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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.
Historical interpretation
Fourteen Centuries of Reception
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But that same David, that the difference of his actions may not perhaps disturb those who cling to the words of Scripture; that same David, I say, who had not wept for the innocent infant, wept for the parricide when dead. For at the last, when he was wailing and mourning, he said, "O my son Absalom, my son Absalom! Who will grant me to die for thee!" But not only is Absalom the parricide wept over, Amnon is wept over; not only is the incestuous wept over, but is even avenged; the one by the scorn of the kingdom, the other by the exile of his brothers. The wicked is wept over, not the innocent. What is the cause? What is the reason? There is no little deliberation with the prudent and confirmation of results with the wise; for there is great consistency of prudence in so great a difference of actions, but the belief is one. He wept for those who were dead, but did not think that he ought to weep for the dead infant, for he thought that they were lost to him, but hoped that the latter would rise again.
So great is the concern and sympathy of a good pastor. For David was deeply moved at their falling, as when one’s own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forbore but was touched more than for Amnon his firstborn. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son’s case likewise, that you might see that he did not love his son more than his subjects. The youth was promiscuous and mistreated his father, yet still the father said, “Would that I might have died for you!” What do you say, you blessed one, you who are meekest of all men? Your son was set upon killing you and surrounded you with unnumbered ills. And when he had been removed, and the trophy was raised, do you then pray to be slain? Yes, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my insides are now more torn than before.
When King David had endured this affliction from his wicked and treacherous son, he had not only tolerated his uncontrolled passion but even lamented his death. He was not held ensnared by a carnal jealousy, since it was not the outrages inflicted on him, but rather the sins of his son that troubled him. For he had forbidden that his son be killed if he were conquered in order that opportunity for repentance might be reserved for him after he was vanquished. Since this was impossible, he did not grieve because of his bereavement in the death of his son but because he realized into what punishments such a wickedly adulterous and murderous soul was precipitated.
Now what are we to do, seeing how many, with the help of the Lord, find the way of peace through your instrumentality? Surely we neither can nor ought to hold them back from this impulse toward unity, through fear that some, utterly hard and cruel to themselves, may destroy themselves by their own will, not ours. Indeed, we should pray that all who carry the standard of Christ against Christ and boast of the gospel against the gospel may forsake their wrong way and rejoice with us in the unity of Christ. But since God, by an inscrutable yet just disposition of his will, has predestined some of them to the ultimate penalty, undoubtedly it is better for some of them to perish in their own fires, while an incomparably greater number are rescued and won over from that deadly schism and separation, than that all should equally burn in the eternal fires of hell as a punishment for their accursed dissension. The church mourns their loss as holy David mourned the loss of his rebellious son about whose safety he had given orders with anxious love. He grieved over his son’s death, with tearful utterance, although it was the penalty of a wicked impiety; but as his proud and wicked spirit departed to its own place, the people of God that had been divided by his tyranny recognized their king, and the completeness of their reunion consoled the grief of the father for the loss of his son.
But, as we have said elsewhere on occasion, these heretics refuse to take the blame for what they do to us and they lay the blame on us for what they do to themselves. Who of us would wish them to lose anything, much less that they be lost themselves? If the house of David could win peace in no other way than through the death of Absalom, David's son, in the war which he was carrying on against his father—although the latter had instructed his followers with great care to keep him safe and sound as far as it was possible for them to do so, that he might repent and receive pardon from his father's love—what was left for him but to weep for the son that he had lost and find comfort for his grief in the peace thus gained for his kingdom? In the same manner, then, our Catholic mother acts when others who are not her sons make war on her—because it is a fact that this little branch in Africa has been broken off from the great tree which embraces the whole world in the spreading of its branches—and although she is in labor with them in charity, that they may return to the root without which they cannot have true life, still, if she rescues so many others by losing some, especially when these fall by self-destruction, not by the fortune of war as Absalom did, she solaces the grief of her maternal heart and heals it by the deliverance of such numbers of people.
[33] Would to God: David lamented the death of Absalom, because of the wretched state in which he died: and therefore would have been glad to have saved his life, even by dying for him. In which he was a figure of Christ weeping, praying and dying for his rebellious children, and even for them that crucified him.
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Summary
This poignant verse captures King David's overwhelming and visceral grief upon receiving news of his son Absalom's death. Despite Absalom's relentless rebellion against his father's throne, David's profound parental love overrides all political and personal animosity, manifesting in a desperate, sorrowful lament and a heart-wrenching wish that he himself had died in his son's place. The scene vividly portrays the tragic culmination of Absalom's ambition and the deep, enduring pain it inflicted upon the king.
Context
Literary Context
This verse serves as the emotional climax of the narrative concerning Absalom's rebellion, which began in 2 Samuel 15. Following Absalom's usurpation of the throne and David's flight from Jerusalem, a decisive battle takes place in the forest of Ephraim. David, despite the treachery, had explicitly commanded his commanders, including Joab, to "deal gently for my sake with the young man Absalom" (2 Samuel 18:5). However, Joab, recognizing Absalom as an ongoing threat to the kingdom's stability, defied David's order and killed Absalom (2 Samuel 18:14). The preceding verses (2 Samuel 18:19-32) detail David's anxious wait for news of the battle and the hesitant delivery of the devastating report by Ahimaaz and the Cushite. This verse is David's immediate, raw response to the confirmation of his son's death, marking the tragic end of a tumultuous period in his reign.
Historical & Cultural Context
In ancient Israel, kingship was often intertwined with divine favor and dynastic succession. Rebellion against the king, especially by a son, was not only a political act but also a profound violation of social and familial order, often punishable by death. David's position as king was divinely ordained, yet his family life was fraught with internal strife, a consequence of his own past sins (as seen in 2 Samuel 12:10-12). The "chamber over the gate" was a common architectural feature in ancient cities, often serving as a watchtower or a place for private consultation, yet still accessible to those entering or leaving the city. David's retreat to this specific location allowed him a measure of privacy for his grief while also making his sorrow a public spectacle, as the news would quickly spread throughout the city. His lament reflects the deep cultural value placed on family, even in the face of profound betrayal.
Key Themes
This verse powerfully encapsulates several key themes within 2 Samuel and the broader biblical narrative. Foremost is the theme of Profound Parental Grief, demonstrating the enduring, often illogical, nature of a parent's love, even for a wayward child. David's sorrow transcends Absalom's egregious betrayal, highlighting the deep bond that death cannot easily sever. Another significant theme is the Tragic Consequences of Rebellion and Sin. Absalom's ambition and pride led directly to his own demise and inflicted immense pain upon his father and the nation. This narrative serves as a stark reminder of the devastating ripple effects of sin, not only for the individual but also for their family and community, echoing the principle that "the way of transgressors is hard" (Proverbs 13:15). Finally, there's a subtle theme of Divine Justice and Sovereignty, as the rebellion, though humanly orchestrated, ultimately fulfills aspects of the divine judgment prophesied against David's house (2 Samuel 12:10-12).
Exposition and Analysis
Key Word Analysis
This word (H7264) signifies a deep agitation, trembling, or violent internal disturbance, far beyond mere sadness. It conveys a profound emotional shock and physical reaction, indicating that David was not just upset but utterly shaken to his core, experiencing a convulsive, almost uncontrollable grief. The root meaning implies a "quivering" with intense emotion, whether anger, fear, or in this case, overwhelming sorrow.
The repetition of this word (H1121) and the possessive "my" underscores the intensely personal nature of David's lament. It emphasizes the familial bond over the political conflict, highlighting that despite Absalom's actions as a rebel, David still saw him first and foremost as his beloved child. The term "son" in Hebrew (H1121) carries a broad sense of relationship, but here it is used in its most direct and agonizing form, emphasizing the direct bloodline and paternal connection.
This word (H4191) is a primitive root meaning "to die" literally or figuratively, and causatively, "to kill." David's desperate wish, "would God I had died for thee," uses this term to express the ultimate measure of love and despair, a desire to reverse fate by taking on the penalty or suffering of another. It's a spontaneous outpouring of a broken heart, wishing to exchange his life for his son's, even for a son who had sought his destruction.
Verse Breakdown
"And the king was much moved, and went up to the chamber over the gate, and wept:"
This clause details David's immediate, overwhelming reaction to the news. "Much moved" indicates a profound internal turmoil, a deep emotional and perhaps physical trembling. His action of going "up to the chamber over the gate" suggests a desire for both privacy in his intense sorrow and perhaps a vantage point from which he had been anxiously awaiting news. The simple declaration "and wept" conveys the raw, unrestrained outpouring of his grief, a visceral response to the devastating news.
"and as he went, thus he said, O my son Absalom, my son, my son Absalom!"
This captures the spontaneous, broken nature of David's lament. His words are not a composed speech but a guttural cry, uttered even as he moved, indicating the depth of his anguish. The repetition of "my son Absalom" three times within this short phrase, with the interjection of "my son," powerfully conveys his shock, disbelief, and profound anguish, emphasizing the personal loss above all else. It's a desperate, almost incoherent, cry of a father for his lost child.
"would God I had died for thee, O Absalom, my son, my son!"
This is the climax of David's lament, expressing the depth of his love and despair. His wish to die in Absalom's place is the ultimate expression of substitutionary love, a desire to bear the consequences for his son's actions or to simply spare him from death. It reveals a father's willingness to sacrifice himself for his child, even a rebellious one. The final, broken repetition of "my son, my son!" underscores the enduring, unbearable ache in his heart, a lament that echoes long after the words are spoken.
Literary Devices
The verse is rich in Pathos, designed to evoke profound pity and sorrow from the reader for David's plight. The most prominent device is Repetition, with the phrase "O my son Absalom, my son, my son Absalom! ... O Absalom, my son, my son!" appearing multiple times. This repetition is not redundant but serves to intensify David's overwhelming grief, conveying his shock, disbelief, and the obsessive nature of his sorrow. It mimics the spontaneous, broken utterances of someone in extreme emotional distress. Apostrophe is also present, as David directly addresses his deceased son, "O Absalom," even though Absalom cannot hear him, further emphasizing the depth of his personal anguish and the one-sided nature of his communication with the dead. The setting of the "chamber over the gate" functions as Symbolism, representing a place of both public visibility and private anguish, where the king's personal tragedy becomes a public spectacle, yet he seeks a measure of seclusion. The phrase "would God I had died for thee" can be seen as a form of Hyperbole, an exaggerated expression of sorrow that conveys the extremity of David's love and despair, though it also subtly points to a deeper theological truth.
Theological and Thematic Connections
David's lament for Absalom is a powerful testament to the enduring, often illogical, nature of parental love, even in the face of profound betrayal. It highlights the devastating consequences of sin and rebellion, not only for the individual but also for the family and nation. The scene underscores the universal human experience of grief and loss, demonstrating that even kings are subject to the deepest sorrows. The tension between David's personal love and his royal duty, and the ultimate cost of Absalom's self-will, serves as a poignant reminder of the brokenness inherent in a fallen world. This human longing for substitutionary sacrifice, expressed in David's desperate wish, subtly points to a greater, perfect love that would indeed provide a substitute.
Reflection and Application
David's raw grief over Absalom, despite Absalom's egregious betrayal, resonates deeply with the human experience of loss and broken relationships. It challenges us to consider the enduring power of love, even when confronted with profound hurt. This passage reminds us that the consequences of our actions, especially those born of ambition, pride, or rebellion, extend far beyond ourselves, often inflicting deep pain on those closest to us. It invites empathy for those who grieve, particularly parents who suffer the loss of a child, regardless of the circumstances. Furthermore, it serves as a cautionary tale, urging us to reflect on the destructive path of self-will and the importance of reconciliation and forgiveness in our own lives. In a world often marked by division and conflict, David's lament underscores the high cost of fractured relationships and the enduring need for healing and restoration, reminding us that true peace often begins with humility and repentance.
Questions for Reflection
FAQ
Why was David so grieved over Absalom, considering Absalom's rebellion?
David's grief transcends Absalom's political treachery because it is primarily the profound, primal sorrow of a father for his lost son. Despite the immense suffering Absalom inflicted upon David and the kingdom, the bond of parental love remained paramount. David had explicitly commanded his commanders to "deal gently" with Absalom (2 Samuel 18:5), indicating his enduring affection, perhaps a lingering hope for reconciliation, or at least a desire to avoid his son's death. His lament highlights that even the most egregious sin cannot entirely sever the deep ties of family love, though it brings immense pain and complicates the mourning process. For David, Absalom was not just a rebel; he was "my son," a part of himself.
What is the significance of the "chamber over the gate"?
The "chamber over the gate" was likely an elevated room situated above the city's main entrance. City gates in ancient times were vital public spaces where legal proceedings took place, news was disseminated, and community members gathered (Ruth 4:1-12). David's retreat to this specific location served multiple purposes. It offered him a degree of privacy for his intense personal grief, allowing him to weep away from the immediate gaze of the masses. However, being "over the gate," it also made his sorrow a public spectacle, signaling to all who entered or left the city the depth of his anguish and the tragic end of the rebellion. It became a symbolic space where the king's private sorrow was publicly displayed, underscoring the profound impact of Absalom's death on both David and the nation.
Christ-Centered Fulfillment
David's heart-wrenching cry, "would God I had died for thee, O Absalom, my son, my son!", is a poignant expression of a father's desire for substitutionary sacrifice, a longing to bear the penalty for his beloved, rebellious son. This human, yet ultimately unfulfilled, wish finds its perfect and divine fulfillment in Jesus Christ. Unlike David, who could only wish to die for his son, Jesus, the true Son of David, willingly laid down His life, not for a rebellious son, but for a rebellious humanity, taking upon Himself the wages of our sin (Romans 6:23). While Absalom was a rebel who justly faced the consequences of his actions, Christ died for us "while we were still sinners" and enemies of God (Romans 5:8). His death on the cross was the ultimate act of substitutionary love, a perfect sacrifice that actually accomplished what David could only long for: bearing the penalty for our rebellion against God, offering reconciliation, and securing eternal life (2 Corinthians 5:21). David's lament, though borne of personal tragedy, foreshadows the perfect, redemptive love of God manifested in Christ's sacrifice, a love that truly provides a substitute and overcomes the ultimate consequences of sin.