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Commentary on 2 Samuel 18 verses 19–33
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
Second Samuel 18:26 captures a moment of heightened suspense and anticipation as King David, positioned at the city gate, anxiously awaits news from the decisive battle against his rebellious son, Absalom. The verse vividly describes the watchman's sighting of a second runner approaching, confirming the imminent arrival of critical information that will reveal the outcome of the conflict and the fate of Absalom, thereby intensifying the king's profound anxiety and the narrative's dramatic tension.
CONTEXT
Literary Context: This verse is strategically placed at the narrative's climax, immediately following the decisive and bloody battle in the forest of Ephraim where Absalom's forces were utterly defeated (2 Samuel 18:1-8). King David, having been persuaded by his commanders to remain at the city gate of Mahanaim for his safety and the morale of his troops (2 Samuel 18:3-4), is consumed by a father's anxiety, particularly for the well-being of his rebellious son, Absalom (2 Samuel 18:5). The preceding verses meticulously detail the watchman's initial sighting of the first runner, Ahimaaz, and David's hopeful but cautious interpretation of his swift arrival (2 Samuel 18:24-25). Verse 26 continues this agonizing vigil, introducing a second runner, which complicates the initial assessment of the news and deepens the suspense surrounding the impending revelation. The narrative skillfully employs these observations and David's interpretations to build dramatic tension, leading directly to the tragic disclosure of Absalom's death and David's profound lament.
Historical & Cultural Context: In ancient Israel, city gates were far more than mere entry points; they functioned as vital centers for legal proceedings, commerce, public assembly, and military intelligence. They were fortified defensive structures, often equipped with watchtowers where sentinels, or watchmen, scanned the horizon for approaching individuals or armies. Messengers constituted the primary and most reliable means of long-distance communication, with their speed and number often signaling the urgency and significance of the news they carried. The practice of dispatching multiple messengers, as exemplified by Ahimaaz and the Cushite, was a common strategy for confirming vital reports, delivering different aspects of the same event, or ensuring the message's delivery even if one messenger failed. David's strategic retreat to Mahanaim, located east of the Jordan River, underscores the precariousness of his position during Absalom's coup, highlighting the king's vulnerability and the desperate nature of the conflict. The watchman's detailed observations from the city wall emphasize the critical reliance on visual cues for intelligence gathering in an era devoid of modern communication technologies.
Key Themes: The immediate context of 2 Samuel 18 and specifically verse 26 powerfully illuminates several pervasive themes within the book of Samuel. The Consequences of Sin and Rebellion are paramount, as Absalom's ambitious and defiant actions lead directly to this bloody confrontation and his ultimate demise, illustrating the destructive nature of insubordination against God-ordained authority, a theme tragically echoed in the downfall of King Saul. Parental Grief and Anxiety are profoundly portrayed through David's agonizing wait for news, particularly concerning Absalom, despite his son's egregious betrayal. This deep, unconditional paternal love resonates throughout the narrative, culminating in David's heart-wrenching lament in 2 Samuel 18:33. Furthermore, the Reliability of Messengers and Information emerges as a crucial theme; the watchman's diligent role and David's discerning interpretation of the runners underscore the critical need for accurate and timely communication in times of crisis, a principle also seen in the importance of faithful prophecy and the discernment of true and false prophets in books like Jeremiah 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Samuel 18:26 masterfully employs several literary devices to build tension and convey profound meaning. Suspense is paramount, as the entire scene is meticulously crafted to keep both King David and the reader on edge, agonizingly awaiting the revelation of Absalom's fate. The watchman's repeated, detailed observations and David's terse, interpretive comments serve to prolong this agonizing wait, drawing out the dramatic moment. Foreshadowing is subtly present in the very act of multiple messengers arriving; their presence signals that the consequences of the rebellion are now concrete and will soon be known, hinting at the tragic news that is about to unfold. The Repetition of key phrases such as "watchman," "running," and "another man" emphasizes the watchman's diligent observation and the urgency of the situation, drawing the reader's attention to these critical details and reinforcing the gravity of the moment. The scene also utilizes Dramatic Irony, as the reader often possesses prior knowledge (or strong suspicion) of Absalom's death before David does, making David's hopeful interpretations of the runners' identities and the nature of their messages even more poignant and heartbreaking.
THEOLOGICAL AND THEMATIC CONNECTIONS
The anxious waiting at the gate in 2 Samuel 18:26 serves as a powerful theological metaphor for humanity's posture before divine revelation and the unfolding of God's sovereign plan. Just as David awaited crucial news that would determine the immediate future of his kingdom and family, so too do believers often find themselves in periods of waiting for God's will to be revealed or for the consequences of actions (both righteous and unrighteous) to manifest. This verse underscores that God is actively at work even in the midst of human conflict, uncertainty, and rebellion, bringing about His ultimate purposes through the actions of individuals and the flow of events. The arrival of messengers, bearing news that is both significant and potentially devastating, reminds us that life's "tidings" are often a complex mixture of joy and sorrow, and that true peace is found not in the absence of struggle, but in trusting the One who orchestrates all things.
REFLECTION AND APPLICATION
The scene at the gate in 2 Samuel 18:26 offers profound insights into the universal human condition, particularly our experience of waiting and the profound impact of news. David's agonizing vigil, marked by an oscillating blend of hope and dread, powerfully mirrors our own moments of uncertainty when we await critical information – whether concerning health, relationships, career, or global events. This verse serves as a poignant reminder that life is often a series of "tidings," some bringing immense joy, others deep sorrow, and that our spiritual and emotional response to these revelations profoundly shapes our character and faith. It calls us to cultivate patience, resilience, and unwavering trust, even when the outcome is unknown, potentially painful, or when the news is slow to arrive. Furthermore, it highlights the enduring truth that actions have consequences, and that even those in positions of immense power, like David, must grapple with the fallout of choices, both their own and those of their loved ones. In our own lives, we are called to be discerning recipients of information, to weigh its truthfulness, and to respond with wisdom, grace, and an unwavering reliance on God's sovereignty, regardless of the news that arrives at our "gate."
Questions for Reflection
FAQ
Why was King David waiting at the gate instead of on the battlefield?
Answer: King David was persuaded by his commanders not to go out to battle with his troops (2 Samuel 18:3). They argued that his life was worth "ten thousand" of theirs, and that if he were to fall, it would demoralize the army and potentially lead to their complete defeat. His presence on the battlefield, especially given Absalom's specific instruction to target only David (2 Samuel 18:2), posed too great a risk. Therefore, David remained at the city gate of Mahanaim, a strategic and relatively safe location where he could receive immediate reports from the battle and demonstrate his trust in his commanders and his army. His position at the gate also allowed him to be the first to receive the crucial news regarding the outcome of the conflict and, most importantly, the fate of his rebellious son, Absalom.
CHRIST-CENTERED FULFILLMENT
The tense anticipation surrounding the messengers in 2 Samuel 18:26 finds its ultimate and glorious fulfillment in the arrival of Jesus Christ, the supreme Messenger bearing the "good tidings" for all humanity. While David awaited news of a son whose rebellion brought death and sorrow to his kingdom, the world awaited the Son of God whose coming would bring eternal life and reconciliation. The "tidings" (Hebrew: bâsar) that the watchman observed being brought to David, though neutral in their immediate context of a battle's outcome, resonate with the ultimate euangelion (Greek for "good news") of the Gospel. Just as the feet of the messengers were eagerly watched for, so too were the "feet of him who brings good news, who publishes peace" (Isaiah 52:7) prophesied to arrive. Jesus is the one who perfectly fulfills this prophecy, not merely bringing news of a temporal battle's end, but proclaiming decisive victory over sin, death, and the grave (Colossians 2:15). His life, sacrificial death, and glorious resurrection constitute the ultimate "tidings" of salvation, offering true peace that surpasses all understanding (Philippians 4:7), a stark contrast to the tragic and grief-laden outcome of Absalom's rebellion. He is the divine messenger who embodies the message itself, bringing reconciliation between God and humanity (2 Corinthians 5:18-19), and ushering in an eternal kingdom where there will be no more sorrow, crying, or pain (Revelation 21:4), unlike the earthly kingdom of David which was perpetually plagued by internal strife and profound grief.