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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
2 Samuel 18:29 captures the agonizing suspense of King David as he awaits news from the battlefield, his paternal heart consumed by anxiety for his rebellious son, Absalom. As the swift runner Ahimaaz arrives, David's immediate and singular question concerns Absalom's safety. Ahimaaz, however, delivers a strategically vague and evasive report of a "great tumult," skillfully withholding the devastating truth of Absalom's death and thereby prolonging David's suspense before the more direct, albeit painful, news is delivered by another messenger.
Context
Literary Context
This verse is strategically placed at the emotional climax of Absalom's rebellion, immediately following the decisive battle in the Wood of Ephraim where Absalom's forces were utterly defeated. King David, patiently awaiting news at the city gate, had issued a clear and tender command to his commanders, including Joab, to "deal gently for my sake with the young man Absalom" (2 Samuel 18:5). Despite this, Joab, prioritizing the stability of the kingdom over David's personal affections, defied the order and personally oversaw Absalom's death (2 Samuel 18:14). Ahimaaz, known for his speed and eagerness, volunteered to bring news to David, but Joab initially sent the Cushite, understanding the gravity of the message concerning Absalom. Ahimaaz's persistent insistence eventually led Joab to permit him to run, setting the stage for the dramatic tension of who would deliver the news and how it would be received. This verse initiates David's agonizing process of receiving the battle's outcome.
Historical & Cultural Context
In the ancient Near East, the role of a messenger was paramount for conveying vital information, particularly during wartime. However, delivering bad news to a king was often fraught with peril, as messengers could face severe punishment or even death, a reality poignantly illustrated by the fate of the Amalekite who reported Saul's death (2 Samuel 1:1-16). This cultural backdrop provides a crucial lens through which to understand Ahimaaz's cautious and evasive response. The civil war itself represented a profound societal disruption, pitting loyalists against a rebellious son, a situation laden with deep emotional and political complexities for all involved. The "Wood of Ephraim" likely refers to a densely forested area, possibly east of the Jordan River, whose difficult and treacherous terrain contributed to the chaotic nature of the battle and Absalom's fatal entanglement.
Key Themes
The passage powerfully highlights the profound tension between parental love and national interest, as David's overwhelming personal grief for his son overshadows his concern for the kingdom's military victory. It also underscores the severe consequences of rebellion, vividly demonstrating the tragic and ultimate end of Absalom's ambitious but ill-fated uprising. The interaction between David and Ahimaaz introduces the significant theme of the burden of truth and the inherent difficulty of delivering unwelcome news, especially to a figure of authority. Ahimaaz's strategic evasion also masterfully builds dramatic tension, creating suspense as the reader, already aware of Absalom's grim fate from 2 Samuel 18:14, observes David's agonizing wait for confirmation. This theme of delayed revelation and emotional suspense resonates throughout the latter part of 2 Samuel 18 and the subsequent chapter.
Exposition and Analysis
Key Word Analysis
David's anxious question, "Is the young man Absalom safe?" employs the Hebrew word shâlôwm (H7965), which extends far beyond mere physical safety. It encompasses a comprehensive sense of well-being, peace, wholeness, prosperity, and even reconciliation. David is not merely inquiring if Absalom is alive, but if he is well, if peace has been restored to him, reflecting a deep paternal longing for his son's overall welfare despite the immense pain and rebellion Absalom inflicted. This profound word choice underscores the depth of David's enduring love and his desperate, perhaps irrational, hope for his son's complete restoration.
Ahimaaz's description of a "great tumult" utilizes hâmôwn (H1995), a versatile term that can signify a great noise, a confused multitude, a mighty commotion, or even a roar. In this context, it effectively conveys the chaos, disarray, and violent sounds of the battle, hinting at a significant, disruptive event without specifying its precise nature. Ahimaaz's use of this vague yet evocative term allows him to accurately describe what he witnessed (the aftermath of a fierce battle) while strategically avoiding the direct, devastating news about Absalom, thereby leaving David in agonizing suspense.
Ahimaaz's assertion, "but I knew not what [it was]," employs the Hebrew verb yâdaʻ (H3045), meaning "to know" (often by seeing or experiencing). While Ahimaaz may not have personally witnessed Absalom's death, his presence on the battlefield and his role as a messenger for Joab strongly suggest he had at least a strong suspicion, if not direct knowledge, of the outcome concerning Absalom. His claim of ignorance is thus a deliberate act of evasion, a calculated diplomatic maneuver to avoid being the bearer of the king's greatest sorrow, highlighting his shrewdness and self-preservation.
Verse Breakdown
"And the king said, Is the young man Absalom safe?"
This opening clause immediately establishes King David's singular and overwhelming preoccupation. Despite the decisive victory of his forces, his first and only question to the arriving messenger is not about the battle's success or the casualties of his army, but solely concerns his rebellious son. The tender phrasing "the young man Absalom" underscores David's enduring paternal love, a profound emotional bond that transcends Absalom's treason and the immense personal pain he inflicted. This question sets the deeply emotional and tragic tone for the subsequent narrative, focusing on David's impending grief rather than the military triumph.
"And Ahimaaz answered, When Joab sent the king's servant, and [me] thy servant, I saw a great tumult, but I knew not what [it was]."
Ahimaaz's response is a masterclass in diplomatic evasion and strategic ambiguity. By explicitly mentioning "Joab" and identifying himself as "thy servant," he establishes his credibility and loyalty, framing his presence as a legitimate messenger. His claim to have seen a "great tumult" is technically true, as he undoubtedly witnessed the chaos and aftermath of the fierce battle. However, his concluding assertion, "but I knew not what [it was]," is a deliberate falsehood or, at best, a severe understatement. Ahimaaz, a close associate of Joab and a participant in the events, almost certainly knew or strongly suspected Absalom's fate. His choice to defer the painful revelation was likely motivated by a desire to avoid being the bearer of such devastating news, perhaps out of fear of David's intense reaction or a compassionate wish to spare the king the immediate shock.
Literary Devices
The passage employs several potent Literary Devices to heighten its dramatic impact and reveal character. Dramatic Irony is central, as the reader is fully aware of Absalom's death (from 2 Samuel 18:14), while King David remains agonizingly ignorant, creating a palpable tension and a sense of impending doom for the unsuspecting monarch. Ahimaaz's vague description of a "great tumult" serves as effective Foreshadowing, subtly hinting at the grim outcome without explicitly stating it, thereby building profound Suspense. This deliberate delay in revealing the full truth prolongs David's emotional agony and significantly amplifies the dramatic impact when the Cushite eventually delivers the unvarnished news. The interaction also provides powerful Characterization: David is portrayed as a deeply emotional and loving father, even to a treacherous son, revealing the complexities of his heart, while Ahimaaz is depicted as a shrewd, cautious, and self-preserving messenger, skillfully navigating the perilous waters of delivering sensitive information to a powerful and emotionally vulnerable ruler.
Theological and Thematic Connections
David's desperate inquiry about Absalom's safety, despite his son's profound betrayal and the national crisis he instigated, powerfully illustrates the enduring, often irrational, and self-sacrificial nature of parental love. This love, even in the face of rebellion and its devastating consequences, echoes a deeper biblical truth about God's own persistent, covenantal love for humanity, even in its fallen and rebellious state. The narrative highlights the painful reality that sin and rebellion invariably bring "tumult" and ultimately lead to death, not just for the individual but for those who love them. It also speaks to the profound human struggle with truth, especially when it is painful, and the moral burden of those who must deliver it. Ahimaaz's evasion underscores the human tendency to avoid difficult truths, while David's anguish reveals the cost of confronting them.
Reflection and Application
This poignant moment in David's life offers profound insights into the complexities of human relationships, the enduring power of love, and the painful consequences of rebellion. David's singular focus on Absalom's well-being, even after his son's attempt to usurp his throne and take his life, challenges us to consider the depth of our own capacity for love and forgiveness. How do we respond to those who have deeply hurt us or betrayed our trust? Do we seek their ultimate "shalom" – their wholeness and peace – even when their actions have caused us immense pain? Ahimaaz's reluctance to deliver the bad news also resonates with our own human tendency to shy away from difficult conversations or to sugarcoat painful truths. The narrative encourages us to cultivate both courage in speaking truth with integrity and compassion in receiving it, recognizing the profound impact words can have on the human heart. Ultimately, this passage reminds us that rebellion, whether against earthly authority or divine will, invariably leads to "tumult" and sorrow, underscoring the importance of obedience, reconciliation, and the pursuit of true peace.
Questions for Reflection
FAQ
Why did Ahimaaz not tell David directly about Absalom's death?
Ahimaaz's decision not to directly tell David about Absalom's death was likely motivated by a complex interplay of cultural norms, personal loyalty, and self-preservation. In the ancient Near East, messengers often faced severe consequences for delivering bad news to a king, as tragically demonstrated by the Amalekite who reported Saul's death (2 Samuel 1:1-16). As a loyal servant and possibly fond of David, Ahimaaz may have wished to spare the king the immediate shock and overwhelming grief, or he may have feared David's intense emotional outburst. He also likely knew that Joab had already dispatched the Cushite with the full, devastating report, and Ahimaaz might have strategically chosen to defer the painful revelation, allowing the Cushite to bear the brunt of delivering such tragic tidings, as indeed happens in 2 Samuel 18:31-32). His evasive answer was a shrewd and diplomatic way to fulfill his duty as a messenger without becoming the direct bearer of the king's deepest sorrow.
What does "great tumult" imply?
Ahimaaz's phrase "a great tumult" (Hebrew: hamon) implies a scene of intense chaos, noise, and overwhelming commotion. In the context of a battlefield, it would vividly suggest the cacophony of fighting, the shouts of warriors, the clash of weapons, and the disoriented movement of a large, confused multitude. While intentionally vague, it was a technically accurate description of the aftermath of a fierce and decisive battle. For Ahimaaz, it served as a convenient and truthful way to describe the general scene without having to explicitly state the specific, painful details of Absalom's death. It subtly hints at the magnitude of the event and the profound disarray of the battlefield, thereby effectively foreshadowing the grim outcome that David is desperately seeking to confirm.
Christ-Centered Fulfillment
David's agonizing question, "Is the young man Absalom safe?", and his profound grief over his rebellious son, offer a poignant shadow of the Father's heart for humanity. Unlike David, who desperately wished to spare his son, God the Father, in His infinite love and justice, did not spare His own Son, Jesus, but delivered Him up for us all (Romans 8:32). The "great tumult" Ahimaaz witnessed reflects the chaos, brokenness, and death that sin brings into the world, the ultimate consequence of humanity's rebellion against God's perfect will. Yet, into this very "tumult" of sin and death, Jesus, the perfect and obedient Son, willingly entered. He became the Lamb of God who takes away the sin of the world, bearing the full weight of our rebellion and its devastating consequences on the cross. His death was not a tragedy to be hidden or evaded, but a redemptive act to be proclaimed, for through it, He conquered death and secured eternal "shalom" – true peace, wholeness, and reconciliation – for all who believe (Romans 5:1). Thus, while David mourned a son lost to rebellion, God's sovereign plan in Christ ensures that through the sacrifice of His Son, rebellious humanity can be reconciled and brought safely home to the Father, fulfilling the ultimate desire for peace and restoration (2 Corinthians 5:18-19).