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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
In 2 Samuel 18:20, Joab, King David's military commander, shrewdly intervenes to prevent Ahimaaz, son of Zadok, from delivering the news of Absalom's death to the king. Joab understands that despite the military victory over Absalom's rebellion, the tragic loss of David's beloved son would transform any "good tidings" into overwhelming sorrow, thereby protecting both the king from immediate, devastating grief and Ahimaaz from potentially bearing the brunt of David's emotional reaction. This verse masterfully encapsulates the tension between military success and profound personal tragedy, highlighting Joab's pragmatic leadership in a moment of deep emotional consequence.
Context
Literary Context
This verse is strategically placed immediately following the decisive Battle of Ephraim, where Absalom's rebellion was decisively crushed. The preceding narrative details Absalom's ignominious end, caught by his hair in an oak tree and subsequently killed by Joab and his men, directly contravening King David's explicit command to "deal gently for my sake with the young man Absalom" in 2 Samuel 18:5. The focus then shifts to the crucial task of informing David. Ahimaaz, known for his speed and loyalty, eagerly volunteers to carry the news in 2 Samuel 18:19, but Joab, anticipating David's profound grief, attempts to control the message's delivery, ultimately sending the Cushite messenger first in 2 Samuel 18:21. The verses that follow meticulously track the race of the messengers and David's anxious vigil, culminating in his heart-wrenching lament over Absalom's death in 2 Samuel 18:33.
Historical & Cultural Context
In ancient Near Eastern societies, the role of a messenger was paramount for communication, especially regarding military outcomes and royal affairs. The swift and accurate delivery of news was vital, yet the bearer of bad news often faced severe repercussions or even death, as seen in other biblical accounts (e.g., the Amalekite who brought news of Saul's death in 2 Samuel 1:1-16). The death of a king's son, even a rebellious one, carried immense political and emotional weight, impacting not only the monarch personally but also the stability and morale of the entire kingdom. Kings were figures of absolute authority, and their emotional reactions to profound personal loss could have significant ramifications for their reign. Furthermore, the deep, often complex, bond between a father and son, even one who had betrayed him, underscores the immense gravity of Absalom's death for David, reflecting the cultural emphasis on family honor and lineage.
Key Themes
This pivotal verse illuminates several profound themes within the broader narrative of 2 Samuel. Firstly, it highlights the immense burden and complexity of delivering sensitive news, particularly to those in positions of power. Joab's actions reveal a profound understanding of David's emotional vulnerability and the potential for an adverse reaction. Secondly, the verse starkly contrasts Joab's ruthless pragmatism with David's deep emotionalism. Joab consistently prioritizes the practical necessities of war and the stability of the kingdom, even at the expense of David's personal wishes or emotional comfort, as evidenced by his direct involvement in Absalom's death despite David's command in 2 Samuel 18:5. Thirdly, it implicitly underscores the tragic consequences of rebellion and sin, as Absalom's death is the bitter culmination of his insurrection against his father, echoing the broader biblical principle that "the wages of sin is death" found in Romans 6:23. Finally, the verse powerfully foreshadows the overwhelming parental grief that will consume David, a theme given full expression in his iconic lament in 2 Samuel 18:33.
Exposition and Analysis
Key Word Analysis
This Hebrew noun (H1309) primarily denotes "glad tidings" or "good news," often associated with joyful announcements like military victories or births. Joab's repeated use of "tidings" in conjunction with the phrase "no tidings" creates a profound and poignant irony. While the news of victory is technically "good tidings," it is utterly overshadowed and negated by the devastating news of Absalom's death. For King David, this personal tragedy renders the entire report "no tidings" of joy or comfort, highlighting the dual nature of the message and the overwhelming impact of personal loss on perceived triumph.
This Hebrew verb (H4191), here in its participial form (mêth), signifies absolute finality, cessation of life, or being killed. Its stark, blunt declaration by Joab cuts through any ambiguity and underscores the irreversible nature of Absalom's fate. The raw finality of this word is central to Joab's rationale for preventing Ahimaaz from delivering the news, as it represents the ultimate sorrow that would eclipse any military triumph and plunge David into profound grief.
This Hebrew noun (H1121) refers to a son, often implying a builder of the family name or lineage. The phrase "the king's son" emphasizes Absalom's royal status and his direct familial connection to David. Despite Absalom's rebellion, his identity as "the king's son" highlights the deep, inherent bond that transcends political conflict and makes his death a personal catastrophe for David. This familial title underscores the profound emotional weight of the news and Joab's understanding of its devastating impact on the king.
Verse Breakdown
"And Joab said unto him,"
This opening establishes Joab's authoritative position as commander and his direct address to Ahimaaz. It immediately signals Joab's intention to control the flow of information and intervene in the messenger's mission, setting the stage for a crucial command.
"Thou shalt not bear tidings this day,"
This is Joab's firm and immediate prohibition. It indicates that despite Ahimaaz's eagerness and proven ability as a runner, he is deemed unsuitable for carrying this specific news on this particular day. The emphasis is on the immediate context and the inherently devastating nature of the primary message.
"but thou shalt bear tidings another day:"
This clause offers a conditional future, acknowledging Ahimaaz's general competence and value as a messenger. It suggests that Ahimaaz is a capable asset for delivering news in general, just not the news of Absalom's death, implying that the current message is uniquely problematic for him to deliver.
"but this day thou shalt bear no tidings,"
This phrase reiterates and intensifies the prohibition, emphasizing the complete absence of any "good" or "joyful" news for David. It underscores the profound irony of the word "tidings" (bᵉsôwrâh), as the military victory is utterly overshadowed and negated by the personal tragedy. The news is so devastating that it negates any positive aspect for the king.
"because the king's son is dead."
This final, stark, and devastating declaration provides the definitive reason for Joab's command. It reveals the core of the "no tidings" and the immense sorrow that awaits King David. This short, powerful statement encapsulates the entire tragedy and serves as the ultimate justification for Joab's pragmatic intervention.
Literary Devices
The verse employs several powerful literary devices to convey its profound meaning. Irony is prominently featured, as the word "tidings" (Hebrew, bᵉsôwrâh), which typically denotes "good news" or a "joyful message," is repeatedly used in a context where the news is overwhelmingly sorrowful. Joab's statement "thou shalt bear no tidings" is ironic because Ahimaaz does have tidings, but they are so devastating that they negate the positive connotations of the word, transforming victory into lament. Repetition of "tidings this day" and "no tidings" emphasizes the weight and nature of the message, drilling home the point that the news of Absalom's death transforms any announcement of triumph into a source of profound grief. This repetition also highlights Joab's unwavering determination to control the narrative and protect the king. Furthermore, the verse uses Characterization to reveal Joab's pragmatic, calculating, and often ruthless nature, contrasting sharply with David's anticipated emotional vulnerability. Joab's actions here are consistent with his portrayal throughout 2 Samuel as a leader who prioritizes the practical realities of power and war over personal sentiment. Finally, Joab's words serve as a subtle yet powerful Foreshadowing of David's immense grief and lament, which will be dramatically depicted later in the chapter, setting the emotional tone for the subsequent narrative.
Theological and Thematic Connections
This poignant verse, while seemingly a straightforward command, resonates with profound theological and thematic implications. It underscores the pervasive reality of sin's consequences, as Absalom's death is the bitter fruit of his rebellion, a stark reminder that "the wages of sin is death" Romans 6:23. Joab's attempt to manage the news reflects a human endeavor to mitigate the impact of devastating truth, a truth that often brings pain and sorrow. The narrative reminds us that even in victory, there can be profound loss, and that human leadership, even when pragmatic, must contend with the deep emotional realities of life and death. The ultimate "tidings" that humanity needs are not merely news of earthly triumph, but of deliverance from the ultimate consequence of sin, a message that transcends any temporal victory or defeat.
Reflection and Application
This passage offers invaluable insights into the complexities of communication, leadership, and the universal human experience of grief. Joab's pragmatic decision highlights the importance of wisdom in discerning not only what to say, but when and how to say it, especially when delivering sensitive or painful information. Leaders, in particular, are often called to balance strategic realities with the emotional well-being of those they lead, understanding that raw truth, while necessary, can be devastating if not delivered with care and consideration. For individuals, it prompts us to consider our own roles as messengers in life – whether we are bringing good news or bad, and how we can do so with empathy, wisdom, and respect for the recipient's capacity to receive. Ultimately, the verse points to the enduring pain of loss, reminding us that even those who have caused us great harm can still be deeply mourned, and that grief is a powerful, often uncontrollable, human response that demands compassion and understanding.
Questions for Reflection
FAQ
Why did Joab prevent Ahimaaz from delivering the news?
Joab's decision was rooted in a combination of pragmatism, protection, and a shrewd understanding of King David's emotional state. He knew that while the battle was a victory, the news of Absalom's death would utterly devastate David, potentially leading to an emotional outburst or a period of profound grief that could destabilize the kingdom or even put Ahimaaz in a dangerous position as the bearer of such sorrowful tidings. Joab likely sought to control the flow of this critical information, choosing a less personally connected messenger (the Cushite) to deliver the raw news, perhaps to buffer David from the immediate shock or to protect Ahimaaz, who was the son of a priest and a loyal supporter of David's house.
What is the significance of "tidings" in this context?
The Hebrew word for "tidings" (bᵉsôwrâh) typically refers to "good news" or a "joyful announcement." Joab's repeated use of the word, especially in the phrase "thou shalt bear no tidings," creates a powerful irony. While there was indeed a military victory, the overwhelming sorrow of Absalom's death negated any "good" aspect of the news for David. Joab understood that for the king, the death of his son overshadowed any military triumph, rendering the entire report as "no tidings" of joy, but rather a message of profound grief. It highlights how personal tragedy can eclipse public victory, making the "good news" effectively "no news" for the grieving recipient.
How does this event reflect Joab's character?
This event powerfully illustrates Joab's consistent character as a pragmatic, decisive, and often ruthless military commander. He is fiercely loyal to David and the kingdom's stability, but he is willing to take unpopular actions or disregard the king's personal sentiments if he believes it serves a greater strategic purpose. His killing of Absalom in 2 Samuel 18:14-15 and his subsequent management of the news demonstrate his cold, calculating nature and his focus on practical outcomes over emotional delicacy. He understands David's vulnerabilities and attempts to manage them, even if his methods are harsh and seemingly lacking in compassion.
Christ-Centered Fulfillment
The poignant reality of 2 Samuel 18:20, where the "tidings" of victory are overshadowed by the "no tidings" of a son's death, powerfully foreshadows the ultimate "tidings" that humanity would receive through Christ. Absalom's death, the tragic consequence of his rebellion against his father, serves as a stark reminder of the wages of sin, as articulated in Romans 6:23. Humanity, like Absalom, was caught in the entanglement of sin, deserving of judgment and spiritual death. Yet, the ultimate "King's Son," Jesus Christ, willingly faced death, not as a consequence of His own rebellion, but as a perfect and obedient sacrifice for ours, bearing our transgressions as prophesied in Isaiah 53:5. His death was, in one sense, the ultimate "bad news" for sin, representing the full wrath of God poured out. However, this devastating news was immediately transformed into the "good news"—the Gospel—through His glorious resurrection. The angels announced "good tidings of great joy" at His birth in Luke 2:10, and the apostles became messengers whose "feet are beautiful" because they bring "good news" of peace and salvation through Christ's finished work on the cross, as celebrated in Romans 10:15. Unlike David's lament over a rebellious son, God the Father's sacrifice of His perfectly obedient Son was for the redemption of a rebellious world, turning the ultimate sorrow of sin into eternal joy and life for all who believe, as profoundly declared in John 3:16.