2 Samuel 18:19–19:8a

18:19 As field commander, Joab is responsible for updating the king regarding the campaign. So Ahimaaz the son of Zadok, who acts as courier to David (17:20), approaches Joab for permission to convey news of the victory to the king. “Carry news” is a key word in this section, with the root occurring nine times in a variety of forms. In many contexts it connotes “carry good news,” but only David explicitly—and mistakenly—uses “good” in this passage (18:27).

Ahimaaz is elated by the victory but does not appreciate the complexities of the situation. He sees it only as a privilege and pleasure to inform David that “the Lord has delivered him from the hand [i.e., the “power”; cf. v. 2] of his enemies.” “Delivered” (lit., “judged”; cf. 1 Sam. 24:15) relates to the Lord’s endorsement of David’s reign by the victory he has granted.

18:20 Exercising almost paternal concern for the young priest, Joab refuses Ahimaaz’s request. “The king’s son is dead,” and David might lash out at whoever tells him his orders have been disobeyed (cf. his earlier reactions in 1:11–16; 4:5–12).

18:21 Instead Joab orders “the Cushite” (seemingly someone from the region south of Egypt, corresponding to modern Sudan) to bear official tidings to David. Joab may consider him expendable to an extent that Ahimaaz is not, or else his official role bestows on him a measure of immunity (cf. comment on 18:29). So the first messenger sets out, though “what you have seen” leaves the precise terms of his message unspecified.

18:22 But, still not grasping the situation fully, Ahimaaz persists in asking for permission to take news to David “come what may.” Joab remains reluctant to see Ahimaaz in an awkward situation unnecessarily, and his use of the affectionate term “my son” assures him that the refusal does not spring from ill will.

18:23 When for the third time Ahimaaz pleads for permission to go, Joab relents and lets him go, probably thinking that the Cushite’s head start will allow him to arrive first and bear the brunt of David’s reaction. But Joab is mistaken. Ahimaaz probably takes a longer route “by the way of the plain,” where the terrain allows for speedier progress, whereas on the direct route to Mahanaim the Cushite is impeded by the Forest of Ephraim.

18:24–25 Events are now narrated from David’s perspective in Mahanaim as he anxiously awaits news of the conflict (cf. Eli; 1 Sam. 4:13, 18). Previously he stood at the side of the gate (2 Sam. 18:4), but now he is in the gatehouse itself, between the outer and inner gates. The gate is a significant structure forming part of the city wall, with a lower guardhouse, an upper room above it, and a platform on the flat roof serving as a lookout post. From there the watchman spots a runner approaching the city. This observation encourages “the king,” since a single figure would be a messenger and not part of a fleeing army. Until 19:11 the narrator repeatedly refers to David as “the king” to raise the question of how far his response to the news is consistent with his official role.

18:26 As the first runner draws close to the city, the watchman spots a second figure and once more reports “to the gate.” David again understands a lone runner to be a messenger.

18:27 As the first runner approaches, the watchman tentatively identifies him as Ahimaaz, which David takes to be a good sign: “He is a good man and comes with good news.” Whether “good” means “accurate” or “pleasing,” the inference is hardly logical and reveals David’s distraught state as he waits to hear about Absalom.

18:28 As soon as Ahimaaz thinks he can be heard, he cries out, “All is well [shalom],” that is, the battle has been won by David’s forces. Then, coming closer to the king, Ahimaaz performs obeisance before him and repeats his message in a fuller form, that “the men who raised their hand against my lord the king,” that is, the rebel forces, have been “delivered up” (cf. 1 Sam. 17:46; 24:18; 26:8; not the term in 2 Sam. 18:19), that is, placed in the hands of David’s army by the Lord.

18:29 “Is it well [shalom] with the young man Absalom?” reveals that the foremost matter in David’s mind is not the outcome of the battle. Ahimaaz knows what has happened to Absalom (v. 20), but he has obviously been reflecting on Joab’s warnings. He is also probably struck by the pathetic intensity of the king’s question, and so out of compassion he prevaricates in a rather confused speech: “When Joab sent the king’s servant, your servant, I saw a great commotion, but I do not know what it was.” “The king’s servant, [lit., “and”] your servant” probably refers to the two men, with “the king’s servant” being a technical term for the Cushite (v. 21) as a court official—which would explain his assignment.

18:30 When David sees that he will not get any sense out of the flustered (and breathless?) Ahimaaz, he tells him to wait close by and impatiently turns his attention to the following figure.

18:31 When the Cushite arrives, he also considers himself to be presenting welcome tidings. “Good news for my lord the king!” though “good” is not explicitly stated (cf. comment on 18:19). He too announces the victory as given by the Lord, using Ahimaaz’s earlier term for “delivered” (“judged”; cf. v. 19).

18:32 Again David ignores the victory to inquire about Absalom. The conventional phraseology of the Cushite’s response (cf. 1 Sam. 25:26) is diplomatic yet clear: “May the enemies of my lord the king and all who rise up against you for evil be like that young man,” echoing David’s use of “young man” to avoid the use of Absalom’s name. Although he does not in fact say “Absalom is dead,” he leaves no doubt about it.

18:33 This is a body blow for David, who wants to hear that Absalom is still alive. The narrator, who is normally reticent about David’s inner feelings, describes him as “deeply moved,” as vehement emotional pressure causes his whole body to tremble. David withdraws to go “up to the chamber over the gate.” Overwhelmed with grief, he can only repeat “O my son Absalom, my son, my son Absalom! . . . O Absalom, my son, my son!” (cf. 19:4) and express his wish for the outcome to have been otherwise: “Would I had died instead of you!”

19:4 This further description of the king’s grief stresses that David persists in mourning for Absalom (cf. 18:33). “The king covered his face” employs a rare verb (laʼat) that sounds similar to the earlier expression “gently” (leʼat; 18:5) and is a gesture of grief (cf. 15:30). But the outcome is that the people have a leader who can neither hear nor see, being so wrapped up in himself.

19:5 Out of loyalty to David and aware of where his reaction will lead, Joab is not prepared to let the situation continue. He comes “into the house” where David is, either his residence in Mahanaim or perhaps simply the room over the gate to which he has retired. At any rate, it is indoors, and so Joab avoids a public confrontation.

Joab evinces no sympathy for David’s personal feelings but speaks bluntly to him, with no expression of respect. He forthrightly rebukes David for the impact of his attitude on the morale of the troops. First, he declares, “You have today covered with shame [lit., “shamed”; unconnected to “covered” in v. 4] the faces of all your servants.” “Today” (twice in this verse and three times in v. 6) indicates the need for an immediate response before the situation gets further out of hand. He should have congratulated the troops who quashed the rebellion against his regime and saved the “life” (repeated four times in the Hebrew text) of the king and his household. Possibly Joab is exaggerating how far Absalom would have gone, but he is bringing home to David the severity of the situation.

19:6 Joab further argues that David is committing political suicide by his perverse behavior. “You love those who hate you and hate those who love you.” “Love” and “hate” may be used for political loyalty and disloyalty. In his focus on Absalom, David has turned reality upside down.

Joab also alleges, “You have made it clear” (lit., “You have announced”) as though by public proclamation that he despises his “commanders and servants.” His seclusion implies he does not care if they were dead or alive. Indeed, David’s focus on Absalom’s death is equivalent to saying that he would been happy to sacrifice the whole army so long as Absalom had remained alive.

19:7 With three crisp imperatives, “arise, go out and speak,” Joab urges David to act. He should “speak kindly to your servants” (lit., “speak upon the heart of your servants”), thanking them for their efforts and congratulating them on their achievement. If David does not do so, Joab, using an oath to emphasize the solemnity of what he is asserting, spells out the dire consequences that will surely ensue. The troops will disperse “this night” and leave David and his kingdom in a worse state than it has ever been. Joab is perhaps even hinting that he will encourage them to do so. Certainly he leaves David in no doubt that it is in his self-interest to resolve the crisis without delay—and only David can do so.