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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 18:22, Ahimaaz, the son of Zadok, persistently pleads with Joab, King David's commander, for the second time to be allowed to run and deliver the news from the battlefield, even after Joab has already dispatched a Cushite messenger. Joab, however, questions Ahimaaz's insistence, pointing out that he has no "tidings ready," implying that Ahimaaz is unaware of the full, tragic details of Absalom's death, which would be devastating news for the king. This exchange highlights the tension between eager loyalty and the weighty responsibility of conveying sensitive information, especially when it concerns the life and death of a king's son.
Context
Literary Context
This verse is situated at a pivotal moment in the narrative of Absalom's rebellion, specifically in the immediate aftermath of the decisive battle in the forest of Ephraim. King David's forces, led by Joab, have decisively routed Absalom's army. Crucially, Absalom himself has been killed by Joab, directly contravening David's explicit command to deal gently with his son, as recorded in 2 Samuel 18:5. The narrative tension revolves around who will deliver this sensitive and tragic news to David. Joab, keenly aware of the king's deep affection for Absalom, initially sends a Cushite servant to bear the news, as detailed in 2 Samuel 18:21. Ahimaaz, a trusted messenger who had previously served David faithfully during the rebellion by relaying vital intelligence (see 2 Samuel 15:36), is eager to run with the news himself, having already been refused once by Joab in 2 Samuel 18:19. This verse captures Ahimaaz's persistent, almost desperate, desire to be the bearer of tidings, despite Joab's clear reluctance to send him with such a heavy message. The scene sets the stage for David's profound grief, which is soon to follow.
Historical & Cultural Context
In ancient Near Eastern societies, messengers played an absolutely vital role in communication, particularly during times of war. The bearer of news, especially victory news, was often highly honored and rewarded, sometimes even with significant material wealth or elevated status. Conversely, the bearer of bad news, particularly news of defeat or the death of a royal figure, could face severe consequences, including imprisonment, torture, or even execution, depending on the king's temperament and the perceived culpability of the messenger. Joab's decision to send the Cushite, a foreign servant, instead of Ahimaaz, a prominent Israelite from a respected priestly family, likely reflects a pragmatic desire to shield Ahimaaz from the king's potential wrath or profound grief. Ahimaaz, as the son of Zadok the priest, held a significant position in David's court and was a loyal supporter. His eagerness to run, therefore, might stem from a genuine desire to serve his king and share in the victory, possibly underestimating the profound sorrow the news of Absalom's death would inflict upon David. This context underscores the delicate nature of royal communication and the personal risks involved in delivering unwelcome truths, especially those that touch the king's deepest affections.
Key Themes
The passage powerfully illustrates several key themes pertinent to leadership, communication, and human emotion. Firstly, it highlights the tension between eager loyalty and prudent discernment. Ahimaaz's zeal to serve David is commendable and rooted in his faithfulness, but Joab's response emphasizes the necessity of wisdom and understanding the full implications of a message before delivering it. Joab understands that not all news, even if part of a military victory, is "good news" for the king. Secondly, the verse explores the nature and weight of news, especially tragic news. Joab's rhetorical question, "Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?" underscores that the delivery of devastating information requires a specific understanding of its content and its profound impact. Ahimaaz, it seems, is aware of the victory but not the personal tragedy of Absalom's death, which would plunge David into deep mourning, as revealed in 2 Samuel 18:33. Thirdly, the narrative touches on the theme of sacrifice and consequence in leadership and warfare. While victory is achieved, it comes at the immense personal cost of Absalom's life, a cost David explicitly sought to avoid. Joab's actions, though militarily decisive, carry a heavy moral and emotional burden that must be conveyed with extreme care and by someone who can bear the potential repercussions.
Exposition and Analysis
Key Word Analysis
This noun, derived from the root meaning "to bring good news," typically refers to "good news" or "glad tidings" (e.g., the news of victory or birth). Its use here, in the context of Absalom's death, is deeply ironic. Joab implies that while Ahimaaz may know of the general outcome of the battle (victory), he does not possess the specific, devastating "news" (the death of Absalom) that would be anything but "good" for King David. The word highlights the stark contrast between the external military success and the internal personal tragedy that would soon engulf the king. The irony deepens the pathos of the scene.
This term, derived from the primitive root "to find," signifies "to be found," "to appear," or "to be at hand." In this context, Joab's phrase "no tidings ready" (literally, "no tidings found" or "no tidings at hand") implies that Ahimaaz lacks the substantive, specific, and weighty content of the message that truly matters to David. He doesn't have the full, difficult truth "at hand" or "available" to deliver. Joab is asserting that Ahimaaz's knowledge is incomplete or superficial regarding the critical and painful details of Absalom's demise, making him an unsuitable messenger for such a grievous report.
Verse Breakdown
"Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi."
This clause reveals Ahimaaz's remarkable persistence and unwavering eagerness, bordering on an almost naive determination. Despite Joab's previous refusal (v. 19) and the dispatch of the Cushite messenger (v. 21), Ahimaaz reiterates his plea, demonstrating a strong desire to be the one to deliver the news. His identity as "the son of Zadok" emphasizes his prominent priestly lineage and his established loyalty to David, making his insistence understandable from a position of service and honor. The phrase "howsoever" (or "at any rate") underscores his resolve, suggesting he is willing to run regardless of the perceived lack of honor or reward, or even potential danger, driven by a deep sense of duty or perhaps a desire to be part of this pivotal moment.
"And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?"
Joab's response is a rhetorical question, laden with pragmatic wisdom and a deep understanding of David's heart. He addresses Ahimaaz paternally ("my son"), indicating a measure of care and concern, perhaps a desire to protect him from the king's inevitable grief. The core of his objection lies in Ahimaaz's lack of "tidings ready." Joab knows the full, grim truth of Absalom's death and the profound grief it will cause David. He implies that Ahimaaz, while perhaps knowing of the military victory, is unaware of the specific, devastating detail that would make the news so unwelcome to the king. Joab's question serves as a protective measure for Ahimaaz and a strategic move to manage the delivery of such a sensitive message, ensuring that the bearer is fully aware of the message's true weight.
Literary Devices
The exchange in 2 Samuel 18:22 employs several potent Literary Devices that enhance its dramatic and thematic impact. The primary device is Dialogue, which vividly portrays the tension and differing perspectives between Ahimaaz's eager but uninformed loyalty and Joab's pragmatic wisdom. Joab's question, "Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?", functions as a powerful Rhetorical Question. It is not posed to elicit information but rather to make a forceful statement about Ahimaaz's unsuitability for the task, highlighting his incomplete knowledge of the true, tragic nature of the news. There is also a significant layer of Irony in the use of the word "tidings" (besorah), which typically denotes good news, but here refers to the profoundly sorrowful news of Absalom's death. This ironic usage underscores the tragic dichotomy of a military victory achieved at the immense personal cost of the king's son. Furthermore, the entire scene serves as a form of Foreshadowing, building suspense for David's eventual, overwhelming reaction to the news, which is indeed one of profound grief rather than jubilation over military triumph.
Theological and Thematic Connections
This seemingly minor exchange between Ahimaaz and Joab offers profound insights into the nature of communication, truth, and discernment, themes that resonate throughout biblical theology. It underscores that the delivery of truth, especially difficult truth, requires not just eagerness but also wisdom, empathy, and a full grasp of the message's content and its potential impact on the recipient. Joab's reluctance to send Ahimaaz highlights the burden of bearing unwelcome news and the need for prudence in speaking, even when one's intentions are noble. This principle extends beyond mere communication to the broader call for believers to speak truth in love, discerning the right time and manner, and understanding the weight of the words we carry, whether they are words of comfort, challenge, or correction. It teaches us that true service involves not just willingness, but also a deep understanding of the situation and the needs of those we serve.
Reflection and Application
The brief interaction in 2 Samuel 18:22 serves as a timeless lesson in the art and profound responsibility of communication. Ahimaaz's eager but uninformed zeal contrasts sharply with Joab's pragmatic wisdom, reminding us that good intentions alone are insufficient when delivering sensitive or difficult information. We are called to be discerning communicators, not merely carriers of facts, but thoughtful conveyors of truth who meticulously consider the context, the full content, and the potential emotional and spiritual impact on the recipient. Before we speak, particularly when sharing news that might be unwelcome or challenging, we must pause and ask ourselves if we truly have "tidings ready"—meaning, do we fully understand the message, its implications, and the emotional landscape of the person receiving it? This passage encourages us to cultivate a spirit of prudence, empathy, and wisdom in all our interactions, recognizing the profound weight that words can carry and striving to speak in ways that build up, even when delivering hard truths that require courage and sensitivity. In an age of instant and often unfiltered information, this ancient wisdom is more relevant than ever.
Questions for Reflection
FAQ
Why was Ahimaaz so insistent on running with the news, despite Joab's initial refusal?
Ahimaaz's insistence likely stemmed from a combination of factors. As the son of Zadok the priest, he was a loyal and trusted figure in David's court, and he had a proven track record as a swift and reliable messenger during the rebellion, as seen in 2 Samuel 15:36. His eagerness probably reflected a deep sense of loyalty to King David and a fervent desire to be the one to bring the news of victory, perhaps hoping for the honor or reward that was customary for bearers of good tidings. It is also highly probable that he was not fully aware of the tragic detail of Absalom's death, focusing only on the military triumph. He may have felt a personal obligation or even a competitive spirit, wanting to outrun the Cushite to be the first to reach the king.
What exactly does Joab mean by "thou hast no tidings ready"?
Joab's statement means that Ahimaaz did not possess the specific, crucial, and devastating information that Absalom, King David's son, had been killed. While Ahimaaz likely knew of the military victory, he was not privy to the full, tragic details of Absalom's demise, which Joab had orchestrated. Joab understood that this news, despite the military success, would be profoundly sorrowful for David, as demonstrated by David's lament in 2 Samuel 18:33. Therefore, Ahimaaz had no "tidings" (news) that would be considered "ready" or appropriate for him to deliver to the king, given the sensitive and unwelcome nature of the core message. Joab was essentially saying, "You don't have the real news, the one that matters most to the king, and it is not good news for him."
What was Joab's motive in sending the Cushite messenger instead of Ahimaaz?
Joab's decision to send the Cushite instead of Ahimaaz was likely a pragmatic and protective measure, demonstrating his shrewdness and understanding of royal dynamics. Firstly, sending a foreign servant, who had less personal connection to David and less social standing, meant that if David reacted with anger or grief-fueled wrath to the news of Absalom's death, the consequences would fall on a less prominent figure, thus shielding a valuable Israelite. Secondly, Joab likely wanted to spare Ahimaaz, a loyal and important Israelite from a priestly family, from the unenviable and potentially dangerous task of delivering such profoundly sorrowful news to the king. Joab understood the king's deep love for Absalom and the immense grief that would follow, making the delivery of this specific news a perilous undertaking for anyone close to David. It was an act of both strategic foresight and a measure of care for Ahimaaz.
Christ-Centered Fulfillment
The narrative of messengers bearing news, particularly difficult news, finds its ultimate fulfillment in the person and work of Jesus Christ. While Ahimaaz eagerly desired to bear tidings of victory, he lacked the full, tragic "tidings ready" that would devastate the king. In stark contrast, Jesus is the ultimate Messenger, the very Word of God made flesh, who came bearing the most profound news humanity could ever receive. He is the "good news" personified, proclaiming the Gospel of the Kingdom, bringing tidings of salvation and reconciliation with God. Yet, Christ also bore the most difficult "tidings ready" imaginable: the truth about humanity's pervasive sin and the dire necessity of His own sacrificial death to atone for it. He is the Lamb of God, who takes away the sin of the world!, willingly becoming the bearer of the ultimate "bad news" (sin's consequence and the judgment it incurs) in order to deliver the ultimate "good news" (redemption, forgiveness, and eternal life). Unlike Ahimaaz, who was shielded from the full weight of the message, Christ fully embraced the burden of our sin and the suffering of the cross, demonstrating a love that went beyond mere loyalty to a king, but offered Himself for the salvation of humanity, as highlighted in Romans 5:8. He is the faithful and true witness, the one who perfectly reveals the Father, for He is the Way, the Truth, and the Life, embodying the full message of God's redemptive plan in its entirety, both its cost and its glorious outcome.