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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 18:19–33. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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.
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Summary
Ahimaaz, the son of Zadok, fervently volunteers to be the messenger carrying the news of the decisive victory over Absalom's rebellion to King David. His eagerness is rooted in a profound theological conviction that the Lord Himself has intervened, delivering David from his enemies and thereby vindicating his divinely appointed kingship through a direct act of divine justice.
Context
Literary Context
This verse is strategically placed immediately after the climactic battle in the forest of Ephraim, where Absalom's forces have been utterly routed and Absalom himself has been killed by Joab. King David, having been persuaded by his commanders not to participate in the battle, remains anxiously awaiting news at Mahanaim. Joab, aware of David's deep affection for Absalom, has already dispatched a Cushite messenger to deliver the complex tidings. Ahimaaz's persistent and enthusiastic request to run, despite Joab's initial reluctance and his explicit warning about the sensitive nature of the news, heightens the dramatic tension. The narrative then unfolds as two messengers race towards David, one carrying the unvarnished truth, and the other, Ahimaaz, seemingly intent on delivering only the triumphant aspect of the victory. This sets the stage for the poignant confrontation and David's eventual, heartbreaking discovery.
Historical & Cultural Context
David's reign, though a golden age for Israel, was also marked by significant internal strife, with Absalom's rebellion being one of its gravest challenges. In ancient Near Eastern societies, messengers were vital for communication, especially during wartime. Delivering news, particularly good news, was a highly honored and sometimes perilous task. The concept of "vengeance" or "vindication" (Hebrew: naqam) was a cornerstone of ancient Israelite understanding of divine justice. It wasn't merely human retribution but God's active intervention to restore order, punish wrongdoing, and uphold His covenant. Ahimaaz, as the son of Zadok, one of David's two chief priests (along with Abiathar), represents a key priestly family loyal to David. His involvement underscores the spiritual dimension of the conflict, framing David's triumph as a divine act, reinforcing the legitimacy of David's rule after his forced flight from Jerusalem, as detailed in 2 Samuel 15:13-14.
Key Themes
This verse powerfully contributes to several overarching themes within the book of 2 Samuel. Foremost is the theme of Divine Justice and Vindication, as Ahimaaz explicitly attributes the military victory to the Lord's "avenging" hand. This reinforces the theological conviction that David's kingship, though severely challenged, remained under God's sovereign protection and that God actively intervenes to restore His anointed. Another significant theme is Loyalty and Service, exemplified by Ahimaaz's eager and persistent desire to serve David, even in a situation fraught with emotional complexity. This stands in stark contrast to the disloyalty of Absalom and his followers, highlighting the faithfulness of David's inner circle. The verse also subtly introduces the theme of The Burden of News, as the victory, while divinely ordained, comes at the tragic cost of Absalom's life. This complex interplay of triumph and sorrow is a recurring motif in David's life, echoing the broader narrative of Absalom's rebellion.
Exposition and Analysis
Key Word Analysis
From אָח and the equivalent of מַעַץ, meaning "brother of anger." Ahimaaz is identified as the son of Zadok (H6659), one of David's chief priests. He is consistently depicted in the narrative as a swift and loyal messenger, renowned for his running ability, as later confirmed in 2 Samuel 18:27. His priestly lineage adds a layer of spiritual authority to his desire to deliver news of divine vindication, connecting the military outcome to God's will.
A primitive root (H1319) meaning "to be fresh," "full," or "cheerful," and by extension, "to announce glad news." This word encapsulates the honor and joy associated with delivering positive information, especially a military victory, to the king. Ahimaaz's use of this term emphasizes his perception of the news as overwhelmingly good, focusing on the triumph rather than the tragic cost.
A primitive root (H8199) meaning "to judge," "pronounce sentence (for or against)," "vindicate," or "punish." In this theological context, it refers to God's active intervention to set things right, to deliver justice, and to repay an offense. It signifies not merely human retribution, but a divine act of judgment and restoration, affirming God's sovereignty over the battle's outcome and His faithfulness to David. The Lord's action is portrayed as a righteous judgment against David's enemies.
Verse Breakdown
"Then said Ahimaaz the son of Zadok"
This opening clause immediately identifies the speaker, highlighting his significant lineage as the son of Zadok, one of David's loyal high priests. This establishes Ahimaaz's credibility and his vested interest in David's legitimate rule.
"Let me now run, and bear the king tidings"
This is Ahimaaz's direct and eager plea to Joab, expressing his urgent desire and personal ambition to be the one to deliver the momentous news to the sovereign. The phrase "bear the king tidings" underscores the honor and importance of such a task, particularly in a time of war and political instability.
"how that the LORD hath avenged him of his enemies"
This is the core content of the message Ahimaaz wishes to deliver. It is a profound theological declaration, attributing the military victory not to human strength or strategy, but directly to the Lord's intervention. The use of "avenged" (H8199, shâphaṭ) emphasizes the belief that God has acted justly to vindicate David against those who rebelled against His anointed, framing the triumph as a divine judgment and restoration of order.
Literary Devices
The verse employs several literary devices that enrich its meaning and dramatic impact. Foreshadowing is evident in Ahimaaz's insistent desire to run with the news and the specific nature of the "tidings" he wishes to convey; this sets the stage for the dramatic race and King David's anxious wait, as well as the eventual, painful revelation of Absalom's death. There is a palpable Irony at play: Ahimaaz is eager to bring "good tidings" of divine vengeance and victory, yet the full truth of the outcome—the death of David's beloved son, Absalom—will be devastating for the king. This creates a poignant Dramatic Irony for the reader, who is already aware of Absalom's fate, contrasting Ahimaaz's optimistic zeal with the impending sorrow. Furthermore, the verse functions as a powerful Theological Statement, directly attributing the military success to the Lord's active involvement rather than merely human prowess. This elevates the conflict beyond a mere political struggle to a divine judgment, underscoring God's sovereignty.
Theological and Thematic Connections
This verse highlights a foundational biblical truth: God is sovereign over human affairs, and He ultimately vindicates His chosen servants and establishes justice. David's victory, though personally costly due to Absalom's death, is framed as a divine act of "avenging" or setting right the injustice perpetrated by Absalom's rebellion. This demonstrates God's faithfulness to His covenant promises, even when His people experience profound suffering and betrayal. It reminds us that God is actively involved in the "battles" of life, and His justice, though sometimes delayed or manifesting in unexpected ways, is ultimately assured. It underscores that true victory belongs to the Lord.
Reflection and Application
Ahimaaz's eagerness to deliver news of God's vindication for David prompts us to consider how we perceive and respond to God's hand in our own lives. In moments of personal struggle, societal upheaval, or even profound loss, do we look for God's intervention and trust in His ultimate justice, even when the outcomes are complex or painful? This verse encourages us to cultivate a theological lens through which we interpret our circumstances, recognizing God's sovereignty and active involvement even amidst chaos and tragedy. It also challenges us to consider our own zeal for service and loyalty, not just to earthly authorities, but to God's purposes and His kingdom. Like Ahimaaz, we are called to be eager bearers of good news, recognizing that God is continually at work, setting things right, and ultimately bringing about His redemptive plan, even if the path is fraught with sorrow and unexpected turns. Our perspective should always be anchored in His ultimate triumph.
Questions for Reflection
FAQ
Why was Ahimaaz so eager to run with the news, even after Joab told him not to?
Ahimaaz's eagerness likely stemmed from a confluence of factors: a deep and abiding loyalty to King David, a desire for the honor and prestige associated with delivering such momentous news of victory, and perhaps a genuine, if somewhat naive, belief that he could deliver the "good tidings" of God's vindication without needing to dwell on the tragic death of Absalom. He was also renowned for his exceptional speed, which would naturally position him as an ideal messenger. Joab, being a more seasoned and pragmatic commander, understood David's profound affection for Absalom and knew that the news of Absalom's death would utterly overshadow any military triumph, making it "no tidings of good news" for David, as he explicitly states in 2 Samuel 18:22. Ahimaaz, in his zeal, may have underestimated the king's personal grief.
What is the theological significance of Ahimaaz saying, "the LORD hath avenged him of his enemies"?
This statement is profoundly significant because it frames the military victory not merely as a human triumph achieved through strategy or might, but as a direct and decisive act of divine justice and intervention. The Hebrew word for "avenged" (H8199, shâphaṭ) implies God's active role in setting things right, vindicating His anointed king, David, against the rebellion that sought to usurp his throne. It underscores the belief that David's kingship was divinely ordained and protected, and that God was faithful to His covenant promises, even in the face of severe internal strife and betrayal. It transforms a political-military event into a theological declaration of God's sovereignty, righteousness, and active governance over the affairs of humanity, echoing themes found in passages like Psalm 3:7 where David prays for God's intervention against his adversaries.
Did Ahimaaz know that Absalom was dead when he insisted on running?
It is highly probable that Ahimaaz was aware of Absalom's death. Joab explicitly tells him in 2 Samuel 18:20 that he would not have "good tidings" because "the king's son is dead." Ahimaaz's insistence despite this direct warning suggests a deliberate choice to focus solely on the positive, victorious aspect of the news, perhaps believing he could deliver it in a way that minimized the tragic blow. Alternatively, his loyalty might have compelled him to be the first to reach David with any news, good or bad. His subsequent evasiveness when directly questioned by David about Absalom's well-being (2 Samuel 18:29) further supports the idea that he was fully aware of the tragic truth but chose to emphasize the divine vindication.
Christ-Centered Fulfillment
Ahimaaz's declaration that "the LORD hath avenged him of his enemies" finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David, as God's anointed king, suffered betrayal, rebellion, and the pain of an enemy rising from within his own household, yet was ultimately vindicated by divine intervention. This earthly pattern powerfully foreshadows Christ, the ultimate King and Son of David, who also endured profound betrayal, suffering, and death at the hands of His enemies—not merely human adversaries, but the spiritual powers of sin, death, and the devil. However, God's "avenging" in Christ's case was not a military victory over human armies, but a decisive and eternal triumph over these spiritual foes. The cross, seemingly a defeat, was God's ultimate act of justice where the penalty for sin was fully paid, and the resurrection was the glorious vindication of God's righteous Son, demonstrating His victory over death (Acts 2:24). Through Christ's triumph, believers are spiritually "avenged" of their spiritual enemies, freed from the dominion of sin (Romans 6:6) and death (1 Corinthians 15:54-57). The "tidings" Ahimaaz was eager to deliver, though significant, pale in comparison to the "good news" (Gospel) of Christ's finished work, which proclaims God's ultimate vindication of humanity through His Son, offering eternal life and reconciliation to all who believe (Romans 5:10).