2 Samuele 15:31 Commento

Absalom's name signifies "the peace of his father," yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David's house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom's rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people's affections (Sa2 15:1-6). II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there (Sa2 15:7-12). III. The notice brought of this to David, and his flight from Jerusalem thereupon (Sa2 15:13-18). In his flight we are told, 1. What passed between him and Ittai (Sa2 15:19-22). 2. The concern of the country for him (Sa2 15:23). 3. His conference with Zadok (Sa2 15:24-29). 4. His tears and prayers upon this occasion (Sa2 15:30-31). 5. Matters concerted by him with Hushai (Sa2 15:32-37). Now the word of God was fulfilled, that he would "raise up evil against him out of his own house.", Sa2 12:11.

Nothing, it seems, appeared to David more threatening in Absalom's plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David's counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do. I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, Sa2 15:31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: "Lord, I pray thee, do this." God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel's person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job 12:17; Isa 3:2, Isa 3:3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people. II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he worshipped God, Sa2 15:32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (Sa2 15:33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, Sa2 15:34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (Sa2 15:35), and to their two sons, as trusty men to be sent on errands to David, Sa2 15:36. Hushai, thus instructed, came to Jerusalem (Sa2 15:37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.

INTRODUCTION TO SECOND SAMUEL 15 This chapter relates how that Absalom by various artful methods stole away the hearts of the people of Israel, Sa2 15:1; that pretending a vow he had made, he got leave of the king to go to Hebron to perform it, Sa2 15:7; where he formed a considerable conspiracy, Sa2 15:10; of which David having information, thought it advisable to depart from Jerusalem, both for his own safety, and the good of the city, which he did with his family, and guards, and much people, Sa2 15:13; though he would have persuaded Ittai the Gittite to have returned, but could not prevail upon him, Sa2 15:19; however, he sent back the priests and the Levites with the ark, lest any harm should come to that, Sa2 15:24; and as he and the people went up the mount of Olives weeping, it was told him that Ahithophel was among the conspirators, on which he put up a prayer that his counsel might be infatuated, Sa2 15:30; and Hushai the Archite coming to him at that juncture, he sent him back to Jerusalem to defeat the counsel of Ahithophel, and to send him word by the priests what he should hear there from time to time, Sa2 15:32.

And one told David,.... That came either from Hebron or from Jerusalem: Ahithophel is among the conspirators with Absalom; Absalom sent for him, and it seems he came to him, and continued with him, see Sa2 15:12, and David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness; either suffer him to give foolish counsel, or confound the schemes projected by him, and let them not be carried into execution; for God can, and sometimes does, disappoint crafty counsellors, that they cannot perform what they devise, but they are taken in their own craftiness, and their counsel is carried headlong, Job 5:12; this prayer was answered, Sa2 17:14.

Thus, then, the Lord knew how to bring to nothing the counsels of nations. We learned in the time of Ahithophel how he cast away the counsels of the princes, when David prayed, saying, “Infatuate the counsel of Ahithophel.” Therefore, when you hear someone making great threats and announcing that he will bring upon you all sorts of ill treatment, losses, blows or death, look up to the Lord who brings to nothing the counsels of nations and rejects the devices of the people.

Was it not by Absalom’s own will that he chose to follow advice that proved detrimental to him, though he only did so because the Lord had heard his father’s prayer to this effect?

Absalom conspires against his father, and uses various methods to seduce the people from their allegiance to their king, Sa2 15:1-4. Under pretense of paying a vow at Hebron, he obtains leave from David to go thither; and, by emissaries sent through the land, prepares the people for revolt, Sa2 15:7-11. He gains over Ahithophel, David's counsellor, Sa2 15:12. David is informed of the general defection of the people; on which he, and his life-guards and friends, leave the city, and go towards the wilderness, Sa2 15:13-18. The steadfast friendship of Ittai, the Gittite, Sa2 15:19-22. David's affecting departure from the city, Sa2 15:23. He sends Zadok and Abiathar with the ark back to Jerusalem, Sa2 15:24-29. He goes up Mount Olivet; prays that the counsel of Ahithophel may be turned into foolishness, Sa2 15:30-31. He desires Hushai to return to Jerusalem, and to send him word of all that occurs, Sa2 15:32-37.

Turn the counsel of Ahithophel into foolishness - Ahithophel was a wise man, and well versed in state affairs; and God alone could confound his devices.

ABSALOM STEALS THE HEARTS OF ISRAEL. (Sa2 15:1-9) Absalom prepared him chariots and horses, and fifty men to run before him--This was assuming the state and equipage of a prince. The royal guards, called runners, avant couriers, amounted to fifty (Kg1 1:5). The chariot, as the Hebrew indicates, was of a magnificent style; and the horses, a novelty among the Hebrew people, only introduced in that age as an appendage of royalty (Psa 32:9; Psa 66:12), formed a splendid retinue, which would make him "the observed of all observers."

David said, Turn, O Lord, . . . the counsel of Ahithophel--this senator being the mainstay of the conspiracy.

Absalom's Rebellion and David's Flight - 2 Samuel 15-16:14 After this restoration to favour, Absalom soon began to aspire to the throne, setting up a princely court, and endeavouring to turn the hearts of the people towards himself, by addressing in a friendly manner any who came to seek redress from the king in matters in dispute, and by saying things adapted to throw suspicion upon his father's rule (Sa2 15:1-6). When he had succeeded in this, he asked permission from the king to take a journey to Hebron, under the pretence of wanting to fulfil a vow which he had made during his banishment; and when once there, he soon proceeded with his rebellious intentions (Sa2 15:7-12). As soon as David heard of it, he determined to fly from Jerusalem, and crossed the Kidron with his faithful adherents. Having sent the priests with the ark of the covenant back to the city, he went up to the Mount of Olives, amidst the loud lamentations of the people. Hushai, who came to meet him, he sent to the city, to frustrate the counsel of Ahithophel, who was one of the conspirators, and to send information to him of what was going forward (vv. 13-37). When he reached the top, Ziba, Mephibosheth's servant, came to meet him with provisions and succour (Sa2 16:1-4) whilst Shimei, a relation of the house of Saul, followed him with curses and stones (Sa2 16:5-14). With this rebellion the calamities which Nathan had predicted to David on account of his sin with Bathsheba began to burst upon him in all their fulness. The success of the rebellion itself may be accounted for, from the fact that the consciousness of his own fault not only made David weak towards his sons, but produced a want of firmness in his resolutions; whilst the imperfections and defects in the internal administration of the kingdom, when the time of the brilliant victories was past, became more and more perceptible to the people, and furnished occasion for dissatisfaction with his government, which Absalom was skilful enough to bend to his own purposes. During the time that this rebellion was in progress, David poured out his lamentations to the Lord (in Psa 41:1-13 and 55) as to the faithlessness of his most confidential councillors, and prayed for the judgment of retribution upon the conduct of this wicked band. After it had broken out, he uttered his longings to return to the sanctuary at Jerusalem, and his firm confidence that he should be delivered out of his distresses and reinstated in his kingdom, first of all in Psa 3:1-8 and Psa 63:1-11 during his flight in the desert of Judah, and in Psa 61:1-8 and Psa 62:1-12 during his stay in the land to the east of the Jordan.