The council of influential leaders surrounding Absalom gathers to consider their next move, and the strategy proposed by Ahithophel appears logical and highly effective to everyone present [ביאור שטיינזלץ]. On a basic level, the plan is simply received favorably [מצודת ציון]. However, there is a subtle distinction in how they view it; they consider it a straight path rather than a good one. Murdering the king is not truly viewed as a morally good deed by these men, but they recognize Ahithophel's advice as a direct, short, and efficient way to achieve their ultimate goal [מלבי״ם].
The sweeping agreement among the wise men and elders of Israel stems from their acceptance of Absalom's propaganda. They genuinely believe his claims that David fails to administer true justice to the people. On a broader scale, this entire uprising is directed by God as a punishment for David's past sin involving Uriah the Hittite [רלב״ג]. Because these leaders willingly participate in such wicked counsel, they earn a derogatory reputation, marking them as guilty and sinful elders [רש״י, חומת אנך].
Ahithophel's confidence in his strategy relies on a profound spiritual understanding of human nature. He assumes that David is currently weak and easily discouraged. A person who remains free from sin naturally possesses courage and fears nothing. Sin, however, introduces deep fear into a person, a pattern previously seen with the first man, the Israelites after Mount Sinai, and King Saul. Knowing that David has sinned, Ahithophel concludes that the king is now living in a state of anxiety, making him an easy target to defeat [אברבנאל].
Despite the general consensus and the strategic soundness of the plan, the thought of directly harming David remains difficult for Absalom. His mind is not fully at ease with the idea of murder. Seeking another option, he immediately turns to Hushai the Archite, hoping to hear alternative advice that will allow him to secure the throne without having to kill his father [אברבנאל, מלבי״ם].