2 Samuel 18 commentary

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.

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.

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.

CHAPTER 18

2Sa 18:1-4. David Reviewing the Armies.

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.

2Sa 18:5-13. Gives Them Charge of Absalom.

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.

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.

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.

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.

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.

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.

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.

2Sa 18:14-32. He Is Slain by Joab.

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.

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 (De 21:18, 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.

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.

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.

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.

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].

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.

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 2Sam 18:3, which they think should be read, We are now ten thousand strong.

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.

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?

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.

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.

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, 2Sam 18:14, he was yet alive, an expression which intimates he was nearly dead.

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.

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, 1Sam 18:4. And Ajax gave his to Hector, as a token of the highest respect. - Hom. Il. vii., ver. 305.

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.

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

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.

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.

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.

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.

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.

Absalom's place - Literally Absalom's Hand. See the note on 1Sam 15:12.

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, 2Sam 18:22 : "Thou hast no tidings ready.

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.

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.

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.

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

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

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?

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.

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

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

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

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

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.

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

AND David numbred the people that were with him , and set captains of thousands, and captains of hundreds over them.

Which flocked to him thither, so as to make up a small Army.

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 [illegible: 1+ letters]oabs 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 my self also .

To wit, for his especial conduct and management in the [illegible: 1+ letters]attel: otherwise, Ioab 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 Battels.

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.

3 But the people answered, Thou shall 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 : [illegible: 1 word] now it is better that thou succour us out of the city .

For this was Absalom's great error, into which he was drawn by a Divine infatuation, and by Hushai's craft to go to Battel in his own person, which was the utter ruin of him and of his Cause.

Not onely 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.

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 Battel with us, but onely go out with us, or accompany us out of the City (to incourage the Company) and then retire for thy own safety. And so it seems by the next Verse.

Marginal references: Chap. 21▪ [illegible: 1 word].; Heb. [illegible: 1 word] their heart on us.; Heb. a[illegible: 1+ letters] ten thousand of us.; Heb. be to succour.

4 And the king said unto them, What seemeth you best, I will do. And the king stood by [illegible: 1 word] gateside , and all the people came out by hundreds, and by thousands.

i. e. Between the two Gates of the City, as it is expressed below, v. 24.

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 the king gave all the captains charge concerning Absalom.

If you Conquer (which he presaged they would by Gods Gracious answer to his prayer for the turning of Ahitopbel'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.

To wit, the Citizens and others who stood with the King in the Gate when the Army Marched forth.

6 ¶ So the people went out into the field against Israel: and the battel was in the wood of Ephraim ,

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

7 Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men.

i. e. The Soldiers of Absalom so called; partly, to note that all Israel (some few excepted) were ingaged 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 Iudah, or had followed him from Iudah.

8 For the battel was there scattered over the face of all the countrey: and the wood devoured more people that day than the sword devoured .

i. e. The Warriers being beaten in the fight, fled and were dispersed: the abstract being put for the concrete, as poverty is put for poor men, 2 King. 24. 14. and deceit for the deceiver, and dreams for dreamers, Prov. 12. 24. and 13. 6.

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 no[illegible: 1+ letters]se and clamour from the place of the main Battel, yet might easily meet with them when they s[illegible: 1+ letters]ed several ways, which also might be directed and sent to them by Gods Providence, and just Judgment, to punish them for their Rebellion: or, by falling into Ditches and Pits, which were in that place, v. 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▪ v. 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 easie prey to David's men, who followed them, a[illegible: 1+ letters]d slew them in the pursuit, being therein directed and assisted by the people of that Countrey, who, after the manner, fell in with the victorious side.

To wit, in the main Battel: the Sword being put for the Battel, by a common Meto [illegible: 1+ letters]ymy.

Marginal references: Isa. 15. 9.; Heb. multiplied to devour.

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 .

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

In which probably he was [illegible: 1+ letters]ntangled by the hair of the head, which being very long and thick, might easily [illegible: 1+ letters]atch 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, chap. 2. 18. and Ahitophel's policy, chap. 17. 23. were the occasions of their destruction.

Which might easily happen, because being in [illegible: 1+ letters]light the Mule passed along very swiftly.

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 ?

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

A Military Belt of more than ordinary price, as a Testimony of thy Valour and good Service. See on 1 Sam. 18. 4.

12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put [illegible: 1+ letters]orth mine hand against the kings son: for in our hearing the king charged thee, and Abishai, and Ittai, saying, Beware that none touch the young man Absalom.

Or, take heed what (for so the Hebrew Pronoun, mi▪ is sometimes used, as Iud[illegible: 1+ letters]. 13. 17.) ye do with the young man. He expresse[illegible: 1+ letters]h David's sense, though not his words.

Marginal references: Heb. weigh upon mine hand.; Heb. Beware whosoever ye▪ be, of, &c.

13 Otherwise I should have wrought falshood against mine own life : for there is no matter hid from the king , and thou thy self wouldest have set thy self against me .

Either, First, I should have been guilty of false and perfidious dealing against the Kings express Injunction, and that with the manifest hazard of my own life. Or, Secondly, I should have betray'd my own life. I should not onely have deceived my self 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 my self thereby, and laid a plot against my own life.

This, as all other things, would certainly come to the Kings ear.

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

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.

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

Not properly so called, for he was yet alive after these wounds, and was slain, ver. 15. but through his middle, as the word heart is oft used, as Psal. 46. 2. and that too, not exactly, but more largely understood, as Deut. 4. 11. Ezek. 27. 4. Matth. 12. 40. or through his Body: which might be, and yet the wounds not mortal.

Or, yet he continued alive, i. e. the Darts did not dispatch [illegible: 1+ letters]im, and therefore they smi[illegible: 1+ letters]e him again, and kill him, v. 15.

Marginal references: Heb. before thee.; Heb. heart.

15 And ten young men that bare Joabs armour, compassed about, and smote Absalom, and slew him .

Judging that there could be no safety to the King, no[illegible: 1+ letters] 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 chap. 19. 10. and yet perceiving that the Kings heart was reconcilable to Absalom, notwithstanding his abominable Crimes of lying with his Fathers 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 Ioab did well in this, all things considered, I shall not here determine.

16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people .

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, he puts a stop to the effusion of Israelitish blood.

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 every one to his tent .

As a lasting monument of Absalom's sin and shame, and of the Righteous Judgment of God upon him. Compare Ios. 7. 26. and 8. 29. and 10. 27. He was first hanged, after a sort, which was an accursed death, Deut. 21. 23. and then thrust through with Darts and Swords; and, after all, in a manner stoned, which was the proper punishment of a Rebellio[illegible: 1+ letters]s Son, Deut. 21. 21.

To their houses and dwellings, to avoid the shame and punishment of their Rebellion.

18 ¶ Now Absalom in his life time had taken and reared up for himself a pillar , which is in the kings dale : for he said, [illegible: 1+ letters] 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, Absaloms place .

To preserve his name in memory; whereas it had been [illegible: 1 word] for his honour if his name had been buried in perpetual oblivion. But this was the effect of his pride and vainglory.

A place near Ier[illegible: 1+ letters]salem so called, Genesis 14. 17.

Object. He had three sons, chap. 14. 27. Ans. 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 Fathers life, should be punished with the death of all his Sons.

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

Marginal references: Gen. 14▪ [illegible: 1+ letters] ▪

20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the kings son is dead .

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

Marginal references: Heb. be [illegible: 1+ letters] man of [illegible: 1+ letters] dings.

21 Then said Joab to Cushi , Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran.

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

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 that thou hast no tidings ready?

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

Marginal references: Heb. be what may.; Or, [illegible: 1+ letters] ent, or, [illegible: 1+ letters] ent, Numb. 11. 22.

23 But howsoever (said he) let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain , and over-ran Cushi.

Which was the smoother and easier, though the longer way.

24 And David sate between the two gates : and the watchman went up to the roof over the gate unto the wall , and lift up his eyes, and looked, and behold, a man running alone.

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 sate, that he might hear tidings when any came into the City.

Unto the top of the Wall or Tower upon the Gate, where watchmen used to watch. Compare 2 King. 9. 17. Ezek. 33. 2.

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.

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.

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 good man, and cometh with good tidings .

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

Marginal references: Heb. I see thee running.

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 lift up their hand against my lord the king.

Into thy hand and power; or, to destruction. Compare 1 Sam. 24. 19. and 26. 8.

Marginal references: Or, Peace be to thee.; Heb. Peace.; Heb. shut up.

29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the kings servant , and me thy servant, I saw a great tumult, but I knew not what it was .

Cushi.

He seems to tell an untruth, as is evident from v. 20. because he now plainly perceived what Ioab foretold him, that such tidings would be very unwelcome to David. But he made a bad choice, to offend God with a lye, 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.

Marginal references: Heb. Is there peace?

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 up against thee to do thee hurt, be as that young man is .

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

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 .

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

This he might speak 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 si[illegible: 1+ letters]s been the unhappy instrument and occasion of his Sons death.

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.

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.

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.

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.

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.

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.

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.

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.”

2Sa 18:16

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

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).

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.

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.

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.

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.

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.

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.”

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.

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.”

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).

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.

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).

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.

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. David Reinstated in His Kingdom - 2 Samuel 19:1-39

In his passionate and sinful sorrow on account of Absalom’s death David not only forgot altogether what it was his duty to do, in order to recover the affections of the people, so that Joab was obliged to remind him of this duty which was binding upon him as king (2Sa 19:1-8); but he even allowed himself to be carried away into the most inconsiderate measures (2Sa 19:9-14), and into acts of imprudence and injustice (2Sa 19:16-23, 2Sa 19:24-30), which could not contribute to the strengthening of his throne, however much the affection with which he wished to reward the old man Barzillai for his faithful services (2Sa 19:31-40) might show that the king was anxious to promote the welfare of his subjects.

Preparations for Battle. (b. c. 1023.)

1 And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. 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. 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. 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. 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 the king gave all the captains charge concerning Absalom. 6 So the people went out into the field against Israel: and the battle was in the wood of Ephraim; 7 Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men. 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.

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, v. 1, 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 (v. 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 (v. 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, v. 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 (v. 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, v. 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.

The Death of Absalom. (b. c. 1023.)

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. 10 And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak. 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. 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 mine 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. 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. 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. 15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. 16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. 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 every one to his tent. 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.

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, v. 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. xlviii. 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. viii. 21, 22. 2. That 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. xvi. 29, 30. Absalom is here hung up, in terrorem—to frighten children from disobedience to their parents. See Prov. xxx. 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, v. 10. Thus was he set up for a spectacle, as well as a mark, that the righteous might see him and laugh at him (Ps. lii. 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 (v. 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. xxii. 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 (v. 12), and, for all thy talk, wouldst have been my prosecutor if I had done it," v. 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 (v. 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, v. 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, v. 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, v. 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 (v. 17, 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 (Ezek. xxxii. 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, Deut. xxi. 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 (v. 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 (ch. xiv. 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.

David's Grief for Absalom. (b. c. 1023.)

19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the Lord hath avenged him of his enemies. 20 And Joab said unto him, Thou 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. 21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. 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 that thou hast no tidings ready? 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. 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. 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. 26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings. 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 good man, and cometh with good tidings. 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. 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. 30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. 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. 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. 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!

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, v. 24.

1. Cushi was the man Joab ordered to carry the tidings (v. 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 (v. 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, ch. xvii. 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, v. 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 (v. 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, v. 22, 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 (v. 24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, v. 26. (1.) When the king hears of one running alone he concludes he is an express (v. 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, v. 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 (v. 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. vii. 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 (v. 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 (v. 31)—he satisfied the king's enquiry concerning Absalom, v. 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, v. 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 viii. 3, 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. x. 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 any 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. iii. 28), or rather, with Job, says, Blessed be the name of the Lord.