When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his affairs in order and hanged himself. So he died and was buried in his father's tomb. When Ahithophel sawAhithophel was a renowned counselor, whose wisdom was highly esteemed in Israel. The Hebrew root for "saw" is "ra'ah," which implies not just physical sight but also perception and understanding. Ahithophel's realization that his counsel was rejected by Absalom was not merely a matter of observation but a deep understanding of the implications for his future and influence. that his advice had not been followed
The Hebrew word for "advice" is "etsah," which can also mean counsel or purpose. Ahithophel's advice was strategic and intended to secure Absalom's success. The rejection of his counsel was a significant blow to his pride and perceived wisdom. Historically, this reflects the political intrigue and the high stakes of royal counsel in ancient Israel. he saddled his donkey
The act of saddling a donkey indicates preparation for a journey. In the ancient Near East, donkeys were common means of transportation, symbolizing a deliberate and personal decision. Ahithophel's choice to leave signifies a turning point, a decision to retreat from the political scene. and set out for his house in his hometown
Returning to one's hometown often signifies a return to one's roots or origins. Ahithophel's decision to go back to his house suggests a withdrawal from public life to private affairs. This move can be seen as a retreat to familiar and personal territory, away from the political turmoil. He put his house in order
This phrase indicates preparation and finality. The Hebrew concept here involves arranging one's affairs, ensuring that everything is settled. It reflects a sense of responsibility and foresight, even in the face of despair. Ahithophel's actions show a methodical approach to his impending death. and then hanged himself
Suicide in the ancient context was a grave act, often associated with shame or dishonor. Ahithophel's decision to hang himself reflects the depth of his despair and the perceived loss of honor. It is a tragic end for a man once esteemed for his wisdom, highlighting the consequences of pride and the rejection of godly counsel. So he died and was buried
The finality of death is underscored here. In Hebrew culture, burial was an important ritual, signifying respect and closure. Ahithophel's burial, despite his suicide, indicates a measure of respect for his past contributions and his family's honor. in his father’s tomb
Being buried in one's father's tomb signifies a return to one's heritage and lineage. It reflects the importance of family and ancestry in Hebrew culture. Despite his tragic end, Ahithophel is laid to rest with his forebears, suggesting a restoration of dignity in death. Persons / Places / Events 1. AhithophelA counselor to King David, known for his wisdom. His advice was highly regarded, but he sided with Absalom during the rebellion against David. 2. AbsalomThe son of King David who rebelled against his father, seeking to take the throne of Israel. 3. DavidThe King of Israel, father of Absalom, and the central figure in the Books of Samuel. 4. Hometown of AhithophelAlthough not named in this verse, Ahithophel's hometown is Giloh, a city in the hill country of Judah. 5. Event of SuicideAhithophel's suicide is a significant event, reflecting his despair and the ultimate futility of his betrayal. Teaching Points The Consequences of BetrayalBetrayal leads to destruction, both for the betrayer and those involved. Ahithophel's end serves as a warning against treachery and disloyalty. The Importance of Godly CounselSeeking and following godly counsel is crucial. Ahithophel's wisdom was renowned, yet Absalom's rejection of it led to his downfall. Despair Without HopeAhithophel's suicide reflects a life without hope. In contrast, believers are called to find hope and redemption in Christ, even in despair. The Futility of Worldly WisdomWorldly wisdom, apart from God's guidance, ultimately leads to futility. True wisdom begins with the fear of the Lord. Bible Study Questions 1. How does Ahithophel's account illustrate the dangers of pride and betrayal in our own lives? 2. In what ways can we ensure that we are seeking and following godly counsel in our decisions? 3. How does the despair of Ahithophel compare to the hope offered in Christ, especially in times of personal failure or betrayal? 4. What lessons can we learn from the rejection of Ahithophel's advice about the importance of discerning and heeding wise counsel? 5. How can we apply the lessons from Ahithophel's life to avoid the pitfalls of relying solely on worldly wisdom? Connections to Other Scriptures Psalm 41:9This verse speaks of betrayal by a close friend, which can be seen as a foreshadowing of Ahithophel's betrayal of David. Matthew 27:5Judas Iscariot's suicide after betraying Jesus parallels Ahithophel's end, highlighting themes of betrayal and despair. Proverbs 11:14This verse emphasizes the importance of wise counsel, contrasting the consequences of ignoring such advice, as seen in Absalom's rejection of Ahithophel's counsel. 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 Advice, Ahithophel, Buried, Counsel, Died, Donkey, Father's, Followed, Got, Hanged, Home, Hometown, Order, Saddled, TombDictionary of Bible Themes 2 Samuel 17:23 4633 donkey
5067 suicide
5241 burial
5331 hanging
5340 house
5485 punishment, legal aspects
9050 tombs
9614 hope, results of absence 2 Samuel 17:21-23 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 17:23 NIV2 Samuel 17:23 NLT2 Samuel 17:23 ESV2 Samuel 17:23 NASB2 Samuel 17:23 KJV
2 Samuel 17:23 Commentaries
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