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NASB | 2 Samuel 16:21 Ahithophel said to Absalom, "Go in to your father's concubines, whom he has left to keep the house; then all Israel will hear that you have made yourself odious to your father. The hands of all who are with you will also be strengthened." |
AMPLIFIED 2015 | 2 Samuel 16:21 Ahithophel said to Absalom, "Go in to your father's concubines, whom he has left behind to take care of the house; then all Israel will hear that you have made yourself odious to your father. Then the hands of all who are with you will be strengthened [by your boldness and audacity]." |
Bible Question: I can't help wondering, why would Ahithophel offer Absolom this counsel? Matthew Henry's commentary notes that it may have been because Bathsheba was Ahithophel's granddaughter, and so he may have wanted to avenge himself on David for David's treatment of Bathsheba, in fulfillment of Nathan's prophecy (2 Sam 12:11-12.) This raises two questions in my mind. 1.) Was this counsel of Ahithophel's actually a sound policy for Absolom to pursue, in view of the fact that he wanted to take the kingdom, despite the fact that it violated the jewish law stated in Leviticus 20:11? 2.) Is it fair to see this as a wicked consequence of David's lust, as lust spread like a cancer, and ultimately resulted in the destruction of Israel and the carrying off of the entire nation into captivity by Nebuchadnezzar, king of Babylon? |
Bible Answer: Greetings Trumpet Player, Whatever the reason, Ahithophel was certainly determined to kill King David in 2 Samuel 16 and 17, and make Absalom King over Israel. If you recall from chapters 14 and 15, Absalom's pride has now swelled to the full, after he took it upon himself to kill Amnon, who violated Tamar, David's daughter, and thus bringing his vengeance to completion (chapter 13). So, in the wicked acts of Amnon and Absalom, David's oldest sons became guilty of sexual immorality and murder, as their father had done before them (2 Sam. 12:8,10-11). Clearly, David's own sin had adversely affected his judicious handling of these sins, committed by his two eldest sons. And his disciplinary leniency towards his sons (1 Kings 1:6) eventually led to the death of Amnon and the revolts of Absalom and Adonijah. King David's disciplinary leniency was a factor in the anger and revolt of Absalom, who sought justice and revenge against Amnon, for what he did to their sister. And in 2 Sam. 16:21, 'going into' David's concubines (or wives) would signify Absalom's assumption of power, and be a definitive and irreversible public declaration of the complete break between father and son (1 Kings 2:22). The appropriation of the royal harem demonstrated possession of the throne (2 Sam. 3:7). Ahithophel knew that this deed would remove any possibility of reconciliation between David and Absalom. The counsel of Ahithopel was very influential to Absalom, since both he and his father received his counsel as being equivalent to a word from the Lord. So, it is no surprise that the Lord uses Ahithopel to fulfill Nathan's prophecy (2 Sam. 12:11-12), since Ahithophel has gone against the Lord's 'anointed one' (David, who was reinstated as King in spite of his sin in 2 Sam. 12:13), and taken allegiance with Absalom, who violates Lev. 20:11, and severs all ties that he had with his father. But since Ahithophel's very life depended on and was dedicated to advising the King (v. 23), perhaps he was attempting to save his own skin by aligning himself with Absalom against David, since Ahithophel's family had no other ties to the royal family. So Ahithophel aids Absalom. But Absalom chooses to follow the advice of Hushai (17:14), and, because of that, Ahithophel's services were rendered as 'useless', and he goes and hangs himself (v. 23), since he is as good as dead when David returns to the city (he perhaps foresaw Absalom's defeat). But God used Hushai, David's loyal friend, to thwart the counsel of Ahithophel in 17:1-4, and led Absalom to his death. Regardless, Ahithophel was the father of Eliam (23:34) and the grandfather of Bathsheba (11:3, 23:24-39), and he may have been looking for revenge against David, when he aligned himself with Absalom, even though Absalom committed murder as David did. But if Ahithopel was seeking revenge or to save his profession and reputation, we do know that he took his own life, since he was so obviously in danger of eventually losing it at the hands of the King. Ahithophel's suicide in 2 Sam. 17:23 is not the only suicide recorded in the Bible. Others include: Abimelech (Judges 9:54), Samson (Judges 16:30), Saul (1 Sam. 31:4), Zimri (1 Kings 16:18), and Judas Iscariot (Matthew 27:5). Blessings to you, Makarios |