Exegetical and Hermeneutical Commentary of 2 Samuel 18:19
Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.
19 32. The news carried to David
19. hath avenged him of his enemies ] Lit. judged him out of the hand of his enemies: pronounced a favourable verdict in his cause and delivered him. Cp. 1Sa 24:15; Psa 43:1.
Fuente: The Cambridge Bible for Schools and Colleges
Ahimaaz was a well-known runner 2Sa 18:27. Speed was a heroic virtue in those simple times (compare 2Sa 2:18). In Hezekiahs reign 2Ch 30:6, 2Ch 30:10 we find an establishment of running post-men; and the same name (runners) is given Est 3:13 to the Persian posts, though at that time they rode on mules and camels.
Bear tidings – The original word is used almost exclusively of bearing good tidings, and hence, is rendered in the Septuagint (though not always) euangelizesthai 2Sa 4:10; 1Sa 31:9. In 2Sa 18:21, it is not carry the good tidings, but tell, simply announce.
Fuente: Albert Barnes’ Notes on the Bible
19. Then said Ahimaaz . . . Let me .. . run and bear the king tidingsThe reasons why Joab declinedto accept Ahimaaz’ offer to bear intelligence of the victory toDavid, and afterwards let him go along with another, are variouslystated by commentatorsbut they are of no importance. Yet thealacrity of the messengers, as well as the eager excitement of theexpectants, is graphically described.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Ahimaaz the son of Zadok,…. To Joab; for it seems he stayed with the army when he with Jonathan brought the message from Hushai to David:
let me now run, and bear the king tidings how that the Lord hath avenged him on his enemies; which he thought would be very acceptable to hear of as soon as possible; and to be a messenger with tidings of a victory, as it was honourable, so likewise profitable then as now; though perhaps Ahimaaz might have no respect to the reward, as indeed none could be expected, since the death of Absalom would be so disagreeable to the king; but was desirous of it, that the king might be acquainted with the event of the battle as soon as might be.
Fuente: John Gill’s Exposition of the Entire Bible
David is informed of the victory, and of the death of Absalom. – 2Sa 18:19, 2Sa 18:20. Ahimaaz, the son of Zadok, wanted to carry the news to David, that Jehovah had “procured the king justice out of the hand of his enemies” ( with is a pregnant expression signifying to procure justice and deliver out of); but Joab, knowing how David would receive the tidings of the death of Absalom, replied, “Thou art no man of good tidings to-day; thou shalt take the news on another day, not on this, even because ( , see at Gen 18:5) the king’s son is dead.” The Keri is to be preferred to the Chethib ; and has no doubt been dropt out merely because of which follows. The Chethib does not give any suitable sense; for the absence of the article before is decisive against the explanation proposed by Maurer, viz., “for (tidings have to be carried) concerning the king’s son dead.” If were to be construed as an adverb with , it would of necessity have the article.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| David’s Grief for Absalom. | B. C. 1023. |
19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies. 20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king’s son is dead. 21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. 22 Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? 23 But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. 24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. 25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near. 26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings. 27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. 28 And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king. 29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king’s servant, and me thy servant, I saw a great tumult, but I knew not what it was. 30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. 31 And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee. 32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. 33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
Absalom’s business is done; and we are now told,
I. How David was informed of it. He staid behind at the city of Mahanaim, some miles from the wood where the battle was, and in the utmost border of the land. Absalom’s scattered forces all made homeward toward Jordan, which was the contrary way from Mahanaim, so that his watchmen could not perceive how the battle went, till an express came on purpose to bring advice of the issue, which the king sat in the gate expecting to hear, v. 24.
1. Cushi was the man Joab ordered to carry the tidings (v. 21), an Ethiopian, so his name signifies, and some think that he was so by birth, a black that waited on Joab, probably one of the ten that had helped to dispatch Absalom (v. 15) as some think, though it was dangerous for one of those to bring the news to David, lest his fate should be the same with theirs that reported to him Saul’s death, and Ish-bosheth’s.
2. Ahimaaz, the young priest (one of those who brought David intelligence of Absalom’s motions, ch. xvii. 17), was very forward to be the messenger of these tidings, so transported was he with joy that this cloud was blown over; let him go and tell the king that the Lord hath avenged him of his enemies, v. 19. This he desired, not so much in hope of a reward (he was above that) as that he might have the pleasure and satisfaction of bringing the king, whom he loved, this good news. Joab knew David better than Ahimaaz did, and that the tidings of Absalom’s death, which must conclude the story, would spoil the acceptableness of all the rest; and he loves Ahimaaz too well to let him be the messenger of those tidings (v. 20); they are fitter to be brought by a footman than by a priest. However, when Cushi was gone, Ahimaaz begged hard for leave to run after him, and with great importunity obtained it, 2Sa 18:22; 2Sa 18:23. One would wonder why he should be so fond of this office, when another was employed in it. (1.) Perhaps it was to show his swiftness; observing how heavily Cushi ran, and that he took the worse way, though the nearest, he had a mind to show how fast he could run, and that he could go the furthest way about and yet beat Cushi. No great praise for a priest to be swift of foot, yet perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and tenderness to the king that he desired it. He knew he could get before Cushi, and therefore was willing to prepare the king, by a vague and general report, for the plain truth which Cushi was ordered to tell him. If bad news must come, it is best that it come gradually, and will be the better borne.
3. They are both discovered by the watchman on the gate of Mahanaim, Ahimaaz first (v. 24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, v. 26. (1.) When the king hears of one running alone he concludes he is an express (v. 25): If he be alone, there are tidings in his mouth; for if they had been beaten, and were flying back from the enemy, there would have been many. (2.) When he hears it is Ahimaaz he concludes he brings good news, v. 27. Ahimaaz, it seems, was so famous for running that he was known by it at a distance, and so eminently good that it is taken for granted, if he be the messenger, the news must needs be good: He is a good man, zealously affected to the king’s interest, and would not bring bad news. It is pity but the good tidings of the gospel should always be brought by good men; and how welcome should the messengers be to us for their message sake!
4. Ahimaaz is very forward to proclaim the victory (v. 28), cries at a distance, “Peace, there is peace;” peace after war, which is doubly welcome. “All is well, my lord O king! the danger is over, and we may return, when the king pleases, to Jerusalem.” And, when he comes near, he tells him the news more particularly. “They are all cut off that lifted up their hands against the king;” and, as became a priest, while he gives the king the joy of it, he gives God the glory of it, the God of peace and war, the God of salvation and victory: “Blessed be the Lord thy God, that has done this for thee, as thy God, pursuant to the promises made to uphold thy throne,” ch. vii. 16. When he said this, he fell down upon his face, not only in reverence to the king, but in humble adoration of God, whose name he praised for this success. By directing David thus to give God thanks for his victory, he prepared him for the approaching news of its allay. The more our hearts are fixed and enlarged in thanksgiving to God for our mercies the better disposed we shall be to bear with patience the afflictions mixed with them. Poor David is so much a father that he forgets he is a king, and therefore cannot rejoice in the news of a victory, till he know whether the young man Absalom be safe, for whom his heart seems to tremble, almost as Eli’s, in a similar case, for the ark of God. Ahimaaz soon discerned, what Joab intimated to him, that the death of the king’s son would make the tidings of the day very unwelcome, and therefore in his report left that matter doubtful; and, though he gave occasion to suspect how it was, yet, that the thunderclap might not come too suddenly upon the poor perplexed king, he refers him to the next messenger, whom they saw coming, for a more particular account of it. “When Joab sent the king’s servant (namely, Cushi) and me thy servant, to bring the news, I saw a great tumult, occasioned by something extraordinary, as you will hear by and by; but I have nothing to say about it. I have delivered that which was my message. Cushi is better able to inform you than I am. I will not be the messenger of evil tidings; nor will I pretend to know that which I cannot give a perfect account of.” He is therefore told to stand by till Cushi come (v. 30), and now, we may suppose, he gives the king a more particular account of the victory, which was the thing he came to bring the news of.
5. Cushi, the slow post, proves the sure one, and besides the confirmation of the news of the victory which Ahimaaz had brought–The Lord has avenged thee of all those that rose up against thee (v. 31)–he satisfied the king’s enquiry concerning Absalom, v. 32. Is he safe? says David. “Yes,” says Cushi, “he is safe in his grave;” but he tells the news so discreetly that, how unwelcome soever the message is, the messenger can have no blame. He did not tell him plainly that Absalom was hanged, and run through and buried under a heap of stones; but only that his fate was what he desired might be the fate of all that were traitors against the king, his crown and dignity: “The enemies of my lord the king, whoever they are, and all that rise against thee to do thee hurt, be as that young man is; I need wish them no worse.”
II. How David received the intelligence. He forgets all the joy of his deliverance, and is quite overwhelmed with the sorrowful tidings of Absalom’s death, v. 33. As soon as he perceived by Cushi’s reply that Absalom was dead, he asked no more questions, but fell into a passion of weeping, retired from company, and abandoned himself to sorrow; as he was going up to his chamber he was overheard to say “O my son Absalom! my son, my son Absalom! alas for thee! I lament thee. How hast thou fallen! Would God I had died for thee, and that thou hadst remained alive this day” (so the Chaldee adds) “O Absalom! my son, my son!” I wish I could see reason to think that this arose from a concern about Absalom’s everlasting state, and that the reason why he wished he had died for him was because he had good hopes of his own salvation, and of Absalom’s repentance if he had lived. It rather seems to have been spoken inconsiderately, and in a passion, and it was his infirmity. He is to be blamed, 1. For showing so great a fondness for a graceless son only because he was handsome and witty, while he was justly abandoned both of God and man. 2. For quarrelling, not only with divine providence, in the disposals of which he ought silently to have acquiesced, but with divine justice, the judgments of which he ought to have adored and subscribed to. See how Bildad argues (Job 8:3; Job 8:4), If thy children have sinned against him, and he have cast them away in their transgression, thou shouldst submit, for doth God pervert judgment? See Lev. x. 3. 3. For opposing the justice of the nation, which, as king, he was entrusted with the administration of, and which, with other public interests, he ought to have preferred before nay natural affection. 4. For despising the mercy of his deliverance, and the deliverance of his family and kingdom, from Absalom’s wicked designs, as if this were no mercy, nor worth giving thanks for, because it cost the life of Absalom. 5. For indulging in a strong passion, and speaking unadvisedly with his lips. He now forgot his own reasonings upon the death of another child (Can I bring him back again?) and his own resolution to keep his mouth as with a bridle when his heart was hot within him, as well as his own practice at other times, when he quieted himself as a child that was weaned from his mother. The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam. iii. 28), or rather, with Job, says, Blessed be the name of the Lord.
Fuente: Matthew Henry’s Whole Bible Commentary
David’s Fourth Payment for His Sin, vs. 19-33
Now that the battle was won and Absalom’s rebellion defeated, the news must be conveyed to the king. Many of the people were concerned, it seems, for the king’s feeling in the matter. Joab must use diplomacy in delivering to him word of Absalom’s death. Ahimaaz seems to have been especially concerned about how it would be taken by the king, and seems to have had a plan for softening the shock. He proposed to run and tell the king how the Lord had avenged him of his enemies. But Joab did not want him to be conveyor of the message. Ahimaaz was a close friend of David, and Joab may have feared what he might tell David. He first told Ahimaaz he could carry tidings another day, then when he persisted in running Joab frankly told him he should not do so because the king’s son was dead.
Joab chose Cushi to convey the news, with the rather general instruction to tell the king “what thou hast seen.” So Cushi bowed before Joab and was off and running. Still Ahimaaz pleaded to be allowed to run to David also. Joab again objected, saying that he had no news to convey, since Cushi had preceded him. When Ahimaaz still insisted on running, Joab yielded and told him to run. Ahimaaz was a noted runner. He left the road and ran across the plain, outrunning Cushi and arriving shortly before him. This is the evident object of his desire to run with the news.
The concern of David and his anxiety for Absalom is apparent. He had taken a seat between the inner and outer gates of the city, underneath the wall, where he could hear the reports of the porter who passed on to him the observations of the watchmen on the wall. Presently the watchman reported the approach of a lone runner. David surmised that being alone he was bringing news, and was not a fugitive from the battle. In a moment the watchman was relaying the message that another runner had appeared alone, and David made the same observation concerning this one. By this time the watchman had recognized the front runner as Ahimaaz. David observed that he was a good man and would be bringing good tidings.
Ahimaaz came before the king and fell on his face, in respect for his royalty and perhaps in exhaustion as well. His report was, “All is well,” followed with his benediction on the Lord for having delivered up the men who had lifted hands against the king. He told nothing of Absalom, so the anxious king inquired of his welfare. At this point the plan of Ahimaaz was put in motion. Although Ahimaaz certainly knew Absalom was dead (see verse 20), he answered with a prepared story to emotionally prepare David to hear the worst. He said that as he was leaving there was a tumult in the camp, the reason for which he did not know. This seems to have been calculated to cause the king to expect the worst, which he would shortly hear from the mouth of Cushi.
Cushi came into the king’s presence also proclaiming victory for David’s men by the hand of the Lord. David asked him, “Is the young man Absalom safe?” Cushi then dropped the terrible news on David like a bombshell, that all the enemies of the king should be as that young man was. David realized then that Absalom had been slain. He went into a kind of shock, and immediately went up to his chamber over the wall. As he went up he uttered one of the most woeful and pathetic lamentations that must ever have come from the lips of man. With bitter sobs, He cried, “O my son Absalom, my son, my son Absalom! would God ! had died for thee, O Absalom, my sqn, my son!”
So David made the fourth payment for his sins. He was deeply grieved, for he knew that his improper example before his sons contributed to their hatred of him and their emulation of his error. Worst of all, no doubt, was David’s sure knowledge that Absalom had never repented and trusted the Lord to shepherd him as he had done. He wished that he might have died for his son, knowing that he probably should have died that Absalom might have known the terror of violating the will of God and transgression of His commandments.
Lessons to be gleaned.- 1) A truly forgiving person will be ready to forgive of everything; 2) God’s judgment eventually falls, though it may not be as promptly as one might wish; 3) a hero may be a coward when he attempts to let his transgression be charged against another; 4) Absalom illustrates the terrible fall of one who exalts himself loftily in his
pride; 5) though one may not seem to have a message, there is a word to carry for all who will run; 6) one who is truly loved will be spared as much heartache by his friend as possible; 7) the deepest grief comes to those whose sin brings irrevocable tragedy.
Fuente: Garner-Howes Baptist Commentary
Davids Lament for Absalom. 2Sa. 18:19-33
19 Then said Ahimaaz the son of Zadok, let me now run, and bear the king tidings, how that the Lord hath avenged him of his enemies.
20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the kings son is dead.
21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran.
22 Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?
23 But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and over-ran Cushi.
24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.
25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace and drew near.
26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings.
27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
28 And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the Lord thy God, which hath delivered up the men that lifted up their hand against my lord the king.
29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the kings servant, and me thy servant, I saw a great tumult, but I knew not what it was.
30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still.
31 And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the Lord hath avenged thee this day of all them that rose up against thee.
32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.
33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
11.
Why did Joab choose to send the news by the Cushite? 2Sa. 18:19
Ahimaaz wished to soften the news of the death of Absalom in the presence of the king. The Cushite was a Negroa foreign-born member of Joabs army and was considered not a very honorable messenger. The poor messenger carried the bad news. The good messenger carried the good news. Joab may have been afraid that David would kill the men who brought him the bad news since he had killed the Amalekite, who brought him news of Sauls death (2Sa. 1:15).
12.
How did Ahimaaz outrun the Cushite? 2Sa. 18:23
The battle was fought to the South of Mahanaim. The Cushite probably went over the hills, while Ahimaaz went by the way of the plain of the Jordan River. Since he had the easier course, he made better progress and reached David first with the news. The watchman recognized Ahimaazs stride; and since he was a good man, he expected him to bring good news.
13.
Where was David when he heard the news? 2Sa. 18:24
David was sitting on the roof of the gate. This refers to the tower over the gates of the city. More than likely, David was sitting in a room in the top of the tower. David knew that the man running alone bore tidings. Had their eyes beheld a number of men they would have surmised that the army had been defeated and routed. This one man running alone would bear tidings of the battle. Ahimaaz was recognizable because of his peculiar stride. He did not tell the whole truth because he had not been commissioned to tell the whole story. He also wished to avoid the odium that would fall upon the bearer of the bad news.
14.
Why did the Cushite veil his message? 2Sa. 18:31-32
When the Cushite arrived in Davids presence, he announced that he had news for him, but he couched his news in words that would soften the blow. He did not abruptly and brusquely say that Absalom was dead. He told David that the Lord had avenged him of all those who had risen up against him. David would perceive by this statement that the battle was going well and perhaps had been finalized in his favor. Davids first question was with regard to the safety of Absalom. Once again, the Cushite did not curtly reply that Absalom was dead. He expressed a wish that all Davids enemies might be in the same condition as that of Absalom. David knew by this statement that Absalom had been killed.
15.
Did David have reasons for such distress? 2Sa. 18:33
Time and time again David had demonstrated his love for Absalom. David must have felt responsible for Absaloms bad career. In the first place, David himself had not been able to punish Amnon for his sin because he had himself committed such a sin. In the second place, he would not punish Absalom for avenging his sisters honor. In the third place, Davids sending Hushai to Absalom had defeated Ahithophels counsel and brought ultimate defeat to Absalom. David must have felt that he had failed miserably as a father.
16.
What had caused Absaloms bad career?
David had set a bad example for his son by his sin against Uriah with Bathsheba. Such a great crime could hardly be kept from members of the family, and this may have led to a lack of respect for David on the part of all his children. Absalom particularly had been blessed with a good physique which led to vanity. He had selfishly misused the popularity he won by his position and appearance. David had been lenient with him when he had killed Amnon by failing to take the vengeance which the law demandedthat of the death of a murderer. Wicked counselors had aided Absalom in his rebellion, and he finally met his death in the rugged forest of Ephraim.
Fuente: College Press Bible Study Textbook Series
19. Then said Ahimaaz This son of the high priest had already performed valuable service as messenger for the king, (2Sa 15:36; 2Sa 17:21,) and thereby he had gained the confidence and esteem of David. 2Sa 18:27. He was also swift of foot, and had a burning desire to be first in bearing the tidings of this victory to Mahanaim.
Fuente: Whedon’s Commentary on the Old and New Testaments
David’s Lament for Absalom
v. 19. Then said Ahimaaz, the son of Zadok, v. 20. And Joab said unto him, Thou shalt not bear tidings, v. 21. Then said Joab to Cushi, v. 22. Then said Ahimaaz, the son of Zadok, yet again to Joab, but, howsoever, v. 23. But, howsoever, v. 24. And David sat between the two gates, v. 25. And the watchman cried and told the king, v. 26. And the watchman saw another man running; and the watchman called unto the porter, v. 27. And the watchman said, Me thinketh that the running of the foremost is like the running of Ahimaaz, the son of Zadok, v. 28. And Ahimaaz, v. 29. And the king said, Is the young man Absalom safe? And Ahimaaz, v. 30. And the king said unto him, Turn aside and stand here, v. 31. And, behold, Cushi came; and Cushi said, Tidings, my lord the king, v. 32. And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, the enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man Isaiah v. 33. And the king,
Fuente: The Popular Commentary on the Bible by Kretzmann
(19) Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies. (20) And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king’s son is dead. (21) Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. (22) Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? (23) But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi.
The Prophet hath remarked how beautiful the feet of those are upon the mountains, who bring tidings of peace. Whether it be the swift footed Ahimaaz, or the slower-paced Cushi, yet the tidings themselves were good. But oh! Reader! how beautiful to you and to me, ought to be the tidings of salvation! And these, (do not forget) JESUS himself first really, and truly brought. How beautiful are his feet, to the eye of faith, seen on the cross! How beautiful when he comes in the word of his grace! How lovely, when leaping over the mountains, and skipping over the hills!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 18:19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.
Ver. 19. And bear the king tidings. ] Who could not but much long to hear the issue of the battle.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Ahimaaz: 2Sa 18:23, 2Sa 18:27-29, 2Sa 15:36, 2Sa 17:17
avenged him: Heb. judged him from the hand, etc. Psa 7:6, Psa 7:8, Psa 7:9, Psa 9:4, Psa 9:16, Psa 10:14, Psa 10:18, Rom 12:19
Reciprocal: Gen 24:54 – Send me Jdg 11:36 – forasmuch 2Sa 4:8 – the Lord 2Sa 18:29 – Is the young man Absalom safe 2Sa 18:31 – the Lord 2Sa 22:48 – avengeth me 1Ch 6:8 – Ahimaaz Pro 17:11 – General Jer 51:31 – post
Fuente: The Treasury of Scripture Knowledge
2Sa 18:19-20. Let me now run Ahimaaz wished to be made the messenger of this good success to the king; but Joab, who loved him, and knew how disagreeable the account of Absaloms death would be to David, refused to let him be the bearer of such unwelcome news. Thou shalt bear no tidings, because the kings son is dead Thou shalt not be a messenger of evil tidings; they will be unwelcome to the king, and procure no good to thee.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David’s reaction to the news of Absalom’s death 18:19-19:8
Ahimaaz wanted to be the first to tell David the news of his victory since messengers often received a reward for bringing good news. Joab discouraged him, thinking he would also report that Absalom was dead. David would not have rewarded that news and might have slain its bearer (cf. ch. 1). Joab sent "the Cushite" (2Sa 18:21), possibly one of Joab’s attendants (cf. 2Sa 18:15), to tell David the bad news. Cushites came from the upper Nile region of Egypt (Nubia, modern Ethiopia). [Note: J. Daniel Hays, "The Cushites: A Black Nation in the Bible," Bibliotheca Sacra 153:612 (October-December 1996):396-409.] Joab may have selected this man because he was a foreigner, and he may have considered him more expendable than an Israelite.
David seems to have concluded that a single runner bore good news, because if the army had suffered a defeat many people would have been retreating to Mahanaim. Ahimaaz may have lied about not knowing Absalom’s fate (2Sa 18:29), or he may have been telling the truth. The Cushite then arrived with the news of Absalom’s death (2Sa 18:31-32).
"There is a clear rule of law which connects a leader’s conduct with his fate and the fate of his house. A degenerate leader, whether it is himself who has sinned or his sons, will ultimately be deposed (see the story of Samuel and his sons [?]) or come to a tragic end, just as Eli and his sons die on the same day, and so do Saul and his. This law holds true of David also; . . . just as in the stories of the death of Eli, Saul and their sons, in the story of Absalom there appears a runner who announces the evil tidings of his death in battle (2Sa 18:19-32); and before that, in the story of Amnon’s murder, a rumor comes to the king of the killing of all his sons, although it is found that only Amnon had been killed (2Sa 13:30-36). With this, the criticism of all four leaders described in the book of Samuel, together with their sons, reaches its conclusion." [Note: Moshe Garsiel, The First Book of Samuel: A Literary Study of Comparative Structures, Analogies, and Parallels, p. 106.]
"The description of Absalom’s demise resonates with allusions to Abraham’s binding of Isaac in Genesis 22. . . . Both Absalom and the ram are caught in a thicket (sobek/sebak). Whereas Abraham is commanded not to send forth his hand (’al tislah yadeka) unto the lad (2Sa 22:12), Joab’s soldier refuses to send forth his hand (lo’ ’eslah yadi) unto the son of the king (2Sa 18:12). And finally, Abraham offers up the ram in place of his son (tahat beno [2Sa 22:12]). It takes a while for David to help us perceive this analogy, but finally he makes it clear: ’would that I had died in place of you (tahteka), O Absalom, my son, my son.’" [Note: Ackerman, p. 50.]
David responded here similarly to the way he did when he heard of Saul’s death (ch. 1). Certainly David was correct to weep over Absalom’s death. However, Joab was also correct to warn David of the consequences of failing to thank his soldiers for saving his life and kingdom. David should have tempered his personal sorrow since Absalom had rebelled against the Lord’s anointed. Since David had slain Uriah with the sword, God punished David by slaying his son, the fruit of his fertility, with death by the sword, too (2Sa 12:9-10; cf. Gal 6:7).
Joab’s execution of Absalom cost him his position, at least temporarily (2Sa 18:13). Nevertheless, his rebuke of the king (2Sa 18:5-7) was good, as well as needed. A true friend-and Joab was a true friend to David here-will be willing to take personal risks to confront a friend in love. A wise person, such as David, will accept strong advice from a friend who really cares.
David’s emotions were sometimes inappropriate, loving those whom he should have hated and hating those whom he should have loved (2Sa 18:6). Similarly Amnon had hated Tamar whom he should have loved (2Sa 13:15). These emotions were common to father and son, both of whom committed serious injustices. [Note: Stuart Lasine, "Melodrama as Parable: The Story of the Poor Man’s Ewe-Lamb and the Unmasking of David’s Topsy-Turvy Emotions," Hebrew Annual Review 8 (1984):117.]
"This final ’gate scene’ [2Sa 18:8] may call to mind the initial ’gate scene’ in 2Sa 15:2-6 which paved the way for the subsequent rebellion; thus they may form an inclusion." [Note: Anderson, p. 228. Cf. Youngblood, p. 1032.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XXIV.
DAVID’S GRIEF FOR ABSALOM.
2Sa 18:19-33; 2Sa 19:1-4.
”NEXT to the calamity of losing a battle,” a great general used to say, “is that of gaining a victory.” The battle in the wood of Ephraim left twenty thousand of King David’s subjects dead or dying on the field. It is remarkable how little is made of this dismal fact. Men’s lives count for little in time of war, and death, even with its worst horrors, is just the common fate of warriors. Yet surely David and his friends could not think lightly of a calamity that cut down more of the sons of Israel than any battle since the fatal day of Mount Gilboa. Nor could they form a light estimate of the guilt of the man whose inordinate vanity and ambition had cost the nation such a fearful loss.
But all thoughts of this kind were for the moment brushed aside by the crowning fact that Absalom himself was dead. And this fact, as well as the tidings of the victory, must at once be carried to David. Mahanaim, where David was, was probably but a little distance from the field of battle. A friend offered to Joab to carry the news – Ahimaaz, the son of Zadok the priest. He had formerly been engaged in the same way, for he was one of those that had brought word to David of the result of Absalom’s council, and of other things that were going on in Jerusalem. But Joab did not wish that Ahimaaz should be the bearer of the news. He would not deprive him of the character of king’s messenger, but he would employ him as such another time. Meanwhile the matter was entrusted to another man, called in the Authorized Version Cushi, but in the Revised Version the Cushite. Whoever this may have been, he was a simple official, not like Ahimaaz, a personal friend of David. And this seems to have been Joab’s reason for employing him. It is evident that physically he was not better adapted to the task than Ahimaaz, for when the latter at last got leave to go he overran the Cushite. But Joab appears to have felt that it would be better that David should receive his first news from a mere official than from a personal friend. The personal friend would be likely to enter into details that the other would not give. It is clear that Joab was ill at ease in reference to his own share in the death of Absalom. He would fain keep that back from David, at least for a time; it would be enough for him at the first to know that the battle had been gained, and that Absalom was dead.
But Ahimaaz was persistent, and after the Cushite had been despatched he carried his point, and was allowed to go. Very graphic is the description of the running of the two men and of their arrival at Mahanaim. The king had taken his place at the gate of the city, and stationed a watchman on the wall above to look out eagerly lest anyone should come bringing news of the battle. In those primitive times there was no more rapid way of dispatching important news than by a swift well-trained runner on foot. In the clear atmosphere of the East first one man, then another, was seen running alone. By-and-bye, the watchman surmised that the foremost of the two was Ahimaaz; and when the king heard it, remembering his former message, he concluded that such a man must be the bearer of good tidings. As soon as he came within hearing of the king, he shouted out, “All is well.” Coming close, he fell on his face and blessed God for delivering the rebels into David’s hands. Before thanking him or thanking God, the king showed what was uppermost in his heart by asking, “Is the young man Absalom safe?” And here the moral courage of Ahimaaz failed him, and he gave an evasive answer: “When Joab sent the king’s servant, and me thy servant, I saw a great tumult, but I knew not what it was.” When he heard this the king bade him stand aside, till he should hear what the other messenger had to say. And the official messenger was more frank than the personal friend. For when the king repeated the question about Absalom, the answer was, “The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.” The answer was couched in skilful words. It suggested the enormity of Absalom’s guilt, and of the danger to the king and the state which he had plotted, and the magnitude of the deliverance, seeing that he was now beyond the power of doing further evil.
But such soothing expressions were lost upon the king. The worst fears of his heart were realized – Absalom was dead. Gone from earth forever, beyond reach of the yearnings of his heart; gone to answer for crimes that were revolting in the sight of God and man. “The king was much moved; and he went up to the chamber over the gate and wept; and as he went, thus he said, O my son Absalom! my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!”
He had been a man of war, a man of the sword; he had been familiar with death, and had seen it once and again in his own family; but the tidings of Absalom’s death fell upon him with all the force of a first bereavement. Not more piercing is the wail of the young widow when suddenly the corpse of her beloved is borne into the house, not more overwhelming is her sensation, as if the solid earth were giving way beneath her, than the emotion that now prostrated King David.
Grief for the dead is always sacred; and however unworthy we may regard the object of it, we cannot but respect it in King David. Viewed simply as an expression of his unquenched affection for his son, and separated from its bearing on the interests of the kingdom, and from the air of repining it seemed to carry against the dispensation of God, it showed a marvelously tender and forgiving heart. In the midst of an odious and disgusting rebellion, and with the one object of seeking out his father and putting him to death, the heartless youth had been arrested and had met his deserved fate. Yet so far from showing satisfaction that the arm that had been raised to crush him was laid low in death, David could express no feelings but those of love and longing. Was it not a very wonderful love, coming very near to the feeling of Him who prayed, “Father, forgive them, for they know not what they do,” like that “love Divine, all love excelling,” that follows the sinner through all his wanderings, and clings to him amid all his rebellions; the love of Him that not merely wished in a moment of excitement that He could die for His guilty children but did die for them, and in dying bore their guilt and took it away, and of which the brief but matchless record is that “having once loved His own that were with Him in the world, He loved them even unto the end?”
The elements of David’s intense agony, when he heard of Absalom’s death, were mainly three. In the first place, there was the loss of his son, of whom he could say that, with all his faults, he loved him still. A dear object had been plucked from his heart, and left it sick, vacant, desolate. A face he had often gazed on with delight lay cold in death. He had not been a good son, he had been very wicked; but affection has always its visions of a better future, and is ready to forgive unto seventy times seven. And then death is so dreadful when it fastens on the young. It seems so cruel to fell to the ground a bright young form; to extinguish by one blow his every joy, every hope, every dream; to reduce him to nothingness, so far as this life is concerned. An infinite pathos, in a father’s experience, surrounds a young man’s death. The regret, the longing, the conflict with the inevitable, seem to drain him of all energy, and leave him helpless in his sorrow.
Secondly, there was the terrible fact that Absalom had died in rebellion, without expressing one word of regret, without one request for forgiveness, without one act or word that it would be pleasant to recall in time to come, as a foil to the bitterness caused by his unnatural rebellion. Oh, if he had had but an hour to think of his position, to realize the lesson of his defeat, to ask his father’s forgiveness, to curse the infatuation of the last few years! How would one such word have softened the sting of his rebellion in his father’s breast! What a change it would have given to the aspect of his evil life! But not even the faint vestige of such a thing was ever shown; the unmitigated glare of that evil life must haunt his father evermore!
Thirdly, there was the fact that in this rebellious condition he had passed to the judgment of God. What hope could there be for such a man, living and dying as he had done? Where could he be now? Was not ”the great pit in the wood,” into which his unhonoured carcase had been flung, a type of another pit, the receptacle of his soul? What agony to the Christian heart is like that of thinking of the misery of dear ones who have died impenitent and unpardoned?
To these and similar elements of grief David appears to have abandoned himself without a struggle. But was this right? Ought he not to have made some acknowledgment of the Divine hand in his trial, as he did when Bathsheba’s child died? Ought he not to have acted as he did on another occasion, when he said, “I was dumb with silence, I opened not my mouth, because Thou didst it”? We have seen that in domestic matters he was not accustomed to place himself so thoroughly under the control of the Divine will as in the more public business of his life; and now we see that, when his parental feelings are crushed, he is left without the steadying influence of submission to the will of God. And in the agony of his private grief he forgets the public welfare of the nation. Noble and generous though the wish be, “Would God I had died for thee,” it was on public grounds out of the question. Let us imagine for one moment the wish realized. David has fallen and Absalom survives. What sort of kingdom would it have been? What would have been the fate of the gallant men who had defended David? What would have been the condition of God’s servants throughout the kingdom? What would have been the influence of so godless a monarch upon the interests of truth and the cause of God? It was a rash and unadvised utterance of affection. But for the rough faithfulness of Joab, the consequences would have been disastrous. “The victory that day was turned into mourning, for the people heard say that day how the king was grieved for his son.” Everyone was discouraged. The man for whom they had risked their lives had not a word of thanks to any of them, and could think of no one but that vile son of his, who was now dead. In the evening Joab came to him, and in his blunt way swore to him that if he was not more affable to the people they would not remain a night longer in his service. Roused by the reproaches and threatenings of his general, the king did now present himself among them. The people responded and came before him, and the effort he made to show himself agreeable kept them to their allegiance, and led on to the steps for his restoration that soon took place.
But it must have been an effort to abstract his attention from Absalom, and fix it on the brighter results of the battle. And not only that night, in the silence of his chamber, but for many a night, and perhaps many a day, during the rest of his life, the thought of that battle and its crowning catastrophe must have haunted David like an ugly dream. We seem to see him in some still hour of reverie recalling early days; – happy scenes rise around him; lovely children gambol at his side; he hears again the merry laugh of little Tamar, and smiles as he recalls some childish saying of Absalom; he is beginning, as of old, to forecast the future and shape out for them careers of honour and happiness; when, horror of horrors! the spell breaks; the bright vision gives way to dismal realities – Tamar’s dishonour, Amnon’s murder, Absalom’s insurrection, and, last not least, Absalom’s death, glare in the field of memory! Who will venture to say that David did not smart for his sins? Who that reflects would be willing to take the cup of sinful indulgence from his hands, sweet though it was in his mouth, when he sees it so bitter in the belly?
Two remarks may appropriately conclude this chapter, one with reference to grief from bereavements in general, the other with reference to the grief that may arise to Christians in connection with the spiritual condition of departed children.
1. With reference to grief from bereavements in general, it is to be observed that they will prove either a blessing or an evil according to the use to which they are turned. All grief in itself is a weakening thing – weakening both to the body and the mind, and it were a great error to suppose that it must do good in the end. There are some who seem to think that to resign themselves to overwhelming grief is a token of regard to the memory of the departed, and they take no pains to counteract the depressing influence. It is a painful thing to say, yet it is true, that a long-continued manifestation of overwhelming grief, instead of exciting sympathy, is more apt to cause annoyance. Not only does it depress the mourner himself, and unfit him for his duties to the living, but it depresses those that come in contact with him, and makes them think of him with a measure of impatience. And this suggests another remark. It is not right to obtrude our grief overmuch on others, especially if we are in a public position. Let us take example in this respect from our blessed Lord. Was any sorrow like unto His sorrow? Yet how little did He obtrude it even on the notice of His disciples! It was towards the end of His ministry before He even began to tell them of the dark scenes through which He was to pass; and even when He did tell them how He was to be betrayed and crucified, it was not to court their sympathy, but to prepare them for their part of the trial. And when the overwhelming agony of Gethsemane drew on, it was only three of the twelve that were permitted to be with Him. All such considerations show that it is a more Christian thing to conceal our griefs than to make others uncomfortable by obtruding them upon their notice. David was on the very eve of losing the affections of those who had risked everything for him, by abandoning himself to anguish for his private loss, and letting his distress for the dead interfere with his duty to the living.
And how many things are there to a Christian mind fitted to abate the first sharpness even of a great bereavement. Is it not the doing of a Father, infinitely kind? Is it not the doing of Him “who spared not His own Son, but delivered Him up for us all”? You say you can see no light through it, – it is dark, all dark, fearfully dark. Then you ought to fall back on the inscrutability of God. Hear Him saying, “What I do, thou knowest not now, but thou shalt know hereafter.” Resign yourself patiently to His hands, till He make the needed revelation, and rest assured that when it is made it will be worthy of God. “Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy.” Meanwhile, be impressed with the vanity of this life, and the infinite need of a higher portion. “Set your affection on things above, and not on the things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is your Life, shall appear, then shall ye also appear with Him in glory.”
2. The other remark that falls to be made here concerns the grief that may arise to Christians in connection with the spiritual condition of departed children.
When the parent is either in doubt as to the happiness of a beloved one, or has cause to apprehend that the portion of that child is with the unbelievers, the pang which he experiences is one of the most acute which the human heart can know. Now here is a species of suffering which, if not peculiar to believers, falls on them far the most heavily, and is, in many cases, a haunting spectre of misery. The question naturally arises. Is it not strange that their very beliefs, as Christians, subject them to such acute sufferings? If one were a careless, unbelieving man, and one’s child died without evidence of grace, one would probably think nothing of it, because the things that are unseen and eternal are never in one’s thoughts. But just because one believes the testimony of God on this great subject, one becomes liable to a peculiar agony. Is this not strange indeed?
Yes, there is a mystery in it which we cannot wholly solve. But we must remember that it is in thorough accordance with a great law of Providence, the operation of which, in other matters, we cannot overlook. That law is, that the cultivation and refinement of any organ or faculty, while it greatly increases your capacity of enjoyment, increases at the same time your capacity, and it may be your occasions, of suffering. Let us take, for example, the habit of cleanliness. Where this habit prevails, there is much more enjoyment in life; but let a person of great cleanliness be surrounded by filth, his suffering is infinitely greater. Or take the cultivation of taste, and let us say of musical taste. It adds to life an immense capacity of enjoyment, but also a great capacity and often much occasion of suffering, because bad music or tasteless music, such as one may often have to endure, creates a misery unknown to the man of no musical culture. To a man of classical taste, bad writing or bad speaking, such as is met with every day, is likewise a source of irritation and suffering. If we advance to a moral and spiritual region, we may see that the cultivation of one’s ordinary affections, apart from religion, while on the whole it increases enjoyment, does also increase sorrow. If I lived and felt as a Stoic, I should enjoy family life much less than if I were tender-hearted and affectionate; but when I suffered a family bereavement I should suffer much less. These are simply illustrations of the great law of Providence that culture, while it increases happiness, increases suffering too. It is a higher application of the same law, that gracious culture, the culture of our spiritual affections under the power of the Spirit of God, in increasing our enjoyment does also increase our capacity of suffering. In reference to that great problem of natural religion, Why should a God of infinite benevolence have created creatures capable of suffering? one answer that has often been given is, that if they had not been capable of suffering they might not have been capable of enjoyment. But in pursuing these inquiries we get into an obscure region, in reference to which it is surely our duty patiently to wait for that increase of light which is promised to us in the second stage of our existence.
Yet still it remains to be asked. What comfort can there possibly be for Christian parents in such a cast as David’s? What possible consideration can ever reconcile them to the thought that their beloved ones have gone to the world of woe? Are not their children parts of themselves, and how is it possible for them to be completely saved if those who are so identified with them are lost? How can they ever be happy in a future life if eternally separated from those who were their nearest and dearest on earth? On such matters it has pleased God to allow a great cloud to rest which our eyes cannot pierce. We cannot solve this problem. We cannot reconcile perfect personal happiness, even in heaven, with the knowledge I hat beloved ones are lost. But God must have some way, worthy of Himself, of solving the problem. And we must just wait for His time of revelation. “God is His own interpreter, and He will make it plain.” The Judge of all the earth must act justly. And the song which will express the deepest feelings of the redeemed, when from the sea of glass, mingled with fire, they look back on the ways of Providence toward them, will be this: “Great and marvelous are Thy works. Lord God Almighty; just and true are all Thy ways, Thou King of saints. Who would not fear Thee and glorify Thy name, for Thou only art holy?”