II Samuel 17:5-14 · Bible study
2 Samuel 17:5-14 Commentary: Hushai’s Counsel Prevails
Hebrew · 10 what the commentators say
Meaning in one sentence
Why did Absalom reject Ahithophel's wise advice?
Research Summary
- Meaning: God overrules human counsel to bring about His own purposes, even using deception and pride to save His anointed king.
- Key words: Counsel (Hebrew עֵצָה, 'etsah) appears repeatedly; good fails to describe Ahithophel's plan; defeat (צִוָּה, tzivvah) in verse 14 signals God's active command.
- Main debate: Whether Hushai's deception is ethically defensible and whether Ahithophel's plan was genuinely “good” or merely efficient.
- Theological theme: Divine sovereignty over human decision-making, particularly in political crises, without violating human freedom.
- Best use: As a vivid case study in biblical providence, showing that God can turn the hearts of leaders (Proverbs 21:1) and work through flawed human motives to accomplish His will.
Translation Comparison
BSB Berean Standard Bible 2020
5Then Absalom said, “Summon Hushai the Archite as well, and let us hear what he too has to say.”
6So Hushai came to Absalom, who told him, “Ahithophel has spoken this proposal. Should we carry it out? If not, what do you say?”
7Hushai replied, “This time the advice of Ahithophel is not sound.”
8He continued, “You know your father and his men. They are mighty men, and as fierce as a wild bear robbed of her cubs. Moreover, your father is a man of war who will not spend the night with the troops.
9Surely by now he is hiding in a cave or some other location. If some of your troops fall first, whoever hears of it will say, ‘There has been a slaughter among the troops who follow Absalom.’
10Then even the most valiant soldier with the heart of a lion will melt with fear, because all Israel knows that your father is a mighty man who has valiant men with him.
11Instead, I advise that all Israel from Dan to Beersheba—a multitude like the sand on the seashore—be gathered to you, and that you yourself lead them into battle.
12Then we will attack David wherever we find him, and we will descend on him like dew on the ground. And of all the men with him, not even one will remain.
13If he retreats to a city, all Israel will bring ropes to that city, and we will drag it down to the valley until not even a pebble can be found.”
14Then Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than that of Ahithophel.” For the LORD had purposed to thwart the good counsel of Ahithophel in order to bring disaster on Absalom.
WEB World English Bible 2000
5Then Absalom said, “Now call Hushai the Archite also, and let’s hear likewise what he says.”
6When Hushai had come to Absalom, Absalom spoke to him, saying, “Ahithophel has spoken like this. Shall we do what he says? If not, speak up.”
7Hushai said to Absalom, “The counsel that Ahithophel has given this time is not good.”
8Hushai said moreover, “You know your father and his men, that they are mighty men, and they are fierce in their minds, like a bear robbed of her cubs in the field. Your father is a man of war, and will not lodge with the people.
9Behold, he is now hidden in some pit, or in some other place. It will happen, when some of them have fallen at the first, that whoever hears it will say, ‘There is a slaughter among the people who follow Absalom!’
10Even he who is valiant, whose heart is as the heart of a lion, will utterly melt; for all Israel knows that your father is a mighty man, and those who are with him are valiant men.
11But I counsel that all Israel be gathered together to you, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that you go to battle in your own person.
12So we will come on him in some place where he will be found, and we will light on him as the dew falls on the ground, then we will not leave so much as one of him and of all the men who are with him.
13Moreover, if he has gone into a city, then all Israel will bring ropes to that city, and we will draw it into the river, until there isn’t one small stone found there.”
14Absalom and all the men of Israel said, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” For Yahweh had ordained to defeat the good counsel of Ahithophel, to the intent that Yahweh might bring evil on Absalom.
KJV King James Version 1769
5Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
6And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou.
7And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time.
8For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people.
9Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.
10And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men.
11Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer–sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.
12So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one.
13Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.
14And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom.
ASV American Standard Version 1901
5Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
6And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not, speak thou.
7And Hushai said unto Absalom, The counsel that Ahithophel hath given this time is not good.
8Hushai said moreover, Thou knowest thy father and his men, that they are mighty men, and they are chafed in their minds, as a bear robbed of her whelps in the field; and thy father is a man of war, and will not lodge with the people.
9Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them are fallen at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.
10And even he that is valiant, whose heart is as the heart of a lion, will utterly melt; for all Israel knoweth that thy father is a mighty man, and they that are with him are valiant men.
11But I counsel that all Israel be gathered together unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.
12So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground; and of him and of all the men that are with him we will not leave so much as one.
13Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.
14And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For Jehovah had ordained to defeat the good counsel of Ahithophel, to the intent that Jehovah might bring evil upon Absalom.
YLT Young's Literal Translation 1898
5And Absalom saith, `Call, I pray thee, also for Hushai the Archite, and we hear what is in his mouth--even he.'
6And Hushai cometh in unto Absalom, and Absalom speaketh unto him, saying, `According to this word hath Ahithophel spoken; do we do his word? if not, thou--speak thou.'
7And Hushai saith unto Absalom, `Not good is the counsel that Ahithophel hath counselled at this time.'
8And Hushai saith, `Thou hast known thy father and his men, that they are heroes, and they are bitter in soul as a bereaved bear in a field, and thy father is a man of war, and doth not lodge with the people;
9lo, now, he is hidden in one of the pits, or in one of the places, and it hath been, at the falling among them at the commencement, that the hearer hath heard, and said, There hath been a slaughter among the people who are after Absalom;
10and he also, the son of valour, whose heart is as the heart of the lion, doth utterly melt, for all Israel doth know that thy father is a hero, and sons of valour are those with him.
11`So that I have counselled: Let all Israel be diligently gathered unto thee, from Dan even unto Beer-Sheba, as the sand that is by the sea for multitude, and thou thyself art going in the midst;
12and we have come in unto him in one of the places where he is found, and we are upon him as the dew falleth on the ground, and there hath not been left of him and of all the men who are with him even one.
13And if unto a city he is gathered, then they have caused all Israel to bear unto that city ropes, and we have drawn it unto the brook till that there hath not been found there even a stone.'
14And Absalom saith--and all the men of Israel--`Better is the counsel of Hushai the Archite than the counsel of Ahithophel;' and Jehovah willed to make void the good counsel of Ahithophel for the sake of Jehovah's bringing unto Absalom the evil.
Darby Darby Bible 1890
5And Absalom said, Call now Hushai the Archite also, and we will hear also what he says.
6And Hushai came to Absalom, and Absalom spoke to him saying, Ahithophel has spoken after this manner: shall we carry out his word? If not, speak thou.
7And Hushai said to Absalom, The counsel that Ahithophel has given this time is not good.
8And Hushai said, Thou knowest thy father and his men, that they are mighty men, and they are of exasperated spirit, as a bear robbed of her whelps in the field; and thy father is a man of war, and will not lodge with the people.
9Behold, he is hid now in some pit, or some such place; and it will come to pass, when some of them fall at the first, whoever heareth it will say, There has been slaughter among the people that follow Absalom,
10and even the valiant man whose heart is as the heart of a lion shall utterly melt; for all Israel knows that thy father is a mighty man, and they that are with him are valiant men.
11But I counsel that all Israel be speedily gathered to thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.
12And we shall come upon him in some place where he shall be found, and we will light upon him as the dew falls on the ground; and of him and of all the men that are with him there shall not be left so much as one.
13And if he withdraw into a city, then shall all Israel bring ropes to that city, and we will draw it into the torrent, until there be not one small stone found there.
14And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. And Jehovah had appointed to defeat the good counsel of Ahithophel, in order that Jehovah might bring evil upon Absalom.
Douay-Rheims Douay-Rheims Bible 1899
5But Absalom said: Call Chusai the Arachite, and let us hear what he also saith.
6And when Chusai was come to Absalom, Absalom said to him: Achitophel hath spoken after this manner: shall we do it or not? what counsel dost thou give?
7And Chusai said to Absalom: The counsel that Achitophel hath given this time is not good.
8And again Chusai said: Thou knowest thy father, and the men that are with him, that they are very valiant, and bitter in their mind, as a bear raging in the wood when her whelps are taken away: and thy father is a warrior, and will not lodge with the people.
9Perhaps he now lieth hid in pits, or in some other place where he liest: and when any one shall fall at the first, every one that heareth it shall say: There is a slaughter among the people that followed Absalom.
10And the most valiant man whose heart is as the heart of a lion, shall melt for fear: for all the people of Israel know thy father to be a valiant man, and that all who are with him are valiant.
11But this seemeth to me to be good counsel: Let all Israel be gathered to thee, from Dan to Bersabee, as the sand of the sea which cannot be numbered: and thou shalt be in the midst of them.
12And we shall come upon him in what place soever he shall be found: and we shall cover him, as the dew falleth upon the ground, and we shall not leave of the men that are with him, not so much as one.
13And if he shall enter into any city, all Israel shall cast ropes round about that city, and we will draw it into the river, so that there shall not be found so much as one small stone thereof.
14And Absalom, and all the men of Israel said: The counsel of Chusai the Arachite is better than the counsel of Achitophel: and by the will of the Lord the profitable counsel of Achitophel was defeated, that the Lord might bring evil upon Absalom.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Samuel 17:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Absalom’s decision to call Hushai, and then to reject Ahithophel’s militarily sound advice, was the direct result of divine intervention. Barnes points to the working of David’s prayer (2 Samuel 15:31), while Wesley calls it “a wonderful effect of Divine Providence” that Absalom could not rest in counsel already approved by all. Hushai’s counter-speech skillfully played on Absalom’s vanity and fear, painting David as a ferocious guerrilla warrior who would never be caught by a quick strike. The decisive theological note comes in verse 14: “Yahweh had ordained to defeat the good counsel of Ahithophel, to the intent that Yahweh might bring evil on Absalom.” Gill and the Cambridge Bible concur: God’s sovereign purpose overruled what seemed a perfect military plan, using Hushai’s flattery and delay to give David time to escape and gather his forces.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Regardless of how one interprets the ethics or mechanism, the passage clearly teaches that God directed the outcome of Absalom's council for His own purposes.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The goodness of Ahithophel's counsel | All agree that Ahithophel's plan was militarily shrewd, a swift, targeted strike that could have ended the rebellion. | Some commentators (e.g., Barnes) describe it as 'good counsel' because it was wise and effective; others (e.g., Gill) argue it was morally 'not good' because it aimed to kill God's anointed king. The Hebrew word טוֹב (tov) can mean 'sound' or 'beneficial' without implying moral rightness. |
| Hushai's honesty and ethics | All recognize that Hushai was loyal to David and deliberately deceived Absalom to buy time. | Opinions divide on whether such deception is ever morally permissible. Some traditions point to the narrative's approval (God used it) as tacit justification; others see it as a necessary stratagem in war, while still others view it as a morally ambiguous act that God still sovereignly used for good. |
| The role of divine sovereignty and human free will | Verse 14 states clearly that Yahweh ordained the outcome, and all traditions affirm God's ultimate control. | The extent to which God's ordaining influences human choices is debated. Reformed traditions emphasize God's decree; others stress human responsibility and see God's action as responding to or redirecting free decisions. Both sides hold that Absalom's choice was real and culpable. |
Historical & Cultural Context
This scene unfolds in Jerusalem, shortly after Absalom’s coup. Ahithophel, David’s former counselor known for oracular wisdom (2 Samuel 16:23), had advised an immediate night pursuit with 12,000 men to kill David alone and bring the people back in peace (2 Samuel 17:1-4). His plan was swift, surgical, and likely to succeed. But Absalom, perhaps insecure after gaining power, decided to hear Hushai as well, a move that proved fatal.
Hushai was David’s loyal friend who had pretended to defect (2 Samuel 15:32-37; 16:16-19). His counter-advice exploited three cultural realities. First, the honor-shame code: Absalom wanted to lead the army in person, so Hushai appealed to his pride. Second, military convention: David was known as a “man of war” who would not camp with his troops but hide in difficult terrain (pits, caves). Third, hyperbole: the imagery of a bear robbed of cubs (Proverbs 17:12; Hosea 13:8) and dew falling silently yet completely painted David’s men as ferocious and the needed response as a massive, slow mobilization. The phrase “from Dan to Beersheba” evoked the whole nation, and the ropes-to-drag-a-city exaggeration (noted by Keil & Delitzsch and Jamieson-Fausset-Brown) dazzled an Oriental imagination. Underneath the rhetoric, a deeper dynamic was at work: the council room became the battlefield where God silently secured the deliverance of His anointed.
Textual Notes
The Masoretic Text is well preserved here. The main textual nuance occurs in verse 14, where the Hebrew verb tsivvah (צִוָּה) is translated variously as “had ordained,” “had commanded,” or “had appointed.” The Septuagint reads “the Lord commanded to frustrate.” No significant variants affect the meaning of the passage. The supplied sources note no textual disputes.
Reception History
Throughout church history, II Samuel 17:5-14 has been read as a powerful example of divine providence acting through human politics. Early Christian writers saw in Ahithophel’s rejected counsel a type of worldly wisdom that God overrules for the sake of His people. During the Reformation, commentators such as Calvin and Luther used Absalom’s downfall to illustrate the vanity of opposing God’s anointed. In more recent centuries, preachers have focused on the ethical tension of Hushai’s deception, some condemning it, others viewing it as a legitimate wartime stratagem. The passage continues to be a favorite text for sermons on God’s hidden hand in history and the folly of trusting in human schemes.
Preaching This Verse
Three-point outline
- God works through human decisions. Absalom’s free choice to consult Hushai was fully his own, yet also the means by which Yahweh “ordained to defeat the good counsel of Ahithophel.” Providence and human agency cooperate without contradiction.
- Pride makes flattery sound like wisdom. Hushai’s advice was tactically absurd, massing all Israel and leading in person, but it fed Absalom’s vanity. Leaders who crave honor are easy prey for counsel that strokes their ego.
- What looks like a setback can be deliverance. Ahithophel’s plan would have crushed David that night. The delay Hushai secured allowed David to cross the Jordan, regroup, and eventually prevail. God’s “no” to a quick victory was the real yes to survival.
Five-point outline
- The approved plan (vv. 1-4): Ahithophel’s brilliant, ruthless strategy.
- The unexpected second opinion (vv. 5-6): Absalom’s unexplained hesitation.
- The counter-strategy (vv. 7-13): Hushai’s false praise, true loyalty, and deliberate delay.
- The decision (v. 14a): The council’s fatal choice.
- The divine explanation (v. 14b): “Yahweh had ordained to defeat….”
Illustration hooks
- The second opinion trap. A patient with a clear diagnosis seeks another doctor and gets a fancier, more expensive treatment that leads to worse outcomes. Good advice is set aside not because it is wrong, but because something less helpful sounds more impressive.
- The flattering mirror. A leader surrounded by “yes-men” hears only what makes him look good. Like Absalom, we often prefer the counsel that praises our ability over the advice that calls us to humble action.
- The hidden hand. Imagine a chess game where the losing player, without knowing why, suddenly makes a move that costs him the match. The text pulls back the curtain: God was moving the pieces all along.
Questions your congregation is asking
- How can I tell the difference between wise counsel and flattering counsel?
- Does God’s sovereignty mean my bad decisions are still “ordained” by Him? How does that work?
- When should I seek a second opinion, and when should I trust the first clear guidance I receive?
Leading a Discussion
This passage invites us to examine how we make decisions, especially when flattery sounds like wisdom. As a small group, read the passage aloud (verses 5-14). Then walk through these questions, moving from what the text says to what it means for your life.
Discussion questions
- What did Absalom already think of Ahithophel’s plan? Why do you think he still called for Hushai? (Observation)
- Hushai calls Ahithophel’s counsel “not good at this time.” Is he being honest? What is his actual goal? (Interpretation)
- What emotional buttons does Hushai push when he describes David’s men as “a bear robbed of her cubs” and “the heart of a lion”? (Interpretation)
- What does verse 14 tell us about God’s role in human political decisions? Does this remove responsibility from Absalom? (Interpretation)
- When have you received good advice that was hard to follow, and flattering advice that led you wrong? (Application)
- How does knowing that God can “ordain to defeat” even the best human plans give you peace in uncertain circumstances? (Application)
- What safeguards can you build into your life to resist flattery and seek genuine wisdom? (Application)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 15:32 | When David had come to the top, where God was worshiped, behold, Hushai the Archite came to meet him with his tunic torn and earth on his head. |
| II Samuel 15:37 | So Hushai, David’s friend, came into the city; and Absalom came into Jerusalem. |
| II Samuel 16:16 | When Hushai the Archite, David’s friend, had come to Absalom, Hushai said to Absalom, “Long live the king! Long live the king!” |
| II Samuel 16:19 | Again, whom should I serve? Shouldn’t I serve in the presence of his son? As I have served in your father’s presence, so I will be in your presence.” |
| Proverbs 31:8 | Open your mouth for the mute, in the cause of all who are left desolate. |
| Judges 18:25 | The children of Dan said to him, “Don’t let your voice be heard among us, lest angry fellows fall on you, and you lose your life, with the lives of your household.” |
| I Samuel 16:18 | Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and Yahweh is with him.” |
| I Samuel 17:34 | David said to Saul, “Your servant was keeping his father’s sheep; and when a lion or a bear came and took a lamb out of the flock, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights a translation difficulty, arguing that "ropes" (chabalim) seems unlikely for pulling down a city; he prefers the Chaldee rendering of "towers" as more sensible. On the bear image, he notes that wild beasts grow fiercely protective when robbed of their young.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Hushai first concedes Ah
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights how Hushai’s plan deliberately played on Absalom’s vanity and love of display, proposing a grand, slow-gathering army that would overwhelm David like dew. This flattering scheme bought crucial time, while Absalom was blinded by a divinely ordered infatuation.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that Ahithophel's counsel was sound in itself, but God had determined to destroy it. The Lord actively overruled this wise advice to bring judgment
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes divine providence in Absalom's decision to hear Hushai, since Ahithophel's counsel had been universally approved. Only God could blind Absalom's mind and turn him to Hushai, whom he knew was David's friend, in order to defeat the wise counsel and bring judgment on Absalom.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that Hushai’s counsel won because it used vivid Oriental imagery—dew falling silently and ropes pulling down walls—which dazzled the council. The decision directly caused the rebellion’s defeat, yet JFB notes this was only one link in the chain of God’s sovereign control.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight that Hushai's seemingly safer counsel succeeded because it appealed to Absalom's pride through deliberate exaggeration and boasts of irresistible national force, masking the deception that the whole nation would not truly rally behind him. This human flattery was the instrument God used to defeat Ahithophel's sound advice.
Lange's Commentary Reformed 1857
Lange reads the narrative as a theological demonstration of how God lets evil consume itself. Absalom's rejection of Ahithophel's sound military advice for Hushai's flattering but disastrous counsel shows that pride and vanity blind the wicked to their own ruin. The Lord silently overrules human scheming to bring about His purposes, using sin's own momentum to destroy the sinner.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Ahithophel’s counsel was prudent from a human perspective, yet God permitted the vanity of Hushai’s advice to prevail, turning Absalom’s heart away from his own safety. The wisdom of the world is often defeated by a higher hand working through seeming folly.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights God's sovereign control over human hearts, showing that Absalom rejected Ahithophel's wise counsel only because God influenced him. He notes that God can destroy a person through their own mistakes and passions, and that He holds absolute power over all human plans and decisions.