the men of Israel . All is now ripe for the great rebellion. He lies to his father about an alleged vow he had made at Geshur. The unsuspecting King said, "Go in peace." So he arose and went to Hebron . The signal is given at which all the tribes of Israel were to say, "Absalom reigneth in Hebron ." Then he sent for David's counsellor, Ahitophel. He was away from Jerusalem at Giloh, a short distance from Hebron , which would seem that he also was in league with Absalom. Ahitophel (the brother of folly) was the grandfather of Bath-sheba. As his name so was his deed in joining the revolution, through which he may have thought of avenging the shame which had been put upon his family by David's sin.

When David hears the news he said to his servants who were with him in Jerusalem , "Arise and let us flee." Fear now takes hold on him. He feared for himself and for his city. Yet he passed through the deepest soul-exercise and clung to the Lord in all the chastisement which followed, stroke after stroke, upon him. The third Psalm gives the culmination of this. It bears the inscription, "A Psalm of David when he fled from Absalom his son." In spite of his fears he trusted the Lord. "But Thou, Oh LORD, art a shield for me; my glory and the lifter up of mine head" (Ps. 3:3). It is claimed that Psalm 49 also refers to this period of his life. If that is correct then David was sick at the time of Absalom's rebellion. Verse 9 in that Psalm would have a meaning in connection with Ahitophel, the traitor. John 13:18 makes it clear that Judas Iscariot is predicted; but Ahitophel is a type of Judas, like him he was a suicide. Another Psalm which was probably written during the rebellion of Absalom and which speaks of Ahitophel's treachery is Psalm 55. The king and his household left the city and all the people after him. All the Cherethites and Pelethites (executioners and runners) and six hundred which came after him from Gath accompanied the King. And not all was bitterness. Ittai (with Jehovah) the Gittite, and his devotion to the King, must have greatly comforted David's heart. He was a stranger and an exile, who had come but yesterday to David. He told him to return to abide with the king (that is, Absalom). Beautiful is his answer, which strongly reminds us of the blessed words of Ruth, the Moabitess (Ruth 1:16). What noble purpose he expresses! He wants to be with the king in life or in death. Grace has linked us even closer with our Lord. Ittai in his devotion and attachment to the king is a blessed type of those who are true to the Lord in the days of His rejection.

But Ahithophel is, after all, "brother of foolishness." He does not see that the wheel swung round so far will come up again for David. God has glorified Himself in view of his sin, and openly: He can now therefore-appear for him, as is soon manifest, and Ahithophel has to find. For his next counsel is that, with twelve thousand chosen men, he should be allowed to follow after David, scatter his attendants, and kill the king alone. All would then be assured: "the man whom thou seekest" being put to death, it is "as if all returned," — speaking as if these had strayed from their allegiance, rather than the men of Absalom.

But the limit is reached, and the wise and heartless counsel, though at first approved, is finally defeated by the opposition of Hushai. Exactly adapted to the man he is addressing, his speech works upon the fears and upon the vanity of Absalom. Nothing indeed could be wiser than his recommendation, if only one thing were granted which the new king does not stay to question, that the will of the nation as a whole has placed him where he is. Ahithophel knows better: hence his despair when Hushai's counsel is preferred before his own. While the ready messengers start off, not without personal risk, to bring David the news, Ahithophel quietly returns to Giloh, puts his affairs in order, and hangs himself, — the first suicide of which we read in Scripture.

Ahithophel was clear thinking enough to realize that, since his counsel had been refused, the cause of Absalom was totally lost. He knew that Absalom could succeed only if David were killed, and David's having time to regroup would be fatal to Absalom's cause, for the people generally would not be persuaded to follow Absalom in preference to David, in spite of the pride of Absalom in expecting this. Therefore Ahithophel returned to his home, put his affairs in order and committed suicide by hanging himself (v.28). Tragic end for an intellectual man!

Ahitophel's counsel was aimed at the person of David only. He wanted to have him killed and thus by the death of the one man bring all Israel back. But Ahitophel had not reckoned with David's Lord, who loved him and in all the chastisement through which he had to pass, was still his Lord and his Keeper. It was not Hushai who defeated the counsel of Ahitophel, but the Lord. "For the LORD had appointed to defeat the good counsel of Ahitophel, to the intent that the LORD might bring evil upon Absalom." Hushai was evidently not present when Ahitophel spoke. When he came to Absalom and he asked his opinion he gave a different advice which Absalom and all the men of Israel adopted. The Lord gave the counsel through Hushai and then made Absalom and his men to follow the advice of Hushai. Hushai then communicated with Zadok and Abiathar as David had advised him. We do not follow the interesting story in its details. David heard of the counsel and the uncertainty of Absalom's movement and passed over Jordan into safety. Thus through Hushai's conspiracy, acting as a spy for David, the king had been saved. But would he have been lost if Hushai had not been acting the spy? The Lord would not have forsaken the king and though He used Hushai's counsel yet David was the loser after all. He lost the opportunity of seeing the Lord's power and intervention in his behalf. And how much we also lose by want of faith in Him, with whom nothing is too hard.

Ahitophel seeing his counsel defeated and unable to slay the king set his house in order and committed suicide. As stated before he is a type of Judas Iscariot, the betrayer of our Lord, as Ahitophel was the betrayer of David. Like Ahitophel Judas hanged himself (Matt. 27:5).

Observe here the profanation of the name of Jehovah, which always accompanies the worst evil of men on the earth. "And the king said to him, Go in peace. So he arose, and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigns in Hebron. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom." Another character is here which was necessary to complete the character of antichrist; that is, the combination of kingly power in Israel with spiritual pretension. There will be the highest assumption of a religious sort. The antichrist is not barely infidel. Infidelity there will be, but always a show of religion along with it, whether in the same personage or in one that is joined with him in type. That which brings in an evil spiritual power is necessary to give the true and full character of the antichrist. Hence Ahithophel is associated with Absalom. So, as we know, the second beast, or false prophet, in the Revelation symbolises this same personage. Notably he has two horns like the lamb. There is a double character of power. It is not simply that he is or has a horn. He is not a mere king, but a beast with two horns. And at this time it would seem that it is no longer a question of imitating the priestly power of Christ, but he will pretend to have not only a kingly place but a prophet character, an understanding of the mind of God, just as Ahithophel here, as we see, who had been David's counsellor before but is now Absalom's. There is thus a combination of the false prophet with royalty. These at the close will be united in the antichrist.