2 Samuel 18:33

. Absalom, fleeing away, is caught by his head in an oak; Joab finds him, and transfixes him with three darts, 2Sam 18:9-15 . The servants of David are recalled, and Absalom buried, 2Sam 18:16-18 . Ahimaaz and Cushi bring the tidings to David, who is greatly distressed at hearing of the death of Absalom, and makes bitter lamentation for him, 2Sam 18:19-33 . Verse 1 And set captains of thousands - By this time David's small company was greatly recruited; but what its number was we cannot tell. Josephus says it amounted to four thousand men. Others have supposed that they amounted to ten thousand; for thus they understand a clause in 2Sam 18:3 , which they think should be read, We are now ten thousand strong. Verse 3 But now thou art worth ten thousand of us - The particle יתה attah, now, is doubtless a mistake for the pronoun אתה attah, thou; and so it appears to have been read by the Septuagint, the Vulgate, and the Chaldee, and by two of Kennicott's and De Rossi's MSS. Verse 5 Deal gently - with the young man - David was the father of this worthless young man; and is it to be wondered at that he feels as a father? Who in his circumstances, that had such feelings as every man should have, would have felt, or acted otherwise? Verse 7 Twenty thousand men - Whether these were slain on the field of battle, or whether they were reckoned with those slain in the wood of Ephraim, we know not. Verse 8 The wood devoured more people - It is generally supposed that, when the army was broken, they betook themselves to the wood, fell into pits, swamps, etc., and, being entangled, were hewn down by David's men; but the Chaldee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood. Verse 9 And his head caught hold of the oak - It has been supposed that Absalom was caught by the hair, but no such thing is intimated in the text. Probably his neck was caught in the fork of a strong bough, and he was nearly dead when Joab found him; for it is said, 2Sam 18:14 , he was yet alive, an expression which intimates he was nearly dead. Verse 10 I saw Absalom hanged in an oak - He must have hung there a considerable time. this man saw him hanging; how long he had been hanging before he saw him, we cannot tell. He came and informed Joab; this must have taken up a considerable time. Joab went and pierced him through with three darts; this must have taken up still more time. It is therefore natural to conclude that his life must have been nearly gone after having been so long suspended, and probably was past recovery, even if Joab had taken him down. Verse 11 And a girdle - The military belt was the chief ornament of a soldier, and was highly prized in all ancient nations; it was also a rich present from one chieftain to another. Jonathan gave his to David, as the highest pledge of his esteem and perpetual friendship, 1Sam 18:4 . And Ajax gave his to Hector, as a token of the highest respect. - Hom. Il. vii., ver. 305. Verse 13 Thou thyself wouldest have set thyself against me - This is a strong appeal to Joab's loyalty, and respect for the orders of David; but he was proof against every fine feeling, and against every generous sentiment. Verse 14 I may not tarry thus with thee - He had nothing to say in vindication of the purpose he had formed. Thrust them through the heart of Absalom - He was determined to make sure work, and therefore he pierced his heart. Joab should have obeyed the king's commandment: and yet the safety of the state required the sacrifice of Absalom. But independently of this, his life was quadruply forfeited to the law: - 1. In having murdered his brother Amnon. 2. In having excited an insurrection in the state. 3. In having taken up arms against his own father, Deu 21:18 , Deu 21:21 . 4. In having lain with his father's concubines, Lev 18:29 . Long ago he should have died by the hand of justice; and now all his crimes are visited on him in his last act of rebellion. Yet, in the present circumstances, Joab's act was base and disloyal, and a cowardly murder. Verse 15 Ten young men - smote Absalom and slew him - That is, they all pierced the body; but there could be no life in it after three darts had been thrust through the heart: but they added as much as would have killed him had he been alive. Verse 16 Joab blew the trumpet - He knew that the rebellion was now extinguished by the death of Absalom; and was not willing that any farther slaughter should be made of the deluded people. Verse 17 And laid a very great heap of stones - This was the method of burying heroes, and even traitors, the heap of stones being designed to perpetuate the memory of the event, whether good or bad. The ancient cairns or heaps of stones, in different parts of the world, are of this kind. The various tumuli or barrows in England are the same as the cairns in different parts of Ireland and Scotland. In the former, stones were not plenty; hence they heaped up great mounds of earth. Verse 18 Reared up for himself a pillar - There was a marble pillar in the time of Josephus called Absalom's pillar: and there is one shown to the present day under this name; but it is comparatively a modern structure. Absalom's place - Literally Absalom's Hand. See the note on 1Sam 15:12 . Verse 21 Tell the king what thou hast seen - At this time the death of Absalom was not publicly known; but Joab had given Cushi private information of it. This Ahimaaz had not, for he could not tell the king whether Absalom were dead. To this Joab seems to refer, 2Sam 18:22 : "Thou hast no tidings ready. Verse 24 David sat between the two gates - He was probably in the seat of justice. Before the gate of the city it is supposed there was an enclosure, which had its gate also; David sat in the space between these two doors. Over the larger gate there appears to have been a turret, on which a sentinel or watchman stood continually, and gave information of what he saw in the country. Verse 25 If he be alone, there is tidings - That is, good tidings. For if the battle had been lost men would have been running in different directions through the country. Verse 29 I saw a great tumult - It was very probable that Ahimaaz did not know of the death of Absalom; he had seen the rout of his army, but did not know of his death. Others think he knew all, and told this untruth that he might not be the messenger of bad news to David. Verse 30 Stand here - He intended to confront two messengers, and compare their accounts. Verse 32 Is the young man Absalom safe? - This was the utmost of his solicitude, and it well merited the reproof which Joab gave him, 2Sam 19:5 . Verse 33 O my son Absalom - It is allowed by the most able critics that this lamentation is exceedingly pathetic. In what order the words were pronounced, for much depends on this, we cannot say. Perhaps it was the following: - בני אבשלום בני Beni Abshalom, beni! My son Absalom! O my son! בני אבשלום Beni Abshalom! O my son Absalom! מי יתן מותי אני תחתיך Mi yitten muthi ani thachteicha. O that I had died in thy stead! אבשלום בני בני Abshalom, beni! beni! O Absalom, my son, my son! Is there no hope for the soul of this profligate young man? He died in his iniquity: but is it not possible that he implored the mercy of his Maker while he hung in the tree? And is it not possible that the mercy of God was extended to him? And was not that suspension a respite, to the end that he might have time to deprecate the wrath of Divine justice? This is at least a charitable conjecture, and humanity will delight in such a case to lay hold even on possibilities. If there be any room for hope in such a death, who that knows the worth of an immortal soul, would not wish to indulge in it? Introduction David continues his lamentation for his son, and the people are greatly discouraged, 2Sam 19:1-4 . Joab reproves and threatens him with the general defection of the people, 2Sam 19:5-7 . David lays aside his mourning, and shows himself to the people, who are thereby encouraged, 2Sam 19:8 . The tribes take counsel to bring the king back to Jerusalem, 2Sam 19:9-12 . He makes Amasa captain of the host in place of Joab, 2Sam 19:13 . The kin

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, v. 22, 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 viii. 3, 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 any 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.

Over the gate - Retiring himself from all men and business, that he might wholly give up himself to lamentation. My son - This he might speak from a deep sense of his eternal state, because he died in his sins, and because David himself had by his own sins been the occasion of his death. But it seems rather to be the effect of strong passion, causing him to speak unadvisedly with his lips.