Teks -- 2 Samuel 18:1-33 (NET)

The Death of Absalom

18:1 David assembled the army that was with him. He appointed leaders of thousands and leaders of hundreds. 18:2 David then sent out the army– a third under the leadership of Joab, a third under the leadership of Joab’s brother Abishai son of Zeruiah, and a third under the leadership of Ittai the Gittite. The king said to the troops, “I too will indeed march out with you.” 18:3 But the soldiers replied, “You should not do this! For if we should have to make a rapid retreat, they won’t be too concerned about us. Even if half of us should die, they won’t be too concerned about us. But you are like ten thousand of us! So it is better if you remain in the city for support.” 18:4 Then the king said to them, “I will do whatever seems best to you.” So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands. 18:5 The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.” Now the entire army was listening when the king gave all the leaders this order concerning Absalom. 18:6 Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim. 18:7 The army of Israel was defeated there by David’s men. The slaughter there was great that day– 20,000 soldiers were killed. 18:8 The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day. 18:9 Then Absalom happened to come across David’s men. Now as Absalom was riding on his mule, it went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, while the mule he had been riding kept going. 18:10 When one of the men saw this, he reported it to Joab saying, “I saw Absalom hanging in an oak tree. 18:11 Joab replied to the man who was telling him this, “What! You saw this? Why didn’t you strike him down right on the spot? I would have given you ten pieces of silver and a commemorative belt!” 18:12 The man replied to Joab, “Even if I were receiving a thousand pieces of silver, I would not strike the king’s son! In our very presence the king gave this order to you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 18:13 If I had acted at risk of my own life– and nothing is hidden from the king!– you would have abandoned me.” 18:14 Joab replied, “I will not wait around like this for you!” He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree. 18:15 Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off. 18:16 Then Joab blew the trumpet and the army turned back from chasing Israel, for Joab had called for the army to halt. 18:17 They took Absalom, threw him into a large pit in the forest, and stacked a huge pile of stones over him. In the meantime all the Israelite soldiers fled to their homes. 18:18 Prior to this Absalom had set up a monument and dedicated it to himself in the King’s Valley, reasoning “I have no son who will carry on my name.” He named the monument after himself, and to this day it is known as Absalom’s Memorial.

David Learns of Absalom’s Death

18:19 Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.” 18:20 But Joab said to him, “You will not be a bearer of good news today. You will bear good news some other day, but not today, for the king’s son is dead.” 18:21 Then Joab said to the Cushite, “Go and tell the king what you have seen.” After bowing to Joab, the Cushite ran off. 18:22 Ahimaaz the son of Zadok again spoke to Joab, “Whatever happens, let me go after the Cushite.” But Joab said, “Why is it that you want to go, my son? You have no good news that will bring you a reward.” 18:23 But he said, “Whatever happens, I want to go!” So Joab said to him, “Then go!” So Ahimaaz ran by the way of the Jordan plain, and he passed the Cushite. 18:24 Now David was sitting between the inner and outer gates, and the watchman went up to the roof over the gate at the wall. When he looked, he saw a man running by himself. 18:25 So the watchman called out and informed the king. The king said, “If he is by himself, he brings good news.” The runner came ever closer. 18:26 Then the watchman saw another man running. The watchman called out to the gatekeeper, “There is another man running by himself.” The king said, “This one also is bringing good news.” 18:27 The watchman said, “It appears to me that the first runner is Ahimaaz son of Zadok.” The king said, “He is a good man, and he comes with good news.” 18:28 Then Ahimaaz called out and said to the king, “Greetings!” He bowed down before the king with his face toward the ground and said, “May the Lord your God be praised because he has defeated the men who opposed my lord the king!” 18:29 The king replied, “How is the young man Absalom?” Ahimaaz replied, “I saw a great deal of confusion when Joab was sending the king’s servant and me, your servant, but I don’t know what it was all about.” 18:30 The king said, “Turn aside and take your place here.” So he turned aside and waited. 18:31 Then the Cushite arrived and said, “May my lord the king now receive the good news! The Lord has vindicated you today and delivered you from the hand of all who have rebelled against you!” 18:32 The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you be like that young man!” 18:33 The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, “My son, Absalom! My son, my son, Absalom! If only I could have died in your place! Absalom, my son, my son!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Sa 18:5 - Deal gently

If you conquer (which be presaged they would by God's gracious answer to his prayer for the turning of Ahithophel's counsel into foolishness,) take him prisoner, but do not kill him. Which desire proceeded, from his great indulgence towards his children: from his consciousness that he himself was the meritorious cause of this rebellion, Absalom being given up to it for the punishment of David's sins; from the consideration of his youth, which commonly makes men foolish, and subject to ill counsels: and from his piety, being loth that he should be cut off in the act of his sin without any space for repentance. But ''what means, says Bp. Hall, this ill - placed mercy? Deal gently with a traitor? Of all traitors with a son? And all this for thy sake, whose crown, whose blood he hunts after? Even in the holiest parents nature may be guilty of an injurious tenderness. But was not this done in type of that unmeasurable mercy, of the true King of Israel, who prayed for his murderers, Father, forgive them! Deal gently with them for my sake!" Yea, when God sends an affliction to correct his children, it is with this charge, deal gently with them for my sake: for he knows our frame.

Wesley: 2Sa 18:8 - The wood

More people died in the wood, either through hunger, and thirst, and weariness: or, by the wild beasts, whereof great numbers were there, which, though they were driven away from the place of the main battle, yet might easily meet with them when they fled several ways: or, by falling into ditches and pits, which were in that place, 2Sa 18:17, and probably were covered with grass or wood, so that they could not see them till they fell into them: and especially by David's men, who pursued them, and killed them in the wood: and the wood is rightly said to have devoured them, because it gave the occasion to their destruction, inasmuch as the trees, and ditches, and pits, entangled them, and stopped their flight, and made them an easy prey to David's men, who followed them, and slew them in the pursuit.

Wesley: 2Sa 18:8 - The sword

In the main battle: the sword being put for the battle, by a common figure.

Wesley: 2Sa 18:9 - The servants of David

Who, according to David's command, spared him, and gave him an opportunity to escape.

Wesley: 2Sa 18:9 - His head

In which probably he was entangled by the hair of the head, which being very long and thick, might easily catch hold of a bough, especially when the great God directed it. Either he wore no helmet, or he had thrown it away as well as his other arms, to hasten his flight. Thus the matter of his pride was the instrument of his ruin.

Wesley: 2Sa 18:15 - Slew him

The darts did not dispatch him, and therefore they smote him again, and killed him.

Wesley: 2Sa 18:18 - A pillar

To preserve his name; whereas it had been more for his honour if his name had been buried in perpetual oblivion.

Wesley: 2Sa 18:24 - Gates

For the gates of the cities then were, as now they are, large and thick; and for the greater security, had two gates, one more outward, the other inward. Here he sat, that he might hear tidings when any came into the city.

Wesley: 2Sa 18:33 - Over the gate

Retiring himself from all men and business, that he might wholly give up himself to lamentation.

Wesley: 2Sa 18:33 - My son

This he might speak from a deep sense of his eternal state, because he died in his sins, and because David himself had by his own sins been the occasion of his death. But it seems rather to be the effect of strong passion, causing him to speak unadvisedly with his lips.

JFB: 2Sa 18:1-2 - David numbered the people that were with him

The hardy mountaineers of Gilead came in great numbers at the call of their chieftains, so that, although without money to pay any troops, David soon found himself at the head of a considerable army. A pitched battle was now inevitable. But so much depending on the life of the king, he was not allowed to take the field in person; and he therefore divided his forces into three detachments under Joab, Abishai, and Ittai, the commander of the foreign guards.

JFB: 2Sa 18:5 - Deal gently for my sake with the young man, even with Absalom

This affecting charge, which the king gave to his generals, proceeded not only from his overwhelming affection for his children, but from his consciousness that this rebellion was the chastisement of his own crimes, Absalom being merely an instrument in the hand of retributive Providence;--and also from his piety, lest the unhappy prince should die with his sins unrepented of.

JFB: 2Sa 18:6 - wood of Ephraim

This wood, of course, was on the east of Jordan. Its name was derived, according to some, from the slaughter of the Ephraimites by Jephthah--according to others, from the connection of blood with the trans-jordanic Manasseh.

JFB: 2Sa 18:7 - the people of Israel were slain

This designation, together with the immense slaughter mentioned later, shows the large extent to which the people were enlisted in this unhappy civil contest.

JFB: 2Sa 18:8 - the wood devoured more people than the sword

The thick forest of oaks and terebinths, by obstructing the flight, greatly aided the victors in the pursuit.

JFB: 2Sa 18:9 - Absalom met the servants of David

Or was overtaken. "It is necessary to be continually on one's guard against the branches of trees; and when the hair is worn in large locks floating down the back, as was the case with a young man of the party to which I belonged, any thick boughs interposing in the path might easily dislodge a rider from his seat, and catch hold of his flowing hair" [HARTLEY]. Some, however, think that the sacred historian points not so much to the hair, as to the head of Absalom, which, being caught while running between two branches, was enclosed so firmly that he could not disengage himself from the hold, nor make use of his hands.

JFB: 2Sa 18:9 - the mule that was under him went away

The Orientals, not having saddles as we do, do not sit so firmly on the beasts they ride. Absalom quitting his hold of the bridle, apparently to release himself when caught in the oak, the mule escaped.

JFB: 2Sa 18:11-12 - Joab said unto the man that told him, . . . I would have given thee ten shekels of silver, and a girdle

That is, would have raised him from the ranks to the status of a commissioned officer. Besides a sum of money, a girdle, curiously and richly wrought, was among the ancient Hebrews a mark of honor, and sometimes bestowed as a reward of military merit. This soldier, however, who may be taken as a fair sample of David's faithful subjects, had so great a respect for the king's wishes, that no prospect of reward would have tempted him to lay violent hands on Absalom. But Joab's stern sense of public duty, which satisfied him that there could be neither safety to the king, nor peace to the kingdom, nor security to him and other loyal subjects, so long as that turbulent prince lived, overcame his sensibilities, and looking upon the charge given to the generals as more befitting a parent than a prince, he ventured to disobey it.

JFB: 2Sa 18:14 - he took three darts . . . and thrust them through the heart of Absalom

The deed, partially done by Joab, was completed by his bodyguard. Being a violation of the expressed wish, as well as of all the fond paternal feelings of David, it must have been deeply offensive to the king, nor was it ever forgotten (1Ki 2:5); and yet there is the strongest reason for believing that Joab, in doing it, was actuated by a sincere regard to the interests of David, both as a man and a monarch.

JFB: 2Sa 18:16 - Joab blew the trumpet, . . . and held back the people

Knowing that by the death of the usurper there was no occasion for further bloodshed, he put an end to the pursuit and thereby evinced the temperate policy of his conduct. However harsh and unfeeling to the king Joab may appear, there can be no doubt that he acted the part of a wise statesman in regarding the peace and welfare of the kingdom more than his master's private inclinations, which were opposed to strict justice as well as his own interests. Absalom deserved to die by the divine law (Deu 21:18, Deu 21:21), as well as being an enemy to his king and country; and no time was more fitting than when he met that death in open battle.

JFB: 2Sa 18:17 - they took Absalom, and cast him into a great pit . . . and laid a very great heap of stones upon him

The people of the East indicate their detestation of the memory of an infamous person by throwing stones at the place where he is buried. The heap is increased by the gradual accumulation of stones which passers-by add to it.

JFB: 2Sa 18:18 - Absalom in his lifetime had reared up for himself a pillar

Literally, "hand." In the valley of Jehoshaphat, on the east of Jerusalem, is a tomb or cenotaph, said to be this "pillar" or monument: it is twenty-four feet square, dome-topped, and reaches forty feet in height. This may occupy the spot, but cannot itself be the work of Absalom, as it evidently bears the style of a later architecture.

JFB: 2Sa 18:19 - Then said Ahimaaz . . . Let me . . . run and bear the king tidings

The reasons why Joab declined to accept Ahimaaz' offer to bear intelligence of the victory to David, and afterwards let him go along with another, are variously stated by commentators--but they are of no importance. Yet the alacrity of the messengers, as well as the eager excitement of the expectants, is graphically described.

JFB: 2Sa 18:23 - by the way of the plain

Or ciccar, "circle." This word is only used elsewhere in connection with the valley of the Jordan. It is possible that there may have been a place or region so called on the tablelands of Gilead, as the Septuagint seems to indicate. Or Mahanaim may have been so situated, with the regard to the battlefield, as to be more easily accessible by a descent to the plain of the Jordan, than over the hills themselves. Or the word may signify (as EWALD explains) a manner of quick running [STANLEY].

JFB: 2Sa 18:24-32 - David sat between the two gates

That is, in the tower-house on the wall that overhung the gate of Mahanaim. Near it was a watchtower, on which a sentinel was posted, as in times of war, to notify every occurrence. The delicacy of Ahimaaz' communication was made up by the unmistakable plainness of Cushi's. The death of Absalom was a heavy trial, and it is impossible not to sympathize with the outburst of feeling by which David showed that all thoughts of the victory he had won as a king were completely sunk in the painful loss he had sustained as a father. The extraordinary ardor and strength of his affection for this worthless son break out in the redundancy and vehemence of his mournful ejaculations.

Clarke: 2Sa 18:1 - And set captains of thousands

And set captains of thousands - By this time David’ s small company was greatly recruited; but what its number was we cannot tell. Josephus says it amounted to four thousand men. Others have supposed that they amounted to ten thousand; for thus they understand a clause in 2Sa 18:3, which they think should be read, We are now ten thousand strong.

Clarke: 2Sa 18:3 - But now thou art worth ten thousand of us

But now thou art worth ten thousand of us - The particle יתה attah , now, is doubtless a mistake for the pronoun אתה attah , thou; and so it appears to have been read by the Septuagint, the Vulgate, and the Chaldee, and by two of Kennicott’ s and De Rossi’ s MSS.

Clarke: 2Sa 18:5 - Deal gently - with the young man

Deal gently - with the young man - David was the father of this worthless young man; and is it to be wondered at that he feels as a father? Who in his circumstances, that had such feelings as every man should have, would have felt, or acted otherwise?

Clarke: 2Sa 18:7 - Twenty thousand men

Twenty thousand men - Whether these were slain on the field of battle, or whether they were reckoned with those slain in the wood of Ephraim, we know not.

Clarke: 2Sa 18:8 - The wood devoured more people

The wood devoured more people - It is generally supposed that, when the army was broken, they betook themselves to the wood, fell into pits, swamps, etc., and, being entangled, were hewn down by David’ s men; but the Chaldee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood.

Clarke: 2Sa 18:9 - And his head caught hold of the oak

And his head caught hold of the oak - It has been supposed that Absalom was caught by the hair, but no such thing is intimated in the text. Probably his neck was caught in the fork of a strong bough, and he was nearly dead when Joab found him; for it is said, 2Sa 18:14, he was yet alive, an expression which intimates he was nearly dead.

Clarke: 2Sa 18:10 - I saw Absalom hanged in an oak

I saw Absalom hanged in an oak - He must have hung there a considerable time. this man saw him hanging; how long he had been hanging before he saw him, we cannot tell. He came and informed Joab; this must have taken up a considerable time. Joab went and pierced him through with three darts; this must have taken up still more time. It is therefore natural to conclude that his life must have been nearly gone after having been so long suspended, and probably was past recovery, even if Joab had taken him down.

Clarke: 2Sa 18:11 - And a girdle

And a girdle - The military belt was the chief ornament of a soldier, and was highly prized in all ancient nations; it was also a rich present from one chieftain to another. Jonathan gave his to David, as the highest pledge of his esteem and perpetual friendship, 1Sa 18:4. And Ajax gave his to Hector, as a token of the highest respect. - Hom. Il. vii., ver. 305.

Clarke: 2Sa 18:13 - Thou thyself wouldest have set thyself against me

Thou thyself wouldest have set thyself against me - This is a strong appeal to Joab’ s loyalty, and respect for the orders of David; but he was proof against every fine feeling, and against every generous sentiment.

Clarke: 2Sa 18:14 - I may not tarry thus with thee

I may not tarry thus with thee - He had nothing to say in vindication of the purpose he had formed

Clarke: 2Sa 18:14 - Thrust them through the heart of Absalom

Thrust them through the heart of Absalom - He was determined to make sure work, and therefore he pierced his heart

Joab should have obeyed the king’ s commandment: and yet the safety of the state required the sacrifice of Absalom. But independently of this, his life was quadruply forfeited to the law: -

1.    In having murdered his brother Amnon

2.    In having excited an insurrection in the state

3.    In having taken up arms against his own father, Deu 21:18, Deu 21:21

4.    In having lain with his father’ s concubines, Lev 18:29

Long ago he should have died by the hand of justice; and now all his crimes are visited on him in his last act of rebellion. Yet, in the present circumstances, Joab’ s act was base and disloyal, and a cowardly murder.

Clarke: 2Sa 18:15 - Ten young men - smote Absalom and slew him

Ten young men - smote Absalom and slew him - That is, they all pierced the body; but there could be no life in it after three darts had been thrust through the heart: but they added as much as would have killed him had he been alive.

Clarke: 2Sa 18:16 - Joab blew the trumpet

Joab blew the trumpet - He knew that the rebellion was now extinguished by the death of Absalom; and was not willing that any farther slaughter should be made of the deluded people.

Clarke: 2Sa 18:17 - And laid a very great heap of stones

And laid a very great heap of stones - This was the method of burying heroes, and even traitors, the heap of stones being designed to perpetuate the memory of the event, whether good or bad. The ancient cairns or heaps of stones, in different parts of the world, are of this kind. The various tumuli or barrows in England are the same as the cairns in different parts of Ireland and Scotland. In the former, stones were not plenty; hence they heaped up great mounds of earth.

Clarke: 2Sa 18:18 - Reared up for himself a pillar

Reared up for himself a pillar - There was a marble pillar in the time of Josephus called Absalom’ s pillar: and there is one shown to the present day under this name; but it is comparatively a modern structure

Clarke: 2Sa 18:18 - Absalom’ s place

Absalom’ s place - Literally Absalom’ s Hand. See the note on 1Sa 15:12.

Clarke: 2Sa 18:21 - Tell the king what thou hast seen

Tell the king what thou hast seen - At this time the death of Absalom was not publicly known; but Joab had given Cushi private information of it. This Ahimaaz had not, for he could not tell the king whether Absalom were dead. To this Joab seems to refer, 2Sa 18:22 : "Thou hast no tidings ready.

Clarke: 2Sa 18:24 - David sat between the two gates

David sat between the two gates - He was probably in the seat of justice. Before the gate of the city it is supposed there was an enclosure, which had its gate also; David sat in the space between these two doors. Over the larger gate there appears to have been a turret, on which a sentinel or watchman stood continually, and gave information of what he saw in the country.

Clarke: 2Sa 18:25 - If he be alone, there is tidings

If he be alone, there is tidings - That is, good tidings. For if the battle had been lost men would have been running in different directions through the country.

Clarke: 2Sa 18:29 - I saw a great tumult

I saw a great tumult - It was very probable that Ahimaaz did not know of the death of Absalom; he had seen the rout of his army, but did not know of his death. Others think he knew all, and told this untruth that he might not be the messenger of bad news to David.

Clarke: 2Sa 18:30 - Stand here

Stand here - He intended to confront two messengers, and compare their accounts.

Clarke: 2Sa 18:32 - Is the young man Absalom safe?

Is the young man Absalom safe? - This was the utmost of his solicitude, and it well merited the reproof which Joab gave him, 2Sa 19:5.

Clarke: 2Sa 18:33 - O my son Absalom

O my son Absalom - It is allowed by the most able critics that this lamentation is exceedingly pathetic. In what order the words were pronounced, for much depends on this, we cannot say. Perhaps it was the following: -

בני אבשלום בני Beni Abshalom , beni ! My son Absalom! O my son

בני אבשלום Beni Abshalom ! O my son Absalom

מי יתן מותי אני תחתיך Mi yitten muthi ani thachteicha . O that I had died in thy stead

אבשלום בני בני Abshalom , beni ! beni ! O Absalom, my son, my son

Is there no hope for the soul of this profligate young man? He died in his iniquity: but is it not possible that he implored the mercy of his Maker while he hung in the tree? And is it not possible that the mercy of God was extended to him? And was not that suspension a respite, to the end that he might have time to deprecate the wrath of Divine justice

This is at least a charitable conjecture, and humanity will delight in such a case to lay hold even on possibilities. If there be any room for hope in such a death, who that knows the worth of an immortal soul, would not wish to indulge in it?

TSK: 2Sa 18:1 - numbered // captains of thousands

numbered : Exo 17:9; Jos 8:10

captains of thousands : 1Sa 8:12

TSK: 2Sa 18:2 - a third part // the hand of Joab // Ittai // I will surely

a third part : Jdg 7:16, Jdg 7:19, Jdg 9:43

the hand of Joab : 2Sa 10:7-10

Ittai : 2Sa 15:19-22

I will surely : 2Sa 17:11; Psa 3:6, Psa 27:1-3, Psa 118:6-8

TSK: 2Sa 18:3 - Thou shalt // if we flee // care for us // but now // worth // succour

Thou shalt : 2Sa 21:17

if we flee : 2Sa 17:2; 1Ki 22:31; Zec 13:7

care for us : Heb. set their heart on us

but now : The particle attah , Now, is doubtless a mistake for the pronoun attah , Thou, and so it appears to have been read by the LXX, Vulgate, and Chaldee, and by two of Kennicott’ s and De Rossi’ s manuscripts.

worth : etc. Heb. as ten thousand of us, Lam 4:20

succour : Heb. be to succour, 2Sa 10:11; Exo 17:10-12

TSK: 2Sa 18:4 - by the gate // by hundreds

by the gate : 2Sa 18:24; Isa 28:6

by hundreds : David’ s small company, by this time, was greatly recruited; but what its number was we cannot tell. Josephus says it amounted only to 4,000 men. 2Sa 18:1; 1Sa 29:2

TSK: 2Sa 18:5 - Deal gently // all the people

Deal gently : 2Sa 16:11, 2Sa 17:1-4, 2Sa 17:14; Deu 21:18-21; Psa 103:13; Luk 23:34

all the people : 2Sa 18:12

TSK: 2Sa 18:6 - wood of Ephraim

wood of Ephraim : The wood of Ephraim was evidently beyond Jordan, and apparently not far from Mahanaim; and it is supposed to be the place where the Ephraimites were slain by Jephthah. Jos 17:15, Jos 17:18; Jdg 12:4-6

TSK: 2Sa 18:7 - the people // a great // twenty thousand men

the people : 2Sa 2:17, 2Sa 15:6, 2Sa 19:41-43

a great : Pro 11:21, Pro 24:21

twenty thousand men : 2Sa 2:26, 2Sa 2:31; 2Ch 13:16, 2Ch 13:17, 2Ch 28:6

TSK: 2Sa 18:8 - devoured more

in the wood, That is, probably, many more were slain in pursuit through the wood than in the battle, by falling into swamps, pits, etc., and being entangled and cut down by David’ s men. Such is the relation of Josephus; but the Chaldee, Syriac, and Arabic state, that they were devoured by wild beasts in the wood. Exo 15:10; Jos 10:11; Jdg 5:20, Jdg 5:21; 1Ki 20:30; Psa 3:7, Psa 43:1

devoured more : Heb. multiplied to devour

TSK: 2Sa 18:9 - his head // taken up

his head : Riding furiously under the thick boughs of a great oak, which hung low and had never been cropped, either the twisted branches, or some low forked bough of the tree, caught him by the neck, or, as some think, by the loops into which his long hair had been pinned, which had been so much his pride, and was now justly made a halter for him. He may have hung so low from the bough, in consequence of the length of his hair, that he could not use his hands to help himself, or so entangled that his hands were bound, so that the more he struggled the more he was embarrassed. This set him up as a fair mark to the servants of David; and although David would have spared his rebellious son, if his orders had been executed, yet he could not turn the sword of Divine justice, in executing the just, righteous sentence of death on this traitorous son. 2Sa 18:14, 2Sa 14:26, 2Sa 17:23; Mat 27:5

taken up : Deu 21:23, Deu 27:16, Deu 27:20; Job 18:8-10, Job 31:3; Psa 63:9, Psa 63:10; Pro 20:20, Pro 30:17; Jer 48:44; Mar 7:10; Gal 3:13

TSK: 2Sa 18:12 - receive // in our hearing // Beware

receive : etc. Heb. weigh upon mine hand

in our hearing : 2Sa 18:5

Beware : etc. Heb. Beware, whosoever ye be, of the, etc

TSK: 2Sa 18:13 - wrought // for there is no

wrought : 2Sa 1:15, 2Sa 1:16, 2Sa 4:10-12

for there is no : 2Sa 14:19, 2Sa 14:20; Heb 4:13

TSK: 2Sa 18:14 - with thee // thrust them // midst

with thee : Heb. before thee

thrust them : 2Sa 18:5; Jdg 4:21, Jdg 5:26, Jdg 5:31; Psa 45:5; 1Th 5:3

midst : Heb. heart, Mat 12:40

TSK: 2Sa 18:16 - blew the trumpet

blew the trumpet : 2Sa 2:28, 2Sa 20:22; Num 10:2-10; 1Co 14:8

TSK: 2Sa 18:17 - laid

laid : This was the ancient method of burying, whether heroes or traitors; the heap of stones being designed to perpetuate the memory of the event, whether good or bad. The Arabs in general make use of no other monument than a heap of stones over a grave. Thus, in an Arabic poem, it is related, that Hatim the father, and Adi the grandfather of Kais, having been murdered, at a time before Kais was capable of reflection, his mother kept it a profound secret; and in order to guard him against having any suspicion, she collected a parcel of stone on two hillocks in the neighbourhood, and told her son that the one was the grave of his father, and the other of his grandfather. The ancient cairns in Ireland and Scotland, and the tumuli in England, are of this kind. Jos 7:26, Jos 8:29, Jos 10:27; Pro 10:7; Jer 22:18, Jer 22:19

TSK: 2Sa 18:18 - reared up // the king’ s // I have no son // he called // Absalom’ s place

reared up : 1Sa 15:12

the king’ s : Gen 14:17

I have no son : 2Sa 14:27; Job 18:16, Job 18:17; Psa 109:13; Jer 22:30

he called : Gen 11:4; 1Sa 15:12; Psa 49:11; Dan 4:30

Absalom’ s place : Josephus says there was in his time, about two furlongs from Jerusalem, a marble pillar called Absalom’ s hand, as it is in the Hebrew (see note on 1Sa 15:12); and there is one shown to the present day, in the valley of Jehoshaphat, which, though comparatively a modern structure, probably occupies the site of the original one set up by Absalom. Gen 11:9; Act 1:18, Act 1:19

TSK: 2Sa 18:19 - Ahimaaz // avenged him

Ahimaaz : 2Sa 18:23, 2Sa 18:27-29, 2Sa 15:36, 2Sa 17:17

avenged him : Heb. judged him from the hand, etc. Psa 7:6, Psa 7:8, Psa 7:9, Psa 9:4, Psa 9:16, Psa 10:14, Psa 10:18; Rom 12:19

TSK: 2Sa 18:20 - bear tidings // because

bear tidings : Heb. be a man of tidings, 2Sa 17:16-21

because : 2Sa 18:5, 2Sa 18:27, 2Sa 18:29, 2Sa 18:33

TSK: 2Sa 18:22 - howsoever // ready

howsoever : Heb. be what may

ready : or, convenient, Rom 1:28; Eph 5:4

TSK: 2Sa 18:23 - overran Cushi

overran Cushi : Joh 20:4

TSK: 2Sa 18:24 - between // the watchman

between : 2Sa 18:4; 1Sa 4:13

the watchman : 2Ki 9:17-20; Isa 21:6-9, Isa 21:11, Isa 21:12; Eze 33:2-7

TSK: 2Sa 18:27 - thinketh // He is a good

thinketh : Heb. I see, 2Ki 9:20

He is a good : 1Ki 1:42; Pro 25:13, Pro 25:25; Isa 52:7; Rom 10:15

TSK: 2Sa 18:28 - All is well // Blessed // delivered up

All is well : or, Peace be to thee, Heb. Peace, he fell down upon his face, This act was not only in reverence to the king, but in humble adoration of God, whose name he praises for this victory. 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. 2Sa 1:2, 2Sa 14:4

Blessed : 2Sa 22:27; Gen 14:20, Gen 24:27; 2Ch 20:26; Psa 115:1, Psa 124:6, Psa 144:1, Psa 144:2; Rev 19:1-3

delivered up : Heb. shut up, 1Sa 24:18, 1Sa 26:8; Psa 31:8

TSK: 2Sa 18:29 - Is the young man Absalom safe

Is the young man Absalom safe : Heb. is there peace to, etc. I saw a great. 2Sa 18:19, 2Sa 18:20, 2Sa 18:22

TSK: 2Sa 18:31 - Tidings // the Lord

Tidings : Heb. Tidings is brought

the Lord : 2Sa 18:19, 2Sa 18:28, 2Sa 22:48, 2Sa 22:49; Deu 32:35, Deu 32:36; Psa 58:10, Psa 94:1-4, Psa 124:2, Psa 124:3; Luk 18:7, Luk 18:8; Cushi was the man Joab ordered to carry the tidings to David. He was an Ethiopian, as his name signifies, and some think he was so by birth - a black, who waited on Joab, probably one of the ten who had helped to dispatch Absalom; 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 the death of Saul and Ishbosheth to him.

TSK: 2Sa 18:32 - The enemies

The enemies : Thus Cushi obliquely and slowly informs David of the death of his son Absalom. Jdg 5:31; Psa 68:1, Psa 68:2; Dan 4:19

TSK: 2Sa 18:33 - O my son // would God

O my son : 2Sa 19:4

would God : 2Sa 12:10-23; Psa 103:13; Pro 10:1, Pro 17:25; Jam 5:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Sa 18:1 - The people that were with him

The people that were with him which flocked to him thither, so as to make up a small army.

Poole: 2Sa 18:2 - Under the hand of Joab // I will surely go forth with you myself also

Under the hand of Joab to wit, for his especial conduct and management in the battle: otherwise Joab was the general of all the forces; nor had David yet taken away that power from him, nor was this a time to do it. But such distributions of forces are usual in battles.

I will surely go forth with you myself also that by my presence I may put life and courage into my soldiers; and because it is fit I should run the same hazards with you, which you do for my sake.

Poole: 2Sa 18:3 - Thou shalt not go forth // Thou art worth ten thousand of us // That thou succour us out of the city

Thou shalt not go forth for this was Absalom’ s great error, into which he was drawn by a Divine infatuation, and by Hushai’ s craft, to go to battle in his own person, which was the utter ruin of him and of his cause.

Thou art worth ten thousand of us not only for the dignity of thy person, but also for the importance of our common cause and concern, which, if thou art slain, is irrecoverably lost.

That thou succour us out of the city by sending us supplies of men, and provisions of all sorts, as we have occasion; and by securing our retreat, if we be defeated. Or thus, Not go along to the battle with us, but only go out with us, or accompany us out of the city, (to encourage the company,) slid then retire for thy own safety. And so it seems by the next verse.

Poole: 2Sa 18:4 - By the gate side

By the gate side i.e. between the two gates of the city , as it is expressed below, 2Sa 18:24 .

Poole: 2Sa 18:5 - Deal gently with Absalom

Deal gently with Absalom if you conquer, (which he presaged they would by God’ s gracious answer to his prayer for the turning of Ahithophel’ s counsel into foolishness,) take him prisoner, but do not kill him. Which desire proceeded, partly, from his great indulgence towards his children; partly, from David’ s consciousness that he himself was the meritorious and procuring cause of this rebellion, Absalom being given up to it for the punishment of David’ s sins, and therefore did indeed deserve some pity from him; partly, from the consideration of his youth, which commonly makes men foolish, and heady, and violent, and subject to ill counsels; and partly, from his piety, being loth that he should be cut off in the act of his sin without any space or means for repentance, whereby both his soul and body would be in danger to perish for ever. All the people, to wit, the citizens and others who stood with the king in the gate when the army marched forth.

Poole: 2Sa 18:6

So called, not from its situation in the tribe of Ephraim, which was on the other side Jordan, as is evident; but from some memorable action or occurrent of the Ephraimites beyond, Jordan; whether it was their killing of Oreb and Zeeb there, Jud 7:25 8:3 , or their slaughter by Jephthah, Jud 12:5,6 , or some other not mentioned in sacred Scripture.

Poole: 2Sa 18:7 - The people of Israel

The people of Israel i.e. the soldiers of Absalom; so called, partly to note that all Israel (some few excepted) were engaged in this rebellion, which made David’ s deliverance more glorious and remarkable; and partly in opposition to David’ s men, who, as to the main body, or most considerable part, were of the tribe of Judah, or had followed him from Judah.

Poole: 2Sa 18:8 - The battle was there scattered // The wood devoured more people // Than the sword devoured

The battle was there scattered i. e. the warriors being beaten in the fight, fled, and were dispersed; the abstract being put for the concrete, as poverty is put for poor men , 2Ki 24:14 , and deceit for the deceiver , and dreams for dreamers , Pro 12:24 13:6 .

The wood devoured more people i.e. more people died in the wood, either through hunger, and thirst, and weariness; or by the wild beasts, whereof great numbers were there, which, though they were driven away by noise and clamour from the place of the main battle, yet might easily meet with them when they fled several ways, which also might be directed and sent to them by God’ s providence and just judgment to punish them for their rebellion; or by falling into ditches and pits, which were in that place, 2Sa 18:17 , and probably were covered with grass or wood, so as they could not see them till they fell into them; or by being hanged in trees, as Absalom was, 2Sa 18:9 ; and especially by David’ s men, who pursued them, and killed them in the wood: and the wood is rightly said to have devoured them, because it gave the occasion to their destruction, inasmuch as the trees, and ditches, and pits, entangled them, and stopped their flight, and made them an easy prey to David’ s men, who followed them, and slew them in the pursuit, being therein directed and assisted by the people of that country, who, after the manner, fell in with the victorious side.

Than the sword devoured to wit, in the main battle; the sword being put for the battle , by a common metonymy.

Poole: 2Sa 18:9 - Absalom met the servants of David // His head caught hold of the oak // The mule that was under him went away

Absalom met the servants of David who, according to David’ s command, spared him, and gave him an opportunity to escape.

His head caught hold of the oak in which probably he was entangled by the hair of the head, which being very long and thick, might easily catch hold of a bough, especially when the great God directed it. Either he wore no helmet, or his helmet was such as left much of his hair visible; or he had thrown away his helmet as well as his other arms, to hasten his flight, or because of the heat of the season. Thus the matter of his pride was the instrument of his ruin, as also Asahel’ s swiftness, 2Sa 2:18 , and Ahithophel’ s policy, 2Sa 17:23 , were the occasions of their destruction.

The mule that was under him went away which might easily happen, because being in flight the mule passed along very swiftly.

Poole: 2Sa 18:11 - A girdle

Why didst thou not smite him down from the oak, and with thy spear nail him to the ground?

A girdle a military belt of more than ordinary price, as a testimony of thy valour and good service. See Poole on "1Sa 18:4" .

Poole: 2Sa 18:12

Or, take heed what (for so the Hebrew pronoun mi is sometimes used, as Jud 13:17 ) ye do with the young man . He expresseth David’ s sense, though not his words.

Poole: 2Sa 18:13 - There is no matter hid from the king // Thou thyself wouldest have set thyself against me

Either, first, I should have been guilty of false and perfidious dealing against the king’ s express injunction, and that with the manifest hazard of my own life. Or, secondly I should have betrayed my own life. I should not only have deceived myself with false hopes, either of concealing my fact from the king, or of obtaining a reward, yea, or a pardon, from him or thee for it; but also have destroyed myself thereby, and laid a plot against my own life.

There is no matter hid from the king this, as all other things, would certainly come to the king’ s ear.

Thou thyself wouldest have set thyself against me thou wouldst have been my adversary and accuser; partly because it was thy duty to be so; and partly to vindicate thyself by casting the blame upon another. Or, thou wouldst have stood afar off , as this phrase is used, Psa 38:11 . Thou wouldst not have stood to me to intercede for my life or reward, but wouldst keep at a distance from me.

Poole: 2Sa 18:14 - I may not tarry thus with thee // Through the heart of Absalom // While he was yet alive

I may not tarry thus with thee I must not lose time in contending with thee till I let the occasion slip.

Through the heart of Absalom not properly so called, for he was yet alive after these wounds, and was slain, 2Sa 18:15 ; but through his middle, as the word heart is oft used, as Psa 46:2 , and that too not exactly, but more largely understood, as Deu 4:11 Eze 27:4 Mat 12:40 ; or through his body; which might be, and yet the wounds not mortal.

While he was yet alive or, yet he continued alive , i.e. the darts did not despatch him, and therefore they smite him again, and kill him, 2Sa 18:15 .

Poole: 2Sa 18:15

Judging that there could be no safety to the king, nor peace to the kingdom, nor security to himself, and all David’ s friends and loyal subjects, and good men, if Absalom had lived, as may seem probable from 2Sa 19:10 , and yet perceiving that the king’ s heart was reconcilable to Absalom, notwithstanding his abominable crimes of lying with his father’ s concubines, and of horrid and unnatural rebellion; both which were capital crimes by the law of God; he adventured to save David’ s life against his will. But whether Joab did well in this, all things considered, I shall not here determine.

Poole: 2Sa 18:16

Who otherwise were highly incensed against the rebels, and hotly pursued them. But the head of the rebellion being cut off, and the danger thereby past, be puts a stop to the effusion of Israelitish blood.

Poole: 2Sa 18:17 - Laid a very great heap of stones upon him // Every one to his tent

Laid a very great heap of stones upon him as a lasting monument of Absalom’ s sin and shame, and of the righteous judgment of God upon him. Compare Jos 7:26 8:29 10:27 . He was first hanged, after a sort, which was an accursed death, Deu 21:23 ; and then thrust through with darts and swords; and, after all, in a manner stoned, which was the proper punishment of a rebellious son, Deu 21:21 .

Every one to his tent to their houses and dwellings, to avoid the shame and punishment of their rebellion.

Poole: 2Sa 18:18 - A pillar // The king’ s dale // He said, I have no son // Object // Answ // Absalom’ s place

A pillar to preserve his name in memory; whereas it had been more for his honour if his name had been buried in perpetual oblivion. But this was the effect of his pride and vain-glory.

The king’ s dale a place near Jerusalem so called. Gen 14:17 .

He said, I have no son

Object. He had three sons, 2Sa 14:27 .

Answ Either they were all now dead; or if one of them was left alive, he thought him unfit and unworthy to keep up his name and honour; or he erected this pillar before his sons were born. But the first opinion seems most probable; and it was a remarkable judgment of God, that he who struck at his father’ s life, should be punished with the death of all his sons.

Absalom’ s place Heb. Absalom’ s hand , i.e. his work, made though not by his hand, yet for him and his glory, and by his procurement.

Poole: 2Sa 18:20

And thou shalt not be a messenger of evil tidings, which will be unwelcome to him, and prejudicial to thee.

Poole: 2Sa 18:21 - To Cushi

To Cushi or, to an Ethiopian ; so he might be by birth, and yet by profession an Israelite.

Poole: 2Sa 18:22 - My son

My son so he calls him with respect both to his younger years, and to that true and tender affection which he had for him.

Poole: 2Sa 18:23 - The way of the plain

The way of the plain was the smoother and easier, though the longer way.

Poole: 2Sa 18:24 - Between the two gates // Unto the wall

Between the two gates for the gates of the cities then were, as now they are, large and thick; and, for the greater security, had two gates, one more outward, the other inward. Here he sat, that he might hear tidings when any came into the city.

Unto the wall unto the top of the wall or tower upon the gate, where watchmen used to watch. Compare 2Ki 9:17 Eze 33:2 .

Poole: 2Sa 18:25 - There is tidings in his mouth

There is tidings in his mouth he is sent with some special message; which was a very probable conjecture; for if he had run or fled from the enemy, many others would have followed him.

Poole: 2Sa 18:27

He loves me well, and therefore would not afflict me with evil tidings.

Poole: 2Sa 18:28

Into thy hand and power; or, to destruction. Compare 1Sa 24:18 26:8 .

Poole: 2Sa 18:29 - The king’ s servant // I knew not what it was

The king’ s servant Cushi.

I knew not what it was he seems to tell an untruth, as is evident from 2Sa 18:20 , because he now plainly perceived what Joab foretold him, that such tidings would be very unwelcome to David. But he made a bad choice, to offend God with a lie, rather than to displease the king with a truth. Yet thus far it might be true, that though he had reason to think Absalom was dead, yet was not able to give account of the particulars which concerned it, wherewith Cushi was intrusted.

Poole: 2Sa 18:32

May they perish and be cut off, as he is.

Poole: 2Sa 18:33 - Went up to the chamber over the gate

Went up to the chamber over the gate retiring himself from all men and business, that he might wholly give up himself to lamentation.

David might speak thus from a deep sense of his eternal state, because he died in his sins, without the least testimony of repentance, and because David himself had by his own sins been the unhappy instrument and occasion of his son’ s death.

Haydock: 2Sa 18:1 - Else

Else. This was false, ver. 20. (Calmet) ---

But he wished not to communicate the bad news; for which reason he had got first to the king. (Haydock)

Haydock: 2Sa 18:1 - Hundreds

Hundreds. Josephus only allows David 4000 men. But his army seems to have been pretty numerous, since he divides it into three parts, and appoints three head commanders, with officers of a thousand, &c., under them. See ver. 4. (Calmet) ---

He designed to lead them to battle himself, if the people had not dissuaded him. (Salien)

Haydock: 2Sa 18:3 - Ten thousand // Succour us

Ten thousand, "like us." (Hebrew) (Calmet) ---

Succour us, "by praying for us." (Chaldean) or by sending reinforcements, where they may be necessary. (Menochius) ---

David was persuaded "to reserve himself (like Otho) for the interest of the state, at a distance from the danger of battle." (Tacitus, An. ii.)

Haydock: 2Sa 18:5 - Save us

Save us: do not hurt, ver. 12. St. Augustine (Doct. iii. 23.) concludes, that David wished to allow his son time for repentance. (Menochius) ---

He seems to have been sure of victory. (Abulensis)

Haydock: 2Sa 18:6 - Ephraim

Ephraim, where the men of that tribe had formerly signalized themselves, Judges vii., and viii., and xii. (Calmet)

Haydock: 2Sa 18:8 - Country // Consumed

Country; people fighting in great numbers. But the army of Absalom was soon dispersed. (Haydock) ---

Consumed, viz., by pits and precipices: (Challoner) "wild beasts." (Syriac, &c.) Many also died of their wounds, and were slain in the wood; (Calmet) so that not less, probably, than 50,000 perished on this fatal day. (Haydock)

Haydock: 2Sa 18:9 - Oak

Oak, between the branches, which hindered him from escaping. (Calmet) ---

His beautiful curls got also entangled. (Menochius)

Haydock: 2Sa 18:11 - Silver // Belt

Silver, somewhat above a guinea: sicles are not expressed in Hebrew. (Haydock) ---

Belt, the richest part of armour. Jonathan and Ajax made presents of their belts to David and Hector, 1 Kings xviii. 4. (Homer, Iliad H.) See Job xiii. 18. The Romans wore very splendid belts. Balteus et notis fulserunt cingula bullis. (Claud., Proserp. ii.)

Haydock: 2Sa 18:12 - Save

Save. Protestants, "beware that none touch the young man."

Haydock: 2Sa 18:13 - My own // By me?

My own. Some copies of the Hebrew and Septuagint read, " his; " others, my, &c. The soldier would have acted against his conscience, and exposed his life to danger, if he had transgressed the king's order. (Haydock) ---

By me? or, omitting the mark of interrogation, "Thou wouldst have declared thyself against me." (Calmet)

Haydock: 2Sa 18:14 - Sight

Sight. Hebrew, "I will not tarry thus with thee." I will not stand to refute these reasons, nor imitate thy example. (Haydock)

Haydock: 2Sa 18:15 - Ten // Slew him

Ten. Naharai alone is specified, chap. xxiii. 37. Why he had ten does not appear. (Calmet) ---

Slew him, inflicting many wounds on him; though Joab had already done sufficient. (Haydock) ---

These men abused his corpse, as if to revenge the insult offered to David's ten wives. (Salien) ---

It is asked whether Joab did wrong? He consulted the public welfare, rather than the parental affection of the king for a son, whom the law condemned to die for rebellion, incest, and murder, Leviticus xviii. 29., and chap. xiii. 28. But still he was not a proper judge to inflict this death in cold blood; and thus to render the salvation of Absalom's soul more desperate. David would, however, have done well to have punished this son, as incorrigible and dangerous to the state. (Haydock)

Haydock: 2Sa 18:17 - Him

Him. Thus was the law executed upon Absalom, Deuteronomy xxi. 18. (St. Jerome) (Menochius) -- History scarcely affords a more detestable character; and his punishment was no less terrible than instructive. He was a figure of the Jews persecuting Jesus Christ, while he gave his blood for the redemption of these his enemies, and prayed for them. As they continued obdurate, they were held up as objects of horror both to heaven and to all nations, like Absalom suspended on the tree, and rejected by heaven and earth. (Calmet)

Haydock: 2Sa 18:18 - No son // Hand

No son. The sons mentioned above, chap. xiv. 27, were dead when this pillar was erected; unless we suppose he raised this pillar before they were born: (Challoner) or meant this pillar to perpetuate his memory, when they should be no more. (Josephus, [Antiquities?] vii. 9.) ---

This author says that it was a pillar of marble; so that it is different from that which Doubdan (15) mentions, observing , that all who pass throw a stone at it. Thus was his vanity chastised! ---

Hand, work. So Martial (viii. 51.) says of a vial! Mentoris hæc manus est an, Polyclete, tua? (Menochius) ---

The same word is translated, triumphal arch, 1 Kings xv. 12. (G.[Calmet?])

Haydock: 2Sa 18:21 - Chusi

Chusi: perhaps, of Ethiopian extraction. (Grotius)

Haydock: 2Sa 18:22 - Tidings

Tidings. People of reputation did not wish to perform this office, 3 Kings ii. 42. Hebrew, "these tidings will bring thee nothing;" or, "do not suit thee." (Calmet) ---

Protestants, "seeing thou hast no tidings ready?" (Haydock)

Haydock: 2Sa 18:24 - Two gates

Two gates, one leading into the town, the other into the country. In the middle was a chamber for public meetings, and another above, Job xxix. 7. On the roof a guard was stationed on this occasion.

Haydock: 2Sa 18:25 - Mouth

Mouth. If the army had been routed, all would have been in confusion. (Calmet) ---

Now they are employed in plundering the vanquished. (Menochius)

Haydock: 2Sa 18:28 - Shut up

Shut up; frustrated the attempts of the enemy, and consigned many to the grave. (Haydock)

Haydock: 2Sa 18:32 - Is

Is. This was as much as to tell plainly that he was dead, (Menochius) or at least, a prisoner. But David understood him right. (Haydock)

Haydock: 2Sa 18:33 - Wept // Would

Wept, in private. (Menochius) ---

Would. 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 this he was a figure of Christ weeping, praying, and dying for his rebellious children, and even for them that crucified him. (Challoner; St. Ambrose (de Ob. Valent.); Theodoret, q. 35.) ---

David had presently ceased to weep for the son of Bethsabee, because he had reason to hope that he was saved. (Calmet)

Gill: 2Sa 18:1 - And David numbered the people that were with him // and set captains of thousands and captains of hundreds over them

And David numbered the people that were with him,.... Which Josephus says ^d were four thousand; but one would think there should be more by what follows:

and set captains of thousands and captains of hundreds over them; he divided his army into companies, which consisted some of a thousand and others of a hundred; over each of which he set captains, to lead them on, direct, and command them in battle.

Gill: 2Sa 18:2 - And David sent forth a third part of the people under the hand of Joab // and a third part under the hand of Abishai the son of Zeruiah, Joab's brother // and a third part under the hand of Ittai the Gittite // and the king said unto the people // I will surely go forth with you myself also

And David sent forth a third part of the people under the hand of Joab,.... Very likely that which made the centre of the army, since Joab was the general of the army; though this distribution was made when David thought to have headed the army himself, and so made with respect to that:

and a third part under the hand of Abishai the son of Zeruiah, Joab's brother; who was next to Joab in the army, and fought with him against the Syrians and Ammonites, 2Sa 10:10,

and a third part under the hand of Ittai the Gittite; of whom see 2Sa 15:19; of these two parts consisted the right and left wings of the army:

and the king said unto the people; the soldiers, and particularly the officers:

I will surely go forth with you myself also; in which he seemed very resolute and peremptory; and this he proposed to do, not merely to animate the soldiers with his presence, and to show that he was willing to hazard his life with them, but chiefly for the sake of Absalom, to preserve his life, if possible.

Gill: 2Sa 18:3 - But the people answered, thou shalt not go forth // for if we flee away, they will not care for us // neither if half of us die, will they care for us // but now thou art worth ten thousand of us // therefore now it is better that thou succour us out of the city

But the people answered, thou shalt not go forth,.... They were as resolute as David:

for if we flee away, they will not care for us; to pursue after us:

neither if half of us die, will they care for us; they will make no account of the victory; but if they could slay David, or get him into their hands, it would be more to them than if the whole army was routed:

but now thou art worth ten thousand of us; not only in our own esteem, but in the account of the enemy, who had rather thou shouldest fall into their hands than ten thousand of us; and as the advantage to them, so the loss to us would be more than ten thousand men:

therefore now it is better that thou succour us out of the city; either by sending them provisions or recruits, that might be there in reserve, if necessary; or by being ready to receive them into it should they be repulsed; or rather by his prayers to God for them; so the Targum,"now it is better that thou pray for us out of the city;''that is, that the Lord would help us; and so most of the Jewish commentators understand it of helping them by his prayers and counsels.

Gill: 2Sa 18:4 - And the king said unto them, what seemeth you best I will do // and the king stood by the gate side // and all the people came out by hundreds, and by thousands

And the king said unto them, what seemeth you best I will do,.... Which was an instance of great condescension in him; and it was his wisdom and prudence to yield to them at such a time as this, and especially as their sentiments were founded on affection and loyalty to him:

and the king stood by the gate side; of the city of Mahanaim:

and all the people came out by hundreds, and by thousands; and passed by him, to whom no doubt he gave his blessing and best wishes; and, as Abarbinel thinks, now it was he composed and said the twentieth psalm, "The Lord hear thee in the day of trouble", &c. Psa 20:1.

Gill: 2Sa 18:5 - And the king commanded Joab, and Abishai, and Ittai // saying, deal gently for my sake with the young man, even with Absalom // and all the people heard when he gave all the captains charge concerning Absalom

And the king commanded Joab, and Abishai, and Ittai,.... His three generals, to whom he had committed his army divided into three parts:

saying, deal gently for my sake with the young man, even with Absalom; he does not call him his son, being in rebellion against him, but the young man, who was young, and rash, and foolish, and so to be pitied; his request is, that they would spare him, and not take away his life, when in their power; that they would not aim at him, and push him hard, and fall upon him with wrath and fury; but if he fell into their hands, to take him alive, and bring him away, and not put him to death. This flowed from a natural affection to him, and a concern for the welfare of his soul, that he might not die in this sin; and also from a consciousness that it was for his own sins that he was raised up to rebel against him; and he seems to speak as if he was certain that the battle would go for him, and against Absalom; and which he might conclude from the answer of prayer he had in defeating the counsel of Ahithophel:

and all the people heard when he gave all the captains charge concerning Absalom; not only the three generals, but all the captains of hundreds and thousands, and this was heard by the common soldiers as well as by the people of the city that were spectators on this occasion, see 2Sa 18:12.

Gill: 2Sa 18:6 - So the people went out into the field against Israel // and the battle was in the wood of Ephraim

So the people went out into the field against Israel,.... Josephus ^e calls it a great field, with a wood behind it:

and the battle was in the wood of Ephraim; or near it ^f rather; not in a wood in the tribe of Ephraim, which lay on this side Jordan; whereas this battle was fought on the other side Jordan, in the land of Gilead, not far from Mahanaim, where was this wood; and which was so called, either from the slaughter of the Ephraimites here in the times of Jephthah, Jdg 12:4; or from the Ephraimites feeding their cattle here and near it; for the Jews say ^g, that Joshua gave them a grant to feed their cattle in any wood in any of the tribes of Israel; and lying near Jordan, they used to drive their cattle over to this place, from whence it had its name.

Gill: 2Sa 18:7 - Where the people of Israel were slain before the servants of David // and there was a great slaughter that day of twenty thousand men

Where the people of Israel were slain before the servants of David,.... That is, the people of Israel that were under Absalom, these were beaten by David's army:

and there was a great slaughter that day of twenty thousand men; including both those that fell in the field of battle, and that were slain in the pursuit; and this is to be understood only of Absalom's party.

Gill: 2Sa 18:8 - For the battle was there scattered over the face of all the country // and the wood devoured more people that day than the sword devoured

For the battle was there scattered over the face of all the country,.... Or the warriors were scattered, as the Targum; Absalom's soldiers, their ranks were broken, and they were thrown into the utmost confusion, and ran about here and there all over the field or plain in which the battle was fought, and into the neighbouring wood:

and the wood devoured more people that day than the sword devoured; there were more slain in it the in the field of battle, what by one thing or another; as by falling into pits and on stumps of trees, and being entangled in the bushes, and could make but little haste, and so were overtaken by David's men, and slain; insomuch that, as Josephus ^h observes, there were more slain fleeing than fighting, and perhaps some might perish by wild beasts; so the Targum,"and the beasts of the wood slew more of the people than were slain by the sword;''and so the Syriac and Arabic versions render the words to the same purpose.

Gill: 2Sa 18:9 - And Absalom met the servants of David // and Absalom rode upon a mule // and the mule went under the thick boughs of a great oak // and his head caught hold of the oak // and he was taken up between the heaven and the earth // and the mule that was under him went away

And Absalom met the servants of David,.... When his army was routed, he was in such a fright that he knew not which way to flee, and instead of flying from David's men, he fled in the way of them; but none of them attempted to slay him, nor even to stop him, but let him pass by them, knowing David's charge concerning him:

and Absalom rode upon a mule; as was common for great personages to do in those days, 2Sa 13:29,

and the mule went under the thick boughs of a great oak; and running full speed, Absalom could not guide him, nor stop, nor divert him from going under it:

and his head caught hold of the oak; either the hair of his head was twisted and entangled in the thick boughs of the oak; or rather his head was jammed into a forked branch of the oak:

and he was taken up between the heaven and the earth; hung in the air between both, as unworthy to live in either:

and the mule that was under him went away; and left him hanging in the oak.

Gill: 2Sa 18:10 - And a certain man saw it // and told Joab, and said, behold, I saw Absalom hanged in an oak

And a certain man saw it,.... Saw him in the above posture, one of David's soldiers:

and told Joab, and said, behold, I saw Absalom hanged in an oak; caught by the neck in one, out of which he could not disengage himself, but there he hung, though alive.

Gill: 2Sa 18:11 - And Joab said unto the man that told him // and, behold, thou sawest him // and why didst thou not smite him there to the ground // and I would have given thee ten shekels of silver // and a girdle

And Joab said unto the man that told him,.... That gave the above account of him:

and, behold, thou sawest him; in reality; or, "didst thou see him?" is it a fact?

and why didst thou not smite him there to the ground; kill him on the spot, that he might have dropped from the tree to the ground:

and I would have given thee ten shekels of silver; on the news of it, for doing it, which was near twenty four shillings of our money; Josephus says ⁱ fifty shekels; the Arabic version has it ten thousand talents of silver, too great a sum by far:

and a girdle? which was a mark of great honour, and a token of a commission under him, and of investing: him with a military office; see 1Sa 18:4; it used to be given as an honorary reward to soldiers that behaved well, as on the contrary it was reckoned a reproach to be ungirt, or the girdle to be taken away ^k.

Gill: 2Sa 18:12 - And the man said unto Joab // though I should receive a thousand shekels of silver in mine hand // yet would I not put forth my hand against the king's son // for in our hearing the king charged thee, and Abishai, and Ittai // saying, beware that none touch the young man Absalom

And the man said unto Joab,.... Disdaining his proposal:

though I should receive a thousand shekels of silver in mine hand; or such a sum should be offered to me; the Arabic version is a million:

yet would I not put forth my hand against the king's son; to smite him, and slay him:

for in our hearing the king charged thee, and Abishai, and Ittai; his three generals:

saying, beware that none touch the young man Absalom; so as to slay him; they were charged to abstain from it themselves, and to watch and observe others, and keep them from doing it.

Gill: 2Sa 18:13 - Otherwise I should have wrought falsehood against mine own life // for there is no matter hid from the king // and thou thyself wouldest have set thyself against me

Otherwise I should have wrought falsehood against mine own life,.... Or "soul"; he should not only have exposed his life to danger, but acted falsely to the king, by going contrary to his orders; yea, would have done that which was contrary to his own conscience; and if he had buoyed himself up with the hope of impunity, or of a reward, he should have found himself mistaken; the textual reading is, "against his life" ^l, or "soul", the life of Absalom, by taking it away:

for there is no matter hid from the king; this, though done ever so secretly, would have come to his knowledge by some means or another, and then I should have incurred his displeasure, and suffered for it:

and thou thyself wouldest have set thyself against me; to accuse and bring him to justice; he would have been so far from protecting him, that he would have been the first man that would have insisted on it that he should be punished for it; or why dost not thou thyself set thyself against him, and smite him? thou mayest if thou pleasest, yonder he hangs, go and smite him.

Gill: 2Sa 18:14 - Then said Joab, I may not tarry thus with thee // and he took three darts in his hand // and thrust them through the heart of Absalom // while he was yet alive // in the midst // of the oak

Then said Joab, I may not tarry thus with thee,.... It is not worth while to talk with thee any longer, nor must I lose time, and neglect my opportunity; I do not desire you to go and smite him, I will go and do it myself:

and he took three darts in his hand; or three rods, which were either all iron, or however the tops of them were iron spikes:

and thrust them through the heart of Absalom; or through the midst of his body; for if he had thrust through his heart, properly speaking, he must have died instantly, whereas he seems to have lived after this:

while he was yet alive; Joab found him alive when he came to him, and so he was when he thrust his darts through him; and so he was afterward; for the words may be rendered, "being yet alive", even after the darts were fixed in him, and even so deeply as to pierce through his body:

in the midst, or "heart":

of the oak; into which the darts penetrated.

Gill: 2Sa 18:15 - And ten young men that bare Joab's armour // compassed about, and smote Absalom, and slew him

And ten young men that bare Joab's armour,.... That waited upon him in the battle, to carry his armour, and supply him with it as he should have occasion; these, by his orders:

compassed about, and smote Absalom, and slew him; they enclosed him that none might rescue him, and smote him with their spears or swords, or whatsoever armour they had, until it was a clear case that he was really dead. Joab in this disobeyed the king's order, but provided for the good of the nation, and the safety of the king. The Jews observe ^m, that measure for measure was given to Absalom; he was proud of his hair, 2Sa 14:25, and therefore was hanged by it, 2Sa 18:9; he lay with ten concubines of his father, 2Sa 16:21, and therefore was smitten with ten lances or spears by ten young men; and he stole three hearts, the heart of his father, the heart of the sanhedrim, and the heart of the men of Israel, and therefore three darts were fixed in him, 2Sa 18:14.

Gill: 2Sa 18:16 - And Joab blew the trumpet // and the people returned from pursuing after Israel // for Joab held back the people

And Joab blew the trumpet,.... As the sign of a retreat:

and the people returned from pursuing after Israel; upon the sound of the trumpet, the meaning of which they understood:

for Joab held back the people: from shedding any more blood; the head of the conspiracy being removed, the thing would be crushed at once; and Joab neither chose to slay any more, nor take any prisoners, to be tried as traitors, being unawares, without thought, drawn into this rebellion.

Gill: 2Sa 18:17 - And they took Absalom, and cast him into a great pit in the wood // and laid a very great heap of stones upon him // and all Israel fled everyone to his tent

And they took Absalom, and cast him into a great pit in the wood,.... In the wood of Ephraim, near to which the battle was fought, and into which Absalom fled, and where he was slain:

and laid a very great heap of stones upon him: his punishment was very exemplary; he was first hanged on an oak, and then thrust through with darts, and swords, and then covered with stones, 2Sa 18:9, pointing to the death that a rebellious son, according to the law, ought to die, Deu 21:21; though this might be done in honour of him as a king's son; for such "tumuli", or heaps of stones or earth, were used by the ancients as sepulchral monuments, and the larger the more honourable ⁿ; See Gill on Jos 7:26 and See Gill on Jos 8:29,

and all Israel fled everyone to his tent; or to his city, as the Targum; everyone returned to their own house, and to their own business, and so the rebellion ceased.

Gill: 2Sa 18:18 - Now Absalom in his lifetime had taken // and reared up for himself a pillar, which is in the king's dale // for he said, I have no son to keep my name in remembrance // and he called the pillar after his own name, and it is called unto this day Absalom's place

Now Absalom in his lifetime had taken,.... Had taken it into his head, had of himself devised it, as Kimchi explains it; he contrived the following scheme to perpetuate his memory:

and reared up for himself a pillar, which is in the king's dale: or valley, the valley of Jehoshaphat; this pillar was of marble, as Josephus ^o says, and stood about two furlongs or a quater mile from Jerusalem. The author of Cippi Hebraici ^p places it at the bottom of the mount of Olives: this is observed to show how vain are the devices and contrivances of men's hearts; Absalom intended to have been buried under or by this monumental pillar near Jerusalem, and, lo, he was buried in a pit, under an heap of stones, in a wood on the other side Jordan; whether his bones were ever removed hither it is not certain, though a notion has obtained that his grave was near this pillar. Rauwolff ^q says, that as you go from the valley of Jehoshaphat ^r to the Mount of Olives, you see below, towards your left hand, near unto the bridge of the river Kidron, an old square building like unto a steeple; this, although it is believed to this day, not only by Christians, but also by Turks and Moors, to be the grave of Absalom, as you shall see them fling stones into it as they go by, to revenge his unfaithfulness to his father, yet was he not buried there. Sandys ^s says, at the east end of the bridge (over Kidron), and a little on the north, stands the pillar of Absalom, being yet entire, and of a good fabric, rising in a lofty square, below adorned with half columns, wrought out of the sides and corners, of the Doric form; and then changing into a round, a good height higher doth grow to a point in fashion of a bell, all framed of the growing stone; against this there lies a great heap of stones, which increaseth daily, by Jews and Mahometans throwing stones as they pass by; so that the frontispiece of it, which faces the road, as Le Bruyn ^t says, looks like a mountain of stones; but as to the fabric itself, he says, there is not a finer piece of workmanship to be met with in all those parts; it takes up a compass of ground of eighty two feet and an half square; the body, which is square, with its moulding, is one entire piece; and the coping, which is an ornament to it, and runs up into a point, taken with the rest of the work, is above thirty feet high; twenty columns, cut out of the same rock, add to the beauty of this pile; one sees through a broken window a great many pieces of antiquity that hang up in a chamber. Adrichomius also relates ^u, from travellers, that in the king's valley is now a tower, and a large heap of stones, which is increased every day more and more; for Heathens and strangers passing by there have a custom to cast everyone a stone at it, as it were revenging, according to the law, Absalom's rebellion against David his father, and curse him after this manner; let Absalom the parricide be cursed, and whoever unrighteously persecutes their parents are cursed for ever:

for he said, I have no son to keep my name in remembrance; for though he had three sons, it seems they were all dead, see 2Sa 14:27,

and he called the pillar after his own name, and it is called unto this day Absalom's place; or his "hand" ^w, the work of his hand; some wrongly think it was in the form of an hand; it was an obelisk, or monument, erected to preserve his name; but since it became so infamous, it would have been better to have had it buried in oblivion. Such sepulchral monuments were used in other nations; so Minerva advised Telemachus ^x to go in quest of his father Ulysses, and if he could not find him, but was assured of his death, then to raise a signal or monument in memory of him, which he resolved to do.

Gill: 2Sa 18:19 - Then said Ahimaaz the son of Zadok // let me now run, and bear the king tidings how that the Lord hath avenged him on his enemies

Then said Ahimaaz the son of Zadok,.... To Joab; for it seems he stayed with the army when he with Jonathan brought the message from Hushai to David:

let me now run, and bear the king tidings how that the Lord hath avenged him on his enemies; which he thought would be very acceptable to hear of as soon as possible; and to be a messenger with tidings of a victory, as it was honourable, so likewise profitable then as now; though perhaps Ahimaaz might have no respect to the reward, as indeed none could be expected, since the death of Absalom would be so disagreeable to the king; but was desirous of it, that the king might be acquainted with the event of the battle as soon as might be.

Gill: 2Sa 18:20 - And Joab said unto him, thou shall not bear tidings this day // but thou shalt bear tidings another day // but this day thou shall bear no tidings, because the king's son is dead

And Joab said unto him, thou shall not bear tidings this day,.... Because Joab knew the tidings of Absalom's death would not be acceptable to the king; and Ahimaaz being a good man, and the son of a priest, for whom Joab had a respect, he would not send the tidings by him, which he was sensible would not recommend him to the king:

but thou shalt bear tidings another day; when any salvation is wrought, or victory obtained, the tidings of which will be welcome:

but this day thou shall bear no tidings, because the king's son is dead; and thou must carry the news concerning his death, which it is not proper thou shouldest, being a priest, nor will it be to thine advantage.

Gill: 2Sa 18:21 - Then said Joab to Cushi // go tell the king what thou hast seen // and Cushi bowed himself unto Joab // and ran

Then said Joab to Cushi,.... The Ethiopian, or blackamoor; who either was an Ethiopian by birth and proselyted, or he was an Israelite of a black complexion, and therefore so called; and was judged a proper person by the general to carry such dismal news to the king, as he knew it would be. Some Jewish writers ^a take him to be the same with Cush the Benjaminite, in the title of the seventh psalm, Psa 7:1; and that he is the same that told Joab he saw Absalom hanging in an oak, and declared that, if a thousand shekels of silver were offered him, he would not have put forth his hand against him, 2Sa 18:10; though some think this was one of the ten young men that waited on Joab, and by his orders slew Absalom; but it would have been dangerous for one of these to have carried the tidings, had he been known by David to have done it:

go tell the king what thou hast seen: by which it should seem that he was present when Absalom was killed:

and Cushi bowed himself unto Joab; in reverence to him as his general, and in thankfulness for sending him on this errand:

and ran; as fast as he could.

Gill: 2Sa 18:22 - Then said Ahimaaz the son of Zadok yet again to Joab // but howsoever, let me, I pray thee, also run after Cushi // and Joab said, wherefore wilt thou run, my son // seeing thou hast no tidings ready

Then said Ahimaaz the son of Zadok yet again to Joab,.... He could not be easy, even though a messenger was dispatched, but pressed Joab still:

but howsoever, let me, I pray thee, also run after Cushi; only permit me to go after him, though not as a messenger:

and Joab said, wherefore wilt thou run, my son? having a great affection for him, and concerned that he should take trouble on him to no purpose:

seeing thou hast no tidings ready; no news to carry, but what Cushi is gone with, and so can have no audience of the king, nor any reward from him.

Gill: 2Sa 18:23 - But howsoever ( said he) let me run // and he said unto him, run // then Ahimaaz ran by the way of the plain, and overran Cushi

But howsoever ( said he) let me run,.... Be it as it may, I beg I may have leave; and being so very importunate, it was granted:

and he said unto him, run; since he would take no denial:

then Ahimaaz ran by the way of the plain, and overran Cushi; who ran by the way of the mountains; which though the shorter way, that through the plain was easiest, and soonest run, though the longest.

Gill: 2Sa 18:24 - And David sat between the two gates // and the watchman went up to the roof over the gate unto the wall // and lifted up his eyes and looked // and, behold, a man running alone

And David sat between the two gates,.... Of the city of Mahanaim; which being a fortified place had two walls, one within another, and in each wall a gate; and between these David sat, waiting for news of the battle:

and the watchman went up to the roof over the gate unto the wall; the gate to the outward wall, over which was a tower, and on that a flat roof; to which the watchman went to observe if he could see an express coming; no doubt by David's orders:

and lifted up his eyes and looked; that is, very diligently and wistfully:

and, behold, a man running alone: which made him the more observable, and was the more likely to be a messenger.

Gill: 2Sa 18:25 - And the watchman cried and told the king // and the king said, if he be alone there is tidings in his mouth // and he came apace, and drew near

And the watchman cried and told the king,.... Called with a loud voice from the roof of the watchtower to the king, sitting between the gates, and informed him what he saw:

and the king said, if he be alone there is tidings in his mouth; for if the army was routed and fled, and were pursued, there would be more in company, or several running one after another; but being but one, it was highly improbable that he was sent express:

and he came apace, and drew near; which was another sign of his being a messenger, the haste he made towards the city.

Gill: 2Sa 18:26 - And the watchman saw another man running // and the watchman called unto the porter // and said, behold, another man runneth alone // and the king said, he also bringeth tidings

And the watchman saw another man running,.... At a further distance:

and the watchman called unto the porter; that kept the gate, under which the watchtower was:

and said, behold, another man runneth alone; as the other, and has the same appearance of a messenger:

and the king said, he also bringeth tidings; it being usual then, as now, to dispatch one messenger after another, as fresh accounts coming in made it necessary.

Gill: 2Sa 18:27 - And the watchman said, me thinketh // that the running of the foremost is like the running of Ahimaaz the son of Zadok // and the king said, he is a good man, and cometh with good tidings

And the watchman said, me thinketh,.... Or, "I see" ^b; I perceive, so it appears to me:

that the running of the foremost is like the running of Ahimaaz the son of Zadok; who it seems was well known, and famous for his manner of running and swiftness in it, having been employed in carrying expresses before from Jerusalem to David, and his army, wheresoever they were; and some of these persons thus employed were very swift; we read ^c of one that was a king's messenger, that went from Jerusalem to Tyre, on the first of Elul, or August, in a night and a day; which, according to Bunting ^d was an hundred miles: this watchman must be one of David's sentinels, who was well acquainted with the people about him:

and the king said, he is a good man, and cometh with good tidings; he knew he was a man of courage, and therefore was not one that fled, but must be a messenger; and that he was well affected to him, and would never be the messenger of evil tidings to him.

Gill: 2Sa 18:28 - And Ahimaaz called and said unto the king // all is well // and he fell down to the earth upon his face before the king // and said, blessed be the Lord thy God, which hath delivered up the men that lifted up their hand against my lord the king

And Ahimaaz called and said unto the king,.... As soon as he came so near as to be heard by him, before he came up to him, he said with a loud voice:

all is well; the king's army has had success, beat the rebels, and obtained a complete victory: or "peace" ^e; for it is but one word in the original, which signifies all happiness and prosperity, and this he wished the king; and so it is the same as if he had said, God save the king, may all happiness attend him:

and he fell down to the earth upon his face before the king; when he came nearer to him, not only in reverence of him, but in thankfulness to God:

and said, blessed be the Lord thy God, which hath delivered up the men that lifted up their hand against my lord the king; in which he ascribes the victory, not to Joab and his army, but to the Lord, to whom he gives thanks; and this agreeably to his character as a good man, and a priest of the Lord.

Gill: 2Sa 18:29 - And the king said, is the young man Absalom safe // 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

And the king said, is the young man Absalom safe?.... Or, is there "peace" ^f to him? you say there is peace, and that prosperity and success have attended my army; but what peace has Absalom? is he well, and in safety? David seemed more concerned for him than for his army and the success of it; and even suggests as if it was nothing if Absalom was not safe, so great were his affections towards him:

and Ahimaaz answered, when Joab sent the king's servant; which was Cushi, the first messenger, whose office perhaps it was to be one of the king's messengers, and therefore called his servant:

and me thy servant: Ahimaaz himself who was sent after the other:

I saw a great tumult, but I knew not what it was; he perceived that the tidings of the death of Absalom would be disagreeable to the king, and therefore concealed it from him; and though a good man, he cannot be excused from lying, for certainly he knew that Absalom was dead, as appears from 2Sa 18:19; though indeed what he said might be true, that after Joab had sent him and Cushi, as the Targum paraphrases it, he saw a company of people gathered together in a tumultuous manner, the meaning of which he knew not; but then this was no other than an evasion.

Gill: 2Sa 18:30 - And the king said unto him, turn aside, and stand here // and he turned aside, and stood still

And the king said unto him, turn aside, and stand here,.... On the side of him, not far from him, until the other messenger came, that he might learn from them both the true state of the case:

and he turned aside, and stood still; saying nothing more to the king, nor he to him.

Gill: 2Sa 18:31 - And, behold, Cushi came // and Cushi said, tidings, my lord the king // for the Lord hath avenged thee this day of all them that rose up against thee

And, behold, Cushi came,.... A little after:

and Cushi said, tidings, my lord the king; news is sent and brought by me, and good news it is:

for the Lord hath avenged thee this day of all them that rose up against thee; they are either killed or dispersed; there is an entire victory over them, and deliverance from them.

Gill: 2Sa 18:32 - And the king said unto Cushi, is the young man Absalom safe // and Cushi answered, the enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is

And the king said unto Cushi, is the young man Absalom safe?.... The same question that was put to Ahimaaz, 2Sa 18:29; which shows what lay nearest his heart, and was uppermost in his mind:

and Cushi answered, the enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is, which was tacitly saying he was dead, and so David understood it; and he expressed it in such a manner, that David could not be displeased with the messenger; though the message was grievous to him.

Gill: 2Sa 18:33 - And the king was much moved // and went up to the chamber over the gate, and wept // and as he went // thus he said, O my son Absalom! my son, my son Absalom // would God I had died for thee, O Absalom, my son, my son

And the king was much moved,.... His affections were moved, his passions were stirred up; he was greatly troubled, distressed, and grieved:

and went up to the chamber over the gate, and wept; got out of sight and company as soon as he could; as his own dwelling was at some distance, he made haste to the chamber in the watchtower, over the gate of the city, where the watchman was, to vent his grief; and could not suppress it till he got thither:

and as he went; up the stairs to the chamber:

thus he said, O my son Absalom! my son, my son Absalom! which repetition expresses the vehemence of his affections, and how inconsolable he was on account of his son's death:

would God I had died for thee, O Absalom, my son, my son! some think he said this on account of his eternal state, being satisfied of his own; but it may be it was only the effect of natural affection, indulged to too great a degree, and unbecoming so good a man in such a case; the Targum is,"I wish I had died for thee, and thou hadst remained this day.''

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Sa 18:3

¹ tn Heb “the people said.”

² tn Heb “march out.”

³ tn Heb “they will not place to us heart.”

⁴ tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading אָתָּה (’atta, “you”) rather than MT עָתָּה (’atta, “now”).

NET Notes: 2Sa 18:7

¹ tn Heb “servants” (also in v. 9).

NET Notes: 2Sa 18:9

¹ tn Heb “the.”

² tn Heb “the donkey.”

³ tn Heb “between the sky and the ground.”

NET Notes: 2Sa 18:10

¹ tc 4QSam^a lacks the word “one.”

NET Notes: 2Sa 18:11

¹ tn Heb “Why did you not strike him down there to the ground.”

² tn Heb “ten [shekels] of silver.” This would have been about 4 ounces (114 grams) of silver by weight.

³ tn Heb “and a girdle” (so KJV); NIV “a warrior’s belt”; CEV “a special belt”; NLT “a hero’s belt.”

NET Notes: 2Sa 18:12

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading וְלוּ (vÿlu, “and if”) rather than MT וְלֹא (vÿlo’, “and not”).

² tn Heb “weighing out in my hand.”

³ tn Heb “a thousand [shekels] of silver.” This would have been about 25 pounds (11.4 kg) of silver by weight.

⁴ tn Heb “extend my hand against.”

⁵ tn Heb “in our ears.”

⁶ tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant.

NET Notes: 2Sa 18:13

¹ tc The translation follows the Qere, many medieval Hebrew mss, and a number of the ancient versions in reading בְנַפְשִׁי (vÿnafshi, “against my life”) rather than the MT בְנַפְשׁוֹ (vÿnafsho, “against his life”).

² tn Heb “stood aloof.”

NET Notes: 2Sa 18:14

¹ tn There is a play on the word “heart” here that is difficult to reproduce in English. Literally the Hebrew text says “he took three spears in his hand and thrust them into the heart of Absalom while he was still alive in the heart of the oak tree.” This figure of speech involves the use of the same word in different senses and is known as antanaclasis. It is illustrated in the familiar saying from the time of the American Revolution: “If we don’t hang together, we will all hang separately.” The present translation understands “heart” to be used somewhat figuratively for “chest” (cf. TEV, CEV), which explains why Joab’s armor bearers could still “kill” Absalom after he had been stabbed with three spears through the “heart.” Since trees do not have “chests” either, the translation uses “middle.”

NET Notes: 2Sa 18:16

¹ tn Heb “the shophar” (the ram’s horn trumpet).

NET Notes: 2Sa 18:17

¹ tn Heb “and all Israel fled, each to his tent.” In this context this refers to the supporters of Absalom (see vv. 6-7, 16).

NET Notes: 2Sa 18:18

¹ tn Heb “and.” This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.

² tn Heb “a pillar.”

NET Notes: 2Sa 18:19

¹ tn Heb “that the Lord has vindicated him from the hand of his enemies.”

NET Notes: 2Sa 18:20

¹ tn Heb “but this day you will not bear good news.”

NET Notes: 2Sa 18:23

¹ tn The words “but he said” are not in the Hebrew text. They are supplied in the translation for clarity.

² tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.

NET Notes: 2Sa 18:24

¹ tn Heb “the two gates.”

NET Notes: 2Sa 18:25

¹ tn Heb “good news is in his mouth.”

² tn Heb “he”; the referent (the runner) has been specified in the translation for clarity.

NET Notes: 2Sa 18:27

¹ tn Heb “I am seeing the running of the first one like the running of Ahimaaz.”

NET Notes: 2Sa 18:28

¹ tn Heb “Peace.”

² tn Heb “delivered over.”

³ tn Heb “lifted their hand against.”

NET Notes: 2Sa 18:31

¹ tn Heb “And look, the Cushite came and the Cushite said.”

² tn Heb “for the Lord has vindicated you today from the hand of all those rising against you.”

NET Notes: 2Sa 18:32

¹ tn Heb “and all those rising against you for evil.”

NET Notes: 2Sa 18:33

¹ sn This marks the beginning of ch. 19 in the Hebrew text. Beginning with 18:33, the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.

² tc One medieval Hebrew ms, some mss of the LXX, and the Vulgate lack this repeated occurrence of “my son” due to haplography.

³ tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of “my son” due to haplography.

Geneva Bible: 2Sa 18:1

And David ^{( a )} numbered the people that [were] with him, and set captains of thousands and captains of hundreds over them.

^{( a )} For certain of the Reubenites, Gadites, and of the half tribe could not bear the insolence of the son against the father, and therefore joined with David.

Geneva Bible: 2Sa 18:3

But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but ^{( b )} now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city.

^{( b )} Signifying that a good governor is so dear to his people that they would rather lose their lives than have anything happen to him.

Geneva Bible: 2Sa 18:6

So the people went out into the field against Israel: and the battle was in the ^{( c )} wood of Ephraim;

^{( c )} So called, because the Ephraimites (as some say) fed their cattle beyond Jordan in this wood.

Geneva Bible: 2Sa 18:16

And Joab ^{( d )} blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.

^{( d )} For he had pity on the people, who were seduced by Absalom's flattery.

Geneva Bible: 2Sa 18:17

And they took Absalom, and cast him into a great ^{( e )} pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.

^{( e )} Thus God turned his vain glory to shame.

Geneva Bible: 2Sa 18:18

Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king's dale: for he said, I have no ^{( f )} son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.

^{( f )} It seemed that God had punished him by taking away his children, (2Sa 14:27).

Geneva Bible: 2Sa 18:20

And Joab said unto him, Thou ^{( g )} shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead.

^{( g )} For Joab bore a good affection to Ahimaaz and doubted how David would take the report of Absalom's death.

Geneva Bible: 2Sa 18:24

And David sat between the two ^{( h )} gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.

^{( h )} He sat in the gate of the city of Mahanaim.

Geneva Bible: 2Sa 18:27

And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He [is] a ^{( i )} good man, and cometh with good tidings.

^{( i )} He had experienced his fidelity, (2Sa 17:21).

Geneva Bible: 2Sa 18:29

And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's ^{( k )} servant, and [me] thy servant, I saw a great tumult, but I knew not what [it was].

^{( k )} That is, Cushi, who was an Ethiopian.

Geneva Bible: 2Sa 18:33

And the king was much ^{( l )} moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

^{( l )} Because he considers both the judgment of God against his sin, and could not otherwise hide his fatherly affection for his son.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 2Sa 18:18-33 - The Wail Of A Broken Heart

2 Samuel 18:18-33

The first verse of this passage and the one preceding it give a striking contrast between the actual and the designed burial-place of Absalom. The great pit among the somber trees, where his bloody corpse was hastily flung, with three darts through his heart, and the rude cairn piled over it, were a very different grave from the ostentatious tomb in the king's dale,' which he had built to keep his memory green. This was what all his restless intrigues and unbridled passions and dazzling hopes had come to. He wanted to be remembered, and he got his wish; but what a remembrance! That gloomy pit preaches anew the vanity of vaulting ambition which overleaps itself,' and tells us once more that

Only the actions of the justSmell sweet, and blossom in the dust.'

I. The First Picture Here Shows A Glimpse Of The Battlefield,

And brings before us three men, each in different ways exhibiting how small a thing Absalom's death was to all but the heartbroken father, and each going his own road, heedless of what lay below the heap of stones. The world goes on all the same, though death is busy, and some heart-strings be cracked. The minute details which fill the most part of the story, lead up to, and throw into prominence, David's burst of agony at the close. The three men, Ahimaaz, Joab, and the Cushite (Ethiopian), are types of different kinds of self-engrossment, which is little touched by others' sorrows. The first, Ahimaaz, the young priest who had already done good service to David as a spy, is full of the joyous excitement of victory, and eager to run with what he thinks such good tidings. The word in 2 Samuel 18:19, bear tidings,' always implies good news; and the youthful warrior-priest cannot conceive that the death of the head of the revolt can darken to the king the joy of victory. He is truly loyal, but, in his youthful impetuosity and excitement, cannot sympathize with the desolate father, who sits expectant at Mahanaim. Right feeling and real affection often fail in sympathy, for want of putting oneself in another's place; and, with the best intentions, wound where they mean to cheer. A little imagination, guided by affection, would have taught Ahimaaz that the messenger who told David of Absalom's death would thrust a sharper spear into his heart than Joab had driven into Absalom's.

Joab is a very different type of indifference. He is too much accustomed to battle to be much flushed with victory, and has killed too many men to care much about killing another. He is cool enough to measure the full effect of the news on David; and though he clearly discerns the sorrow, has not one grain of participation in it. He has some liking for Ahimaaz, and so does not wish him to run, but dissuades him on the ground (2 Samuel 18:22, Revised Version) that he will win no reward. That is the true spirit of the mercenary, who cannot conceive of a man taking trouble unless he gets paid for it somehow, and will fight and kill, all in the way of business, without the least spark of enthusiasm for a cause. Hard stolidity and brutal carelessness shielded him from any womanish' tenderness. Absalom was dead, and he had killed him. It was a good thing, for it had put out the fire of revolt. No doubt David would be sorry, but that mattered little. Only it was better for the message to go by some one whose fate was of no consequence. So he picks out the Cushite,' probably an Ethiopian slave; and if David in his anguish should harm him, nobody will be hurt but a friendless stranger. The Cushite gets his orders; and he too is, in another fashion, careless of their contents and effect. Without a word, he bows himself to Joab, and runs, as unconcerned as the paper of a letter that may break a heart. Ahimaaz still pleads to go, and, gaining leave, takes the road across the Jordan valley, which was probably easier, though longer; while the other messenger went by the hills, which was a shorter and rougher road.

II. The Scene Shifts To Mahanaim, Where David Had Found Refuge.

He can scarcely have failed to take an omen from the name, which commemorated how another anxious heart had camped there, and been comforted, when it saw the vision of the encamping angels above its own feeble, undefended tents, and Jacob called the name of that place Mahanaim' (that is, Two Camps'). How the change of scene in the narrative helps its vividness, and makes us share in the strain of expectancy and the tension of watching the approaching messengers! The king, restless for news, has come out to the space between the outer and inner gates, and planted a lookout on the gate-house roof. The sharp eyes see a solitary figure making for the city, across the plain. David recognizes that, since he is alone, he must be a messenger; and now the question is, What has he to tell? We see him coming nearer, and share the suspense. Then the second man appears; and clearly something more had happened, to require two. What was it? They run fast; but the moments are long till they arrive. The watchman recognizes Ahimaaz by his style of running; and David wistfully tries to forecast his tidings from his character. It is a pathetic effort, and reveals how anxiously his heart was beating.

As soon as Ahimaaz is within earshot, though panting with running, no doubt, he shouts, with what breath is left, the one word, Peace!' and then, at David's feet, tells the victory. Blessed be the Lord thy God'; the triumph was Jehovah's gift, and in it He had shown Himself David's God, and vindicated His servant's trust. But Ahimaaz is more devout and thankful than David. The king has neither praise and thankfulness to God nor to man. He has no pleasure in the victory; no interest in the details of the fight; no thankfulness for a restored kingdom; no word of eulogium for his soldiers; nothing but devouring anxiety for his unworthy son. How chilling to Ahimaaz, all flushed with eagerness, and proud of victory, and panting with running, and hungry for some word of praise, it must have been, to get for sole answer the question about Absalom! He shrinks from telling the whole truth, which, indeed, the Cushite was officially despatched to tell; but his enigmatic story of a great tumult as he left the field, of which he did not know the meaning, was meant to prepare for the bitter news. So he is bid to stand aside, and no words more vouchsafed to him. A cool reception, unworthy of David! As Ahimaaz stood there, neglected, he would think that the politic Joab was right after all.

The Cushite must have been close behind him, for he comes up as soon as the brief conversation is over. A deeper anxiety must have waited his tidings; for he must have something more to tell than victory. His first words add nothing to Ahimaaz's information. What, then, had he come for? David forebodes evil, and, with the monotony of a man absorbed in one anxiety, repeats verbatim his former question. Poor king! tie more than half knew the answer, before it was given. The Cushite with some tenderness veils the fate of Absalom in the wish that all the king's enemies may be as that young man is.' But the veil was thin, and the attempt to console by reminding of the fact that the dead man was an enemy as well as a son, was swept away like a straw before the father's torrent of grief.

III. The Sobs Of A Broken Heart Cannot Be Analyzed;

And this wail of almost inarticulate agony, with its infinitely pathetic reiteration, is too sacred for many words. Grief, even if passionate, is not forbidden by religion; and David's sensitive poet-nature felt all emotions keenly. We are meant to weep; else wherefore is there calamity? But there were elements in David's mourning which were not good. It blinded him to blessings and to duties. His son was dead; but his rebellion was dead with him, and that should have been more present to his mind. His soldiers had fought well, and his first task should have been to honor and to thank them. lie had no right to sink the king in the father, and Joab's unfeeling remonstrance, which followed, was wise and true in substance, though rough almost to brutality in tone. Sorrow which sees none of the blue because of one cloud, however heavy and thunderous, is sinful. Sorrow which sits with folded hands, like the sisters of Lazarus, and lets duties drift, that it may indulge in the luxury of unrestrained tears, is sinful. There is no tone of It is the Lord! let Him do what seemeth Him good,' in this passionate plaint; and so there is no soothing for the grief. The one consolation lies in submission. Submissive tears wash the heart clean; rebellious ones blister it.

David's grief was the bitter fruit of his own sin. He had weakly indulged Absalom, and had probably spared the rod, in the boy's youth, as he certainly spared the sword when Absalom had murdered his brother, His own immorality had loosened the bonds of family purity, and made him ashamed to punish his children. He had let Absalom flaunt and swagger and live in luxury, and put no curb on him; and here was the end of his foolish softness. How many fathers and mothers are the destroyers of their children to-day in the very same fashion! That grave in the wood might teach parents how their fatal fondness may end. Children, too, may learn from David's grief what an unworthy son can do to stuff his father's pillow with thorns, and to break his heart at last.

But there is another side to this grief. It witnesses to the depth and self-sacrificing energy of a father's love. The dead son's faults are all forgotten and obliterated by death's effacing fingers.' The headstrong, thankless rebel is, in David's mind, a child again, and the happy old days of his innocence and love are all that remain in memory. The prodigal is still a son. The father's love is immortal, and cannot be turned away by any faults. The father is willing to die for the disobedient child. Such purity and depth of affection lives in human hearts. So self-forgetting and incapable of being provoked is an earthly father's love. May we not see in this disclosure of David's paternal love, stripping it of its faults and excesses, some dim shadow of the greater love of God for His prodigals,--a love which cannot be dammed back or turned away by any sin, and which has found a way to fulfil David's impossible wish, in that it has given Jesus Christ to die for His rebellious children, and so made them sharers of His own kingdom?

MHCC: 2Sa 18:1-8

How does David render good for evil! Absalom would have only David smitten; David would have only Absalom spared. This seems to be a resemblance of man's wickedness towards God, and God's mercy to man, of which it is hard to say which is most amazing. Now the Israelites see what it is to take counsel against the Lord and his anointed.

MHCC: 2Sa 18:9-18

Let young people look upon Absalom, hanging on a tree, accursed, forsaken of heaven and earth; there let them read the Lord's abhorrence of rebellion against parents. Nothing can preserve men from misery and contempt, but heavenly wisdom and the grace of God.

MHCC: 2Sa 18:19-33

By directing David to give God thanks for his victory, Ahimaaz prepared him for the news of his son's death. 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. Some think David's wish arose from concern about Absalom's everlasting state; but he rather seems to have spoken without due thought. He is to be blamed for showing so great fondness for a graceless son. Also for quarrelling with Divine justice. And for opposing the justice of the nation, which, as king, he had to administer, and which ought to be preferred before natural affection. The best men are not always in a good frame; we are apt to over-grieve for what we over-loved. But while we learn from this example to watch and pray against sinful indulgence, or neglect of our children, may we not, in David, perceive a shadow of the Saviour's love, who wept over, prayed for, and even suffered death for mankind, though vile rebels and enemies.

Matthew Henry: 2Sa 18:1-8

Which way David raised an army here, and what reinforcements were sent him, we are not told; many, it is likely, from all the coasts of Israel, at least from the neighbouring tribes, came in to his assistance, so that, by degrees, he was able to make head against Absalom, as Ahithophel foresaw. Now here we have,

I. His army numbered and marshalled, 2Sa 18:1, 2Sa 18:2. He had, no doubt, committed his cause to God by prayer, for that was his relief in all his afflictions; and then he took an account of his forces. Josephus says they were, in all, but about 4000. These he divided into regiments and companies, to each of which he appointed proper officers, and then disposed them, as is usual, into the right wing, the left wing, and the centre, two of which he committed to his two old experienced generals, Joab and Abishai, and the third to his new friend Ittai. Good order and good conduct may sometimes be as serviceable in an army as great numbers. Wisdom teaches us to make the best of the strength we have, and let it reach to the utmost.

II. Himself over-persuaded not to go in person to the battle. He was Absalom's false friend that persuaded him to go, and served his pride more than his prudence; David's true friends would not let him go, remembering what they had been told of Ahithophel's design to smite the king only. David showed his affection to them by being willing to venture with them (2Sa 18:2), and they showed theirs to him by opposing it. We must never reckon it an affront to be gain-said for our good, and by those that therein consult our interest. 1. They would by no means have him to expose himself, for (say they) thou art worth 10,000 of us. Thus ought princes to be valued by their subjects, who, for their safety, must be willing to expose themselves. 2. They would not so far gratify the enemy, who would rejoice more in his fall than in the defeat of the whole army. 3. He might be more serviceable to them by tarrying in the city, with a reserve of his forces there, whence he might send them recruits. That may be a post of real service which yet is not a post of danger. The king acquiesced in their reasons, and changed his purpose (2Sa 18:4): What seemeth to you best I will do. It is no piece of wisdom to be stiff in our resolutions, but to be willing to hear reason, even from our inferiors, and to be overruled by their advice when it appears to be for our own good. Whether the people's prudence had an eye to it or no, God's providence wisely ordered it, that David should not be in the field of battle; for then his tenderness would certainly have interposed to save the life of Absalom, whom God had determined to destroy.

III. The charge he gave concerning Absalom, 2Sa 18:5. When the army was drawn out, rank and file, Josephus says, he encouraged them, and prayed for them, but withal bade them all take heed of doing Absalom any hurt. How does he render good for evil! Absalom would have David only smitten. David would have Absalom only spared. What foils are these to each other! Never was unnatural hatred to a father more strong than in Absalom; nor was ever natural affection to a child more strong than in David. Each did his utmost, and showed what man is capable of doing, how bad it is possible for a child to be to the best of fathers and how good it is possible for a father to be to the worst of children; as if it were designed to be a resemblance of man's wickedness towards God and God's mercy towards man, of which it is hard to say which is more amazing. " Deal gently, "says David, "by all means, with the young man, even with Absalom, for my sake; he is a young man, rash and heady, and his age must excuse him; he is mine, whom I love; if you love me, be not severe with him."This charge supposes David's strong expectation of success. Having a good cause and a good God, he doubts not but Absalom would lie at their mercy, and therefore bids them deal gently with him, spare his life and reserve him for his judgment.

Bishop Hall thus descants on this: "What means this ill-placed love? This unjust mercy? Deal gently with a traitor? Of all traitors, with a son? Of all sons, with an Absalom? That graceless darling of so good a father? And all this, for thy sake, whose crown, whose blood, he hunts after? For whose sake must he be pursued, if forborne for thine? Must the cause of the quarrel be the motive of mercy? Even in the holiest parents, nature may be guilty of an injurious tenderness, of a bloody indulgence. But was not this done in type of that immeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors, for his murderers, Father, forgive them? Deal gently with them for my sake. "When God sends and affliction to correct his children, it is with this charge, "Deal gently with them for my sake;"for he knows our frame.

IV. A complete victory gained over Absalom's forces. The battle was fought in the wood of Ephraim (2Sa 18:6), so called from some memorable action of the Ephraimites there, though it lay in the tribe of Gad. David thought fit to meet the enemy with his forces at some distance, before they came up to Mahanaim, lest he should bring that city into trouble which had so kindly sheltered him. The cause shall be decided by a pitched battle. Josephus represents the fight as very obstinate, but the rebels were at length totally routed and 20,000 of them slain, 2Sa 18:7. Now they smarted justly for their treason against their lawful prince, their uneasiness under so good a government, and their base ingratitude to so good a governor; and they found what it was to take up arms for a usurper, who with his kisses and caresses had wheedled them into their own ruin. Now where are the rewards, the preferments, the golden days, they promised themselves from him? Now they see what it is to take counsel against the Lord and his anointed, and to think of breaking his bands asunder. And that they might see that God fought against them, 1. They are conquered by a few, an army, in all probability, much inferior to theirs in number. 2. By that flight with which they hoped to save themselves they destroyed themselves. The wood, which they sought to for shelter, devoured more than the sword, that they might see how, when they thought themselves safe from David's men, and said, Surely the bitterness of death is past, yet the justice of God pursued them and suffered them not to live. What refuge can rebels find from divine vengeance? The pits and bogs, the stumps and thickets, and, as the Chaldee paraphrase understands it, the wild beasts of the wood, were probably the death of multitudes of the dispersed distracted Israelites, besides the 20,000 that were slain with the sword. God herein fought for David, and yet fought against him; for all these that were slain were his own subjects, and the common interest of his kingdom was weakened by the slaughter. The Romans allowed no triumph for a victory in a civil war.

Matthew Henry: 2Sa 18:9-18

Here is Absalom quite at a loss, at his wit's end first, and then at his life's end. He that began the fight, big with the expectation of triumphing over David himself, with whom, if he had had him in his power, he would not have dealt gently, is now in the greatest consternation, when he meets the servants of David, 2Sa 18:9. Though they were forbidden to meddle with him, he durst not look them in the face; but, finding they were near him, he clapped spurs to his mule and made the best of his way, through thick and thin, and so rode headlong upon his own destruction. Thus he that fleeth from the fear shall fall into the pit, and he that getteth up out of the pit shall be taken in the snare, Jer 48:44. David is inclined to spare him, but divine justice passes sentence upon him as a traitor, and sees it executed - that he hang by the neck, be caught alive, be embowelled, and his body dispose of disgracefully.

I. He is hanged by the neck. Riding furiously, neck or nothing, under the thick boughs of a great oak which hung low and had never been cropped, either the twisted branches, or some one forked bough of the oak, caught hold of his head, either by his neck, or, as some think, by his long hair, which had been so much his pride, and was now justly made a halter for him, and there he hung, so astonished that he could not use his hands to help himself or so entangled that his hands could not help him, but the more he struggled the more he was embarrassed. This set him up for a fair mark to the servants of David, and he had the terror and shame of seeing himself thus exposed, while he could do nothing for his own relief, neither fight nor fly. Observe concerning this, 1. That his mule went away from under him, as if glad to get clear of such a burden, and resign it to the ignominious tree. Thus the whole creation groans under the burden of man's corruption, but shall shortly be delivered from its load, Rom 8:21, Rom 8:22. 2. The he hung between heaven and earth, as unworthy of either, as abandoned of both; earth would not keep him, heaven would not take him, hell therefore opens her mouth to receive him. 3. That this was a very surprising unusual thing. It was fit that it should be so, his crime being so monstrous: if, in his flight, his mule had thrown him, and left him half-dead upon the ground, till the servants of David had come up and dispatched him, the same thing would have been done as effectually; but that would have been too common a fate for so uncommon a criminal. God will here, as in the case of those other rebels, Dathan and Abiram, create a new thing, that it may be understood how much this man has provoked the Lord, Num 16:29, Num 16:30. Absalom is here hung up, in terrorem - to frighten children from disobedience to their parents. See Pro 30:17.

II. He is caught alive by one of the servants of David, who goes directly and tells Joab in what posture he found that archrebel, 2Sa 18:10. Thus was he set up for a spectacle, as well as a mark, that the righteous might see him and laugh at him (Psa 52:6), while he had this further vexation in his breast, that of all the friends he had courted and confided in, and thought he had sure in his interest, though he hung long enough to have been relieved, yet he had none at hand to disentangle him. Joab chides the man for not dispatching him (2Sa 18:11), telling him, if he had given that bold stroke, he would have rewarded him with ten half-crowns and a girdle, that is, a captain's commission, which perhaps was signified by the delivery of a belt or girdle; see Isa 22:21. But the man, though zealous enough against Absalom, justified himself in not doing it: "Dispatch him!"says he, "not for all the world: it would have cost my head: and thou thyself wast witness to the king's charge concerning him (2Sa 18:12), and, for all thy talk, wouldst have been my prosecutor if I had done it,"2Sa 18:13. Those that love the treason hate the traitor. Joab could not deny this, nor blame the man for his caution, and therefore makes him no answer, but breaks off the discourse, under colour of haste (2Sa 18:14): I may not tarry thus with thee. Superiors should consider a reproof before they give it, lest they be ashamed of it afterwards, and find themselves unable to make it good.

III. He is (as I may say) embowelled and quartered, as traitors are, so pitifully mangled is he as he hangs there, and receives his death in such a manner as to see all its terrors and feel all its pain. 1. Joab throws three darts into his body, which put him, no doubt, to exquisite torment, while he is yet alive in the midst of the oak, 2Sa 18:14. I know not whether Joab can be justified in this direct disobedience to the command of his sovereign; was this to deal gently with the young man? Would David have suffered him to do it if he had been upon the spot? Yet this may be said for him, that, while he broke the order of a too indulgent father, he did real service both to his king and country, and would have endangered welfare of both if he had not done it. Salus populi suprema lex - The safety of the people is the supreme law. 2. Joab's young men, ten of them, smite him, before he is dispatched, 2Sa 18:15. They surrounded him, made a ring about him in triumph, and then smote him and slew him. So let all they enemies perish, O Lord! Joab hereupon sounds a retreat, 2Sa 18:16. The danger is over, now that Absalom is slain; the people will soon return to their allegiance to David, and therefore no more blood shall be spilt; no prisoners are taken, to be tried as traitors and made examples; let every man return to his tent; they are all the king's subjects, all his good subjects again.

IV. His body is disposed of disgracefully (2Sa 18:17, 2Sa 18:18): They cast it into a great pit in the wood; they would not bring it to his father (for that circumstance would but have added to his grief), nor would they preserve it to be buried, according to his order, but threw it into the next pit with indignation. Now where is the beauty he had been so proud of and for which he had been so much admired? Where are his aspiring projects, and the castles he had built in the air? His thoughts perish, and he with them. And, to signify how heavy his iniquity lay upon his bones, as the prophet speaks (Eze 32:27), they raised a great heap of stones upon him, to be a monument of his villany, and to signify that he ought to have been stoned as a rebellious son, Deu 21:21. Travelers say that the place is taken note of to this day, and that it is common for passengers to throw a stone to this heap, with words to this purport: Cursed be the memory of rebellious Absalom, and cursed for ever be all wicked children that rise up in rebellion against their parents. To aggravate the ignominy of Absalom's burial, the historian takes notice of a pillar he had erected in the valley of Kidron, near Jerusalem, to be a monument for himself, and keep his name in remembrance (2Sa 18:18), at the foot of which, it is probable, he designed to be buried. What foolish insignificant projects do proud men fill their heads with! And what care do many people take about the disposal of their bodies, when they are dead, that have no care at all what shall become of their precious souls! Absalom had three sons (2Sa 14:27), but, it seems, now he had none; God had taken them away by death; and justly is a rebellious son written childless. To make up the want, he erects this pillar for a memorial; yet in this also Providence crosses him, and a rude heap of stones shall be his monument, instead of this marble pillar. Thus those that exalt themselves shall be abased. His care was to have his name kept in remembrance, and it is so, to his everlasting dishonour. He could not be content in the obscurity of the rest of David's sons, of whom nothing is recorded but their names, but would be famous, and is therefore justly made for ever infamous. The pillar shall bear his name, but not to his credit; it was designed for Absalom's glory, but proved Absalom's folly.

Matthew Henry: 2Sa 18:19-33

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, 2Sa 18:24.

1. Cushi was the man Joab ordered to carry the tidings (2Sa 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 (2Sa 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, 2Sa 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, 2Sa 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 (2Sa 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, 2Sa 18:22, 2Sa 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 (2Sa 18:24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, 2Sa 18:26. (1.) When the king hears of one running alone he concludes he is an express (2Sa 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, 2Sa 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 (2Sa 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, 2Sa 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 (2Sa 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 (2Sa 18:31) - he satisfied the king's enquiry concerning Absalom, 2Sa 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, 2Sa 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.

Keil-Delitzsch: 2Sa 18:1-3

Preparation for war. - 2Sa 18:1-2. David mustered the people that were with him, and placed over them captains of thousands and hundreds, and divided them into three companies, under the generals Joab, Abishai, and Ittai the Gathite, who had given such decided proofs, according to 2Sa 15:21-22, of his fidelity to David. בּיד שׁלּח , to leave to the hand of a person, i.e., to his power, is used here in the sense of placing under his direction. The people opposed in the most decided manner the wish of the king to go with them to the war, saying (2Sa 18:3), "Thou shalt not go out: for if we flee, they will take no heed of us (i.e., attach no importance to this); and if half of us die, they will take no heed of us: for thou art as ten thousand of us (we must evidently read אתּה for עתּה , and עתּה has merely got into the text in consequence of ועתּה following): and now it is good that thou be ready to give us help from the city"(the Chethib לעזיר , inf. Hiphil for להעזיר , is not to be disputed). David was to stay behind in the city with a reserve, that he might be able to come to their relief in case of need.

Keil-Delitzsch: 2Sa 18:4-5

The king gave his consent to these proposals, and went to the side of the gate, whilst the people went out by hundreds and thousands; but in the hearing of all he commanded the principal generals, "Mildly for me (i.e., deal gently for my sake) with the boy Absalom." לאט is not the imperative of לאט , to cover over, which would not suit the connection, and could not be construed with ל , but an adverb from אט , as in Isa 8:6; 1Ki 21:27; Job 15:11.

Keil-Delitzsch: 2Sa 18:6-7

Battle in the wood of Ephraim, and death of Absalom. - 2Sa 18:6, 2Sa 18:7. When the people, i.e., David's army, had advanced into the field against Israel (those who followed Absalom), a battle was fought "in the wood of Ephraim," when Israel was smitten by David's warriors and sustained a loss of 20,000 men. The question, where the "wood of Ephraim"was situated, is a disputed one. But both the name and the fact that, according to Jos 17:15-16, the tribe-land of Ephraim abounded in forests, favour the idea that it was a wood in the inheritance of Ephraim, on this side of the Jordan; and this is in perfect harmony with the statement in 2Sa 18:23, that Ahimaaz took the way of the Jordan valley to bring the news of the victory to David, who was staying behind in Mahanaim. Nevertheless the majority of commentators have supposed that the place alluded to was a woody region on the other side of the Jordan, which had received the name of "wood Ephraim"probably after the defeat of the Ephraimites in the time of Jephthah (Jdg 12:1-5). The reasons assigned are, first , that according to 2Sa 17:26, Absalom had encamped in Gilead, and it is not stated that he had crossed the Jordan again; secondly , that 2Sa 18:3 ("that thou succour us out of the city") presupposes that the battle took place in the neighbourhood of Mahanaim (Thenius); and thirdly , that after the victory the army returned to Mahanaim; whereas if the battle had been fought on this side of the Jordan, it would evidently have been much better for it to remain there and occupy Jerusalem (Ewald, Gesch . iii. p. 237). But neither of these reasons is decisive, and there is no force in the other arguments employed by Thenius. There was no necessity for an immediate occupation of Jerusalem by David's victorious army, since all Israel fled to their tents after the fall of Absalom and the defeat of his army (2Sa 18:17 and 2Sa 19:9); that is to say, such of Absalom's followers as had not fallen in or after the battle, broke up and returned home, and therefore the revolution was at an end. Consequently there was nothing left for David's army to do but to return to its king at Mahanaim, and fetch him back to Jerusalem, and reinstate him in his kingdom. The other two reasons might have some force in them, if the history before us contained a complete account of the whole course of the war. But even Ewald admits that it is restricted to a notice of the principal battle, which completely crushed the rebellion. There can be no doubt, however, that this was preceded, if not by other battles, yet by such military operations as accompany every war. This is clearly indicated in 2Sa 18:6, where it is stated that the army advanced into the field against Israel (2Sa 18:6), which evidently refers to such an advance on the part of David's army as might compel Absalom to draw back from Gilead across the Jordan, until at length a decisive battle was fought, which ended in the complete destruction of his army and his own death. Ewald observes still further, that "it seems impossible, at any rate so far as the name is concerned, to assume that the wood of Ephraim was on the other side of the Jordan, whilst according to 2Sa 18:23, the messenger who reported the victory went from the field of battle towards the Jordan valley in order to get to David."But the way in which Ewald tries to set aside this important point, as bearing upon the conclusion that the battle took place on this side of the Jordan, - namely, by adopting this rendering of 2Sa 18:23, "he ran after the manner of Kikkar , running, and therefore overtook Kushi ,"- is far too unnatural to meet with acceptance. Under all these circumstances, therefore, we decide in favour of the assumption that the wood of Ephraim is to be sought for in the tribe-territory of Ephraim.

The nature of the ground contributed a great deal to the utter defeat of Absalom.

Keil-Delitzsch: 2Sa 18:8

The conflict extended over the surface of the whole land, i.e., the whole of that region (the Chethib נפצות is not the plural נפצות , which would be quite unsuitable, but is most probably a noun, נפצוּת ,nuon a , signifying bursting asunder, or wild flight; the Keri נפצת is a Niphal participle, fem. gen.); "and the wood devoured more of the people than the sword ate on the same day."The woody region was most likely full of ravines, precipices, and marches, into which the flying foe was pursued, and where so many perished.

Keil-Delitzsch: 2Sa 18:9

"And Absalom was lighted upon ( יקּרא = יקּרה ) by the servants of David, riding upon the mule; and the mule had come under the thick branches of the great terebinth, and his head fastened itself (remained hanging) on the terebinth, so that he was held (hung) between heaven and earth, as the mule under him went away."The imperfects, ויּבא , ויּחזק , and ויּתּן , are only a combination of the circumstantial clause רכב ואבשׁ . With regard to the fact itself, it is not clearly stated in the words that Absalom hung only by his hair, but simply that his hair entangled him in the thick branches, and his head was fastened in the terebinth, namely, by being jammed between the strong boughs.

Keil-Delitzsch: 2Sa 18:10-11

A man (one of David's men) saw him in this situation, and told Joab, Joab replied (2Sa 18:11), "Behold, thou hast seen it, and wherefore has thou not smitten him there to the ground? and it was for me to give thee ten silverlings and a girdle;"i.e., if thou hadst slain him, it would have been my duty to reward thee.

Keil-Delitzsch: 2Sa 18:12-13

But the man replied, "And I ... not weighing a thousand shekels in my hand ... might not stretch out my hand to the king's son," i.e., I could not do it for a reward of a thousand shekels. This is the meaning of the Chethib ולא ; the Masoretes, on the other hand, have substituted ולוּ , which is the reading adopted in most of the ancient versions, and the one preferred by the majority of expositors: "if I weighed ... I would not,"etc. But there is no necessity for this alteration, as the Chethib is quite in accordance with the character of the words. "For before our ears the king commanded" (cf. 2Sa 18:5): מי שׁמרוּ , "take care whoever (it be) of the boy Absalom." On this use of מי , see Ewald , §104, d., a. The Keri לי is merely a conjecture, notwithstanding the fact that all the versions follow it, and that one of the Codices in Kennicott has לי . "or," continued the man (2Sa 18:13), "should I have acted deceitfully towards his life (i.e., have slain him secretly, which he calls שׁקר , cheating, because it was opposed to the king's open command): and nothing remains hidden from the king; ... thou wouldst have set thyself in opposition to me," i.e., have risen up against me before the king. The middle clause is a circumstantial one, as the fact that וכל־דּבר is placed first clearly shows; so that it cannot be regarded as introducing the apodosis, which really follows in the clause commencing with ואתּה .

Keil-Delitzsch: 2Sa 18:14-15

Joab replied, "Not so will I wait before thee," i.e., I will not leave the thing to thee. He then took three staffs in his hand, and thrust them into Absalom's heart. שׁבטים is rendered by the lxx and Vulgate, βέλη , lanceas ; and Thenius would adopt שׁלחים accordingly, as an emendation of the text. But in the earlier Hebrew שׁלח only occurs in poetical writings in the sense of a missile or dart (Job 33:18; Job 36:12; Joe 2:8); and it is not till after the captivity that we find it used to denote a weapon generally. There is no necessity, however, for altering the text. Joab caught up in his hurry the first thing that he found, namely pointed staff, and pierced Absalom with them to the heart. This explains the reason for his taking three , whereas one javelin or dart would have been sufficient, and also the fact that Absalom was not slain, notwithstanding their being thrust at his heart. The last clause of the verse belongs to what follows: "Still living (i.e., as he was still alive) in the midst of the terebinth, ten young men, Joab's armour-bearers, surrounded him, and smote him to death."

Keil-Delitzsch: 2Sa 18:16

Immediately afterwards Joab stopped any further pursuit, "for Joab spared the people,"i.e., he wanted to spare them.

Keil-Delitzsch: 2Sa 18:17

But Absalom they cast into a great pit in the wood, and threw up over him a very large heap of stones, as an ignominious monument, like those thrown up over Achan (Jos 7:26) and the king of Air (Jos 8:29). This was the end of Absalom and his rebellion. "All Israel (that had crowded round him) had fled, every one to his tent"(i.e., home: see at Deu 16:7).

Keil-Delitzsch: 2Sa 18:18

Absalom had erected a monument to himself in the king's valley during his lifetime; "for he said, I have no son to preserve the remembrance of my name, and he called the monument by his own name; and so it was called hand (memorial) of Absalom unto this day."The לקח before ויּצּב is apparently pleonastic; but it belongs to the diffuse and circumstantial character of the antiquated Hebrew diction (as in Num 16:1). מצּבת , a memorial of stone; whether in the form of a column, or an obelisk, or a monolith, cannot be determined (vid., Gen 28:22; Gen 31:52). The king's valley, which received its name from the event narrated in Gen 14:17, was two stadia from Jerusalem according to Josephus ( Ant . vii. 10, 3), and therefore not "close to the Dead Sea,"or in regione transjordanensi (Ges . Thes . pp. 1045, 1377), or "in the Jordan valley in Ephraim"(Tuch and Winer). It was on the eastern side of Jerusalem, in the Kidron valley; though Absalom's pillar, which ecclesiastical tradition has transferred thither, a monument about forty feet in height and pointed like a pyramid, is not of early Hebrew, but of Grecian origin. On the words "I have no son,"see at 2Sa 14:27.

Keil-Delitzsch: 2Sa 18:19-20

David is informed of the victory, and of the death of Absalom. - 2Sa 18:19, 2Sa 18:20. Ahimaaz, the son of Zadok, wanted to carry the news to David, that Jehovah had "procured the king justice out of the hand of his enemies"( שׁפט with מן is a pregnant expression signifying to procure justice and deliver out of); but Joab, knowing how David would receive the tidings of the death of Absalom, replied, "Thou art no man of good tidings to-day; thou shalt take the news on another day, not on this, even because ( על־כּן כּי , see at Gen 18:5) the king's son is dead."The Keri על־כּן כּי is to be preferred to the Chethib כּי־על ; and כּן has no doubt been dropt out merely because of בּן which follows. The Chethib does not give any suitable sense; for the absence of the article before מת is decisive against the explanation proposed by Maurer, viz., "for (tidings have to be carried) concerning the king's son dead."If מת were to be construed as an adverb with בּן־מלך , it would of necessity have the article.

Keil-Delitzsch: 2Sa 18:21

Joab therefore entrusted the Cushite with the duty of conveying to David the announcement of what had occurred. It cannot be decided with certainty whether הכּוּשׁי or Cushi is the proper name of an Israelite, or whether it signifies the "Cushite,"i.e., a descendant of Cush. The form of the name rather favours the latter view, in which case it would suggest the idea of a Moorish slave in the service of Joab.

Keil-Delitzsch: 2Sa 18:22-23

As Ahimaaz still expressed a wish to hasten to the king, even after Cushi had been sent, and could not be induced to relinquish his purpose by the repeated expostulations of Joab, the latter at length permitted him to run. And he ran so fast, that he got before Cushi. מה ויהי : let whatever will happen. וּלכה is the pronoun "to thee,"as in Gen 27:37, and not the imperative of הלך , "thou mayest go."The meaning is, "and there is no striking message for thee,"no message that strikes the mark, or affects anything. We must supply "he said"in thought before 2Sa 18:23. There was the less necessity to write it here (as in 1Sa 1:20), since it is perfectly obvious from the repetition of מה ויהי that it is Ahimaaz who is speaking. Ahimaaz then ran by the way of the plain, i.e., the way which lies through or across the plain of the Jordan. Now he could not possibly have taken this road, if the battle had been fought in a wood on the eastern side of the Jordan, and he had wanted to hurry from the scene of battle to Mahanaim; for in that case he would have taken a circuitous route two or three times the distance of the straight road, so that it would have been utterly impossible for him to get there before the Cushite, however quickly he might run. This notice therefore furnishes a decisive proof that the battle was fought upon the mountains of Ephraim, in the land to the west of the Jordan, since the straight road thence to Mahanaim would lie through the valley of the Jordan.

Keil-Delitzsch: 2Sa 18:24

David was sitting between the two gates of Mahanaim waiting for tidings of the result of the battle. The two gates are the outer and inner gate of the fortified city wall, between which there was a small court, where David was sitting. The watchman then went up to the roof of the gate by the wall, probably the outer gate in the city wall, and as he looked he saw a man running alone.

Keil-Delitzsch: 2Sa 18:25-26

When he announced this to the king, he said, "If he (is or comes) alone, there is good news in his mouth,"namely, because several runners would have shown themselves if it had been a flight. As the first messenger came nearer and nearer, the watchman saw another man running, and shouted this into the gate ( השּׁער is wrongly pointed for השּׁער , according to the lxx, Syr., and Vulgate); whereupon the king replied, "This is also a good messenger."

Keil-Delitzsch: 2Sa 18:27

When the watchman saw by the running of the first that it was Ahimaaz, recognising him probably by the swiftness of his running, and announced it to the king, he replied, "He is a good man, and cometh with good tidings,"because Joab would not have selected him to bring any other than good news.

Keil-Delitzsch: 2Sa 18:28

Ahimaaz then called out to the king, "Shalom," i.e., Hail! and fell down before him to greet him reverentially, and said, "Blessed be Jehovah thy God, who hath given up the men that lifted up their hand against my lord the king."

Keil-Delitzsch: 2Sa 18:29

In answer to the king's inquiry, "Is it well with the young man Absalom?" Ahimaaz replied, "I saw the great tumult (that arose) when Joab sent off the king's servant, and thy servant, and know not what"(sc., had occurred). Ahimaaz spoke as if he had been sent off before Absalom's fate had been decided or could be known. "The king's servant" is the Cushite, whom Ahimaaz saw just approaching, so that he could point to him. Joab is the subject, which is sometimes written after the object in the case of an infinitive construction (vid., Gesenius, §133, 3 Anm.); and the expression "thy servant"is a conventional one for "me"(viz., Ahimaaz).

Keil-Delitzsch: 2Sa 18:30

And the king said, "Turn, and stand here,"that he might hear the further news from the Cushite, who had just arrived.

Keil-Delitzsch: 2Sa 18:31

The Cushite said, "Let my lord the king receive good tidings, for Jehovah hath procured thee justice to-day out of the hand of all who have risen up against thee"(cf. 2Sa 18:19).

Keil-Delitzsch: 2Sa 18:32

When asked about the welfare of Absalom, the Cushite replied, "May it happen to the enemies of my lord the king, and all who have risen up against thee for evil (i.e., to do thee harm), as to the young man."The death of Absalom was indicated clearly enough in these words.

Keil-Delitzsch: 2Sa 18:33

The king understood the meaning of the words. He was agitated, and went up to the balcony of the gate (the room above the entrance) and wept, and said, walking about, "My son Absalom, my son, my son Absalom! Oh that I had died for thee, Absalom, my son, my son!"To understand this passionate utterance of anguish, we must bear in mind not only the excessive tenderness, or rather weakness, of David's paternal affection towards his son, but also his anger that Joab and his generals should have paid so little regard to his command to deal gently with Absalom. With the king's excitable temperament, this entirely prevented him from taking a just and correct view of the crime of his rebel son, which merited death, and of the penal justice of God which had been manifested in his destruction.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 16:15--18:1

The counsel of Ahithophel and Hushai 16:15-17:29

This is the central unit of chapters 5-20, and its central focus is the judgment that Hushai's advice was better than Ahithophel's (17:14). This advice is the pivot on which the fortunes of David swung in his dealings with Absalom.

Hushai was loyal to David primarily because David was the Lord's anointed (v. 18). His words to Absalom implied that he was supporting the revolution, but everything that Hushai said could have been taken as supporting David, which he did. They are masterful double entendre. He was really serving David in the presence of his son Absalom (v. 19).

"Hushai has kept his integrity, Absalom has been blinded by his own egoism, and the reader is permitted to see one example of the outworking of God's providence."²⁴⁸

In the ancient East people regarded the public appropriation of a king's concubines as an act that signaled the transfer of power to his successor.²⁴⁹ Here Absalom broke the Mosaic Law (Lev. 18:7-8) to gain power. By following Ahithophel's advice Absalom brought about one of the judgments God had predicted would come on David for his sin (12:11-12). This act was also a great insult to David, and it jeopardized Absalom's inheritance rights (cf. Reuben's similar sin, Gen. 35:22; 49:3-4). The king was reaping what he had sown (Gal. 6:7). Absalom's immorality may have taken place on the very roof where David had committed adultery (cf. 11:2).

"David had illicitly slept with a woman who was not his wife (cf. 11:4), and now his son is counseled to follow in his father's footsteps."²⁵⁰

In 17:9 Hushai warned that if only a small group of Absalom's men pursued David and David defeated them, the news would spread that Absalom had lost the battle. The people would then side with David. He proposed the ultimate flattery, namely, that Absalom himself should lead his troops into battle (v. 11). Yahweh sought to bring calamity on Absalom (v. 14) because Absalom sought to overthrow the Lord's anointed.

Enrogel (v. 17) was just south of Zion near where the Hinnom and Kidron Valleys join.²⁵¹ Ahithophel may have believed that Hushai's advice would result in Absalom's defeat and David's ultimate return to Jerusalem,²⁵² or he may have committed suicide out of humiliation (v. 23).

"All the utterly real issues between people and people and between God and people that swirl throughout II Samuel 9-20, I Kings 1-2 also swirl about Jesus as he moves toward the cross. One must think that the Gospel writers were acutely aware of this when they depicted Jesus' Maundy Thursday walk to the Mount of Olives in ways so graphically reminiscent of the passion' of the first Meshiach in II Samuel 15:13-37. Even the detail of Judas' betrayal of Jesus, and his subsequent suicide, have no remote parallel anywhere in Scripture, with the remarkable exception of Ahithophel, who betrayed the Lord's anointed and thus opened the door to suicidal despair (II Samuel 17:23)."²⁵³

Mahanaim on the Jabbok in Transjordan had been Ish-bosheth's capital (2:8). Probably David went there because the inhabitants favored him for his goodness to Mephibosheth, Saul's grandson. Amasa was the son of Jithra (or Jether) an Ishmaelite (not Israelite; cf. 1 Chron. 2:17) and the son of Joab's cousin Abigail. Absalom's army also camped in Transjordan in the Gilead hills probably south of Mahanaim.

Those who helped David included Shobi (v. 27), the son of Nahash, who had been king of Ammon, and who was probably the brother of Hanun, the present Ammonite king who had humiliated David's well-wishers (ch. 10). Ammon was presently subservient to Israel. David and Joab had subdued Ammon about 14 years earlier (12:26-31). Machir had been the host of Mephibosheth before David assumed his support and moved him to Jerusalem from Lo-debar (9:1-5). Barzillai was a wealthy supporter of David from Rogelim, a town farther to the north in Gilead. Shobi, Machir, and Barzillai demonstrate other characteristics of true friends: they initiated help for David and supplied him abundantly with his needs and wants.

If all Christians are God's anointed (and we are, 1 John 2:27), even though former friends disappoint, forsake, and betray us, the Lord will preserve and protect us (cf. Heb. 13:5-6). He will even raise us from the dead to keep His promises to us (cf. Heb. 11:19). Our responsibility is simply to follow the Lord faithfully in spite of opposition, as we see David doing in this story.

Constable: 2Sa 18:1-18

The end of Absalom 18:1-18

"In the overall structure of 15:1-20:22, the story of Absalom's death (18:1-18) provides a counterpoise to that of Shimei's curse (16:5-14 . . .). Just as in the earlier narrative an adversary of David (Shimei) curses him (vv. 16:5, 7-8, 13), so also here an adversary of David (Absalom) opposes him in battle (vv. 6-8); just as in the earlier account David demands that Shimei be spared (16:11), so also here David demands that Absalom be spared (vv. 5, 12); and just as in the earlier episode a son of Zeruiah (Abishai) is ready to kill Shimei (16:9), so also here a son of Zeruiah (Joab, v. 2) is ready to kill Absalom--and indeed wounds him, perhaps mortally (vv. 14-15)."²⁵⁴

Constable: 2Sa 18:1-5

The mustering of David's troops 18:1-5

The writer referred to David no less than five time in this section as "the king" leaving no doubt as to who was the legitimate ruler and who was really in charge. Perhaps David instructed his three commanders to deal gently with Absalom not only because he was his son, but because God had dealt gently with David for his sins.

"The truth was that David acted as a father but not as a king--as if he and Absalom had had some minor domestic quarrel which could be put right by an apology and a handshake. He failed to see Absalom as a traitor and a rebel, whose actions had caused a great deal of harm to the stability and welfare of the kingdom, to say nothing of the great loss of life in the civil war (verse 7). Yet every parent will feel a good deal of sympathy with David's viewpoint."²⁵⁵

Constable: 2Sa 18:6-8

The battle between David and Absalom's armies 18:6-8

The location of the forest of Ephraim is unknown, but it was probably in Gilead (cf. Judg. 12:1-5).²⁵⁶ As early as the judges period so many Ephraimites had settled in Gilead that the western Ephraimites called the Gileadites "fugitives of Ephraim" (Judg. 12:4).²⁵⁷ How the forest devoured more of Absalom's men than David's soldiers did (v. 8) is not clear, but that it did suggests that Yahweh assisted David's men by using the forest somehow to give him the victory.

Constable: 2Sa 18:9-18

Absalom's death 18:9-18

"The mule was a royal mount; losing his mule [v. 9] Absalom has lost his kingdom."²⁵⁸

The text says Absalom's head caught in an overhanging oak branch (v. 9). Josephus interpreted this, perhaps in view of 14:26, as his hair got caught in the tree.²⁵⁹

"The great tree, inanimate though it is, has proved more than a match for the pride of Absalom."²⁶⁰

"The reader who recalls 14, 26 will almost certainly visualize Absalom's hair in connection with the entanglement . . . and will easily draw a contrast between promise and pride on the one hand and humiliation and doom on the other."²⁶¹

The soldier who found Absalom wisely obeyed the orders of David. There are many evidences throughout the David saga that David had an excellent communications network. The soldier's parenthetic comment, "There is nothing hidden from the king," (v. 13) is just one evidence of this (cf. 14:20). Likewise there is nothing hidden from David's greatest son, Jesus Christ, who knows all that happens under His authority.

Despite David's instructions Joab wounded Absalom, probably mortally, on the spot (v. 14). Perhaps Joab feared David would have pardoned Absalom's sin thus giving him another opportunity to revolt.

We must be careful to conduct our spiritual warfare according to our King's instructions rather than taking matters into our own hands, as Joab did.

Absalom's burial was in keeping with what the Mosaic Law prescribed for a rebellious son (Deut. 21:20-21). God cut Absalom off because he rebelled against the Lord's anointed rather than blessing him because he was David's eldest son. This was the third son that David had lost because of his sins against Bathsheba and Uriah.²⁶²

Instead of having a line of kings succeed him all Absalom left behind was a stone monument (stele) that he had erected to himself (v. 18). His three sons (14:27) must have died prematurely (v. 18).

"It is possible, however, that one or more of his sons were unwilling (for whatever reason) to perpetuate their father's memory."²⁶³

In the ancient world a son normally erected a memorial to his father when his father died if he was famous. Moreover people also expected him to imitate his father and thus become a living memorial to his name.²⁶⁴ Absalom failed to receive either form of honor. Absalom lived like Eli's sons and Saul, and he died as they did.²⁶⁵ The King's Valley (v. 18) is the Kidron Valley. The 52 foot high tomb or pillar of Absalom that marks the spot today, just east of the temple area, is an early first century A.D. Hellenistic or Roman sepulcher.²⁶⁶

Absalom's attempt to usurp David's throne proves again that disobedience to God's covenant (i.e., the Mosaic Law) resulted in lack of fertility (blessing) in Israel. The enemies of the Lord's Anointed will never succeed. Because of his sin David had to flee Jerusalem, and he experienced much heartache. Because of his sins Absalom died without honor. Nevertheless in spite of his sin God restored David to power because of God's elective choice of him as His anointed and because of David's heart for God.

God had promised to punish David for his disregard of the Mosaic Covenant and the Lord. Still he did not say He would cut him off as He had cut Saul off (12:10-12). The following chapters (18:19-19:43) record Yahweh's restoration of His anointed after discipline.

Constable: 2Sa 18:19--19:9

David's reaction to the news of Absalom's death 18:19-19:8

Ahimaaz wanted to be the first to tell David the news of his victory since messengers often received a reward for bringing good news. Joab discouraged him thinking he would also report that Absalom was dead. David would not have rewarded that news and might have slain its bearer (cf. ch. 1). Joab sent "the Cushite" (v. 21), possibly one of Joab's servants (cf. v. 15), to tell David the bad news. Cushites came from the upper Nile region of Egypt (Nubia, modern Ethiopia).²⁶⁷ Joab may have selected this man because he was a foreigner and therefore more expendable than an Israelite.

David seems to have concluded that a single runner bore good news because if the army had suffered a defeat many people would have been retreating to Mahanaim. Ahimaaz may have lied about not knowing Absalom's fate (v. 29), or he may have been telling the truth. The Cushite then arrived with the news of Absalom's death (vv. 31-32).

"There is a clear rule of law which connects a leader's conduct with his fate and the fate of his house. A degenerate leader, whether it is himself who has sinned or his sons, will ultimately be deposed (see the story of Samuel and his sons) or come to a tragic end, just as Eli and his sons die on the same day, and so do Saul and his. This law holds true of David also; . . . just as in the stories of the death of Eli, Saul and their sons, in the story of Absalom there appears a runner who announces the evil tidings of his death in battle (II Sam. 18:19-32); and before that, in the story of Amnon's murder, a rumor comes to the king of the killing of all his sons, although it is found that only Amnon had been killed (II Sam. 13:30-36). With this, the criticism of all four leaders described in the book of Samuel, together with their sons, reaches its conclusion."²⁶⁸

"The description of Absalom's demise resonates with allusions to Abraham's binding of Isaac in Genesis 22. . . . Both Absalom and the ram are caught in a thicket (sobek/sebak). Whereas Abraham is commanded not to send forth his hand (al tislah yadeka) unto the lad (22:12), Joab's soldier refuses to send forth his hand (lo' eslah yadi) unto the son of the king (18:12). And finally, Abraham offers up the ram in place of his son (tahat beno [22:12]). It takes a while for David to help us perceive this analogy, but finally he makes it clear: would that I had died in place of you (tahteka), O Absalom, my son, my son.'"²⁶⁹

David responded here similarly to the way he did when he heard of Saul's death (ch. 1). Certainly David was correct to weep over Absalom's death. However, Joab was also correct to warn David of the consequences of failing to thank his soldiers for saving his life and kingdom. David should have tempered his personal sorrow since Absalom had rebelled against the Lord's anointed. Since David had slain Uriah with the sword, God punished David by slaying his son, the fruit of his fertility, with death by the sword, too (12:9-10; cf. Gal. 6:7).

Joab's execution of Absalom cost him his position, at least temporarily (v. 13). Nevertheless his rebuke of the king (vv. 5-7) was good as well as needed.

A true friend--and Joab was a true friend to David here--will be willing to take personal risks to confront a friend in love. A wise person, such as David, will accept strong advice from a friend who really cares.

David's emotions were sometimes inappropriate, loving those whom he should have hated and hating those whom he should have loved (v. 6). Similarly Amnon had hated Tamar whom he should have loved (13:15). These emotions were common to father and son, both of whom committed serious injustices.²⁷⁰

Guzik: 2Sa 18:1-33 - The Defeat of Absalom

2 Samuel 18 - The Defeat of Absalom

A. Absalom's defeat and death.

1. (1-4) David puts the army under three captains.

And David numbered the people who were with him, and set captains of thousands and captains of hundreds over them. Then David sent out one third of the people under the hand of Joab, one third under the hand of Abishai the son of Zeruiah, Joab's brother, and one third under the hand of Ittai the Gittite. And the king said to the people, "I also will surely go out with you myself." But the people answered, "You shall not go out! For if we flee away, they will not care about us; nor if half of us die, will they care about us. But you are worth ten thousand of us now. For you are now more help to us in the city." Then the king said to them, "Whatever seems best to you I will do." So the king stood beside the gate, and all the people went out by hundreds and by thousands.

a. David numbered the people who were with him, and set captains: David knew just what to do in organizing his army. He se them into three divisions under the leadership of Joab, Abishai and Ittai the Gittite.

b. I also will surely go out with you: David knew that the commander belonged out in the battle. He didn't want to repeat his mistake of not going to battle before when he should have (2 Samuel 11:1).

c. You shall not go out! The people surrounding David would not hear of him going out to battle with the rest of his army. There were three reasons why they insisted on this:

· His life was more valuable (you are worth ten thousand of us)

· He can bring reserves if needed (you are now more help to us in the city)

· They understood that it would be hard for David to fight against his own son Absalom

d. Whatever seems best to you I will do: David was not stubborn. He knew how to submit to the good advice of others. He did not give up leadership; he practiced good leadership by listening to the wise advice of the people around him.

e. So the king stood beside the gate, and all the people went out by hundreds and by thousands: They were willing to take on sacrifice and danger for the benefit of their king. Their devotion to David is an example of how the believer should be devoted to our King, Jesus Christ.

2. (5) David's command to the three captains.

Now the king had commanded Joab, Abishai, and Ittai, saying, "Deal gently for my sake with the young man Absalom." And all the people heard when the king gave all the captains orders concerning Absalom.

a. Now the king had commanded: David wanted it clearly known that Absalom was to be captured alive and not mistreated in any way.

b. All the people heard: David gave this commandment in the presence of all the people so that the captains would feel greater pressure to do what David commanded.

3. (6-8) Absalom's armies are defeated.

So the people went out into the field of battle against Israel. And the battle was in the woods of Ephraim. The people of Israel were overthrown there before the servants of David, and a great slaughter of twenty thousand took place there that day. For the battle there was scattered over the face of the whole countryside, and the woods devoured more people that day than the sword devoured.

a. So the people went out into the field of battle against Israel: Those loyal to David fought against Israel, because Israel was not loyal to David. Israel was seduced by Absalom's charisma and power.

b. The people of Israel were overthrown there before the servants of David: The experienced leadership of David and his captains was probably the main reason for their overwhelming victory.

i. "David had arranged that the battle should take place in this terrain, where the experience and courage of each individual soldier counted more than sheer numbers." (Baldwin)

c. The woods devoured more people that day than the sword devoured: This phrase implies that God fought for David in unusual ways. Soldiers loyal to Absalom seemed to be "swallowed up" by the woods.

i. "Perishing not only by the sword, but among the thick oaks and tangled briers of the wood, which concealed fearful precipices and great caverns, into which the rebels plunged in their wild fright when the rout set in." (Spurgeon)

ii. "It is generally supposed that, when the army was broken, the betook themselves to the wood, fell into pits, swamps, and so forth, and being entangled, were hewn down by David's men; but the Chaldee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood." (Clarke)

4. (9-17) Joab kills Absalom.

Then Absalom met the servants of David. Absalom rode on a mule. The mule went under the thick boughs of a great terebinth tree, and his head caught in the terebinth; so he was left hanging between heaven and earth. And the mule which was under him went on. Now a certain man saw it and told Joab, and said, "I just saw Absalom hanging in a terebinth tree!" So Joab said to the man who told him, "You just saw him! And why did you not strike him there to the ground? I would have given you ten shekels of silver and a belt." But the man said to Joab, "Though I were to receive a thousand shekels of silver in my hand, I would not raise my hand against the king's son. For in our hearing the king commanded you and Abishai and Ittai, saying, 'Beware lest anyone touch the young man Absalom!' Otherwise I would have dealt falsely against my own life. For there is nothing hidden from the king, and you yourself would have set yourself against me." Then Joab said, "I cannot linger with you." And he took three spears in his hand and thrust them through Absalom's heart, while he was still alive in the midst of the terebinth tree. And ten young men who bore Joab's armor surrounded Absalom, and struck and killed him. So Joab blew the trumpet, and the people returned from pursuing Israel. For Joab held back the people. And they took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him. Then all Israel fled, everyone to his tent.

a. Absalom rode on a mule: Absalom's vanity set him in this battle, against the wise counsel of Ahithophel (2 Samuel 17:1-14). Absalom doesn't seem like a great general, riding a mule into battle.

b. His head caught in the terbinth; so he was left hanging between heaven and earth: Absalom was noted for his good looks and his luxurious hair (2 Samuel 14:25-26). What was his glory was now his curse - Absalom is literally caught by his own hair in the thick trees of the forest.

i. Adam Clarke is careful to point out that the text does not say that Absalom was caught by his hair - we assume that. It may be that he was caught by his neck. Nevertheless, the image remains of Absalom hanging in the tree: "So he hung between heaven and earth, as rejected of both." (Trapp)

ii. "Absalom's end was beset with terrors. When he was caught in the branches of the oak-tree, he was about to sever his hair with a sword stroke, but suddenly he saw hell yawning beneath him, and he preferred to hang in the tree to throwing himself into the abyss alive. Absalom's crime was, indeed, of a nature to deserve the supreme torture, for which reason he is one of the few Jews who have no portion in the world to come." (Ginzberg, Legends of the Jews)

c. I just saw Absalom hanging in a terebinth tree! When this was reported to Joab, the general wondered why the man did not immediately kill Absalom. The man replied that he did not do it out of obedience and faithfulness to David.

i. Joab insisted he would give both money and a promotion for the one who killed Absalom (I would have given you ten shekels of silver and a belt). Yet the man would not do it out of loyalty to David.

ii. "The military belt was the chief ornament of a soldier, and was highly prized in all ancient nations; it was also a rich present from one chieftain to another." (Clarke)

d. He took three spears in his hand and thrust them through Absalom's heart: Joab didn't hesitate to strike Absalom, though he knew David commanded him not to. Joab was convinced that it was in David best interest and in Israel's best interest to show Absalom justice, not mercy.

i. Absalom only received what he deserved. He was a murderer, a traitor, and a rapist. Joab knew that David was generally indulgent towards his children and would never punish Absalom. "He had seen David's action toward his sons characterized by lack of discipline. In the highest interests of the kingdom his hand was raised to slay Absalom." (Morgan)

ii. We might say that Joab was correct but not right. He was correct in understanding that it was better for David and for Israel that Absalom was dead. He was not right in disobeying King David, the God-appointed authority over him. By David's dealings with King Saul, we see that God can deal with those in authority, and we don't need to disobey them unless commanded to by Scripture or a clear conscience.

iii. "Long ago he should have died by the hand of justice; and now all his crimes are visited on him in his last act of rebellion. Yet, in the present circumstances, Joab's act was base and disloyal, and a cowardly murder." (Clarke)

iv. At the same time, there is an ironic twist in that the rebel Absalom had his life taken in a rebellious act by Joab. Absalom got what he deserved and Joab would be held accountable for what he did to Absalom, both by God and eventually by David (1 Kings 2:5-6).

e. Ten young men who bore Joab's armor surrounded Absalom, and struck and killed him: Absalom was still not dead after three spears because heart is a general reference to the middle of the body instead of the specific internal organ.

i. "As he had defiled his father's ten concubines, so by these ten youngsters he hath that little breath that was left in him beaten out of his body." (Trapp)

f. They took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him: Joab wanted to make sure that Absalom's body was not memorialized as an inspiration to other followers or future rebels.

g. All Israel fled, everyone to his tent: This means Absalom's army was in full retreat. David's forces completely carried the day.

5. (18) Absalom's pillar.

Now Absalom in his lifetime had taken and set up a pillar for himself, which is in the King's Valley. For he said, "I have no son to keep my name in remembrance." He called the pillar after his own name. And to this day it is called Absalom's Monument.

a. Absalom in his lifetime had taken and set up a pillar for himself: This is what we would expect from self-centered, self-promoting Absalom. Joab made sure that Absalom did not have a memorial in death, but Absalom made himself a memorial in life.

b. I have no son to keep my name in remembrance: Absalom did have three sons (2 Samuel 14:27). From this statement we surmise that they died before their father did.

B. David hears of Absalom's death.

1. (19-27) Two runners are sent to tell David the outcome of the battle.

Then Ahimaaz the son of Zadok said, "Let me run now and take the news to the king, how the LORD has avenged him of his enemies." And Joab said to him, "You shall not take the news this day, for you shall take the news another day. But today you shall take no news, because the king's son is dead." Then Joab said to the Cushite, "Go, tell the king what you have seen." So the Cushite bowed himself to Joab and ran. And Ahimaaz the son of Zadok said again to Joab, "But whatever happens, please let me also run after the Cushite." So Joab said, "Why will you run, my son, since you have no news ready?" "But whatever happens," he said, "let me run." So he said to him, "Run." Then Ahimaaz ran by way of the plain, and outran the Cushite. Now David was sitting between the two gates. And the watchman went up to the roof over the gate, to the wall, lifted his eyes and looked, and there was a man, running alone. Then the watchman cried out and told the king. And the king said, "If he is alone, there is news in his mouth." And he came rapidly and drew near. Then the watchman saw another man running, and the watchman called to the gatekeeper and said, "There is another man, running alone!" And the king said, "He also brings news." So the watchman said, "I think the running of the first is like the running of Ahimaaz the son of Zadok." And the king said, "He is a good man, and comes with good news."

a. You shall not take the news this day: Ahimaaz wanted to take David the news of Israel's victory and Absalom's death. But Joab wanted to spare Ahimaaz the son of Zadok the burden of being the messenger of bad news.

b. Ahimaaz ran by way of the plain, and outran the Cushite: Ahimaaz was faster than the other runner. Since the messenger was someone David knew (Ahimaaz), he assumed it was good news (He is a good man, and comes with good news).

2. (28-32) David learns of Absalom's death from the Cushite, who arrives after Ahimaaz.

And Ahimaaz called out and said to the king, "All is well!" Then he bowed down with his face to the earth before the king, and said, "Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king!" The king said, "Is the young man Absalom safe?" Ahimaaz answered, "When Joab sent the king's servant and me your servant, I saw a great tumult, but I did not know what it was about." And the king said, "Turn aside and stand here." So he turned aside and stood still. Just then the Cushite came, and the Cushite said, "There is good news, my lord the king! For the LORD has avenged you this day of all those who rose against you." And the king said to the Cushite, "Is the young man Absalom safe?" So the Cushite answered, "May the enemies of my lord the king, and all who rise against you to do harm, be like that young man!"

a. Is the young man Absalom safe? This was David's only concern. He should have been more concerned for Israel as a nation than for his traitor son. At the same time, David's question is an example of the great bond of love between parent and child, and between God our Father and His children.

i. "He might have said, 'Is the young man Absalom dead? For if he is out of the way there will be peace to my realm, and rest to my troubled life.' But no, he is a father, and he must love his own offspring. It is a father that speaks, and a father's love can survive the enmity of a son." (Spurgeon)

ii. "Our children may plunge into the worst of sins, but they are our children still. They may scoff at our God; they may tear our heart to pieces with their wickedness; we cannot take complacency in them, but at the same time we cannot unchild them, nor erase their image from our hearts." (Spurgeon)

b. I saw a great tumult, but I did not know what it was about: Compared to the Cushite, Ahimaaz was a better runner but a worse messenger because he didn't know his message. A message can be delivered beautifully, but the messenger's first responsibility is to get the message straight.

c. May the enemies of my lord the king, and all who rise against you to do harm, be like that young man: Without saying it directly, the Cushite told David that Absalom was dead.

3. (33) David's great mourning.

Then the king was deeply moved, and went up to the chamber over the gate, and wept. And as he went, he said thus: "O my son Absalom; my son, my son Absalom; if only I had died in your place! O Absalom my son, my son!"

a. The king was deeply moved: The Hebrew idea of deeply moved implies a violent trembling of the body. David felt completely undone at hearing the news of Absalom's death.

i. In part, David was so deeply moved because he knew that he supplied the soil this tragedy grew from.

· The soil came from David's indulgent parenting

· The soil came from David's sin with Bathsheba and murder of Uriah, after which God promised David: The sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife . . . I will raise up adversity against you from your own house (2 Samuel 12:10-11)

· The soil came from David's own sinful indulgence of his passions and smaller rebellions against God, which sins and weaknesses were magnified in his sons

ii. David's sorrow shows us that it isn't enough that parents train their children to be godly; they must first train themselves in godliness. "We cannot stand in the presence of that suffering without learning the solemn lesions of parental responsibility it has to teach, not merely in training our children, but in that earlier training of ourselves for their sakes." (Morgan)

b. O my son Absalom; my son, my son Absalom: David mourned so much for Absalom because he really was his son. David saw his sins, his weaknesses, his rebellion exaggerated in Absalom.

i. "Everything in the story leads up to, and culminates in, this wail of anguish over his dead boy . . . Five times he repeated the words, 'my son.' " (Morgan)

ii. "This surely had a deeper note in it than that of the merely half-conscious repetition of words occasioned by personal grief. The father recognized how much he was responsible for the son. It is as though he had said: He is indeed my son, his weaknesses are my weaknesses, his passions are my passions, his sins are my sins." (Morgan)

c. If only I had died in your place: David wanted to die in the place of his rebellious son. What David could not do, God did by dying in the place of rebellious sinners.

i. "So in the cry of David, we actually hear the cry of God, for His lost children. His desire to restore, His desire to forgive." (Smith)

© 2002 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Garis Besar)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 18 (Pendahuluan Pasal)

Overview

2Sa 18:1, David viewing the armies in their march gives them charge of Absalom; 2Sa 18:6, The Israelites are sorely smitten in the wood of Ephraim; 2Sa 18:9, Absalom, hanging in an oak is slain by Joab, and cast into a pit; 2Sa 18:18, Absalom’s place; 2Sa 18:19, Ahimaaz and Cushi bring tidings to David; 2Sa 18:33, David mourns for Absalom.

Poole: 2 Samuel 18 (Pendahuluan Pasal)

SAMUEL CHAPTER 18

David viewing the armies in their march, giveth them charge of Absalom, 2Sa 18:1-5 ; whose men are smitten: he hanging by his hair on an oak, is slain by Joab, and cast into a pit: his pillar and monument, 2Sa 18:6-18 . David hearing hereof, 2Sa 18:19-32 , mourneth for Absalom, 2Sa 18:33 .

MHCC: 2 Samuel (Pendahuluan Kitab)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 18 (Pendahuluan Pasal)

(2Sa 18:1-8) Absalom's army defeated.

(2Sa 18:9-18) He is slain.

(2Sa 18:19-33) David's over-sorrow.

Matthew Henry: 2 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 18 (Pendahuluan Pasal)

This chapter puts a period to Absalom's rebellion and life, and so makes way for David to his throne again, whither the next chapter brings him back in peace and triumph. We have here, I. David's preparations to engage the rebels (2Sa 18:1-5). II. The total defeat of Absalom's party and their dispersion (2Sa 18:6-8). III. The death of Absalom, and his burial (2Sa 18:9-18). IV. The bringing of the tidings to David, who tarried at Mahanaim (2Sa 18:19-32). V. His bitter lamentation for Absalom (2Sa 18:33).

Constable: 2 Samuel (Pendahuluan Kitab)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Garis Besar)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Pendahuluan Kitab)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 18 (Pendahuluan Pasal)

INTRODUCTION TO SECOND SAMUEL 18

In this chapter is an account of David's review of his army, preparing it for battle with Absalom, and those with him, 2Sa 18:1; and of the defeat and flight of the rebels, 2Sa 18:6; and of the death of Absalom, and the manner of it, and of his burial, 2Sa 18:9; and of the news of it brought to David by different persons, 2Sa 18:19; and of his great grief and sorrow on that account, 2Sa 18:33.