Then Ahimaaz the son of Zadok said, “Let me now run and carry the king news, how Yahweh has avenged him of his enemies.”
Parallel Translations
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Then Ahimaaz the son of Zadok said, “Let me now run and carry the king news, how Yahweh has avenged him of his enemies.”
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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.
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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.'
Cross-references (12)
Passages linked to 2 Samuel 18:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 15:36 Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son. Send to me everything that you shall hear by them.”
- 2 Samuel 18:31 Behold, the Cushite came. The Cushite said, “News for my lord the king, for Yahweh has avenged you today of all those who rose up against you.”
- 2 Samuel 17:17 Now Jonathan and Ahimaaz were staying by En Rogel; and a female servant used to go and tell them; and they went and told king David. For they might not be seen to come into the city.
- 2 Samuel 18:23 “But come what may,” he said, “I will run.” He said to him, “Run!” Then Ahimaaz ran by the way of the Plain, and outran the Cushite.
- 2 Samuel 18:27-29 The watchman said, “I think the running of the first one is like the running of Ahimaaz the son of Zadok.” The king said, “He is a good man, and comes with good news.” Ahimaaz called, and said to the king, “All is well.” He bowed himself before the king with his face to the earth, and said, “Blessed is Yahweh your God, who has delivered up the men who lifted up their hand against my lord the king!” The king said, “Is it well with the young man Absalom?” Ahimaaz answered, “When Joab sent the king’s servant, even me your servant, I saw a great tumult, but I don’t know what it was.”
- Psalms 7:6 Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
- Psalms 7:8-9 Yahweh administers judgment to the peoples. Judge me, Yahweh, according to my righteousness, and to my integrity that is in me. Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God.
- Psalms 9:4 For you have maintained my just cause. You sit on the throne judging righteously.
- Psalms 9:16 Yahweh has made himself known. He has executed judgment. The wicked is snared by the work of his own hands.
- Psalms 10:14 But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless.
- Psalms 10:18 to judge the fatherless and the oppressed, that man who is of the earth may terrify no more.
- Romans 12:19 Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the Lord.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Hebrew, judged.
Hebrew, judged.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Sa 18:19 Then said Ahimaaz the son of Zadok,…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Absalom's business is done; and we are now told,
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, Sa2 18:24.
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1. Cushi was the man Joab ordered to carry the tidings (Sa2 18:21), 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 (Sa2 18:15) 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, Sa2 17:17), 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, Sa2 18:19. 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 (Sa2 18:20); 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, Sa2 18:22, Sa2 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 (Sa2 18:24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, Sa2 18:26. (1.) When the king hears of one running alone he concludes he is an express (Sa2 18:25): 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, Sa2 18:27. 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 (Sa2 18:28), 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, Sa2 7:16. 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 (Sa2 18:30), 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 (Sa2 18:31) - he satisfied the king's enquiry concerning Absalom, Sa2 18:32. 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, Sa2 18:33. 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 10:3. 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 3:28), or rather, with Job, says, Blessed be the name of the Lord.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then said Ahimaaz the son of Zadok,.... To Joab;…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain 2Sa 18:19-20. Let me now run — Ahimaaz wished…
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 Absalom’s death would be to David, refused to let him be the bearer of such unwelcome news. Thou shalt bear no tidings, because the king’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Ahimaaz was a well-known runner 2Sa 18:27. Speed was…
Ahimaaz was a well-known runner 2Sa 18:27. Speed was a heroic virtue in those simple times (compare 2Sa 2:18). In Hezekiah’s 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) εὐαγγίζεσθαι euangelizesthai 2Sa 4:10; 1Sa 31:9. In 2Sa 18:21, it is not “carry the good tidings,” but “tell,” simply “announce.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then said Ahimaaz . . . Let me .…
Then said Ahimaaz . . . Let me . . . run and bear the king tidings--The reasons why Joab declined to accept Ahimaaz' offer to bear intelligence of the victory to David, and afterwards let him go along with another, are variously stated by commentators--but they are of no importance. Yet the alacrity of the messengers, as well as the eager excitement of the expectants, is graphically described.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 19. Then said Ahimaaz — This son of the…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 19–32. The news carried to David
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 19-33. The facts are:
Vers. 19-33. The facts are:
1. Ahimaaz being eager to convey tidings of victory to the king, is denied permission by Joab, who, however, sends Cushi.
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2. Persisting in his desire to run after Cushi, Joab at last allows him to go.
3. The watchman at the gate of the city reports to the king that a runner isin sight, followed by another, whereupon David takes courage, and hopes for good news.
4. On Ahimaaz being the first to arrive, he briefly announces that all is well, and then prostrates himself before the king, and blesses God for having brought victory to the king"s cause.
5. David, in his deep concern for Absalom, inquires after his safety, andreceives from Ahimaaz an evasive reply.
6. Just then Cushi comes in and announces tidings of victory, and, in answer to the question as to Absalom"s safety, bluntly makes known the fact of his death.
7. The king, overwhelmed with anguish, enters his chamber, and therepours out his soul in a most pathetic lamentation.
The relation of character to work.
The work recently accomplished by Joab now gave rise to another, which included elements of good and evil. He was keen enough to see that the communication of the fact of victory would be most welcome to David, but that a statement of the particulars would be most distressing; and, therefore, with his usual practical sagacity, he sought out for the work of conveying tidings to the king a man whose character would fit him for dealing with the evil side of the message very much as he himself would.
I IN CARRYING ON HUMAN AFFAIRS THERE ARE OCCASIONS REQUIRING THE PERFORMANCE OF DISAGREEABLE WORK. It was a pleasant thing to have to announce to David a great victory over his foes, but far from pleasant to have to tell him what had become of his son, and who had slain him. On a former occasion, when evil tidings, blended with news of the fail of a foe, was brought to him, it went ill with the bearer. (2Sa_1:13-16) In this case the disagreeable work arose out of the wrong deeds of Joab. One evil created another. Disobedience to absolute authority cannot but bring the transgressor into an awkward position and impose unpleasant obligations. The flow of human life is a flow of work. In consequence of transgression against God, and violation of social order, an immense amount of annoying work has to be done. The sons of Jacob, after the sale of their brother, found difficult work on their hands. The imperfect life in the Church creates the necessity of doing things that pain the tender heart, and which is more adapted to rough and hard men. Evil deeds create duties which always carry with them more or less of pain and sorrow.
II THERE IS A NATURAL AFFINITY BETWEEN CERTAIN CHARACTERS AND DISAGREEABLE FORMS OF WORK. The reasons for Joab"s rejection of Ahimaaz were probably these: fear lest he should so state the facts as to prejudice David against himself, and belief that his nature was too tender and sympathetic for what he regarded as the proper delivery of the dark side of the message. Joab was a hard and blunt man, and he wanted such a man for a work which, because disagreeable, had better be got rid of as quickly as possible. If David should be angry with the Cushite, and slay him, Joab would not care for that, provided, in the blunt and straight announcement of Absalom"s death, no tenderness was displayed and no effort made to compromise himself. Such men as he scorn tenderness as weakness. They abhor what they term "sentiment." Joab"s character fitted him to send the painful tidings so bluntly and unfeelingly announced by Cushi (vers. 31, 32). As a rule, character finds work in affinity with itself, and Joab was right in the adaptation he sought for his purpose. As character is often a prophecy of work that will be done when occasion arises, so work done is often a revelation of character. Not any one can be a hangman. Not any one can be a consoler of the sick and dying. Even in the Christian Church there are kinds of work for which a peculiar firmness and almost severity of character is most suited. Only an Ambrose could overawe an emperor. On the other hand, most departments of Church work give scope for men of the Ahimaaz stamp rather than that of Cushi.
III AN INJURED CONSCIENCE READILY ADAPTS ITSELF TO PAINFUL WORK ISSUING OUT OF FORMER VIOLENCE TO ITSELF. Joab had done violence to his conscience in positive disobedience to the king"s commands (vers. 12-14). As every wrong to conscience renders its testimony for right the feebler, it was comparatively easy to frame a blunt, unsympathizing message for the Cushite to deliver to the king. There was as real disregard for David"s feelings in the framing of the hard, unfeeling message as in setting aside his command to spare the life of Absalom. Thus it is seen that the human conscience has the wonderful and terrible power of adapting itself to the environment produced by its own abuse, and so of being continuously affected for evil. A "seared conscience" is another expression for the gradual deterioration of sensibility produced by the enforced habit of accommodating itself to deeds which are the natural outcome of former misdeeds.
Sympathetic enthusiasm.
The son of Zadok espoused the cause of David (2Sa_15:27, 2Sa_15:36) in spite of the attractions for young men of Absalom"s manners. (2Sa_15:1-6) It was a noble thing for this young man to hold to a right cause in the day of adversity, and to place the fleetness of his feet and the vigilance of his ears and eyes at the command of the exile. The zeal with which he offered his services to Joab to convey the news of success to the king, was in keeping with his past reputation, and, as the sequel shows, was blended with a tender regard for the king"s feelings. In contrast with the action of Joab and his servant Cushi in relation to David, that of Ahimaaz is an instructive example of the elements that enter into a commendable, sympathetic enthusiasm.
I A JUST AND GOOD CAUSE. There may be great enthusiasm, but it may be wicked because manifested in an evil cause. It was to the honour of the son of Zadok that all the force of his nature was devoted to the righteous claims of the Lord"s anointed. He had identified himself with the servant of Jehovah in the day of trouble. In the great conflict of his age he was on the right side. This is the primary consideration with us all in the exercise of our powers, whether the questions at issue be political, social, or religious. We can take no credit for enthusiasm, and indeed it will be otherwise our sin, unless we take pains to see that we side with what is essentially just and good. Energy spent in advocacy or encouragement of a party, a movement, a system, a belief, or a practice, is not of moral worth apart from conscientious motive. Especially in the supreme question of every age, the claims of Christ as against the demand on our submission and service of lower and often unholy claims, the question comes On which slide are we? Are we with the rightful King or with his adversaries?
II ENTIRE SELF-DEVOTION. Ahimaaz had deliberately identified the whole interests of his life with the cause of the exiled king. He was not a mere observer of the conflict. His very life had been at stake when he entered into the compact (2Sa_15:27, 2Sa_15:33) and sought out the banished monarch. He had gone out to fight the battle with Joab, and was most eager to render the choicest service on the close of the day of victory. Enthusiasm which consists of approval and delight in the season of prosperity, or in verbal admiration, is of no substantial worth. The men who crossed hill and dale and lake because of the bread they ate (Joh_6:24-27) were not the whole-hearted disciples Christ cared to have. Christ would have the entire life. (Luk_9:59-62)
III PROMPT ACTION IN EMERGENCIES. The reality of this young man"s enthusiasm appeared in his ready offer of the special powers with which he was endowed to the urgency of the hour. He laid his best and most cultivated gifts at the service of his king just when they were most required. It is a characteristic of entire absorption in Christ"s work that there is not only the primal and imreserved surrender of life and all its interests to him and his kingdom, but also, as time passes on, a quick perception of entire work is needed, and an instant readiness to use any aptitude possessed for doing the work. "Here am I; send me," is the feeling of true enthusiasm when any emergency arises. There are beautiful instances of the free and prompt devotion of special gifts to the service of Christ when occasions suddenly arise requiring them. Are men smitten with plague or sword? Nurses skilled in care of the sick are at hand. Does calamity come on a house or village? There are eager feet swift to carry gospel consolations.
IV TRUE SYMPATHY GUIDING ACTION. It was the deep and genuine sympathy of Ahimaaz with what he knew were the most tender and sacred feelings of the king"s heart that made him eager to go, and both gladden him with news of God"s deliverance, and at the same time gently break the news of his personal loss. This gave extra speed to his fleet steps, and this explains his reference to God"s goodness (ver. 28), and also his evident desire to prepare the king for sad tidings (ver. 29). He felt too much for that noble, generous heart to blurt out the intelligence which he knew would crush it. There is great value in a servant who understands and appreciates the most tender and cherished feelings of his master. This sympathy is a discriminating guide to words and actions. It is this intense sympathy with the heart of Christ, this power to enter more than others do into the very passion of the Redeemer for saving men, that accounts for the remarkable zeal and discriminating conduct in doing religious work which have characterized some of the noblest Christians. The nearer we get to the heart of Christ, the more true will our enthusiasm be. The natural gifts and aptitudes of body and mind then turn with zest to all wise devices for advancing the interests most dear to him.
Miscellanies.
In connection with the main event referred to in the narrative, there are incidents and statements which suggest a variety of truths bearing more or less on ordinary life or finding their parallels therein. Briefly stated, these aye as follows.
I EAGER MEN AWAITING GREAT ISSUES. David and his followers at the gate of Mahanaim, looking out for news of the issue of the conflict then being carried on, sensible that interests more precious than life were involved, are but types of men still intent on learning the issue of undertakings in which they have embarked or in which they have an inexpressible interest. The disciples once awaited a wonderful issue when Christ was, during his trial and death, in conflict with powers of darkness. For forty days before Pentecost, men and women waited for signs of a great event. Often has the Church, in seasons of peril, waited in agony during the crisis. Men engaged in ordinary business know what it is to look out for the issue of great ventures; and in private religious experience there are times when the soul waits and watches more than those who watch for the morning. What great and momentous issues are being wrought out every day in this world for some of our fellow creatures!
II QUALIFIED OPTIMISM. "All is well," said Ahimaaz, to break the painful suspense of the watchers, and bring early consolation to the king"s heart. The words are few but wonderful. Taken in their strict sense, they meant to David more than could ever be expressed. Happy, indeed, is the man of whom and to whom these words can be unconditionally spoken. "All" is the term of widest range in human language; and "well" is the greatest and best affirmation that can ever be made. In David"s circumstances the phrase at least meant that his cause was triumphant, that God had come to his help. Ahimaaz was not insincere in saying what he did, knowing all the time that one event of the day would be most distressing to David. His optimism was qualified by a reservation, as is common in human life. There is a sense in which every good is qualified by a shade of ill. Even so great a boon as redemption bears on it the dark shadow of a Suffering One. The greatest victory of things is announced amidst the wail of widows and orphans. The possession of great wealth brings with it carking cares. Perhaps, in the final issue of all events, when Christ shall have put down all authority and power, (1Co_15:27) and the universe has gained its moral equilibrium after the long struggle between good and evil, it may be true in an absolute sense that "all is well;" but till then our optimism must be qualified.
III A PIOUS PARENT"S ABSORBING THOUGHT. David did not lose his character of parent in his character as king. As the anointed one he was intent on seeing his authority duly established, but as a father he was anxious for the safety of his rebellious son. By no process could he divest himself of his parental relation dim shadow is this of the fatherly relation which permeates all God"s regal relations to mankind! No one as he could pity the erring youth. He still yearned to have opportunity of bringing some influence to bear on his ungrateful heart. The direst thought to him was the possibility of life being cut short before such opportunity arose. "Is the young man safe?" This question has deep significance to multitudes as they think of their children out on the wide world, exposed to its deadly ills. It comes in the morning with the light of day; it intrudes amidst the busy thoughts of daily business; and it is often the last thought when sleep quiets the heart. It is also a question, in its spiritual application, above all questions of health and secular prosperity. To be "safe" in Christ is the prime concern; for usefulness to others and growth in moral good are then ensured, while at the same time the dreadful guilt of the past is covered.
The great lamentation.
On hearing of the death of his son, David retired into secrecy and poured out his soul in perhaps the most touching language to be found in the Bible. The strength and depth of feeling expressed were evidently in proportion to the interest which all along he had cherished in this abandoned child. Some writers have reproached David for yielding to what is termed "weakness" for a son whose just punishment ought to have been accepted with a calm acquiescence. But the criticism on his conduct is not really justified when all the facts are considered. He was a man constitutionally of strong, generous feelings kindly and tender in his bearing toward others. A father cannot forget that he is a father; and the more holy and generous his nature, the more powerfully will the fatherly feeling assert itself. As seen in our Saviour"s case, when he wept over Jerusalem already doomed because of sin against him, equal to, yea, worse even than, that of Absalom, the natural feelings of the heart may flow forth in most touching strains, while there is in the soul a most perfect accord with the righteous judgment of God. Nowhere does Scripture require men to suppress natural sentiments, or, in other words, require us to cease to be true human beings when we are brought face to face with the appalling judgments of God. Moreover, it is given to all parents to cherish hope of the most prodigal of sons while life continues, and David"s personal experience of the mercy of God was such as certainly warranted his cherishing hope of the renewal and salvation of even this wicked son; and if such a long cherished hope was suddenly crushed, and that, too, when care had been taken to prevent its being crushed (ver. 5), surely it was no sin for him, but an acceptable deed in the sight of God, when he vented his grief that now all hope of such a change was gone. There is no complaint against the wisdom and justice of God, no trace of a spirit of discontent with the administration of Divine love; it was pure sorrow for a ruined life. David"s humanity was not lost in his kingly office. The love of a father"s heart is not eradicated by a son"s ingratitude. The parable of the prodigal son is evidence of this and also of its Divine counterpart. And in the case of David, the remembrance of his own sad fall having possibly exercised a detrimental influence over Absalom, just in the most critical period of his life, could not but render both just and natural this great lamentation. Taking, then, this view of David"s conduct, we briefly notice the following truths.
I RELIGION INTENSIFIES AND PURIFIES NATURAL AFFECTION. Had not David been a very devout man, he would not have felt such deep sorrow over the death of Absalom. Religion makes a rather a true father; it renders love of offspring a more sacred thing. This follows from the more general truth that religion restores man to his normal state. Such affection has no relation to the sin of the child, except, perhaps, that the sin observed tends to render the affection more yearning and pitiful.
II WE ARE JUSTIFIED IN CHERISHING HOPE WHILE LIFE LASTS. David did, and had good reasons for it. The gospel encourages it; the revelation of the Father"s great lure to the "greatest of sinners" justifies it. Man is not a judge of what may be done either by the most guilty or for them. That many for whom parents pray and strive do, as far as we can see, perish in their sins, is no reason against hope while life continues. Thousands have been brought to God in the eleventh hour.
III THE DEATH OF OFFSPRING PRESUMABLY RECKLESS AND IMPENITENT IS THE GREATEST OF PARENTAL TROUBLES. To die is the common lot, and natural affection, though strong and pure, does not face death without consolations. But when death means the passage into eternity of a soul laden with guilt, and that soul once the object of delight and occasion of fondest hopes, then the most terrible of woes comes on a pious parent"s heart. The "Redeemer"s tears over lost souls," on which Howe has so wonderfully dwelt, are best understood by those who, like David, have wept over sons cut off in their sins.
IV ONE OF THE BITTEREST INGREDIENTS IN SORROW OVER THE LOST IS THAT OF REFLECTION ON PERSONAL CONTRIBUTION TOWARD BRINGING ON THAT CONDITION. David could not but think of the effect on his son"s views of life and tendencies of heart produced by his own great sin, and the months of alienation from God which ensued. How far parents are answerable for the character and destiny of their children is a grave question, but unquestionably a bad example in their early years cannot but tell perniciously on their future, and woe cannot but come on the father in darkest form when he connects his own misconduct with the hopeless death of his offspring. What manner of persons ought parents to be? Who knows what a turn a single lapse into sin may give to a youth"s destiny?
V IN THE PUREST HUMAN LOVE WE SEE A SHADOW OF GOD"S GREAT LOVE. David"s lamentation, Jeremiah"s wail over a ruined people, (Jer_9:1, Jer_9:2) the Apostle Paul"s anguish on account of his brethren, (Rom_9:1-3) and especially the Saviour"s sorrow over Jerusalem, (Mat_23:34-38) set forth, so far as we can know of such a mystery, the sorrowful feeling of the eternal Father (Joh_14:7-9) towards those who live and die in sin. God"s great love for us has been seen in this, that, while we were yet sinners, Christ died for us. (Rom_6:6-10) He actually did what David longed to do for Absalom. Redemption in Christ embodies the best and noblest of all feelings, and transcends the human ideal.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain 2Sa_18:19-33; 2Sa_19:1-4.
CHAPTER X X I V.
DAVID'S GRIEF FOR ABSALOM.
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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?"
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Paul E. Kretzmann 1924 · Public Domain David’s Lament for Absalom
David’s Lament for Absalom
v. 19. Then said Ahimaaz, the son of Zadok, who was with the troops, let me now run and bear the king tidings how that the Lord hath avenged him of his enemies, it was the direct divine interposition which had brought David justice.
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v. 20. And Joab said unto him, Thou shalt not bear tidings, be a messenger, this day, but thou shalt bear tidings an other day; but this day thou shalt bear no tidings because the king’s son is dead. Joab felt that the king might be angry because Absalom had been put to death, and he did not want Ahimaaz to be exposed to this anger.
v. 21. Then said Joab to Cushi, probably an Egyptian slave in his service, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab and ran.
v. 22. Then said Ahimaaz, the son of Zadok, yet again to Joab, but, howsoever, no matter what may happen, let me, I pray thee, also run after Cushi. He was anxious to convey what he thought was excellent news to David. And Joab, still unwilling to let the young man incur the anger of David, said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? His message would not be profitable, since the king was bound to consider it bad, from his standpoint, and would therefore look upon him as a messenger of evil.
v. 23. But, howsoever, just the same, said he, let me run. He was willing to take the risk. And he said unto him, Run. Then Ahimaaz ran by the way of the plain and overran Cushi, reaching Mahanaim before the real messenger arrived.
v. 24. And David sat between the two gates, the space between the outer and the inner gates; and the watchman went up to the roof over the gate unto the wall, over the outer gate, which was connected with the city wall, and lifted up his eyes and looked, and, behold, a man running alone.
v. 25. And the watchman cried and told the king, whom his voice could reach, as he sat beneath the entrance arch or vault. And the king said, if he be alone, there is tidings in his mouth, he came as a messenger, for in the other event there would be several fugitives. And he, the runner, came apace, and drew near.
v. 26. And the watchman saw another man running; and the watchman called unto the porter, the keeper of the gate, and said, Behold, another man running alone. And the king said, He also bringeth tidings, he also must surely be a messenger.
v. 27. And the watchman said, Me thinketh that the running of the foremost is like the running of Ahimaaz, the son of Zadok, for by this time he could distinguish the peculiarities of the runner’s gait. And the king said, He is a good man, and cometh with good tidings, since Joab would certainly not have chosen him for evil news.
v. 28. And Ahimaaz, as soon as he came into hailing distance, called and said unto the king, All is well, literally, "Peace!" or, "Hail!" And he fell down to the earth upon his face before the king, in an attitude of reverence, and said, Blessed be the Lord, thy God, which hath delivered up the men that lifted up their hand against my lord the king. The revolt was so effectually quenched that the rebels could no longer stir.
v. 29. And the king said, Is the young man Absalom safe? And Ahimaaz, in an attempt to temporize, to evade the question, answered, When Joab sent the king’s servant, namely, Cushi, and me, thy servant, I saw a great tumult, but I knew not what it was. He made the impression that Absalom’s fate was not get decided when Joab sent him off.
v. 30. And the king said unto him, Turn aside and stand here, making way for the second messenger. And he turned aside and stood still.
v. 31. And, behold, Cushi came; and Cushi said, Tidings, my lord the king, he came as an official messenger; for the Lord hath avenged thee this day of all them that rose up against thee, that was the way in which the victory must be regarded, as a direct interposition of God.
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 It was an indirect announcement of Absalom’s destruction, and in a manner which properly expressed condemnation of Absalom’s hostile attempt against his father and king.
v. 33. And the king, weakly losing sight of the avenging hand of God in this death, was much moved, and went up to the chamber over the gate, probably that used by the watchmen of the city, 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 was more deeply afflicted by the death of this rebellious son than by any event in his life. It is a blessing of God if dangerous and rebellious people, who lead others into temptation and destruction, are destroyed by God’s wrath. In such cases the believers have all reason to thank and praise God for the justice of His punishments.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 See how you translated this man's name in 2…
Ahimaaz
See how you translated this man's name in 2 Samuel 15:27. (See: How to Translate Names)
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run to the king with the good news
Here Ahimaaz speaks of running to go and tell the king the good news as if the good news were a object that he were carrying. AT: "run to tell the king the good news" (See: Metaphor)
the hand of his enemies
Here "hand" refers to control. AT: "the control of his enemies" (See: Metonymy)
the bearer of news
"the one who tells the news"
you will bear no news
This refers to not bearing the news to the king. AT: "you will not tell the news to the king" (See: Assumed Knowledge and Implicit Information)
translationWords
son
Zadok
king
good news
Yahweh
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:19 Zadok: See study note on 15:24.
18:19 Zadok: See study note on 15:24.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.