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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.
When his rebellious son chased him from his kingdom, the Lord soon delivered David. Not only did the Lord deliver him, but [he] delivered him more fully than the one delivered wished. This was that God might show that the injustice is more grievous to himself than to those who suffer it. He who avenges beyond the wish of him who is being avenged, what else does he want understood than that he himself is being avenged in him for whom he is doing the avenging? Thus, when, for his attempted patricide, David’s son being hanged on a cross not made by human hands, the Scripture says that the punishment, divinely brought on him, was thus announced: “I bring good tidings, my lord, the king: for the Lord has judged on your behalf this day from the hand of all that have risen up against you.”You see how the Scriptures prove by divine witnesses that God judges not only by deeds and by examples, as I have already said, but does so today by the very name and terms of judgment.
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SUMMARY
2 Samuel 18:31 captures a pivotal moment of revelation in the aftermath of Absalom's rebellion, as King David anxiously awaits news from the decisive battle. This verse details the arrival of Cushi, a messenger, who delivers the critical, albeit emotionally complex, tidings of military victory and, more significantly, the divine vindication of David's kingship against all who rose up against him. It sets the profound stage for David's personal grief amidst national triumph, showcasing the bittersweet nature of a hard-won peace.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its complex message. There is significant Foreshadowing as Cushi's arrival, immediately following Ahimaaz's evasive report, strongly signals that more definitive and likely difficult news is forthcoming. The very term "Tidings" carries a profound Irony; while it objectively signifies a military victory and divine vindication, for King David, it simultaneously means the tragic loss of his beloved son, transforming what should be "good news" into a source of immense grief. Cushi's careful phrasing, "all them that rose up against thee," functions as a masterful Euphemism or Circumlocution, enabling him to convey the end of the rebellion and Absalom's implied fate without directly uttering the painful words of his death. This delicate handling of sensitive information underscores the cultural norms of respecting the king's feelings and the gravity of such news. Finally, the explicit declaration, "the LORD hath avenged thee," is a clear instance of Divine Attribution, framing the military outcome not merely as a human triumph but as a direct act of God's justice and sovereign intervention in human affairs.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 18:31 profoundly illustrates God's active sovereignty in human affairs, particularly in upholding His chosen authorities and administering justice. The declaration that "the LORD hath avenged thee" underscores a foundational biblical truth: ultimate vindication and retribution belong to God alone. This is not a call for human vengeance, which the Bible often condemns, but an affirmation that God will ultimately right wrongs, defend His own, and bring about His purposes, even through the complex and often painful realities of human conflict. It reminds us that God's justice is not always immediate, but it is certain, and His plan for His people and His kingdom will prevail despite opposition. This divine vindication of David serves as a powerful testament to God's faithfulness to His covenant promises, even when His people, including their leaders, are deeply flawed. It highlights the divine prerogative to judge and to establish justice in the earth.
REFLECTION AND APPLICATION
This verse offers a poignant lesson on the nature of victory and the unwavering sovereignty of God, even in the midst of profound personal and national turmoil. For King David, triumph over his enemies came at the unbearable cost of his son's life, a stark reminder that God's vindication does not always spare us from deep personal pain or the consequences of sin, even when justice is served. It challenges us to critically examine how we define "victory" in our own lives – is it merely the absence of external threats, or is it the deeper assurance of God's justice and purposes unfolding, even when they involve difficult sacrifices or losses? This account encourages us to trust in God's ultimate justice and His ability to restore order, even when circumstances seem chaotic, unjust, or beyond our comprehension. It also calls for empathy towards leaders who bear heavy burdens, and a sober reflection on the destructive power of pride and rebellion, especially within the closest relationships. Ultimately, it invites us to find solace and strength in the truth that God is the one who avenges, ensuring that righteousness will ultimately prevail and His divine will be accomplished.
Questions for Reflection
FAQ
Why did Cushi deliver the news instead of Ahimaaz, who arrived first?
Answer: Ahimaaz, while eager to deliver news of the victory, deliberately withheld the specific, painful detail of Absalom's death, likely out of respect for David's known affection for his son or fear of being the bearer of such terrible news. He reported only a general "great tumult." Joab, understanding David's heart, had explicitly instructed Ahimaaz not to run with the news of Absalom's death. Cushi, on the other hand, was more direct and unambiguous, stating that "the LORD hath avenged thee this day of all them that rose up against thee," which implicitly included Absalom. Cushi, perhaps less sensitive to the nuances of the family dynamic or simply more focused on delivering the full, unvarnished report, provided the necessary, albeit painful, clarity that David sought.
What is the significance of Cushi being a Cushite (Ethiopian)?
Answer: The fact that Cushi was a Cushite (Ethiopian) is notable for several reasons. It indicates the diverse composition of King David's kingdom and court, suggesting that people from various ethnic backgrounds served in positions of trust and importance. Historically, Cushites were often renowned for their speed and endurance, making them excellent messengers, a crucial role in ancient warfare. Furthermore, as a non-Israelite, Cushi might have been perceived as a more neutral party, less entangled in the internal politics and complex family drama of David's house. His directness in delivering the full, albeit painful, truth contrasts with Ahimaaz's more cautious approach, highlighting that sometimes the most straightforward messenger, regardless of origin, is needed for difficult tidings.
How does the word "avenged" in this verse relate to God's character?
Answer: The Hebrew word for "avenged" (שָׁפַט - shâphaṭ) in this context is crucial for understanding God's character. When attributed to the LORD, it does not imply a human-like desire for revenge driven by malice or personal grievance. Instead, it signifies divine retribution, vindication, and the restoration of justice and order. God "avenges" by upholding righteousness, defending the innocent, and punishing those who defy His established authority or moral law. In this case, God vindicated David's legitimate kingship against the unlawful rebellion of Absalom, demonstrating His sovereignty and faithfulness to His covenant promises. This aligns with broader biblical themes where God is portrayed as the ultimate judge who ensures justice prevails and that His will is done, even when it involves severe consequences for those who oppose Him (Deuteronomy 32:35).
CHRIST-CENTERED FULFILLMENT
The "tidings" of victory and divine vindication delivered to King David in 2 Samuel 18:31 powerfully foreshadow the ultimate and perfect victory achieved by a greater King, Jesus Christ. David, as God's anointed, was divinely avenged against those who rebelled against his earthly throne, securing his kingdom through a costly battle. This earthly vindication points to the spiritual reality of Christ's triumph. Jesus, the true Son of David, faced the ultimate rebellion: humanity's sin and Satan's dominion. His victory was not achieved through military might but through His sacrificial death on the cross and His glorious resurrection. The "avenging" of the LORD in 2 Samuel 18:31 finds its supreme fulfillment in God's vindication of Jesus, raising Him from the dead and seating Him at His right hand, demonstrating His triumph over sin, death, and the powers of darkness (Acts 2:24 and Colossians 2:15). The "tidings" of the gospel are the ultimate good news, declaring that through Christ, God has avenged humanity against its spiritual enemies, offering forgiveness and eternal life to all who believe, ushering in a kingdom that will never end (Luke 2:10-11). While David's victory came with the profound personal grief over his son, Christ's victory, though costly to Himself, brings ultimate joy and eternal redemption to all who are adopted as sons and daughters into His eternal family, securing a peace that transcends all understanding (Philippians 4:7).