Armenia in comments -- Book: 2 Kings (2 Samuel) (t2Kings) Թագաւորութիւններ Բ
Searched terms: chald
t2Kings 18::3 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 Chald:ee, and by two of Kennicott's and De Rossi's MSS. 2 Kings (2 Samuel) 18:5 t2Kings 18::8 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 Chald:ee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood. 2 Kings (2 Samuel) 18:9
t2Kings 18::1 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, Sa2 18:1, Sa2 18:2. He had, no doubt, committed his cause to God by prayer, for that was his relief in all his afflictions; and then he took an account of his forces. Josephus says they were, in all, but about 4000. These he divided into regiments and companies, to each of which he appointed proper officers, and then disposed them, as is usual, into the right wing, the left wing, and the centre, two of which he committed to his two old experienced generals, Joab and Abishai, and the third to his new friend Ittai. Good order and good conduct may sometimes be as serviceable in an army as great numbers. Wisdom teaches us to make the best of the strength we have, and let it reach to the utmost.
II. Himself over-persuaded not to go in person to the battle. He was Absalom's false friend that persuaded him to go, and served his pride more than his prudence; David's true friends would not let him go, remembering what they had been told of Ahithophel's design to smite the king only. David showed his affection to them by being willing to venture with them (Sa2 18:2), and they showed theirs to him by opposing it. We must never reckon it an affront to be gain-said for our good, and by those that therein consult our interest. 1. They would by no means have him to expose himself, for (say they) thou art worth 10,000 of us. Thus ought princes to be valued by their subjects, who, for their safety, must be willing to expose themselves. 2. They would not so far gratify the enemy, who would rejoice more in his fall than in the defeat of the whole army. 3. He might be more serviceable to them by tarrying in the city, with a reserve of his forces there, whence he might send them recruits. That may be a post of real service which yet is not a post of danger. The king acquiesced in their reasons, and changed his purpose (Sa2 18:4): What seemeth to you best I will do. It is no piece of wisdom to be stiff in our resolutions, but to be willing to hear reason, even from our inferiors, and to be overruled by their advice when it appears to be for our own good. Whether the people's prudence had an eye to it or no, God's providence wisely ordered it, that David should not be in the field of battle; for then his tenderness would certainly have interposed to save the life of Absalom, whom God had determined to destroy.
III. The charge he gave concerning Absalom, Sa2 18:5. When the army was drawn out, rank and file, Josephus says, he encouraged them, and prayed for them, but withal bade them all take heed of doing Absalom any hurt. How does he render good for evil! Absalom would have David only smitten. David would have Absalom only spared. What foils are these to each other! Never was unnatural hatred to a father more strong than in Absalom; nor was ever natural affection to a child more strong than in David. Each did his utmost, and showed what man is capable of doing, how bad it is possible for a child to be to the best of fathers and how good it is possible for a father to be to the worst of children; as if it were designed to be a resemblance of man's wickedness towards God and God's mercy towards man, of which it is hard to say which is more amazing. "Deal gently," says David, "by all means, with the young man, even with Absalom, for my sake; he is a young man, rash and heady, and his age must excuse him; he is mine, whom I love; if you love me, be not severe with him." This charge supposes David's strong expectation of success. Having a good cause and a good God, he doubts not but Absalom would lie at their mercy, and therefore bids them deal gently with him, spare his life and reserve him for his judgment.
Bishop Hall thus descants on this: "What means this ill-placed love? This unjust mercy? Deal gently with a traitor? Of all traitors, with a son? Of all sons, with an Absalom? That graceless darling of so good a father? And all this, for thy sake, whose crown, whose blood, he hunts after? For whose sake must he be pursued, if forborne for thine? Must the cause of the quarrel be the motive of mercy? Even in the holiest parents, nature may be guilty of an injurious tenderness, of a bloody indulgence. But was not this done in type of that immeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors, for his murderers, Father, forgive them? Deal gently with them for my sake." When God sends and affliction to correct his children, it is with this charge, "Deal gently with them for my sake;" for he knows our frame.
IV. A complete victory gained over Absalom's forces. The battle was fought in the wood of Ephraim (Sa2 18:6), so called from some memorable action of the Ephraimites there, though it lay in the tribe of Gad. David thought fit to meet the enemy with his forces at some distance, before they came up to Mahanaim, lest he should bring that city into trouble which had so kindly sheltered him. The cause shall be decided by a pitched battle. Josephus represents the fight as very obstinate, but the rebels were at length totally routed and 20,000 of them slain, Sa2 18:7. Now they smarted justly for their treason against their lawful prince, their uneasiness under so good a government, and their base ingratitude to so good a governor; and they found what it was to take up arms for a usurper, who with his kisses and caresses had wheedled them into their own ruin. Now where are the rewards, the preferments, the golden days, they promised themselves from him? Now they see what it is to take counsel against the Lord and his anointed, and to think of breaking his bands asunder. And that they might see that God fought against them, 1. They are conquered by a few, an army, in all probability, much inferior to theirs in number. 2. By that flight with which they hoped to save themselves they destroyed themselves. The wood, which they sought to for shelter, devoured more than the sword, that they might see how, when they thought themselves safe from David's men, and said, Surely the bitterness of death is past, yet the justice of God pursued them and suffered them not to live. What refuge can rebels find from divine vengeance? The pits and bogs, the stumps and thickets, and, as the Chald:ee 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. 2 Kings (2 Samuel) 18:9 t2Kings 18::19 Absalom's business is done; and we are now told,
I. How David was informed of it. He staid behind at the city of Mahanaim, some miles from the wood where the battle was, and in the utmost border of the land. Absalom's scattered forces all made homeward toward Jordan, which was the contrary way from Mahanaim, so that his watchmen could not perceive how the battle went, till an express came on purpose to bring advice of the issue, which the king sat in the gate expecting to hear, Sa2 18:24.
1. Cushi was the man Joab ordered to carry the tidings (Sa2 18:21), an Ethiopian, so his name signifies, and some think that he was so by birth, a black that waited on Joab, probably one of the ten that had helped to dispatch Absalom (Sa2 18:15) as some think, though it was dangerous for one of those to bring the news to David, lest his fate should be the same with theirs that reported to him Saul's death, and Ish-bosheth's.
2. Ahimaaz, the young priest (one of those who brought David intelligence of Absalom's motions, Sa2 17:17), was very forward to be the messenger of these tidings, so transported was he with joy that this cloud was blown over; let him go and tell the king that the Lord hath avenged him of his enemies, Sa2 18:19. This he desired, not so much in hope of a reward (he was above that) as that he might have the pleasure and satisfaction of bringing the king, whom he loved, this good news. Joab knew David better than Ahimaaz did, and that the tidings of Absalom's death, which must conclude the story, would spoil the acceptableness of all the rest; and he loves Ahimaaz too well to let him be the messenger of those tidings (Sa2 18:20); they are fitter to be brought by a footman than by a priest. However, when Cushi was gone, Ahimaaz begged hard for leave to run after him, and with great importunity obtained it, Sa2 18:22, Sa2 18:23. One would wonder why he should be so fond of this office, when another was employed in it. (1.) Perhaps it was to show his swiftness; observing how heavily Cushi ran, and that he took the worse way, though the nearest, he had a mind to show how fast he could run, and that he could go the furthest way about and yet beat Cushi. No great praise for a priest to be swift of foot, yet perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and tenderness to the king that he desired it. He knew he could get before Cushi, and therefore was willing to prepare the king, by a vague and general report, for the plain truth which Cushi was ordered to tell him. If bad news must come, it is best that it come gradually, and will be the better borne.
3. They are both discovered by the watchman on the gate of Mahanaim, Ahimaaz first (Sa2 18:24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, Sa2 18:26. (1.) When the king hears of one running alone he concludes he is an express (Sa2 18:25): If he be alone, there are tidings in his mouth; for if they had been beaten, and were flying back from the enemy, there would have been many. (2.) When he hears it is Ahimaaz he concludes he brings good news, Sa2 18:27. Ahimaaz, it seems, was so famous for running that he was known by it at a distance, and so eminently good that it is taken for granted, if he be the messenger, the news must needs be good: He is a good man, zealously affected to the king's interest, and would not bring bad news. It is pity but the good tidings of the gospel should always be brought by good men; and how welcome should the messengers be to us for their message sake!
4. Ahimaaz is very forward to proclaim the victory (Sa2 18:28), cries at a distance, "Peace, there is peace;" peace after war, which is doubly welcome. "All is well, my lord O king! the danger is over, and we may return, when the king pleases, to Jerusalem." And, when he comes near, he tells him the news more particularly. "They are all cut off that lifted up their hands against the king;" and, as became a priest, while he gives the king the joy of it, he gives God the glory of it, the God of peace and war, the God of salvation and victory: "Blessed be the Lord thy God, that has done this for thee, as thy God, pursuant to the promises made to uphold thy throne," ch, Sa2 7:16. When he said this, he fell down upon his face, not only in reverence to the king, but in humble adoration of God, whose name he praised for this success. By directing David thus to give God thanks for his victory, he prepared him for the approaching news of its allay. The more our hearts are fixed and enlarged in thanksgiving to God for our mercies the better disposed we shall be to bear with patience the afflictions mixed with them. Poor David is so much a father that he forgets he is a king, and therefore cannot rejoice in the news of a victory, till he know whether the young man Absalom be safe, for whom his heart seems to tremble, almost as Eli's, in a similar case, for the ark of God. Ahimaaz soon discerned, what Joab intimated to him, that the death of the king's son would make the tidings of the day very unwelcome, and therefore in his report left that matter doubtful; and, though he gave occasion to suspect how it was, yet, that the thunderclap might not come too suddenly upon the poor perplexed king, he refers him to the next messenger, whom they saw coming, for a more particular account of it. "When Joab sent the king's servant (namely, Cushi) and me thy servant, to bring the news, I saw a great tumult, occasioned by something extraordinary, as you will hear by and by; but I have nothing to say about it. I have delivered that which was my message. Cushi is better able to inform you than I am. I will not be the messenger of evil tidings; nor will I pretend to know that which I cannot give a perfect account of." He is therefore told to stand by till Cushi come (Sa2 18:30), and now, we may suppose, he gives the king a more particular account of the victory, which was the thing he came to bring the news of.
5. Cushi, the slow post, proves the sure one, and besides the confirmation of the news of the victory which Ahimaaz had brought - The Lord has avenged thee of all those that rose up against thee (Sa2 18:31) - he satisfied the king's enquiry concerning Absalom, Sa2 18:32. Is he safe? says David. "Yes," says Cushi, "he is safe in his grave;" but he tells the news so discreetly that, how unwelcome soever the message is, the messenger can have no blame. He did not tell him plainly that Absalom was hanged, and run through and buried under a heap of stones; but only that his fate was what he desired might be the fate of all that were traitors against the king, his crown and dignity: "The enemies of my lord the king, whoever they are, and all that rise against thee to do thee hurt, be as that young man is; I need wish them no worse."
II. How David received the intelligence. He forgets all the joy of his deliverance, and is quite overwhelmed with the sorrowful tidings of Absalom's death, Sa2 18:33. As soon as he perceived by Cushi's reply that Absalom was dead, he asked no more questions, but fell into a passion of weeping, retired from company, and abandoned himself to sorrow; as he was going up to his chamber he was overheard to say "O my son Absalom! my son, my son Absalom! alas for thee! I lament thee. How hast thou fallen! Would God I had died for thee, and that thou hadst remained alive this day" (so the Chald:ee adds) "O Absalom! my son, my son!" I wish I could see reason to think that this arose from a concern about Absalom's everlasting state, and that the reason why he wished he had died for him was because he had good hopes of his own salvation, and of Absalom's repentance if he had lived. It rather seems to have been spoken inconsiderately, and in a passion, and it was his infirmity. He is to be blamed, 1. For showing so great a fondness for a graceless son only because he was handsome and witty, while he was justly abandoned both of God and man. 2. For quarrelling, not only with divine providence, in the disposals of which he ought silently to have acquiesced, but with divine justice, the judgments of which he ought to have adored and subscribed to. See how Bildad argues (Job 8:3, Job 8:4), If thy children have sinned against him, and he have cast them away in their transgression, thou shouldst submit, for doth God pervert judgment? See Lev 10:3. 3. For opposing the justice of the nation, which, as king, he was entrusted with the administration of, and which, with other public interests, he ought to have preferred before nay natural affection. 4. For despising the mercy of his deliverance, and the deliverance of his family and kingdom, from Absalom's wicked designs, as if this were no mercy, nor worth giving thanks for, because it cost the life of Absalom. 5. For indulging in a strong passion, and speaking unadvisedly with his lips. He now forgot his own reasonings upon the death of another child (Can I bring him back again?) and his own resolution to keep his mouth as with a bridle when his heart was hot within him, as well as his own practice at other times, when he quieted himself as a child that was weaned from his mother. The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam 3:28), or rather, with Job, says, Blessed be the name of the Lord. Next: 2 Kings (2 Samuel) Chapter 19
t2Kings 18::3 Thou shalt: Sa2 21:17
if we flee: Sa2 17:2; Kg1 22:31; Zac 13:7
care for us: Heb. set their heart on us
but now: The particle attah, Now, is doubtless a mistake for the pronoun attah, Thou, and so it appears to have been read by the LXX, Vulgate, and Chald:ee, and by two of Kennicott's and De Rossi's manuscripts.
worth: etc. Heb. as ten thousand of us, Lam 4:20
succour: Heb. be to succour, Sa2 10:11; Exo 17:10-12 2 Kings (2 Samuel) 18:4 t2Kings 18::8 in the wood, That is, probably, many more were slain in pursuit through the wood than in the battle, by falling into swamps, pits, etc., and being entangled and cut down by David's men. Such is the relation of Josephus; but the Chald:ee, Syriac, and Arabic state, that they were devoured by wild beasts in the wood. Exo 15:10; Jos 10:11; Jdg 5:20, Jdg 5:21; Kg1 20:30; Psa 3:7, Psa 43:1
devoured more: Heb. multiplied to devour 2 Kings (2 Samuel) 18:9