and bring all the people back to you as a bride returning to her husband. You seek the life of only one man; then all the people will be at peace." and bring all the people back to youThis phrase speaks to the strategy of reconciliation and restoration. The Hebrew root for "bring back" is "שׁוּב" (shuv), which means to return or restore. In the context of ancient Israel, this implies a return to rightful leadership and unity under God's chosen king. Historically, this reflects the importance of a united nation under a divinely appointed ruler, emphasizing the biblical theme of restoration and reconciliation with God. as a bride returns to her husband
The imagery of a bride returning to her husband is deeply rooted in the covenant relationship between God and His people. The Hebrew culture viewed marriage as a sacred covenant, mirroring the relationship between God and Israel. This phrase evokes the idea of faithfulness, love, and commitment. It suggests that the people of Israel, like a bride, should return to their rightful leader with loyalty and devotion, reflecting the covenantal faithfulness expected in their relationship with God. You seek the life of only one man
This phrase highlights the focus of the conflict on a single individual, Absalom, who is leading a rebellion against King David. The Hebrew word for "seek" is "בָּקַשׁ" (baqash), meaning to search or pursue. This indicates a targeted effort to resolve the conflict by addressing the root cause, which is Absalom's insurrection. In a broader scriptural context, it underscores the biblical principle of dealing with sin and rebellion at its source to restore peace and order. and all the people will be at peace
The promise of peace is a central theme in the Bible, often associated with God's blessing and presence. The Hebrew word for peace, "שָׁלוֹם" (shalom), encompasses not just the absence of conflict but also wholeness, prosperity, and well-being. This phrase suggests that by addressing the rebellion and restoring rightful leadership, the nation of Israel can experience true peace. It reflects the biblical vision of peace that comes from living in accordance with God's will and under His appointed leadership. Persons / Places / Events 1. AhithophelA counselor to King David, who later defected to Absalom. Known for his wise counsel, Ahithophel's advice was highly regarded. 2. AbsalomThe son of King David who rebelled against his father, seeking to usurp the throne of Israel. 3. DavidThe King of Israel, chosen by God, who faced rebellion from his son Absalom. 4. The People of IsraelThe nation caught in the conflict between David and Absalom, whose loyalty and peace were at stake. 5. The Event of RebellionAbsalom's rebellion against David, which led to a civil conflict within Israel. Teaching Points The Consequences of BetrayalBetrayal by trusted individuals can lead to significant turmoil and conflict. Ahithophel's betrayal of David is a reminder of the pain and chaos that can ensue when trust is broken. The Pursuit of PeaceAhithophel's counsel aimed at achieving peace by eliminating David. This reflects a worldly approach to peace, contrasting with the biblical call to seek peace through righteousness and reconciliation. God's Sovereignty in Human AffairsDespite human schemes and betrayals, God's sovereign plan prevails. David's eventual restoration to the throne demonstrates God's control over the affairs of men. The Importance of Wise CounselThe account underscores the value of seeking and heeding godly counsel. Ahithophel's wisdom was renowned, yet his motives were flawed, reminding us to discern the heart behind the advice we receive. Bible Study Questions 1. How does Ahithophel's betrayal of David reflect the nature of human relationships and the potential for broken trust? 2. In what ways can we seek peace in our lives that align with biblical principles, rather than through worldly means? 3. How does the account of Absalom's rebellion and David's response illustrate God's sovereignty in difficult circumstances? 4. What can we learn from the contrast between Ahithophel's counsel and the counsel of those who are truly aligned with God's will? 5. How can we apply the lessons of loyalty and betrayal from this passage to our own relationships and community interactions? Connections to Other Scriptures Psalm 41:9This verse speaks of betrayal by a close friend, which can be connected to Ahithophel's betrayal of David. 2 Samuel 15:12Provides context for Ahithophel's defection to Absalom, highlighting the gravity of his betrayal. John 13:18Jesus references betrayal by a close friend, drawing a parallel to David's experience with Ahithophel. People Abiathar, Abigail, Absalom, Ahimaaz, Ahithophel, Amasa, Ammiel, Ammonites, Arkite, Barzillai, Dan, David, Hushai, Ithra, Jesse, Jether, Joab, Jonathan, Machir, Nahash, Shobi, Zadok, ZeruiahPlaces Bahurim, Beersheba, Dan, En-rogel, Gilead, Jerusalem, Jordan River, Lo-debar, Mahanaim, Rabbah, RogelimTopics Bride, Bring, Death, Depends, Home, Husband, Mean, Peace, Return, Returned, Save, Seek, Seekest, Seeking, Turning, UnharmedDictionary of Bible Themes 2 Samuel 17:1-4 5917 plans 2 Samuel 17:1-16 5779 advice Library "The King Kissed Barzillai. " 2 Sam. xix. 39
And no wonder, for David could appreciate a real man when he saw him, and so does David's Lord. I.--LOYALTY IS PRECIOUS TO THE KING OF KINGS. In the days when the son of Jesse had but few friends, it was a precious thing to be treated in the style Barzillai and his neighbours entertained him (see 2 Sam. xvii. 27-29). They were rich farmers, and had land which brought forth with abundance, so were able to act with princely hospitality to the fugitive monarch. But plenty may live with avarice, and …
Thomas Champness—Broken BreadThe Nations of the South-East
Israel was cut in two by the Jordan. The districts east of the Jordan were those that had first been conquered; it was from thence that the followers of Joshua had gone forth to possess themselves of Canaan. But this division of the territory was a source of weakness. The interests of the tribes on the two sides of the river were never quite the same; at times indeed they were violently antagonistic. When the disruption of the monarchy came after the death of Solomon, Judah was the stronger for the …
Archibald Sayce—Early Israel and the Surrounding Nations Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known Continued.
In addition to the psalms already considered, which are devoted to the devout contemplation of nature, and stand in close connection with David's early days, there still remains one universally admitted to be his. The twenty-ninth psalm, like both the preceding, has to do with the glory of God as revealed in the heavens, and with earth only as the recipient of skyey influences; but while these breathed the profoundest tranquillity, as they watched the silent splendour of the sun, and the peace of …
Alexander Maclaren—The Life of David David and Jonathan's Son
'And David said, is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake? 2. And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. 3. And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. 4. And the …
Alexander Maclaren—Expositions of Holy Scripture Mr. John Bunyan's Dying Sayings.
OF SIN. Sin is the great block and bar to our happiness, the procurer of all miseries to man, both here and hereafter: take away sin and nothing can hurt us: for death, temporal, spiritual, and eternal, is the wages of it. Sin, and man for sin, is the object of the wrath of God. How dreadful, therefore, must his case be who continues in sin! For who can bear or grapple with the wrath of God? No sin against God can be little, because it is against the great God of heaven and earth; but if the sinner …
John Bunyan—The Works of John Bunyan Volumes 1-3 Letter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2 Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Samuel 17:3 NIV2 Samuel 17:3 NLT2 Samuel 17:3 ESV2 Samuel 17:3 NASB2 Samuel 17:3 KJV
2 Samuel 17:3 Commentaries
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