Front matter (continued, part 50)
But why replace Joab? For one thing, David learned that it was Joab who had slain Absalom in disobedience to the orders the king had given. Even though he deserved death, Absalom could have been taken alive and brought to David to be dealt with later, and Joab didn't have the authority to defy his sovereign and act as judge and executioner. If Joab did this to the king's son, what might he do to the king himself? This brings up a second reason David replaced Joab: Joab had been gradually increasing his authority ever since David had been told to stop waging war personally (21:15–17).
David strives for unity (19:9–15) When David finally arrived in Jerusalem, it was a signal to the nation that the rebellion was ended and their true king was back on the throne. But en route to Jerusalem, David made some royal decisions that sent out other important messages to the people. His first message was that he wanted his kingdom to be a united people. The old prejudices and animosities must be buried and the nation must be united behind its king. Within the tribes the people were divided between the followers of Absalom and the followers of David (vv. 9–10), and the old division between "the ten tribes (Israel) and Judah" still persisted (vv. 40–43). David began with Judah (vv. 11–12). The leaders from all twelve tribes should have united in sending a formal invitation to David to return and reign, but party squabbles and tribal friction kept things in ferment. David knew that the trouble would only increase if he waited too long to regain his city and his throne, so he marched right ahead. After all, he was God's anointed king (v. 22) and didn't need to call for a referendum before taking up his fallen scepter.
In the ancient East, the king was commander in chief of the army, and whoever took his place, for whatever reason, became a man of high esteem and authority. It was Joab who told David to come to Rabbah for the final conquest; otherwise, Joab would take the city and name it after himself! By the time of the battle of the forest of Ephraim, Joab had at least ten armor-bearers (18:15)! Joab had a record of eliminating anybody who threatened his authority. He and his brother Abishai killed Abner, who had been King Saul's general (3:27ff.), and before the story ends, Joab will kill Amasa (20:4–13).
D.David's return to Jerusalem—19:9—20:26
Joab and his brothers, though capable warriors, caused much grief to David from the early in his reign (3:39; 16:10; 19:22). Of course, Joab knew all about the murder of Uriah (11:14ff.), and perhaps this piece of information carried more power than his sword. When he killed Absalom, Joab went too far, and David saw this as an opportunity to get rid of his power-hungry general. Amasa had led the rebel army, so by appointing him to Joab's position, David united the army and declared an amnesty to all the rebel soldiers, giving the nation a new beginning.
As the other tribes debated and delayed, the men of Judah united behind David with all their hearts, and they sent him an official invitation to return home. David went down to the Jordan near Gilgal, and the men of Judah met him there. The first place Israel camped after Joshua had led them across the Jordan, Gilgal was less than twenty miles from Jerusalem and a key city in Jewish history. There the males of the new generation entered into covenant with Jehovah and were circumcised (Josh. 3–5), and it was at Gilgal that Samuel renewed the covenant when Saul became king (1 Sam. 11:14–15). The text doesn't state it, but perhaps David also renewed the covenant at Gilgal and assured the people that Jehovah was still on the throne and His Word was still in force. Perhaps it was a time of rededication for the king, for throughout the rest of the book, we see David very much in charge.
Judah was the royal tribe (Gen. 49:10); David was from the tribe of Judah; his capital city was in Judah, and the elders of Judah had first made him king (2:1–4), so he logically turned first to the elders of Judah for help. Using his two priests as intermediaries, David told the elders of Judah that the Israelites in the other tribes were talking about returning the king to Jerusalem, but he had heard nothing from his own tribe. Absalom had begun his rebellion in Hebron, which was in Judah, and the leaders of Judah must have cooperated with him, so it was time they displayed their allegiance to David, their rightful king. It's likely that all the tribal leaders who had foolishly followed Absalom were wondering what David would do to them once he regained his throne.
David appointed Amasa to be his general (vv. 13–14). The news of this appointment must have shocked the leaders of the nation and then brought
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David declares general amnesty (19:16–23) Not only were the men of Judah at the Jordan to welcome David, but his enemy Shimei the Benjamite was there2 with a thousand men from his tribe (see 16:5–14). Ziba, the land manager for Mephibosheth (9:1–10), was also in the crowd with his fifteen sons and twenty servants, and they crossed the river to meet him on the western shore and help escort him to the other side. Somebody provided a ferryboat that went back and forth across the Jordan to carry the king's household so they wouldn't have to ford the river. When David arrived on the western bank of the river, Shimei prostrated himself and begged for mercy.
telling David that he hoped the rebellion would succeed and the crown be returned to the house of Saul. Mephibosheth wanted an opportunity to speak to David personally, deny Ziba's lies, and affirm his own allegiance to the king, all of which he did. The repeated address "my lord the king" came from his heart. He was loyal to the king.
As David listened to Mephibosheth's explanation, he realized that he had jumped to conclusions when he gave all the land to Ziba, but David didn't have time to conduct a hearing to settle the matter. Mephibosheth made it clear that he wasn't asking his king for anything. The king had given him life, so what more was there to desire? To paraphrase his speech, "I have more than I deserve, so why should I seek the throne? I was destined to die and you not only saved me but took me into your own family circle."
There's no doubt that Shimei deserved to be killed for the way he treated David (Ex. 22:28), and Abishai was willing to do the job, but David stopped his nephew just as he had done before (16:9). The first time David stopped Abishai, his reason was that the Lord had told Shimei to curse the king, so David would take his abuse as from the hand of the Lord. But now his reason for sparing Shimei was because it was a day of rejoicing, not a day of revenge. But even more, by pardoning Shimei, King David was offering a general amnesty to all who had supported Absalom during the rebellion.
David's response isn't easy to understand. On the surface, he seemed to be saying, "There's no need to go into the matter again. You and Ziba divide the land." But was David the kind of man who went back on his word? How would that kind of decision be received by the thousand Benjamites who came to the Jordan to welcome David? After all, doing something kind to Mephibosheth would have strengthened David's ties with both the tribe of Benjamin (Saul's tribe) and also the ten tribes that had originally followed the house of Saul. Taking away half of Mephibosheth's inheritance hardly fit into the joyful and forgiving atmosphere of the day, and yet by dividing the estate, David was also forgiving Ziba of his lies and treachery to his master. By dividing the land between Ziba and Mephibosheth, David was taking the easy way out.
David kept his word and didn't have Shimei killed for his crime, but when David was about to die, he warned Solomon to keep an eye on Shimei (1 Kings 2:8–9). Solomon put him under house arrest and told him not to leave Jerusalem, but when Shimei disobeyed the king, he was taken and slain (1 Kings 2:36–46). Shimei had a weakness for resisting authority and treating God's appointed ministers with disdain (Jude 8), and that's why David cautioned Solomon. Shimei didn't appreciate David's mercy or Solomon's grace, and his independence and arrogance finally caught up with him.
But Mephibosheth's reply must have stunned David: "Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house" (v. 30 nkjv). But thanks to David's impetuous judgment, Ziba already had it all! This situation reminds us of the "case of the dead baby" that Solomon had to solve (1 Kings 3:16–28). When he offered to divide the living baby, the child's true mother protested, and that's how Solomon discovered her identity. Unlike a living baby, land isn't harmed when it's divided, but perhaps David was testing Mephibosheth to see where his heart was. The text doesn't tell us, but perhaps Mephibosheth did receive all the land as in the original contract. Either way, the lame prince was cared for as Ziba worked the land.
David corrects an error (19:24–30) Mephibosheth, the lame prince, had been "adopted" into David's household and permitted to eat at the king's table (9:1ff.), a gift from David in honor of Jonathan, Mephibosheth's father and David's beloved friend. When David became king of all Israel, he inherited everything that had belonged to Saul, including his land, and some of the land he turned over to Mephibosheth to help support him and his family. David commanded Saul's servant Ziba to care for the land and to obey Mephibosheth, which he promised to do. But when David was escaping from Jerusalem, Ziba showed up without his master and brought help to David and his people. At that time, David made an impulsive decision and gave all the land to Ziba (16:1–4). Ziba also showed up to help David cross the river and return home (19:17).
David rewards the faithful (19:31–40) Barzillai was one of three wealthy landowners who met David when he arrived at Mahanaim and together supplied his needs and the needs of his people (17:27–29). He returned to his home in Rogelim, twenty to twenty-five miles north. When he heard that David was returning to Jerusalem, he came down to see him off. Unlike Shimei, he had no sins
Ziba wasn't on hand to help him, so it would have been difficult for the crippled prince to travel the twenty miles or so from Jerusalem to the Jordan, but he did it.3 He knew that Ziba had slandered him by
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to confess, nor was there a misunderstanding to straighten out as with Mephibosheth. Barzillai wanted no favor from the king. All he wanted was to have the joy of sending him off safely, knowing that the war was over. These two trips must have been difficult for an eighty-year-old man, but he wanted to give his best to his king.
CHAPTER TEN 2 Samuel 19:41—20:22 (See also 1 Chronicles 20:4–8) DAVID'S NEW STRUGGLES T
he humorous poet Ogden Nash was sounding a serious note when he wrote, "People could survive their natural troubles all right if it weren't for the trouble they make for themselves." Ouch!
David wanted to reward Barzillai by caring for him at his palace in Jerusalem. Not only did David want to express his thanks, but by having so important a man in Jerusalem, it would strengthen ties with the trans-Jordanic citizens at a time when unity was an important commodity. But Barzillai graciously refused David's offer on the grounds that he was too old. Older people don't like to pull up their roots and relocate, and they want to die at home and be buried with their loved ones. At his age, Barzillai couldn't enjoy the special pleasures of life at court, and he would only be a burden to the king, who had enough to think about.
As we read the account of David's later life, we can see the truth of that statement. All parents have predictable problems with their children, but the sins of David's children seemed to set new records, especially those of Absalom. All leaders have problems with their followers, but in David's case, the sword flashed repeatedly in Israel with brother fighting against brother. How painful are the consequences of forgiven sin! These chapters describe four different conflicts that David had to deal with after Absalom's rebellion had been crushed.
However, Barzillai was willing to let his son Chimham take his place (1 Kings 2:7) and go to Jerusalem to live. What Barzillai didn't need for himself he was willing for others to enjoy. Said Matthew Henry, "They that are old must not begrudge young people those delights which they themselves are past the enjoyment of, nor oblige them to retire as they do." Barzillai crossed the river with David and Chimham and went a short distance with them, and then they said good-bye, David affectionately kissing his friend and benefactor.4 In Jeremiah's time, there was a site known as Geruth Kimham ("habitation of Chimham") near Bethlehem (Jer. 41:17), which may have been where Barzillai's son settled down with his family.
Tribal conflict (19:41—20:4, 14–26) A crisis will bring out the best in some people and the worst in others. The representatives of the tribes were gathered at Gilgal to escort their king back to Jerusalem, and instead of rejoicing at the victory God had given His people, the tribes were fighting among themselves. The "men of Israel" were the ten northern tribes, and they were angry at the southern tribe of Judah, which had also absorbed the tribe of Simeon. Israel was angry because Judah had not waited for them to arrive on the scene to help take David home. Judah had "kidnapped" the king and had ignored and insulted the other ten tribes. Judah replied that David was from their tribe, so they had the greater responsibility to care for him. Israel argued that they had ten shares in David but Judah had only two, as though the king were some kind of security on the stock market. Apparently nobody urged the tribes to call on Jehovah for His help and to remember that Gilgal was the place where Israel had made a new beginning in Joshua's day (Josh. 3–5).
But David's troubles weren't over yet, for the longrunning feud between the ten tribes and Judah would surface again and almost cause another civil war. Shakespeare was right: "Uneasy lies the head that wears a crown."5
Notes 1 "The people" in 2 Samuel is a phrase that identifies David's followers, especially his army. See 15:17, 23–24, 30; 16:14; 17:2–3, 16, 22; 18:1–4, 6, 16; 19:2–3, 8–9, 39. Another term for his army is "the servants of David" (2:13, 15, 17, 30–31; 3:22; 8:2, 6, 14; 10:2, 4; 11:9, 11, 13, 17; 12:18; 15:15; 16:6; 18:7, 9; 19:6; 20:6). 2 Shimei identified himself with "the house of Joseph" (v. 20), and this is the first time this phrase is used in the Old Testament. It refers to the ten tribes headed by Ephraim, Joseph's younger son. The ten northern tribes were often called "Ephraim" or "sons of Joseph." 3 The KJV translation "to Jerusalem" in verse 25 should read, "from Jerusalem." 4 The "Absalom episode" began with David kissing Absalom after his son's two years of house arrest (14:33), and ended with David kissing Barzillai. 5 Henry IV, Part 2, act 3, scene 1.
The conflict between Judah and Israel had deep roots, just like the political conflicts that divide many nations today. When King Saul assembled his first army, it was divided between Israel and Judah (1 Sam. 11:8), and this division continued throughout his reign (15:4; 17:52; 18:16). After the death of Saul, the ten tribes of Israel followed Saul's son Ish-Bosheth, while Judah followed David (2 Sam. 2:10–11). Judah, of course, was obeying the will of God, for the Lord had named David as the nation's next king. This tribal rivalry existed even in David's day (11:11; 12:8). "Every kingdom divided against itself is brought to desolation," said Jesus, "and every city or house divided against itself shall not stand" (Matt. 12:25). When Rehoboam became king after the death of Solomon his father, the rift widened and the kingdom divided into Judah and Israel.
2 Samuel & 1 Chronicles
ical explanation for Amasa's delay was that the men didn't trust him and were unwilling to follow him and risk their lives. Taking Joab's officers and David's "mighty men" with him, Abishai quickly assembled the army of Judah and headed north to stop Sheba. Imagine their surprise when they met Amasa and his army at the great rock in Gibeon, about six miles northwest of Jerusalem. Amasa was on his way to report to David and get his orders.
All it takes to light the fires of conflict is a speech from a would-be leader, and Sheba was that leader. Being a Benjamite, he favored the house of Saul, and he was probably an officer in the northern army. If the ten tribes seceded from the kingdom, perhaps he could become commander of their army. Sheba didn't declare war; all he did was dismiss the army and the citizens who came from the northern tribes and tell them not to follow David any longer. But in essence it was a declaration of war, for Sheba marched through the northern tribes trying to gather a following (v. 14). It appears that not many people responded, and Sheba and his followers ended up in the walled city of Abel.
Though he had no official position, Joab went along with his brother Abishai to help in any way that he could. The two men had fought together in the battle of the forest of Ephraim and defeated Absalom. Joab had no love for Amasa, who had betrayed David and led Absalom's army (17:25). Furthermore, it was Amasa who took Joab's place as commander of the troops, an appointment that must have humiliated Joab. (David made that change because it was Joab who killed Absalom.) Joab knew that he and his brother Abishai could deal successfully with Sheba's revolt but that Amasa was too weak and inexperienced to lead a victorious army.
Joab again took command of David's troops and followed Sheba to Abel, surrounded the city, and began to lay siege to it. For the third time in the "David story," a woman changes the course of events. Abigail was the first (1 Sam. 25), and the woman of Tekoa was the second (2 Sam. 14). The wise woman called to Joab from the wall and assured him that her city was not in league with any rebels and therefore didn't deserve to be attacked. Perhaps she was thinking about the law in Deuteronomy 20:10–16 requiring that a city first be given an offer of peace before it was attacked. When Joab explained that it was only Sheba he was after, she persuaded the citizens to kill the rebel leader and save the city. However, Sheba wasn't a scapegoat; as a rebel against the king, he deserved to be slain. Sheba wanted to be head of the army, but instead, his head was thrown over the wall to the army.
As when they murdered Abner (3:27–39), Joab and Abishai must have quickly plotted together when they saw Amasa approaching. Joab had killed Abner1 and Absalom, so his hands were already stained with blood. The trick with the sword gave Amasa the idea that this was just a casual meeting, but it was Joab's crafty way of catching Amasa off guard. (See Judg. 3:20–23.) Once more, the sword was at work in David's household, for Amasa was his cousin. There was no reason why Amasa should be killed. True, he had joined forces with Absalom, but David had declared a general amnesty that included Joab, who had killed Absalom. Joab could have easily taken the command away from Amasa, but the old campaigner was of such a disposition that he preferred to destroy those who stood in his way. He wanted none of Absalom's leaders to live and create more problems for David.
The chapter closes with a second listing of David's officers (8:15–18), and two new officers are added: Adoram (or Adoniram) was in charge of the forced labor, and Ira the Jairite served as David's chaplain. The "forced labor" was done by prisoners of war, but Israelites were occasionally conscripted to assist with government building projects. During Solomon's reign and after, the officer in charge of these labor projects didn't have an easy time of it (1 Kings 4:6; 5:14; 12:18ff.; 2 Chron. 10:18–19). Now we must back up a bit to discover how Joab regained the command of David's army.
Joab left Amasa lying in a pool of blood on the highway, a sight that brought the marching army to a halt. Here was their commander dead before the battle had even begun! Joab and Abishai took off after Sheba, but the army wasn't following. It was what we call today "a gaper's block." One of Joab's men was wise enough to move the corpse to the side of the highway and cover it up. Then he rallied Amasa's troops to support Joab and David, and the soldiers responded. The politically correct thing to say would have been "David and Abishai," because David had given the command to Abishai, but Joab had taken back his old position and wouldn't let it go (v. 23). Once again, David had to give in to Joab's power tactics.
Personal conflict (20:4–13) When David heard about Sheba's call to rebellion, he immediately sent word to Amasa, his new commander (19:13), to gather the troops within three days and come to Jerusalem. An experienced strategist, David knew that insurrection had to be nipped in the bud or it would gain momentum among the dissatisfied people in the land, and this could lead to another war. Thousands of David's subjects had been willing to follow Absalom, and it seemed that the ten northern tribes were ready to follow anybody.
IV.David closes his reign (21:1—24:25) A.Showing respect for Saul—21:1–14
We trust that somebody buried the body, for it was considered a serious thing in Israel for a body not to have proper burial.
But Amasa didn't show up with the army within the three allotted days, and David gave the command of the army to Abishai. Amasa had been commander of Absalom's army, so perhaps David was afraid he had turned traitor and joined up with Sheba. The most log-
Ethnic conflict (21:1–14) The book closes with a record of two national calamities—a drought caused by King Saul's sin (21:1–14)
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and a plague caused by King David's sin (24:1–25). Between these two tragic events, the writer gives us a summary of four victories (21:15–22) and a list of David's mighty men (23:8–39), as well as two psalms written by David (22:1–23:7). Once again we see David the soldier, the singer, and the sinner.
thereby enjoy God's blessing (Gen. 12:1–3). But the Gibeonites didn't want money; they knew that no amount of money could ransom a murderer or recompense the survivors (Num. 35:31–33). The Gibeonites made it clear that they knew their place in Israel as servants and resident aliens, and they had no right to press their case.3 But it would take the shedding of blood to atone for the Gibeonite blood that had been shed (Ex. 21:24; Lev. 24:19–21; Deut. 19:21). The nation was suffering because of Saul's sins, and if David killed just any man, that wouldn't solve the problem. The Gibeonites asked that seven of Saul's male descendants be sacrificed before the Lord and this would end the drought and famine.
Sin (vv. 1–4). Nowhere in Scripture are we told when or why Saul slaughtered the Gibeonites and thus broke the vow that Israel had made with them in Joshua's day (Josh. 9). Joshua tried to make the best of his mistake, because he put the Gibeonites to work as woodcutters and water carriers, but Israel's vow obligated them before God to protect the Gibeonites (Josh. 10). Saul killed several Gibeonites but intended to wipe them all out, so it was a case of "ethnic cleansing" and genocide.
David knew that the Jews were forbidden to offer human sacrifices (Lev. 18:21; 20:1–5; Deut. 12:29–32; 18:10), nor did he see the deaths of the seven men as sacrifices with atoning value. We today who have the New Testament and understand the gospel of Jesus Christ view this entire episode with mingled disgust and dismay, but we must keep in mind that we're dealing with law, not grace, and Israel, not the church. The law of Moses required that an unsolved murder be atoned for by sacrifice (Deut. 21:1–9), so how much more a known slaughter perpetrated by a king! However, we must keep in mind that the death of the seven men was not atonement but legal retribution.
Saul's religious life is a puzzle. Attempting to appear very godly, he would make foolish vows that nobody should keep (1 Sam. 14:24–35), while at the same time he didn't obey the clear commands of the Lord (1 Sam. 13, 15). He was commanded to slay the Amalekites and didn't, yet he tried to exterminate the Gibeonites! Another piece of the puzzle is that Jeiel, Saul's greatgrandfather, was the progenitor of the Gibeonites (1 Chron. 8:29–33; 9:35–39), so Saul slaughtered his own relatives.
Gibeon became a Levitical city (Josh. 21:17), and the tabernacle was there at one time (1 Kings 3:4–5). The city was located in the tribe of Benjamin—Saul's tribe—and perhaps that is a clue to Saul's behavior. It was bad enough to have the pagan Gibeonites alive and well in the land of Israel, but did they have to reside in Benjamin? One of Saul's "leadership" tactics was to reward his men with houses and lands (1 Sam. 22:7), and perhaps to do this he confiscated property from the Gibeonites. Whatever his motive and method, Saul in his grave brought judgment on the people of Israel as the drought and famine continued for three years (21:1, 10).
Though David didn't commit the crime, he had to choose the seven men who would die, and that wasn't an easy thing to do. (Perhaps David thought about those who had died because of his sin—Bathsheba's baby, Uriah the Hittite, Amnon, Absalom and Amasa.) Because of his vow to Jonathan to protect his descendants (1 Sam. 20:12–17),4 the king avoided naming Mephibosheth and chose two sons of Saul's concubine Rizpah as well as five sons of Saul's daughter Merab, who was married to Adriel (v. 8 niv).5 We aren't told how the seven men were executed, although "fell together" (v. 9) suggests they were pushed off a cliff. This happened during barley harvest in the middle of April, and the seven corpses were exposed for about six months, until the rains arrived and the drought ended in October. To hang up a corpse was to disgrace the person and put him under a curse (Deut. 21:22–23).
The first year of drought might have been caused by some unexpected change in the weather, and during the second year people would say, "It's bound to improve." But when for the third year the land suffered drought and famine, David sought the face of the Lord. It was written in the Lord's covenant with Israel that He would send the rain to the land if His people would honor and obey Him (Deut. 28:1–14). David knew that the sin of murder would pollute the land (Num. 35:30–34), and that's exactly what was causing all the trouble. Perhaps through his prophet Nathan or his chaplain Ira, the Lord said to David, "It is because of Saul and his bloodthirsty house, because He killed the Gibeonites" (v. 1 nkjv). Saul had been dead for over thirty years, and the Lord had patiently waited for this sin to be dealt with.2
Compassion (vv. 10–14). The law required exposed bodies to be taken down by sundown and buried. To be sure that Saul's crime was sufficiently dealt with, David allowed the bodies to remain exposed until the rains came, signifying that the Lord was blessing His people again. During that time Rizpah protected the bodies of her sons and nephews, an act of love and courage. It was Rizpah who was involved when Abner abandoned the house of Saul and joined with David (3:6–12).
But David went a step further. He had the bones gathered up, along with the bones of Saul and his sons that the men of Jabesh-Gilead had interred (1 Sam. 31), and brought the whole family together in their family tomb (vv. 12–14). To have proper burial with one's ancestors was the desire of every Israelite, and David
Retribution (vv. 5–9). When he learned the facts, David immediately offered to make restitution for the terrible sins of his predecessor, because he wanted the Gibeonites to be able to bless the people of Israel and
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granted this blessing to Saul and his family. Whatever questions remain concerning this unusual event, this much is true: one man's sins can bring sorrow and death to his family, even after he is dead and buried. We must also give credit to David for dealing drastically with sin for the sake of the nation, and yet for showing kindness to the house of Saul.
famine, the Lord kept the terms of the covenant (Lev. 26:18–20; Deut. 28:23–24). 3 The law of Moses gave resident aliens certain rights, and Israel was warned not to oppress the strangers in the land (Ex. 22:21; Lev. 19:34; Deut. 24:17). Apparently neither Joshua's vow nor the law of Moses restrained Saul from trying to liquidate the Gibeonites. 4 But David also made a similar promise to Saul (1 Sam. 24:20–22), and here he was having Saul's descendants slain. However, the killing of five men wasn't the equivalent of wiping out all of a man's family. 5 We're told in 6:23 that Michal died without having any children, so the text should read Merab (see niv). She was Saul's daughter by Ahinoam (1 Sam. 14:49) and was married to Adriel (1 Sam. 18:17–19). 6 The Hebrew text reads "descendants of Rapha." The word means "giant" (Deut. 2:11, 20; Josh. 12:4; 13:12; 17:15; 1 Chron. 20:4, 6, 8.)
National conflict (21:15–22; 1 Chron. 20:4–8) These four conflicts took place much earlier in David's reign, probably after he made Jerusalem his capital and the Philistines opposed his rise to power. All four involve "descendants of the giants"6 from Philistia, one of whom was a brother of Goliath (v. 19).
In the first conflict (vv. 15–17), David fought so much that he grew faint, because the Philistines would focus on him rather than the other soldiers. Ishbi-benob wanted to slay David and had a bronze spear that weighed seven and a half pounds. However David's nephew Abishai, who more than once irritated David, came to the king's rescue and killed the giant. It was then that the military leaders decided the king was too vulnerable and valuable to be sacrificed on the battlefield. The king was the "lamp of Israel" and had to be protected. (See 1 Kings 11:36; 15:4; 2 Kings 8:19; 2 Chron. 21:7.)
CHAPTER ELEVEN 2 Samuel 22
B.Defeating the Philistines—21:15–22 C.Praising the Lord—22:1—23:7
(See also Psalm 18) DAVID'S SONG OF VICTORY F
The second contest with the Philistines (v. 18; 1 Chron. 20:4) took place at Gob, a site we can't locate with any accuracy, where Israel won the battle because one of David's mighty men killed the giant. (See 1 Chron. 11:29.) The fact that the names of these giants were preserved shows that they were wellknown warriors.
irst Samuel 2 records the song Hannah sang when she brought her son Samuel to serve the Lord at the tabernacle, and 2 Samuel 22 records the song of David after the Lord helped him defeat his enemies (v. 1; Ps. 18). How significant that two books full of burdens and bloodshed are bracketed by praise! No matter how dark the days or how painful the memories, we can always praise the Lord.
The third conflict with the Philistines (v. 19) was again at Gob, and this time the brother of Goliath (1 Chron. 20:5) is the giant that was slain. We know little about Elhanan except that he came from Bethlehem and was one of David's mighty men (23:24).
In this song, David offered thanks to the Lord for the many victories He had given him and for the gracious way He had worked to bring him to the throne of Israel. Note that Saul is not included among David's enemies, for no matter what Saul did to him, David never treated Saul like an enemy. It's likely that 2 Samuel 22 is the original version, but when the song was adapted for corporate worship David wrote a new opening: "I will love thee, O Lord, my strength" (Ps. 18:1). The Hebrew word used here for "love" means "a deep and fervent love," not just a passing emotion. He also deleted from verse 3 "my savior; thou savest me from violence." There are other differences, but they do not deter us from grasping the glorious message of this song of praise.
The fourth battle took place in Gath in enemy territory (vv. 20–22; 1 Chron. 20:6–8), and David's nephew Jonathan killed the giant who had, like Goliath, defied Israel and Israel's God. (See 1 Sam. 17:10.)
When as a youth David killed Goliath, he certainly gave the men of Israel a good example of what it means to trust God for victory. It's good to know how to kill giants yourself, but be sure to help others kill the giants in their lives.
Notes 1 Joab killed Abner because Abner had killed Joab's brother Asahel, and it was done near Gibeon, where Joab met Amasa (2:12ff.). Perhaps the memory of his brother's murder aroused Joab, even though Amasa had nothing to do with it. 2 Why the Gibeonites didn't bring the matter before David much earlier is a mystery, for as resident aliens in the land, they had their civil rights. During the first part of his reign, David was securing and extending the kingdom, and in the last years he was dealing with the troubles caused by his own sins, so perhaps it took time to get the king's ear. By sending drought and
It's unlikely that this song was written just after the defeat of Saul and the beginning of David's reign in Hebron. From verse 51 we infer that David wrote this psalm after God made His dynastic covenant with him (2 Sam. 7) and gave him the victories recorded in 2 Samuel 8 and 10. We further infer from verses 20–27 that he wrote the psalm before his terrible sins in connection with Bathsheba and Uriah (2 Sam. 11–12), for he could never have written verses 20–27 after that sad episode.
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fire, and smoke (v. 9). The Lord was angry! (See Ps. 74:1 and 140:10.) Against the background of the black sky, the Lord swooped down on a cloud propelled by the cherubim.1 The storm raged! In Scripture, a storm can picture an advancing army (Ezek. 38:9; Dan. 11:40; Hab. 3:14) or the judgment of God (Jer. 11:6; 23:19; 25:32). God's arrows were like the lightning, His voice like the thunder, and the winds like the angry breath of His nostrils. No wonder His enemies fled in terror! David didn't see himself as a great commander who led a victorious army, but as God's servant who trusted Jehovah to win the victory. He gave all the glory to the Lord. God not only "came down" (v. 10), but He "reached down" and plucked David out of the dangerous waters.
The emphasis in this psalm is on what the Lord in His grace and mercy did for David.
The Lord delivered David (22:1–19) "Deliver" is a key word in this song (vv. 1, 2, 18, 20, 44, 49), and it carries with it the meanings of "drawing out of danger, snatching, taking away, allowing to escape." For at least ten years before he became king, David was pursued by Saul and his army, and the record shows that Saul tried to kill David at least five times. (See 1 Sam. 18:10–11; 19:8–10, 18–24.) After he became king, David had to wage war against the Philistines, the Ammonites, the Syrians, the Moabites, and the Edomites, and God enabled him to triumph over all his enemies.
David began by praising the Lord for who He is— a rock, a fortress, and a deliverer (v. 20)—images that certainly came out of David's years in the wilderness when he and his men hid in caves and natural fortresses. "God is my rock" (v. 3) can be translated, "My rock-like God." The image of the Lord "the rock" goes back to Genesis 49:24 and is used often in "The Song of Moses" in Deuteronomy 32 (vv. 4, 15, 18, 30–31). Hannah used it in her song (1 Sam. 2:2), and it's found frequently in the psalms. A rock reminds us of strength and stability, that which is dependable and unchanging. No matter how David's enemies tried to destroy him, he was always guided and protected by the Lord. God was a shield around him and a deliverer in every time of danger.
The Lord rewarded David (22:20–28) For at least ten years, David had been in "tight" places, but now the Lord had brought him out "into a spacious place" (v. 20 niv). God could give him a larger place because David had been enlarged in his own life through his experiences of trial and testing. "Thou hast enlarged me when I was in distress" (Ps. 4:1). David had often cried out, "The troubles of my heart are enlarged," but at the same time, God was enlarging His servant and preparing him for a bigger place (18:19, 36). "I called on the Lord in distress; the Lord answered me and set me in a broad place" (Ps. 118:5 nkjv). In the school of life, God promotes those who, in times of difficulty, learn the lessons of faith and patience (Heb. 6:12), and David had learned his lessons well.
The image of the rock gives way to the image of the flood (vv. 4–7), and this leads to the vivid picture of the storm (vv. 8–20. While he was exiled in the wilderness, David certainly saw many rainstorms (see Ps. 29) that transformed the dry riverbeds into raging torrents (Ps. 126:4). No matter what the season, David was constantly fighting the strong currents of Saul's opposition. Waves of death, floods of ungodly men, the cords of sheol (the land of the dead), and the hidden traps of death all made David's life difficult and dangerous. No wonder he told Jonathan, "There is but a step between me and death" (1 Sam. 20:3 nkjv).
David's righteousness (vv. 21–25). A superficial reading of these verses might lead us to believe that David was bragging about himself, but this isn't the case at all. David was praising the Lord for enabling him to live a blameless life in dangerous and uncomfortable situations. Just think of how difficult it would be to keep the law of the Lord in the Judean wilderness while fleeing for your life! In all that he did, David sought to please the Lord, obey His law, and trust His promises. These verses describe David as a man of integrity (see Ps. 78:72), a "man after God's own heart" (1 Sam. 13:14). David knew and claimed God's covenant promises and the Lord honored him. King Saul violated the terms of the covenant, and the Lord judged him.
What do you do when you're drowning in a flood of opposition? You call on the Lord and trust Him for the help you need (v. 7). David was a man of prayer who depended on the Lord for wisdom, strength, and deliverance, and the Lord never failed him. Why did God wait all those years before delivering David and putting him on the throne? For one thing, the Lord was building himself a leader, and this could be done only by means of trial, suffering, and battle. But the Lord also had his own timetable, for "when the fullness of the time had come" (Gal. 4:4 nkjv), out of David's family the Messiah would come to the world.
This doesn't mean that David was spotless and always did the right thing. He had his days of despair when he fled to the enemy for help, but these were incidents in a life that was otherwise wholly devoted to the Lord. David honored only the Lord and never turned to idols. He did not dishonor the name of the Lord; he was careful to love and protect his parents (1 Sam. 22:1–4); and when he had opportunities to slay Saul, David refused to touch the Lord's anointed and commit murder. There is no evidence that during his "battle years" David was a thief, an adulterer, or a false witness against others. (Actually, it was Saul and his
When the Lord answered David's cries and delivered him from Saul and the enemies of the people of God, it was like a great thunderstorm being released over the land (vv. 8–20). David describes God's intervention as an earthquake (v. 8) followed by lightning,
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The Lord enlightened David (v. 29). The image of the burning lamp can refer to God's goodness in keeping people alive (Job 18:5–6; 21:17). David's life was constantly in danger, but the Lord kept him alive and provided all he needed. But a burning lamp also speaks of the reign of a king. David's men were afraid that one day he would be slain in battle and the "light of Israel" be put out (2 Sam. 21:17). Even after David died, the Lord was true to His covenant promise and kept David's lamp burning by maintaining David's dynasty (1 Kings 11:36; 15:4; 2 Kings 8:19; 2 Chron. 21:7; Ps. 132:17). But God enlightened David in another way, for He revealed His will to him through the words of the prophets and the use of the Urim and Thummim. Saul made his own decisions, but David sought the mind of the Lord. During the dark days of his exile, David could say, "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?"2 (Ps. 27:1 nkjv).
men who lied about David.) David was a generous man who didn't cultivate a covetous heart. We don't know how David honored the Sabbath when he was away from the covenant community, but there's no reason to believe that he broke the fourth commandment. Measured by the righteousness of the law, David was a man with clean hands and a pure heart (Ps. 24:3–6), and he received his reward from the Lord.
The Lord's faithfulness (vv. 26–28). The Lord never violates His own attributes. God deals with people according to their attitudes and their actions. David was merciful to Saul and spared his life on at least two occasions, and the Lord was merciful to David. "Blessed are the merciful: for they shall obtain mercy" (Matt. 5:7). David was faithful to the Lord, and the Lord was faithful to Him. David was upright; he was single-hearted when it came to serving God. He was not sinless—no man or woman on earth is—but he was blameless in his motives and loyal to the Lord. In that sense, his heart was pure: "Blessed are the pure in heart: for they shall see God" (Matt. 5:8).
The Lord empowered David (vv. 30–35). The picture here is that of a courageous warrior letting nothing stand in the way of victory. God empowered David to face the enemy without fear, running through a troop and the barricades they put up, and even scaling a wall to take a city. God's way is perfect (v. 31), and He made David's way perfect (v. 33), because David trusted in Him. God shielded David in the battle because David relied wholly on the flawless Word of God.
Unlike Saul, David was not perverse in heart but submitted to the will of God (v. 27). The NIV reads, "to the crooked you show yourself shrewd," reminding us that faith is living without scheming or making excuses, two practices at which Saul excelled. The Hebrew word translated "froward" (kjv) or "crooked" (niv) comes from a root that means "to wrestle." David didn't fight God or God's will, but Saul did, and that's why David was exalted but Saul was abased (1 Peter 5:5–6; James 4:10). Finally, David was humble and broken before the Lord, while Saul promoted himself and put himself first. "You rescue those who are humble, but your eyes are on the proud to humiliate them" (v. 28 nlt). Hannah touched on this important theme in her song to the Lord (1 Sam. 2:3, 7–8). When Saul began his reign, he stood head and shoulders above everybody else (1 Sam. 10:23–24), but at the end of his life, he fell on his face in a witch's house (28:20) and fell as a suicide on the battlefield (31:1–6). "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12 nkjv). David fell on his face in submission, and the Lord lifted him up in honor. Saul lifted himself up and eventually fell on his face in humiliation.
David's body belonged to the Lord (see Rom. 12:1), and God used his arms, feet and hands (vv. 33–35) to overcome the enemy. David was a gifted warrior, but it was the anointing power of the Lord that enabled him to succeed on the battlefield. Like a fleet-footed deer, he could reach the heights; even his ankles didn't turn (v. 37 niv). God made David's arms strong enough to bend a bow of bronze and shoot arrows with great power. In the strength of the Lord, David was invincible.
The Lord enlarged David (vv. 36–43). God enlarged David's path (v. 37) and put him into a larger place (v. 20), a wonderful truth we have already considered. The remarkable statement "thy gentleness hath made me great" (v. 36) reveals David's utter amazement that Almighty God would condescend to pay any attention to him. David always saw himself as an ordinary Jewish shepherd with no special position in Israel (1 Sam. 18:18, 23), but the Lord "stooped down" to make him great. He made David a great warrior and gave him a great name (2 Sam. 7:23), and David acknowledged this incredible mercy from God, but David's greatest desire was to make Jehovah's name great before the nations (7:18–29).
God is always faithful to His character and His covenant. Knowing the character of God is essential to knowing and doing the will of God and pleasing His heart. David knew God's covenant so he understood what God expected of him. The character of God and the covenant of God are the foundations for the promises of God. If we ignore His character and covenant, we will never be successful in claiming His promises.
The gracious condescension of the Lord is a theme that is too often neglected by God's people. As with David, God the Father condescends to work in our lives to fit us for the work of His choosing (and see Isa. 57:15), and God the Son certainly humbled Himself for us when He came to earth as a servant and a sacri-
The Lord enabled David (22:29–43) In this stanza of his song, David looked back and recalled how the Lord helped him during those difficult years of exile.
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covenant with him, form the foundation for all that God did for His servant. Israel was called to be a witness to the nations, and it was David's responsibility to build a kingdom that would honor the name of the Lord. It's too bad that because of his sin with Bathsheba he brought reproach to God's name (2 Sam. 12:14). Nevertheless, David was God's king and God's anointed, and the covenant between God and David still stands and will ultimately be fulfilled in the reign of Jesus Christ in His kingdom.
fice for sin (Phil. 2:5–11). The Holy Spirit condescended to come to earth and live in the people of God! David didn't look back on those difficult exile years and see the "hardness" of God but the gentleness of God. He saw only goodness and mercy following him (Ps. 23:6). The servant in the parable who called the master "a hard man" (Matt. 25:24) certainly didn't have the same outlook as King David!
We might cringe as we read David's description of his victories, but we must remember that he was fighting the battles of the Lord. If these nations had defeated and destroyed Israel, what would happen to God's great plan of salvation? We wouldn't have a Bible, and we wouldn't have a Savior! In rebelling against the Lord and worshipping idols, these pagan nations had sinned against a flood of light, so they were without excuse (Rom. 1:18ff.; Josh. 2). The Lord had been patient with them for many years (Gen. 15:16), but they had spurned His grace. David pursued his enemies when they tried to get away (vv. 38, 41); he defeated them, crushed them, and ground them into the dirt! They became like mire in the streets.
Paul quoted verse 50 in Romans 15:9 as part of the wrap-up of his admonition to the believers in the churches in Rome that they receive one another and stop judging one another. The Gentile believers in Rome were enjoying their freedom in Christ, while many of the Jewish believers were still in bondage to the law of Moses. Paul points out that Christ came to minister to both Jews and Gentiles by fulfilling God's promises to the Jews and dying for both Jews and Gentiles. From the very beginning of the nation, when God called Abraham and Sarah, the Lord had it in mind to include the Gentiles in His gracious plan of salvation (Gen. 12:1–3; Luke 2:29–32; John 4:22; Eph. 2:11ff.).
The Lord established David (22:44–51) It is one thing to fight wars and defeat the enemy, but it is quite something else to keep these nations under control. David not only had to unify and lead the twelve tribes of Israel, but he also had to deal with the nations that were subjected to Israel.
The sequence in Romans 15:8–12 is significant. Jesus confirmed the promises made to Israel (v. 8), and Israel brought the message of salvation to the Gentiles (v. 9). Both believing Jews and Gentiles as one spiritual body now praise the Lord together (v. 10), and all the nations hear the good news of the gospel (v. 11). When Jesus returns, He will reign over both Jews and Gentiles in His glorious kingdom (v. 12). From the very beginning, it was God's plan that the nation of Israel be His vehicle for bringing salvation to a lost world. "Salvation is of the Lord" (Jonah 2:9 nkjv) and "Salvation is of the Jews" (John 4:22 nkjv). The Gentiles owe a great debt to the Jews (Rom. 15:27), and Gentile Christians ought to pay that debt. They can show their appreciation to Israel by praying for their salvation (Rom. 9:1–5; 10:1) and for the peace of Jerusalem (Ps. 122:6), lovingly witnessing to them as God gives opportunity (Rom. 1:16), and sharing in their material needs (Rom. 15:27). As you review this psalm, you can see what it was that thrilled the heart of David. He saw God and mentioned Him at least nineteen times. He saw God in the affairs of life, both the happy occasions and the storms that came. He saw God's purpose in his life and in the nation of Israel and rejoiced to be a part of it. But most exciting of all, in spite of the troubles David had experienced, he still saw the gentle hand of God, molding his life and accomplishing His purposes (v. 35). The enlarged troubles (Ps. 25:17) "enlarged" David (Ps. 4:1) and prepared him to take enlarged steps (2 Sam. 22:37) in the enlarged place God had prepared for him (22:20). That can be our experience as well.
The Lord enthroned David (vv. 44–46). The Gentile nations didn't want a king on the throne of Israel, especially a brilliant strategist, brave warrior, and beloved leader like David. However, God not only established him on the throne, but also promised him a dynasty that would never end. The Lord promised David a throne, and He kept His promise. He also helped David to unite his own people and deal with those who were still loyal to Saul. The word "strangers" in verses 45–46 (kjv) means "foreigners" and refers to Gentile nations. The Lord's victories frightened these peoples and drove them into hiding places. Eventually they would come out of their feeble fortresses and submit to David.
The Lord exalted David (vv. 47–49). David's shout of praise, "The Lord lives" (v. 47), was his bold witness to these subjected peoples that their dead idols could not save them or protect them (see Ps. 115). Only Jehovah, the God of Israel, is the true and living God, and David's victories and enthronement proved that God was with him. David was always careful not to exalt himself, but to exalt the Lord. David closes his song with high and holy praise for the Lord God of Israel. He exalted the Lord, and the Lord exalted him (Matt. 6:33; 1 Sam. 2:30). If we magnify our own name or our own deeds, we will sin, but if the Lord magnifies us, we can bring glory to His name (Josh. 3:7). The Lord elected David (vv. 50–51). God's sovereign choice of David to be king, and His dynastic
Notes 1 In Ezekiel 1, the prophet saw God's glorious throne on a
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it was the Lord who chose him and elevated him to the throne (Deut. 17:15). The Lord spent thirty years training David, first with the sheep in the pastures, then with Saul in the army camp, and finally with his own fighting men in the Judean wilderness. Great leaders are trained in private before they go to work in public. "Talents are best nurtured in solitude," wrote Goethe; "character is best formed in the stormy billows of the world." David had both. He had been faithful in private as a servant, so God was able to elevate him publicly to be a ruler (Matt. 25:21). The Lord followed the same procedure when He prepared Moses, Joshua, Nehemiah, the apostles, and even His own Son (Phil. 2:5–11; Heb. 5:8). Dr. D. Martyn Lloyd-Jones used to say, "It is a tragic thing when a young man succeeds before he's ready for it." David was ready for the throne.
magnificent crystal platform, with cherubim at each corner, like "wheels" carrying the throne from place to place. The image of God's throne like a chariot reminds us that He can come down from heaven to help His people and nothing can thwart Him. 2 Light as an image of God is frequently found in Scripture (Ps. 84:11; Isa. 60:19–20; Ezek. 1:4, 27; Dan. 2:22; Mic. 7:8; Mal. 4:2; Luke 2:32; John 8:12; 1 Tim. 6:16; 1 John 1:5; Rev. 21:23.)
CHAPTER TWELVE 2 Samuel 23—24 (See also 1 Chronicles 11:10–41; 21:1–26) DAVID'S MEMORIES AND MISTAKES T
he death of King David is not recorded in 2 Samuel, but in 1 Kings 2:1–12. However, 2 Samuel 23–24 record his last psalm, the names of his greatest soldiers, and the sad account of his sin of numbering the people. Chapters 21–24 serve as an "appendix" to 2 Samuel and seem to focus on the divine and human sides of leadership. A leader's decisions may have serious consequences, as proved by the sins of Saul (chap. 21) and David (chap. 24). Leaders must depend on the Lord and give Him the glory, as David's two psalms declare, and no leader can do the job alone, as indicated by the list of David's mighty men. Second Samuel 23–24 give us three portraits of David that illustrate the greatness and the humanness of this leader's life.
God empowers those whom He calls, and He anointed David with His Spirit (1 Sam. 16:12–13). Dr. A. W. Tozer said, "Never follow any leader until you see the oil on his forehead," which explains why so many gifted men came to David and joined his band. It takes more than talent and training to be an effective leader and to be able to recruit and train other leaders. Jesus reminded His disciples, and reminds us, "Without Me, you can do nothing" (John 15:5 nkjv). Religious leaders who follow the principles of what the world calls "success" rarely accomplish anything permanent that glorifies God. "He who does the will of God abides forever" (1 John 2:17 nkjv). It's good to be educated by men, but it's even more important to be trained by the Lord. "Our Lord was thirty years preparing for three years' service," wrote Oswald Chambers. "The modern stamp is three hours of preparation for thirty years of service."
David the inspired singer (23:1–7) At least seventy-three of the psalms in the book of Psalms are assigned to David, but his last one is found only here in 2 Samuel 23. The phrase "the last words of David" means "his last inspired written words from the Lord." The psalm may have been written during the closing days of his life, shortly before he died. Since the theme of the psalm is godly leadership, he may have written it especially for Solomon, but it has much to say to all of God's people today.
But the Spirit not only empowered David for battle, He also inspired him to write beautiful psalms that still minister to our hearts. When you think of the trials that David had to endure in order to give us these psalms, it makes you appreciate them even more. David made it clear that he was writing the Word of God, not just religious poetry. Peter called David "a prophet" (Acts 2:30) and at Pentecost quoted what David wrote about the Messiah's resurrection and ascension (Acts 2:24–36). When you read the Psalms, you are reading the Word of God and learning about the Son of God.
The privileges of leadership (vv. 1–2). David never ceased to marvel that God would call him to become the king of Israel, to lead God's people, fight God's battles, and even help to write God's Word. It was through David's descendants that God brought the Messiah into the world. From the human point of view, David was a "nobody," a shepherd, the youngest of eight sons in an ordinary Jewish family; nevertheless, God selected him and made him to become Israel's greatest king. The Lord had given David skillful hands and a heart of integrity (Ps. 78:70–72) and equipped him to know and do His will. As the son of Jesse, David was a member of the royal tribe of Judah, something that was not true of his predecessor Saul. (See Gen. 49:10.)
The responsibilities of leadership (vv. 3–7). God didn't train David just to put him on display, but because He had important work for him to do; and so it is with every true leader. David was to rule over God's own people, "the sheep of his pasture" (Ps. 100:3), which is an awesome responsibility. It demands character and integrity ("just" = righteous) and a submissive attitude toward the Lord ("the fear of God"). Without righteousness and the fear of God, a leader becomes a dictator and abuses God's people, driving them like cattle instead of leading them like sheep. David was a ruler who served and a servant who ruled,
David didn't promote himself to achieve greatness;
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David the gifted leader (23:8–38; 1 Chron. 11:10–47) Here are listed the names and some of the exploits of the leading men who followed David and stood with him during the difficult years of exile and during his reign.
and he had the welfare of his people on his heart (24:17). It encourages me today to see that even secular business specialists are comparing effective leaders to shepherds who care.1
D. Honoring his mighty men—23:8–38
David used a beautiful metaphor to picture the work of the leader: rain and sunshine that together produce useful fruit instead of painful thorns (vv. 4–7). David exemplified this principle in his own life, for when he came to the throne it meant the dawning of a new day for the nation of Israel. In this, he reminds us of what happened when Jesus came to earth (see Ps. 72:5–7; Isa. 9:2; 58:8, 60:1, 19; Mal. 4:1–3; Matt. 4:13–16; Luke 2:29–32). With the coronation of David, the storms that Saul had caused in the land were now over and the light of God's countenance was shining on His people. Under David's leadership, there would be a harvest of blessing from the Lord.
The first "three mighty men" (vv. 8–12; 1 Chron. 11:10–14). Josheb-Basshebeth is named first; he was also known as Adino and Jashobeam (v. 8; 1 Chron. 11:11). He was chief of the captains in David's army and was famous for killing eight hundred enemy soldiers "at one time." First Chronicles 11:11 says he killed three hundred men. As we've already noted, the transmission of numbers from manuscript to manuscript by copyists sometimes led to these minor differences. Did the fear of the Lord drive all these men over a cliff, or did Jashobeam's courage inspire others to enter the battle and he got the credit for the victory? How he accomplished this feat isn't disclosed, but it's unlikely that he killed them one at a time with his spear.
With God's help, leaders must create such a creative atmosphere that their colaborers will be able to grow and produce fruit. Ministry involves both sunshine and rain, bright days and cloudy days, but a godly leader's ministry will produce gentle rain that brings life and not storms that destroy. What a delight it is to follow a spiritual leader who brings out the best in us and helps us produce fruit for the glory of God! Unspiritual leaders produce thorns that irritate people and make progress very difficult (vv. 6–7).
Eleazar (vv. 9–10) was from the tribe of Benjamin (1 Chron. 8:4) and fought beside David against the Philistines, probably at Pas Dammim (1 Sam. 17:1; 1 Chron. 11:12–13). While many of the Israelite soldiers were retreating, he remained in his place and fought until the sword was "welded" to his hand. The Lord honored the faith and courage of David and Eleazar and gave Israel a great victory, after which the other soldiers returned to the field to strip the dead and claim the spoils. Like David, Eleazar wasn't selfish about sharing the spoils of battle because the victory had come from the Lord (1 Sam. 30:21–25).
In his song, David went beyond the principles of leadership to celebrate the coming of Messiah (v. 5). David mentioned the covenant the Lord made with him (2 Sam. 7), a covenant that guaranteed him a dynasty forever and a throne forever, a covenant that was fulfilled in Jesus Christ (Luke 1:32–33, 68–79). The statements in verse 5 are best read as questions: "Is not my house right with God? Has he not made with me an everlasting covenant, arranged and secured in every part?" (niv). The first question doesn't suggest that all of David's children were godly, for we know that they were not. It only declares that David's house (dynasty) was secure because of God's covenant promises. Nothing could change this covenant; it was everlastingly secured by the character of God.
The third "mighty man" was Shammah (vv. 11–12), who also was used of the Lord to bring victory at Pas Dammim (1 Chron. 11:13–14). But why risk your life to defend a field of lentils and barley? Because the land belonged to the Lord (Lev. 25:23) and was given to Israel to use for His glory (Lev. 18:24–30). Shammah didn't want the Philistines to control what belonged to Jehovah, for the Jews were stewards of God's land. To respect the land meant to honor the Lord and His covenant with Israel.
In verse 5, David again used the image of fruit: "Will he not bring to fruition my salvation and grant me my every desire?" (niv). David's desire was that God would fulfill His promise and send the Messiah, who would be born from David's descendants. The throne of Judah ended historically in 586 BC with the reign of Zedekiah, but that wasn't the end of David's family or the nation of Israel. The Lord providentially preserved Israel and David's seed so that Jesus Christ could be born in Bethlehem, the City of David. The nation was small and weak, but the Messiah came just the same! "A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit" (Isa. 11:1 niv; see 4:2, 6:13, and 53:2). However, one day the evil people of the earth will be uprooted like thorns and burned (vv. 6–7; see Matt. 3:10, 12; 13:40–42).
The second "three mighty men" (vv. 13–17; 1 Chron. 11:15–19). These three aren't named, but they were a part of the "thirty" listed in verses 24–29. This suggests that they were not the three men named previously. All people are created equal before God and the law, but all people are not equal in gifts and abilities; some people have greater gifts and opportunities than others. However, the fact that we can't achieve like "the first three" shouldn't keep us from doing less than our best and perhaps establishing a "second three." God doesn't measure us by what He helped others do but by what He wanted us to do with the abilities and opportunities He graciously gave us.
The fact that David was hiding in a cave near Bethlehem suggests that this event took place either during the time that David was fleeing from Saul or
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However, sometimes he had more zeal than wisdom. While in Saul's camp with David one night, he wanted to kill King Saul, an offer that David rejected (1 Sam. 26), and he also offered to cut off Shimei's head because he cursed David (16:9–11; 19:21). He led the army in the siege of Rabbah (10:10–14) and saved David's life during a battle with a giant (21:15–17). Abishai was loyal to David during Absalom's rebellion and was in charge of a third of David's army (18:2, 12).2 Abishai was also in charge of "the second three" and was held in high honor.
shortly after he was made king in Hebron and the Philistines attacked him (2 Sam. 5:17; 1 Chron. 14:8). It was harvest time, which meant there had been no rain and the cisterns were empty. No water was available in the cave, and David thirsted for the water from the well at Bethlehem that he used to drink from when he was a boy. The text suggests that David spoke to himself about the water and didn't issue any orders, but the three men wanted to please their leader more than anything else. They were close enough to hear his whispered words, loyal enough to take his wish as their command, and brave enough to obey at any cost. They traveled twelve miles, broke through enemy lines, and came back with the water. What an example for us to follow in our relationship with the Captain of our salvation!
Benaiah (vv. 20–23; 1 Chron. 11:22–25) was a remarkable man who was born to serve as a priest (1 Chron. 27:5) but became a soldier and the commander of David's bodyguard (8:18; 20:23). In the Bible, there are priests who became prophets, such as Jeremiah, Ezekiel, and John the Baptist, but Benaiah is the only priest named who became a soldier. He performed valiantly on the battlefield and fought some interesting battles. F. W. Boreham has a wonderful sermon about Benaiah killing the lion in which he points out that Benaiah met the worst of enemies (a lion) in the worst of places (a pit) under the worst of conditions (on a snowy day) – and he won! Benaiah was loyal to the house of David and supported Solomon when he came to the throne (1 Kings 1:8–10). When Joab tried to make Adonijah king, it was Benaiah who executed him, thus fulfilling David's command to Solomon (1 Kings 2:5–6). Solomon made Benaiah the head of his army in Joab's place (1 Kings 2:35; 4:4; 1 Chron. 27:5–6). Benaiah's son Jehoiada didn't follow a military career but became a counselor to King Solomon, replacing Ahithophel (27:34).
No matter what the Lord put in David's hands, he used it to honor God and help God's people—a sling, a sword, a harp, a scepter, even a cup of water—and this occasion was no exception. When David looked into the cup, he didn't see water; he saw the blood of the three men who had risked their lives to satisfy his desire. To drink that water would demean all his men and cheapen the brave deed of the three heroes. It would communicate that their lives really weren't important to him. Instead, David turned the cave into a temple and poured the water out as a drink offering to the Lord, as he had seen the priests do at the tabernacle. The drink offering accompanied the giving of another sacrifice, such as the burnt offering, and was not offered independently. It was an act of dedication that symbolized a person's life poured out in the service of the Lord. The three men had given themselves as a sacrifice to the Lord to serve David (Rom. 12:1), so David added his offering to theirs to show them he was one with them in their devotion to Jehovah. To paraphrase his own words in 24:24, David would not treat as nothing that which had cost those three men everything. All leaders need to follow David's example and let their followers know how much they appreciate them and the sacrifices they make.
The Thirty (vv. 24–39; 1 Chron. 11:26–47). Saul may have stood head and shoulders above everybody else, but it was David who had the kind of character and stature that attracted men who were looking for true leadership. One mark of real leaders is that they have devoted followers and not just self-seeking flatterers and parasites. (The official term is "sycophants," from a Greek word meaning "an informer." The American and English slang expression would be "bootlicker.") Saul's officers were men he couldn't trust and who had to be bribed into loyal service (see 1 Sam. 22:6ff.), but David's men would have died for their leader, and some of them did.