scene, and a new generation had emerged in Israel with they were rejecting God, and this grieved Samuel's
1 Samuel 7—8 tection from the enemies around them. The Philistines were still a powerful nation, and the Ammonites were also a threat (1 Sam. 12:12). Israel had no standing army and no king to lead it. The elders forgot that it was the Lord who was Israel's King and who gave her army the ability to defeat the enemy.
assisted him by serving at Beersheba (8:1–2). Israel was blessed to have a man like Samuel to guide them, but the times were changing and Israel's elders wanted the nation to change as well.
Rejecting the Lord (8:1–22) Probably twenty or twenty-five years elapsed between the events recorded in chapter 7 and those in chapter 8. Samuel was now an old man, about to pass from the scene, and a new generation had emerged in Israel with new leaders who had new ideas. Life goes on, circumstances change, and God's people must have wisdom to adapt to new challenges without abandoning old convictions. Like more than one great leader, Samuel in his old age faced some painful situations and had to make some difficult decisions. He left the scene convinced that he had been rejected by the people he had served so faithfully. Samuel obeyed the Lord, but he was a man with a broken heart.
Samuel was a man of spiritual insight and he knew that this demand for a king was evidence of spiritual decay among the leaders. They weren't rejecting him; they were rejecting God, and this grieved Samuel's heart as he prayed to the Lord for wisdom. This wasn't the first time the people had rejected their Lord. At Sinai, their request was "Make us gods!" (Ex. 32:1), and after their humiliating failure at Kadesh Barnea, they said, "Let us make a captain, and let us return into Egypt" (Num. 14:4).2 Whenever leadership in a church decays spiritually, that church becomes more like the world and uses the world's methods and resources to try to do God's work. The Jewish leaders in Samuel's day had no faith that God could defeat their enemies and protect His people, so they chose to lean on the arm of flesh.
God had chosen Moses to lead the nation of Israel and Joshua to succeed him (Deut. 31:1–15), but Joshua wasn't commanded to lay hands on any successor. He left behind elders whom he had trained to serve God, but when they died, the new generation turned away from the Lord and followed the idols of the land (Judg. 2:10–15). There was an automatic succession to the priesthood, and the Lord could call out prophets when needed, but who would lead the people and see to it that the law was obeyed? During the period of the judges, God raised up leaders here and there and gave them great victories, but nobody was in charge of the nation as a whole. "In those days there was no king in Israel; every man did that which was right in his own eyes" (Judg. 21:25; see 17:6; 18:1; 19:1). The "nation" of Israel was a loose confederation of sovereign tribes, and each tribe was expected to seek the Lord and do His will.
God is never surprised by what His people do, nor is He at a loss to know what He should do. "The Lord brings the counsel of the nations to nothing; He makes the plans of the peoples of no effect. The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:10–11 nkjv). There is every evidence in the Pentateuch that Israel would one day have a king. God promised Abraham, Sarah, and Jacob that kings would be among their descendants (Gen. 17:6, 16; 35:11), and Jacob had named Judah as the kingly tribe (49:10). Moses prepared the nation for a king when he spoke to the new generation preparing to enter the Promised Land (Deut. 17:14–20).
II. The failure of the first king (8—15) A.Israel requests a king—8
It wasn't Israel's request for a king that was their greatest sin; it was their insisting that God give them a king immediately. The Lord had a king in mind for them, David the son of Jesse, but the time wasn't ripe for him to appear. So, the Lord gave them their request by appointing Saul to be king, and He used Saul to chasten the nation and prepare them for David, the man of His choice. The fact that Saul was from the tribe of Benjamin and not from Judah is evidence enough that he was never expected to establish a dynasty in Israel. "So in my anger I gave you a king, and in my wrath I took him away" (Hos. 13:11 niv). The greatest judgment God can give us is to let us have our own way. "And He gave them their request, but sent leanness into their soul" (Ps. 106:15 nkjv). However, the Lord wanted His people to go into this new venture with their eyes open, so He commanded Samuel to tell them what it would cost them to have a king.
Asking for a king (vv. 1–9). Knowing that Israel needed a stronger central government, the elders presented their request to Samuel and backed it up with several arguments. The first two must have cut Samuel to the quick: he was now old and had no successor, and his two sons were not godly men but took bribes (1 Sam. 8:3–5). How tragic that both Eli and Samuel had sons who failed to follow the Lord. Eli was too easy on his wayward sons (2:29), and perhaps Samuel was away from home too much as he made his ministry circuit to the cities. Samuel's sons were miles away in Beersheba where their father couldn't monitor their work, but if the elders knew about their sins, surely their father must have known also.
When the elders asked to have a king "like all the nations" (8:5, 20), they were forgetting that Israel's strength was to be unlike the other nations. The Israelites were God's covenant people and He was their King. The glory of God dwelt in their midst and the law of God was their wisdom. (See Ex. 19:3–6; 33:15–16; Lev. 18:30 and 20:26; Num. 23:9.) But the elders were concerned about national security and pro-
Paying for a king (vv. 10–22). What's true of individuals is true of nations: you take what you want from life and you pay for it. Under the kingship of Jehovah God, the nation had security and sufficiency as long as they obeyed Him, and His demands were not unrea-
1 Samuel 8—9
Israel's spiritual leader and not know about him is a bit of a mystery and suggests that Saul simply lived and farmed with his family at Gibeah and minded his own business. Apparently he didn't attend the annual feasts and wasn't greatly concerned about spiritual matters. Like many people today, he wasn't against religion, but he didn't make knowing the Lord a vital part of his life. It's a good thing the servant knew about Samuel and that Saul heeded his advice!
sonable. To obey God's covenant meant to live a happy life as the Lord gave you all that you needed and more. But the key word in Samuel's speech is take, not give. The king and his court had to be supported, so he would take their sons and daughters, their property, their harvests, and their flocks and herds. Their choice young men would serve in the army as well as in the king's fields. Their daughters would cook and bake for the king. He would take their property and part of their harvest in order to feed the officials and servants in the royal household. While these things weren't too evident under Saul and David, they were certainly obvious under Solomon (1 Kings 4:7–28). The day came when the people cried out for relief from the heavy yoke Solomon had put on them just to maintain the glory of his kingdom (12:1–4; see Jer. 22:13–17).
A rather insignificant event brought Saul and Samuel together—the loss of some of Kish's donkeys. The animals were valuable, of course, and later somebody found them and returned them to Kish (10:2), but who would have thought that Israel's first king would be called to the throne while searching for donkeys! David was identified with sheep (Ps. 78:70–72; 1 Sam. 17:15) and saw the people of Israel as sheep who needed protection and guidance (2 Sam. 24:17). The Lord works in unusual ways, but if Saul had not obeyed his father and listened to his servant, the story might have been different.
In spite of these warnings, the people insisted that God give them a king. Pleasing the Lord wasn't the thing uppermost in their minds; what they wanted was guaranteed protection against their enemies. They wanted someone to judge them and fight their battles, someone they could see and follow. They found it too demanding to trust an invisible God and obey His wonderful commandments. In spite of all the Lord had done for Israel from the call of Abraham to the conquest of the Promised Land, they turned their back on Almighty God and chose to have a frail man to rule over them.
It was evening when the two men arrived at the gates of Ramah, because the young ladies were going out to draw water. Asking the girls if the seer was there, they were given a long detailed answer. Perhaps the Jewish maids were happy to chat with a tall, handsome stranger! Even the time of Saul's arrival at the city was providential, for Samuel appeared just as Saul and his servant entered the city. Samuel was going up to a "high place" outside the city where he would offer a sacrifice to the Lord. Since there was no central sanctuary in Israel at that time, the people brought their sacrifices to a shrine that was dedicated to the Lord and located on a hill near the city. The pagan nations worshipped their false gods at the high places and also indulged in filthy practices there, but the people of Israel were forbidden to join them (Ps. 78:58; Hos. 4:11–14; Jer. 3:2). The day before, the Lord had told Samuel that Saul was coming to Ramah, so he was prepared to meet him and give him God's message. Samuel couldn't say he was happy about the changes going on in Israel, but he was obedient to the Lord. The word "captain" in 1 Samuel 9:16 (kjv) simply means "leader." When Saul appeared, the Lord spoke again to Samuel and confirmed that this was indeed the man of His choice and that Samuel should anoint him as king. "God's anointed" was one of the titles for the king (12:3; 24:6; 26:9, 11, 16; Ps. 2:2, 6). The Lord would use Saul as He did Samson (Judg. 13:5), to begin to weaken the Philistines and prepare them for David's final conquest of this enemy of the Jews (1 Chron. 18:1).
Obeying the Lord (9:1—10:27) The focus now shifts from Samuel to Saul, God's choice for Israel's king. He was from the tribe of Benjamin, which had almost been exterminated because of their rebellion against the law (Judg. 19–20). Jacob compared Benjamin to "a ravening wolf" (Gen. 49:27), and the tribe was involved in numerous battles. Benjamin's territory lay between Ephraim and Judah, so Saul's tribe was adjacent to the royal tribe of Judah. In spite of what Saul said to Samuel in 1 Samuel 9:21, he belonged to a powerful and wealthy family that owned real estate and animals and had servants.
B.Saul is made king—9—10
Physically, Saul was tall, good-looking, and strong, the kind of king people would admire. Even Samuel, with all his spiritual perception, got carried away when he saw him (10:23–24). His weakness for admiring the physical qualities even showed up when Samuel went to anoint David (16:1–7). Saul was obedient to his father and concerned about his father's feelings (9:5), and he was persistent in wanting to obey his father's will. To invest all that time and energy looking for the lost animals suggests that he wasn't a quitter. There was a certain amount of modesty in Saul (v. 21; 10:14–16), but there was no indication of spiritual life.
Samuel's response to Saul's request must have shocked the young man. Saul discovered that he was speaking to the man he was seeking, that he would feast with him that day, that Samuel had a special message for him, and that the missing donkeys had been found and returned to his father. Furthermore, all the desire of Israel was fixed on Saul, because all Israel
Samuel meets Saul (vv. 1–25). Saul's home was in Gibeah, which was about five miles from Ramah where Samuel lived, and yet Saul didn't even know what all Israel knew (3:20), that a man of God named Samuel lived in Ramah (9:6). How Saul could live so close to
1 Samuel 9—10 sign, God told Saul that He could endue him with the power he needed for service. "And who is sufficient for these things?" is the question in the heart of every servant of God (2 Cor. 2:16), and the only correct answer is "our sufficiency is of God" (3:5). However, later Saul would become very self-sufficient and rebellious, and the Lord would take the Spirit from him (1 Sam. 16:14; 28:15). When Saul turned from Samuel to start his journey home, God gave him "another heart" (10:9, see v. 6). Don't read New Testament "regeneration" into this statement; it refers primarily to a different attitude and outlook. This young farmer would now think and act like a leader, the king of the nation, a warrior-statesman whose responsibility it was to listen to God and obey His will. The Holy Spirit would further enable him to serve God as long as he walked in obedience to His will (v. 6). Because Saul became proud and independent and rebelled against God, he lost the Spirit's power, he lost his kingdom, and he eventually lost his life.
wanted a king. Saul didn't understand what Samuel was saying, but everything would be explained to him the next day. Samuel ignored Saul's protest that he was a nobody who belonged to an insignificant tribe, and he escorted Saul and his servant to the banquet hall at the high place where the feast would be held. Saul was given the special portion of the fellowship offering that belonged to the priest (1 Sam. 9:24; Lev. 7:32–33), and the cook informed him that the portion had been set aside especially for him. Strange things were happening! After the feast, Saul returned with Samuel to his house, and there they had a long talk in which Samuel rehearsed for Saul the events that had led up to this meeting.
Samuel anoints Saul (9:26—10:16). Early the next morning, Samuel accompanied Saul and his servant to the edge of the city, sent the servant on ahead, and then anointed Saul as the first king of Israel. From that moment on, Saul was leader over God's people ("inheritance"), but only Samuel and Saul knew it. How could young Saul be sure that God had really chosen him? Samuel gave Saul three signs, special occurrences he would encounter as he made his way home.
Each of these events took place just as Samuel promised. but the only one actually described in the text is Saul's encounter with the company of prophets (vv. 10–13). In the Old Testament era, God gave His Holy Spirit to chosen people to enable them to perform special tasks, and God could take the Spirit away as well. Believers today, who are under the new covenant, have the Holy Spirit abiding within forever (John 14:16–17) as God's seal that we are His children (Eph. 1:13–14). When David asked God not to take the Holy Spirit from him (Ps. 51:11), he was thinking especially of what the Lord did to Saul (1 Sam. 16:14; 28:15). Believers today may grieve the Spirit (Eph. 4:30) and quench the Spirit (1 Thess. 5:19), but they cannot drive Him away.
First, he would meet two men who would tell him that the lost animals had been found (10:2), news that Saul had already heard from Samuel. Apparently these men knew who Saul was and that he had been away from home seeking the lost property. But this was a good experience for the young king, for it assured him that God could solve his problems. One of Saul's greatest failures as a leader was his inability to take his hands off of situations and let God work. In modern language, Saul was a "control freak." Yet while Saul and his servant were dining with Samuel, God was at work saving the lost animals.
The Spirit enabled Saul (probably for the first time in his life) to have a personal experience with the Lord and to express it in praise and worship. Had Saul continued to nurture this walk with the Lord, his life would have been much different. His pride and desire for power became his besetting sin. When the news got out that Saul had prophesied with a company of prophets, some of his friends spoke about him with disdain (1 Sam. 10:11–13). There's no evidence that he was overly wicked, but Saul was a secular person, not a spiritual person, and he was the last man his friends ever expected to have that kind of experience. The question, "Is Saul also among the prophets?" was asked of anybody who suddenly stepped out of character and did the unexpected. Since prophets often inherited their ministry from their fathers (Amos 7:14), and were even called "fathers" (2 Kings 2:12; 6:2), the second question was asked: "Who is their father?" Even after Saul was presented to the people as their king, not everybody in Israel was impressed with him (1 Sam. 10:27). Saul returned home and went back to work on the farm as though nothing remarkable had happened. He
The second sign would take place at the oak of Tabor where he would meet three pilgrims heading for Bethel (vv. 3–4). In spite of the nation's unbelief, there were still devoted people in the land who honored the Lord and sought His face.3 There must have been a sacred place at Bethel dedicated to the Lord (Judg. 20:18, 26), and perhaps the three kids, the wine, and the three loaves of bread were gifts for the Levites serving there. Since as yet there was no central sanctuary, the three kids may have been for sacrifices. These men would greet Saul and give him two of the three loaves, and he was to receive them. God was showing Saul that not only could He solve his problems, but He could also supply his needs. As the first king of Israel, he would have to raise up an army and provide the food and equipment the men needed, and he would have to depend on the Lord.
The third sign had to do with spiritual power (1 Sam. 10:5–6). Saul would meet a band of prophets returning from worship at the high place, and they would be prophesying. The Holy Spirit of God would come upon Saul at that time and he would join the company of prophets in their ecstatic worship. In this
1 Samuel 10—11 cal characteristics. The people were impressed, but Samuel certainly knew that God didn't need tall, muscular men in order to get His work done. In a few years, He would use teenage David to kill a giant! (See Ps. 147:10–11.)
said nothing to his family about being anointed king, and apparently the news about his prophetic experiences hadn't reached as far as Gibeah. The experiences of the previous days should have taught him that God was with him (v. 7), and that He would take care of him and meet his needs, if only he would trust and obey. He also should have realized that he could trust Samuel to give him God's message, and that to disobey Samuel meant to disobey the Lord. One more task awaited Saul, and that was to meet Samuel at Gilgal at a time that would be shown him (v. 8). This would be a test to see if Saul was truly devoted to the Lord and willing to obey orders. Unfortunately, he failed.
The wisest thing Samuel did that day was to link the kingship with the divine covenant (1 Sam. 10:25). His first speech about the king had been negative (8:10–18), but this address and document were positive and pointed out the duties of both king and people. Samuel no doubt elaborated on Moses' words from Deuteronmy 17:14–20 and reminded the people that even the king had to submit to the Lord and His Word. There was one God, one nation, and one covenant, and the Lord was still in charge.
Samuel presents Saul to the people (vv. 17–27). Samuel called another convocation at Mizpah for the purpose of presenting the new king to the people. True to his prophetic calling, he first preached a sermon and reminded the people of their redemption from Egypt by God's grace and power as well as their obligation under the covenant to obey the Lord. But they had disobeyed the Lord in asking for a king! They had sinned, but the Lord would answer their request.
When the assembly was ended, everybody went back home, including the king, and there accompanied him a group of valiant men who became his officers and inner circle. They followed Saul because the Lord moved them to do so. People gave Saul gifts as tokens of their homage to the king, but one group of men despised and ridiculed him. As king, Saul could have dealt severely with them, but he held his peace. And yet later, he was willing to kill Jonathan, his son, just because the boy had eaten some honey! Saul's emotional instability had him weeping over David one day and trying to kill him the next.
Only the Lord and Samuel knew that the king had already been selected and anointed, but Samuel wanted the tribes to realize that Jehovah was in charge of the selection process. He had the tribes present themselves, probably represented by their elders, and the tribe of Benjamin was selected. This may have been selection by lot (14:40–42), or one of the priests may have used the Urim and Thummim to determine the Lord's will (Ex. 28:30). The clan of Matri was selected next, and from that clan, the family of Kish and finally, the young man Saul.
Serving the Lord (11:1–15) One of the reasons Israel asked for a king was so the nation could unite behind one leader and have a better opportunity to face their enemies. The Lord condescended to reach down to their level of unbelief, and He gave them a king who looked like a natural warrior. How sad it is that God's people trusted a man of clay whom they could admire, and yet they would not trust the Lord who throughout the nation's history had proven Himself powerful on their behalf. In His grace, God gave Saul an opportunity to prove himself and consolidate his authority.
But Saul couldn't be found! And Samuel had to inquire further of the Lord to discover that the king was hiding among the wagons and baggage, certainly not an auspicious way to begin his reign! Was he hiding out of modesty or fear? Probably the latter, because true humility accepts God's will while at the same time depending on God's strength and wisdom. As Andrew Murray said, "True humility isn't thinking meanly of one's self; it's simply not thinking of one's self at all." Had Saul been focusing on the glory of God, he would have been present in the assembly and humbly accepting God's call. Then he would have urged the people to pray for him and to follow him as he sought to do the Lord's will.
C.Saul's first victories—11
The challenge (vv. 1–3). The Ammonites were descendants of Abraham's nephew Lot (Gen. 19:30–38) and therefore related to the Jewish people. The dangers posed by Nahash ("snake") and his army had helped to motivate the Jews to ask for a king, and now Nahash was encamped around Jabesh Gilead, a city about fifty miles from Saul's home. Rather than engage in a long and costly siege, Nahash offered to negotiate with the people in the city and let them live. All he demanded was that they submit to the humiliating and crippling punishment of having their right eyes gouged out. Archers and swordsmen would be handicapped in battle, and everybody would be humiliated and marked as defeated prisoners of war. Without having to kill anybody, Nahash could subdue the city, take its wealth, and enslave the people.
This first official act on the part of Saul suggests that there was trouble ahead. Saul was a reluctant ruler who followed his emotions instead of building his faith. He would serve as a sacrificing courageous soldier one day and become a self-centered autocrat the next day. Shunning national popularity is one thing, but shunning God-given responsibility is quite another. "If God called a man to kingship," said G. Campbell Morgan, "he has no right to hide away."4 Samuel did what he could to salvage an embarrassing situation. He presented Saul as God's chosen king, so the nation had to accept him, and he accented Saul's admirable physi-
Wisely, the elders of the city asked for a week's delay, hoping to find somebody who could rescue them, and Nahash agreed, thinking that weak Israel
1 Samuel 11
Samuel seized the opportunity and called the nation together to give thanks to the Lord and to affirm the king and the kingdom. They met at Gilgal, near the Jordan River, a place that had solemn associations for the Jews (Josh. 4:19–5:11; 7:16; 10:8–15; 13:4). At the Mizpah assembly, they had accepted God's king, but at Gilgal they confirmed Saul as king before the Lord (1 Sam. 12:1). Our modern word would be "coronation." The peace offerings were part of a covenant ceremony in which the people sacrificed to God and then had a meal of some of the portions of the animals they gave to God. It was clear to everybody that the king and the nation had entered into a renewed covenant relationship with the Lord and were responsible to obey Him.
couldn't muster an army. It's interesting that nobody from Jabesh Gilead responded to the call to arms when the nation had to punish the wickedness of Gilead in Benjamin (Judg. 21:8–9), but now they were asking their fellow Jews to come and rescue them!
The conquest (vv. 4–11). It's strange that the messengers from Jabesh Gilead didn't hasten to contact Samuel and Saul first of all. Samuel their prophet had prayed and God gave victory over the Philistines, and Saul their new king had the nucleus of an army. It would take time for the Jews to get accustomed to the new form of government. When the news came, Saul was plowing in the field with the oxen. The Jews were noted for their loud and passionate expressions of grief, and when Saul heard the people weeping, he asked the cause. No sooner did the king understand the situation than he experienced an enduement of the Spirit of God and his own spirit was filled with righteous indignation that such a thing should happen in Israel.
Samuel had anointed Saul privately (10:1) and then presented him to the people (vv. 17–27), and now Samuel led the nation in an act of dedication to the Lord. It was a time of spiritual revival and national rejoicing. Saul had passed his first test, but it wouldn't be long before he would fail in a much simpler test and lose his kingdom. Saintly Andrew Bonar used to say, "We must be as watchful after the victory as before the battle." Saul won his first battle, but he would lose the victory.
Instantly Saul moved into action and in a dramatic way sent the message to the men of Israel that they were needed for battle. (Compare the actions of the Levite in Judg. 19.) He also identified himself with Samuel when he issued the call to arms, for he and Samuel were working together. The Lord worked on Saul's behalf by putting fear in the hearts of the people so that 330,000 men gathered for battle. Saul mustered the army at Bezek, about twenty miles from Jabesh Gilead, and then sent a message to the city that help was coming the next day before midmorning. Shrewdly, the citizens told the Ammonites that they would surrender the next day, and this gave Nahash the kind of false confidence that threw the army off guard.
Notes 1 The pouring out of the water could also be seen as a drink offering, symbolizing total devotion to the Lord, for liquids poured out can't be recovered again. See Psalm 62:8; Lamentations 2:19; Philippians 2:17; 2 Timothy 4:6. The only official fast on the Jewish calendar was on the day of Atonement, but that didn't prevent the people from fasting at other times. The situation was critical, and the nation needed to "come clean" with the Lord. 2 The nation of Israel rejected God the Father when they asked for a king, God the Son when they said, "We have no king but Caesar" (John 19:15), and God the Holy Spirit when they stoned Stephen (Acts 7:51–60). 3 Going "back to Bethel" signifies a return to the Lord. Abraham did it (12:8; 13:1–4) and so did Jacob (Gen. 28:18–19; 35:1ff.). 4 The Westminster Pulpit (London: Pickering and Inglis, n.d), vol. 9, 14.
Saul may have known the story of Gideon and his defeat of the Midianites, because, like Gideon, he divided his army into three parts and attacked at night (Judg. 7:16, 19). The morning watch was from 2 to 6 a.m., so he caught the enemy by surprise and completely routed them. Saul succeeded because he was empowered by the Spirit of God who both used Saul's natural gifts and gave him the wisdom and strength he needed. Being at the head of an inexperienced army of 330,000 men wouldn't be an easy task, but God gave the victory. The will of God will never lead us where the grace of God can't keep us and use us.
D.The nation renews the covenant—12
When Saul was chosen king, he was given authority from God and from the nation, but when he won this great victory, he gained stature before the people. It takes both to be an effective leader. The difficulties began later when Saul's pride inflated his authority and began to destroy his character and his stature. David was humbled by his success, but Saul became more and more proud and abusive. We admire Saul for not using the victory as a means of getting rid of his enemies but for giving glory to the Lord (1 Sam. 11:13; Lev. 19:18; Rom. 12:17). Effective leaders use their authority to honor God and build up their people, but ineffective leaders use the people to build up their authority. Later on, Saul began to do that, and it led to his failure.
CHAPTER FOUR 1 Samuel 12—13 REVIEWING AND REBUKING S aul and the people rejoiced greatly over the deliverance of Jabesh Gilead from the Ammonites, and Saul was careful to give the glory to the Lord (11:13). Samuel saw the victory as a great opportunity to "renew the kingdom" (v. 14) and remind the people that Jehovah God was still their King. The fact that Saul had led the army in a great victory would tempt the Israelites to put their faith in their new king, and
1 Samuel 11—12
Samuel wanted them to know that their future success rested in trusting Jehovah alone. The king was only God's servant for the people, and both king and people had to obey God's covenant. In his farewell message, Samuel defended his own ministry (vv. 1–5), reviewed God's mercies to Israel (vv. 6–11), and admonished the people to fear the Lord and obey the covenant (vv. 12–25). Samuel mentions the Lord at least thirty times in this message, because his heart's desire was to see the people return to the Lord and honor His covenant.
had to accept his analysis of the situation. He reviewed Israel's history from Moses to his own day and emphasized what the Lord in His grace had done for them.
Thank the Lord (vv. 6–11). It was God, not the people, who appointed Moses and Aaron (v. 6) and who enabled them to do the mighty works they did for the people of Israel. Samuel wasn't afraid to point out Israel's sins and then challenge them to devote themselves to the Lord and to His covenant. It's often been said that the one thing we learn from history is that we don't learn from history, and Samuel didn't want his people to make that mistake.
A leader's integrity (12:1–5) In asking for a king, the people had rejected the kingship of Jehovah and the leadership of Samuel, the last of the judges (7:6, 15–17). It must have been painful for Samuel to conduct this last meeting as their leader and transfer the civil authority to Saul. No doubt he had hoped that one of his sons would succeed him, but they weren't even considered (8:1–3). The twelve tribes had been governed by judges for nearly 500 years, but times had changed and the people wanted a king. Before leaving office as judge, Samuel had to set the record straight and bear witness that his hands were clean and the people could find no fault in him.
But this was more than a lecture on history; it was also a court trial. Samuel's words in verse 7 have a judicial flavor: "stand still" carries the idea of "Stand up, court is in session!" and "reason" means "to decide a case of litigation." Samuel was going to prove to the people that the Lord had been righteous and faithful in all His dealings with Israel, but that the Jews had been faithless and disobedient. The Lord had covenanted with no other nation on earth except Israel, and Israel's obedience to that covenant made possible their enjoyment of God's promised blessings. These blessings included living in the Promised Land, being protected from their enemies, and having fruitful fields, flocks and herds, and families. If they failed to obey, the Lord would discipline them and take away their blessings. (See Deut. 28–30 and Lev. 26.) Every Jew knew this, but not every Jew really understood it.
To many of the people at that assembly, Samuel had "always been there." Some of them had known him when he was a child and youth at Shiloh, learning to serve as a priest, and others remembered when he had begun to proclaim the Word of the Lord (3:20). He had walked before them almost all of his life, and now he stood before them "old and gray-headed" and challenged them to accuse him of using his authority to benefit himself. "Here I am" (12:3) makes us think of Samuel's responses the night the Lord called him (3:4–6, 8, 16). In the East, it was expected that civil officials would use their offices to make money, but Samuel hadn't taken that route. He obeyed the law of Moses and kept his hands clean (Ex. 20:17; 22:1–4, 9; 23:8; Lev. 19:13; Deut. 16:19; 24:14). With such a godly example before them, we wonder why his sons took bribes.
Israel in Egypt cried out to the Lord for help, and He sent them Moses and Aaron (1 Sam. 12:8). God delivered His people and took them to Canaan and gave them victory over the inhabitants of the land. But once they were in the land, they compromised their faith and joined in worshipping the false gods of their neighbors, so God had to discipline them (vv. 9–11). Now we are in the book of Judges with its seven cycles of disobedience, discipline, and deliverance (Judg. 2:10–23). Samuel's point is that God always provided a leader when one was needed, and the nation wouldn't have needed a judge if the people had been faithful to God. In 1 Samuel 12:11, Jerubbaal ("let Baal contend [for himself]") is Gideon, and Bedan is probably Barak.1 Samuel included himself, for he was the last of the judges (7:15).
Like Jesus, Samuel stood before the people and asked, "Which of you convicts me of sin?" (John 8:46 nkjv). The people heard what Samuel said and bore witness that he had spoken the truth. Samuel was a man of integrity; Saul would turn out to be a man of hypocrisy and duplicity. When the assembly gave their vote of confidence to Samuel, the prophet called the Lord and the new king to bear witness to what they had said. If the people ever changed their mind, they would have to deal with God and His appointed king!
Fear the Lord (vv. 12–19). How should Israel have responded to this kind of national history? They should have expressed gratitude to the Lord and trusted Him for His continued care. They should have confessed their sin of unbelief and trusted Him alone. But what did they do? No sooner did the Ammonites attack than the Jews asked for a king and exchanged the rule of the Lord their King for the leadership of a mere man! God gave them what they asked for, but Israel lost something in the transaction.
It's a wonderful thing to get to the closing years of life and be able to review your life and ministry and not be afraid or ashamed. May we all be able to say with our Lord, "I have glorified You on the earth. I have finished the work which You have given Me to do" (John 17:4 nkjv).
However, all was not lost. God is never taken by surprise, and He would not desert His people for His name's sake. If the people would fear the Lord and follow Him, He would continue to care for them and use
A nation's iniquity (12:6–25) Having affirmed Samuel's credibility, the people now
1 Samuel 12—13
Methods are many, principles are few; Methods always change, principles never do.
their king to direct and protect them. Then Samuel demonstrated the awesome power of the Lord by "praying up a storm" during the dry season of wheat harvest (mid-May to mid-June). This miracle reminds us of the signs Moses and Aaron did in Egypt. Samuel was proving to the people that God could do anything for them if they trusted Him and obeyed, but that a mere king was helpless apart from the Lord. When the Jews begged Samuel for deliverance, they sounded like Pharaoh confessing his sin and begging Moses for relief (Ex, 8:8; 9:27–28; 10:16–17), and their repentance was probably just as insincere.
As the old Youth for Christ slogan expressed it, "Geared to the times but anchored to the Rock." Some changes are inevitable and necessary, but they need not destroy the work of God.
A king's irresponsibility (13:1–14) The narrative in chapters 13–15 focuses on Saul's early reign, especially his relationship to God and to Samuel. We see Saul making foolish and unwise decisions and trying to cover his disobedience with lies. It was the beginning of that tragic decline that ended in a witch's house and Saul's suicide on the battlefield. At chapter 16, David will come on the scene and the book will describe Saul's deepening conflict with God, himself, and David. We can trace the downward steps in his tragic failure.
Obey the Lord (vv. 20–25). Samuel moved from "Fear" to "Fear not" as he encouraged the people to accept the situation their unbelief created and make the most of it. How many times in our own lives do we get what we asked for and then wish we didn't have it! The Lord would not reject or forsake His people because of His holy covenant and His great faithfulness. God's purpose was to use Israel to bring glory to His name, and He would fulfill that purpose. The Jewish people knew the terms of the covenant: if they obeyed, the Lord would bless them; if they disobeyed, He would chasten them. Either way, He would be faithful to His Word; the major issue was whether Israel would be faithful. They had made a mistake, but God would help them if they feared and obeyed Him.
E.Saul loses the throne—13—15
Pride (vv. 1–4). Saul had reigned two years when he began to establish a standing army.2 Over 300,000 men had volunteered to deliver the people of Jabesh Gilead (11:8), but Saul chose only 3,000 and divided them between himself and his son Jonathan. Saul's camp was at Michmash and Jonathan's was about fifteen miles away in Gibeah. The fact that Israel was mustering an army put the Philistines on the alert. They had garrisons in different parts of the country and monitored the situation carefully.
Samuel made it clear that, no matter what they decided, he would obey the Lord. Part of his obedience would be faithfully praying for the people and teaching them the Word of God. The Word of God and prayer always go together (Acts 6:4; John 15:7; Eph. 6:17–18). Samuel's heart was broken, but as a faithful servant of the Lord, he interceded for the people and sought to lead them in the right way. For God's people not to pray is to sin against the Lord, yet if there's one thing lacking in our churches today, it is prayer, particularly prayer for those in authority (1 Tim. 2:1–4).
It is as a brave and victorious soldier that Jonathan is introduced to us. When he attacked and defeated the Philistine outpost at Geba, it was a declaration of war, and the Philistines were quick to respond. This was the beginning of Israel's war of liberation, although it wasn't finished until after David became king. But who blew the trumpet and seemed to take the credit for the victory? Saul, son of Kish! As commander-in-chief, he was calling for more men, because he knew that many battles lay ahead, but we wish he had given proper credit to his courageous son.
When we consider the great things God has done for us, how could we do other than fear Him, thank Him, and serve Him in truth all the days of our lives? God's covenant with His people Israel was still in force: if they obeyed, He would bless; if they disobeyed, He would chasten. "Yet if you persist in doing evil," warned Samuel, "both you and your king will be swept away" (1 Sam. 12:25). Samuel may have been referring especially to the warning given by Moses in Deuteronomy 28:36, written into the covenant centuries before Israel had a king: "The Lord will drive you and the king you set over you to a nation unknown to you or your fathers" (niv). Unfortunately, Israel did disobey the terms of the covenant and God had to send them in exile to Babylon.
Why did Saul call his fellow Israelites "the Hebrews" instead of "men of Israel"? The name may have come from Abraham's ancestor Eber (Gen. 10:21), or perhaps from the word meaning "to cross over." The ancestors of Abraham were those who "crossed over the River Euphrates" (Josh. 24:2–3). Canaan was "the land of the Hebrews" (Gen. 40:15); the Egyptians would not eat with "the Hebrews" (43:32); an Egyptian "beat one of the Hebrews" (Ex. 2:11). In Scripture, the word is used primarily by foreigners speaking to or of the Jews, or by the Jews speaking to foreigners about themselves. You get the impression that the word "Hebrew" was often used as a term of contempt. Did Saul not have respect for his people? Whatever reason he had for using the word, his command was clear: gather together at Gilgal, the place that Samuel had appointed (1 Sam. 10:8ff.).
From time to time, churches and other Christian ministries face new situations and decide they must make organizational changes. Each ministry needs a Samuel to remind them of the spiritual principles that never change: the character of God, the Word of God, the necessity of faith, and the importance of obedience.
Unbelief and impatience (vv. 5–9). The Philistine forces gathered at Michmash, less than twenty miles west
1 Samuel 13
People who are good at making excuses are rarely good at anything else, and those who are quick to blame others shouldn't complain if others blame them. When God confronted our first parents with their sin, Adam blamed Eve, and Eve blamed the serpent, but neither Adam nor Eve said humbly, "I have sinned." Throughout his career, King Saul was adept at minimizing his own sins and emphasizing the faults of others, but this isn't the way a man of God leads God's people.
of Gilgal, and it was obvious that Saul and his army were greatly outnumbered.3 Saul's men began to hide and even deserted the army by crossing the river, and those who remained were paralyzed with fright. As Samuel had commanded, Saul waited for seven days (10:8), and the longer he waited, the more concerned he became. His army was melting away, the enemy was mobilizing, and the situation was hopeless.
Why did Samuel tarry? Was he deliberately trying to make Saul fail, or was he just reminding the new king who was still in control? Samuel had nothing to gain if Saul failed on the battlefield, and Samuel knew that God was in control, even in the appointment of the new king. Furthermore, this meeting had been planned some two years before (v. 8), and no doubt Samuel had reminded Saul of it more than once. This rendezvous was the Lord's way of testing Saul's faith and patience. Without faith and patience, we can't receive what the Lord promises (Heb. 6:12), and unbelief and impatience are marks of spiritual immaturity (James 1:1–8). Until we learn to trust God and wait on His timing, we can't learn the other lessons He wants to teach us, nor can we receive the blessings He's planned for us. Saul may have been handsome, strong, and taller than the other men, but if he didn't have a heart that was right with God, he didn't have anything. It's one thing to be victorious when you're leading an army of over 300,000 men (1 Sam. 11:8), but quite another thing when you have only 600 (v. 15)! But this is where faith comes in.
Folly (vv. 13–14).4 It was foolish of Saul to think that he could disobey God and get away with it, and that his disobedience could bring God's blessing on himself and his army. "Let us do evil that good may come" (Rom. 3:8) is the logic of hell, not the law of heaven. He was foolish to conclude that the sacrifice of a king at the wrong time was as good as the sacrifice of a priest at the right time. He was foolish to walk by sight and not by faith in God's promise, "for whatsoever is not of faith is sin" (Rom. 14:23). Saul had the same kind of superstitious faith that Eli's sons had when they carried the ark on the battlefield. He knew nothing of "the obedience of faith" (Rom. 16:26).
Saul's pride, impatience, disobedience, and deception were all seen and judged by the Lord, and Samuel announced the sentence: the crown would eventually be taken from Saul and given to another, in this case, David. Saul would continue as king, but he would not establish a lasting dynasty, and none of his sons would succeed him and rule over Israel. But even if Saul had not sinned, how could his dynasty continue "forever" (1 Sam. 13:13) when Saul was from the wrong tribe and God had already chosen David to be king of Israel? One answer is that Saul's eldest son, Jonathan, could have served with David, which in fact is what David and Jonathan had planned (20:31, 42; 23:16–18). Of course, the Davidic dynasty would have established the Messianic line, but someone from Saul's family would have served in court with the Davidic king.
Saul didn't want to go into the battle without first offering a sacrifice to the Lord, which in itself may have been a subtle form of superstition, like carrying the ark into the battle. Later Samuel would remind Saul that God seeks obedience and not sacrifice (15:22). Without waiting for God's appointed priest, Saul offered the sacrifice, and just then Samuel arrived in the camp. If Saul had waited just a few minutes more, everything would have been all right, but his impatience cost him dearly.
Saul's sin at Gilgal cost him the dynasty, and his sin involving the Amalekites cost him the kingdom. He eventually lost his crown and his life (see 15:16–34, especially 23, 27–29; 16:1). God wanted a king with a heart that was right toward God, a man with a shepherd's heart, and He found that kind of heart in David (13:14; Ps. 78:72; 89:20; Acts 13:22). "This man [Saul] in his governing of Israel was a warrior and nothing more," said G. Campbell Morgan; "he was never a shepherd." But David had a shepherd's heart, because the Lord was his Shepherd (Ps. 23:1). David was under authority, so he had the right to exercise authority.
Deception (vv. 10–12). As Saul decays in character, we shall see him deceiving himself and others more and more. His first deception at Gilgal occurred when he greeted Samuel cordially and expected Samuel to give him a blessing. Saul was playing the hypocrite and acting as though he had done nothing wrong. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth" (1 John 1:6). His second lie consisted in blaming Samuel and the soldiers and not himself. It was Samuel's fault for arriving late and the army's fault for deserting their king. His words, "I saw" indicate that Saul was walking by sight and not by faith. He lied a third time when he said that he had to force himself to offer the sacrifice. Could he not have "forced himself" to pray or to call together some of the officers to beseech the Lord for His help? The will is the servant of the mind and heart, but Saul's thinking and desiring were totally out of the will of God.
An army's insecurity (13:15–23) Saul had failed miserably, but in chapter 14 we will read about Jonathan's great success as a commander. This passage describes the sad condition of the army of Israel, which reveals how poor Saul's leadership was and how remarkable Jonathan's victory was. Saul walked by sight and had little faith, but Jonathan walked by faith and did exploits for the Lord.
1 Samuel 13—14 might" (Eph. 6:10) for "the battle is the Lord's" (1 Sam. 17:47).
A dwindling army (vv. 15–16). Saul had mustered over 300,000 men to rescue the people of Jabesh Gilead and then had cut it down to 3,000, but now his forces numbered only 600. The Philistine army was "as the sand which is on the seashore in multitude" (v. 5), a simile also used for the army Gideon faced (Judg. 7:12)—and Saul's army was twice as large as Gideon's! The difference wasn't so much the size of the army as the strength of the leader's faith. Gideon trusted God for victory and God honored him; Saul disobeyed God and God punished him. Saul had mustered that huge army by means of fear (1 Sam. 11:7), so when his men began to fear the enemy instead of the king, they began to desert the camp and go to places of safety. Jonathan knew that the Lord didn't need great numbers to accomplish His purposes (14:6), but He did honor great faith.
Notes 1 The Hebrew letters for r and d and k and n are very similar and someone copying a Hebrew manuscript could easily make a mistake. The original manuscripts of the Scriptures are inspired and inerrant, but minor spelling and numerical errors could creep into the copies. 2 The Hebrew text of 1 Samuel 13:1 reads, "Saul was a son of a year in his reigning, and he reigned two years over Israel," a perplexing statement indeed. The NIV reads "Saul was thirty years old when he became king, and he reigned over Israel forty-two years," but these numbers are not in the original text. The nasb says he was forty years old when he started his reign and was king for thirty-two years, but, again, these numbers are pure conjecture. The KJV settles for "Saul reigned one year; and when he had reigned two years over Israel Saul chose him three thousand men" (13:1–2). Paul said that Saul reigned forty years (Acts 13:21). Since Saul's son Jonathan was old enough to be a commander in the army, Saul could well have been forty or older when he became king. If he reigned thirty years, he would have been seventy when he died. Some chronologists have conjectured that Saul was born in 1080 and became king in 1050 at age thirty. If Saul died at age seventy, that would have been in 1010. See The Expositor's Bible Commentary, vol. 3, 373, for Ronald F. Youngblood's suggested chronology. Obviously, not all Old Testament students agree, and this is understandable because the factual data are not complete. No doctrinal matter is affected by this problem. 3 Like the Latin, the Hebrew language uses letters to represent numbers, so it was easy for copyists to make errors. Some students believe that "30,000 chariots" is a scribal error and that the number should be 3,000. The l at the end of Israel could have been copied twice, and this would have turned "three" into "thirty." In ancient warfare, the number of cavalry soldiers always exceeded the number of charioteers, and the Philistines mustered 6,000 cavalrymen. But regardless of the exact numbers, the Jewish army was definitely outnumbered by the enemy. 4 Saul called himself a fool in 1 Samuel 26:21, and David admitted he had done foolishly when he numbered the people (2 Sam. 24:10; 1 Chron. 21:8). However, David was sincere in his confession and truly repented of his sin. In 2 Chronicles 16:9, the seer Hanani told King Asa he had done a foolish thing in robbing God's temple in order to hire heathen soldiers to fight his battles. All disobedience to God is folly and leads ultimately to failure and pain.
A threatened army (vv. 17–18, 23). The Philistines repeatedly sent out "raiding parties" to protect the roads and passes that the Jews might use if they attacked, and at the same time the Philistines kept any residents from helping the Jewish army. There were three such groups: one went north toward Ophrah, a second west to Beth-horon, and the third east toward Zeboim. A fourth detachment went south toward Gibeah to prevent the Jewish army from moving up to Geba (v. 23). With all these Philistine soldiers moving about in the area, what hope was there for the Jews? No matter which way Israel turned, they would meet the enemy! And yet the Lord was going to use Jonathan and his armor-bearer to win a great victory, for with God, nothing is impossible.
A deprived army (vv. 19–22). It was bad enough that Saul lacked men, but it was even worse that his men were not properly equipped. When the Philistines moved in and subjected the land of Israel to their rule, they deported all the ironworkers so that the Jews couldn't make weapons or even repair their farm implements. They even had to pay exorbitant prices to have their implements sharpened. The Benjamites were skilled at using slings (Judg. 20:15–16), but slings were not practical in close combat, and what about the vast number of Philistine chariots? The Jewish army was small in number and had small supplies of weapons, but they had a great God, if only they would trust Him. All of this sets the stage for Jonathan's thrilling victory described in chapter 14, and that is contrasted with his father's sad defeat in chapter 15.
In the way it functions or doesn't function, the church of Jesus Christ today may sometimes resemble Saul's army, but if we do, it's our own fault. Through His great work on the cross, our Lord has defeated every enemy, and His power is available to His people. We have the armor and the weapons we need (Eph. 6:10ff.), and His Word tells us all we need to know about the strategy of the enemy and the resources we have in Christ. All He asks is that we trust Him and obey His orders, and He will help us win the battle.
CHAPTER FIVE 1 Samuel 14—15 A FOOLISH VOW AND A LAME EXCUSE O ur task isn't an enjoyable one as we watch the character of King Saul steadily deteriorate. He has already demonstrated his unbelief and impatience (chap. 13), and now he will reveal further his disobedi-
"Be strong in the Lord, and in the power of his
1 Samuel 14
Lord. Perhaps as he climbed the rocks, he meditated on God's promises of victory stated in the covenant. "You will chase your enemies, and they shall fall by the sword before you. Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight; your enemies shall fall by the sword before you" (Lev. 26:7–8 nkjv; see Deut. 28:7). Action without promises is presumption, not faith, but when you have God's promises, you can go forward with confidence. Jonathan may also have been thinking of Gideon when he told his armor-bearer, "Perhaps the Lord will help us, for nothing can hinder the Lord. He can win a battle whether he has many warriors or only a few" (1 Sam. 14:6 nlt; see Judg. 6—7). "If God be for us, who can be against us?" (Rom. 8:31).
ence and dishonesty. Saul's history will climax with the king visiting a witch and then committing suicide on the battlefield. Sir Walter Scott was right when he wrote in his poem "Marmion,"
O what a tangled web we weave When first we practice to deceive!
These chapters teach us three powerful lessons that we must heed and obey if we want the blessing of God on our lives and service.
Faith in God brings victory (14:1–23)
The focus in this chapter is on Jonathan, Saul's oldest son, who had won the first major battle against the Philistines, but his father had taken the credit (13:1–7). It's a remarkable blessing of the grace of God that a man like Saul should have a son so magnificent as Jonathan. He was a courageous warrior (2 Sam. 1:22), a born leader, and a man of faith who sought to do the will of God. As the account progresses, it becomes clear that Saul is jealous of Jonathan and his popularity, and this jealousy increases when Jonathan and David became devoted friends.
But Jonathan's plan of attack differed from Gideon's in at least two ways: It was not a surprise attack at night, and he and his armor-bearer deliberately let themselves be seen by the Philistine guards. It was the guards' response that would give Jonathan the guidance he needed.1 Should Jonathan wait for the Philistines to come over or should he go over and meet them on their own ground? When the two men disclosed themselves to the enemy, the Philistines only laughed and mocked them. They treated them like frightened animals that had emerged from their burrows or like soldiers who were deserting the Hebrew cause and joining the Philistine army.
Jonathan initiates the attack (vv. 1–15). The Philistines had sent a detachment of soldiers to establish a new outpost to guard the pass at Michmash (13:23), and Jonathan saw this as an opportunity to attack and see the Lord work. Saul was hesitating in unbelief (14:2) while his son was acting by faith. God had called Saul to begin Israel's liberation from the Philistines, but most of the time he only followed up on what others started. In spite of all that the Lord had done for him and all that Samuel had taught him, Saul was not a man of faith who trusted the Lord and sought to glorify Him. Saul had a priest of the Lord attending him, a man named Ahijah from the rejected line of Eli (v. 3), but the king never waited for the Lord's counsel (vv. 18–20). Saul is a tragic example of the popular man of the world who tries to appear religious and do God's work, but who lacks a living faith in God and a heart to honor Him. Unfortunately, church history records the lives of too many gifted people who "used God" to achieve their own purposes, but in the end abandoned Him and ended life in disgrace.
This kind of arrogant self-confidence was exactly what Jonathan wanted to see, because this gave him and his armor-bearer opportunity to get close to the guards before attacking. Who would fear one soldier and his armor-bearer? But these two men had almighty God on their side! "One of you routs a thousand, because the Lord your God fights for you, just as he promised" (Josh. 23:10). The two courageous Jews quickly killed twenty men, and then the Lord honored their faith by sending an earthquake, "a very great trembling"! "But the Lord your God will deliver them over to you, throwing them into great confusion until they are destroyed" (Deut. 7:23). Terror and confusion gripped the enemy camp and prepared the way for a great victory of the army of Israel.
Saul watches the battle (vv. 16–19). Saul and his 600 men were back at Gibeah where Saul lived, and the watchmen on the walls could see the Philistine forces retreating and couldn't explain why. Did part of the Israeli army plan a sneak attack without Saul's permission? Who was missing? Jonathan and his armor-bearer! This was the second time that Jonathan had acted on his own (13:3), and it probably irritated Saul that his own son should be so independent. As we study the life of Saul, we will see more and more evidence that he was what some people call a "control freak." He envied other people's success, he was suspicious of any strategy he didn't originate or at least approve, and he was ruthless when it came to removing people who challenged his leadership or exposed his folly.
Why didn't Jonathan tell his father that he had a plan to rout the enemy? Because Saul in unbelief would have vetoed such a daring venture of faith, and Jonathan had no desire to disagree with him at such a crucial time. Jonathan may have been insubordinate to his father and commander-in-chief, but his plan was still the wisest approach to take. With their false sense of security, the Philistine troops at the new outpost wouldn't be afraid of a couple of Jews who managed to cross the pass and climb the cliffs. Maybe the guards would see them as two Jewish men who wanted to desert the Hebrew army and find refuge with the enemy. Jonathan wasn't about to let the enemy attack first.
You can't help but admire Jonathan's faith in the
1 Samuel 14
Saul asked the priest to bring him the ark of the Lord and probably also the ephod.2 He was probably planning to take the ark to the battlefield with the army, a foolish tactic that had brought judgment in Eli's day (chap. 4), and the priest could use the ephod to determine God's will in the matter. But the priest never had a chance to determine God's will, for when Saul heard the noise of the battle increasing, he interrupted the divine proceedings and made his own decision. Once again, Saul's impatience and self-confidence got the best of him and he acted without knowing God's will or receiving God's blessing (Deut. 20:4–5). He was desperately anxious to prove himself as good a soldier as Jonathan, and he desperately wanted to avenge himself against his enemies (1 Sam. 14:24). It was to fulfill his own personal agenda, not to honor God, that he rushed into the battle spiritually unprepared.
agree to a vow of fasting until evening (v. 24). He didn't impose this fast because it was the will of God but because he wanted his soldiers to think he was a man wholly dedicated to the Lord. But this command was only more evidence of Saul's confused and superstitious faith. He thought that their fasting plus the presence of the ark would impress the Lord and He would give them victory. But Jonathan and his armor-bearer were already enjoying victory without either the ark or the fast!
No sensible commander would deprive his troops of food and energy while they were fighting the enemy. If the Lord commands it, then He would give the strength needed, but God gave Saul no such commission. Moses had fasted for forty days and nights when he was on the mountain with the Lord (Ex. 34:28), for the Lord sustained him. But Saul's soldiers were "distressed" (1 Sam. 14:24), "faint" (v. 28), and "very faint" (v. 31) because of this unnecessary fast. When we obey God's commands, we walk by faith, but when we obey unnatural human regulations, we only tempt the Lord. The first is confidence but the second is presumption. All of us need to heed the admonition given in Eccl. 5:2—"Do not be rash with your mouth, and let not your heart utter anything hastily before God" (nkjv).
Israel enters the battle (vv. 20–23). As Saul and his army moved toward the battlefield, they were joined by Israelites who had deserted to the enemy camp (v. 21) and by men who had fled the battle and hidden away (v. 22). We wonder what kind of soldiers these quitters turned out to be. The fact that Saul accepted these men may indicate that he was trusting his army and not trusting the Lord. Six hundred soldiers don't make a large army, so he welcomed even the weakest man to return. Yet in a few hours, Saul would be willing to kill his own son for eating some honey and breaking his father's foolish vow! Saul's emotional unbalance and contradictory thinking will show up again and again and do great damage to the kingdom. One day he will rush ahead like the horse, and the next day he will hold back like the mule (Ps. 32:9).
When Jonathan and his armor-bearer joined the Israelite army in their march, they knew nothing about the king's foolish command, and Jonathan ate some honey from a honeycomb that had dropped to the ground. Then one of the soldiers told him that his father had put a curse on any soldier who ate any food that day. Why hadn't somebody warned Jonathan sooner? Perhaps they hoped that his innocent "disobedience" would open the way for all of them to eat! We wonder if Saul wasn't deliberately putting his son's life in jeopardy. However, Jonathan wasn't too worried, and he even dared to admit that his father's leadership had brought trouble to the land (v. 29).
It was not Saul and his army who won the battle, but the Lord who used Jonathan and his armor-bearer (1 Sam. 14:23, see vv. 6, 12, and 45). The Israelite army followed the Philistines for the next fifteen miles, from Michmash to Beth Aven, and the Lord enabled them to defeat the enemy. But Saul had joined the battle so late, and his men were so weak and famished, that he couldn't achieve the kind of victory that would have been decisive (v. 30). One of the marks of a true leader is knowing when to act, and Saul had wasted time watching the battle from a distance and failing to seek the mind of the Lord.
Saul's foolish vow not only weakened the soldiers physically and hindered their ability to pursue the enemy, but it also created in the men an abnormal craving for food. When the sun set and ushered in a new day, the vow was no longer in force, and the men acted like animals as they fell on the spoils, killing the sheep and oxen and eating the meat with the blood. When Jews slaughtered their animals, they were required to drain out the blood before preparing the meat, for blood was never to be used as food (Lev. 3:17; 7:26; 17:10–14; 22:28; Deut. 12:23–24; see Gen. 9:4). A truly spiritual vow brings out the best in people, but Saul's carnal vow brought out the worst.
Foolish words bring trouble. (14:24–52) The spiritual conditions of our hearts are revealed not only by the actions we perform but also by the words we speak. "For out of the abundance of the heart the mouth speaks" (Matt. 12:34). When you read King Saul's words recorded in Scripture, they often reveal a heart controlled by pride, foolishness, and deceit. He would say foolish things just to impress people with his "spirituality," when in reality he was walking far from the Lord.
As he often did, the king assumed "spiritual leadership" and commanded the men to bring the animals to a great rock to be slain and the blood easily drained out. He then built an altar so that the animals could be offered as fellowship offerings (Lev. 3; 7:11–34), parts of which the people were allowed to eat in a fellowship feast. Saul was feebly trying to turn a gastronomical orgy into a worship service, but he didn't succeed too
A foolish vow (vv. 24–35). Saul's heart was not right with God and he foolishly forced his army to
1 Samuel 14—15
His concubine Rizpah bore him Armoni and Mephibosheth (2 Sam. 21:8).
well. The men were famished and more interested in eating than in worshipping the Lord.
Jonathan, Malchishua, and Abinadab all died with their father at Gilboa (1 Sam. 31:1–2), and Abner made Ish-bosheth king (2 Sam. 2:8ff.). Ishbosheth is probably the Esh-Baal of 1 Chronicles 8:33 and 9:39, for it wasn't unusual for Jewish men to have more than one name. But what happened to Ishvi? Was this also another name for Esh-Baal (Ishbosheth), for the two names are not found together in any text. If so, then Saul had four sons by Ahinoam—Jonathan, the eldest, and then Ishhvi/Esh-Baal/Ishbosheth, Malachishua, and Abinadab. Since the eldest and two youngest sons were killed in battle, this left Ish-Bosheth/ Ishvi/EshBaal, Saul's second-born, to claim the crown. Of course, it's possible that Ishvi had died earlier, and this would have left Esh-Baal/Ishbosheth to reign, or if EshBaal died, then Ishvi/Ishbosheth survived to rule briefly.
A foolish judgment (vv. 36–52). Surely Saul realized that his delay at Gibeah and the imposing of the foolish vow had already cost the Israelites a great victory, so he tried to make amends. He decided to move the army that very night and be ready to surprise the Philistines early the next morning. The army gave no resistance, but Ahijah the priest wisely suggested that they pause long enough to seek the will of the Lord. We aren't told what method Ahijah used to ascertain God's will, but whatever it was, God didn't answer. Even though Saul was not a godly man, his oath made in the Lord's name was legitimate, and if the Lord had ignored it, He would have dishonored His own name. Furthermore, the Lord was using this event to rebuke Saul as well as to honor Jonathan. Saul would discover that his men loved Jonathan and were prepared to defend him.
Saul already knew that Jonathan had been missing from the ranks (v. 17) and therefore he assumed that his son knew nothing about the vow. But if he had learned about the vow and still violated it, that made him an even greater sinner. Either way, Jonathan would be guilty and could be slain. We get the impression that Saul was almost determined that he would demote or destroy his own son, and it's clear that Jonathan didn't agree with his father's policies and practices. Hence, Saul made another oath (v. 39), and because his heart wasn't right nor his motive holy, he was taking the Lord's name in vain (Ex. 20:7).
Disobedience and deception bring judgment (15:1–35) This is a pivotal chapter in the story of Saul. The Lord gave him another opportunity to prove himself, but he failed again, lied about it, and was judged. Saul had a habit of substituting saying for doing and of making excuses instead of confessing his sins. No matter what happened, it was always somebody else's fault. He was more concerned about looking good before the people than being good before God. Consider the stages in this event that cost Saul the kingdom and eventually his life.
This time they cast lots and the lot pointed to Saul and Jonathan. The second lot fell upon Jonathan. God could have changed the results (Prov. 16:33), but He wanted to bring the whole thing out in the open and humiliate King Saul, whose pride had caused the problem to begin with. The people praised Jonathan, not Saul, as the man who had brought the great victory to Israel, and if the Lord had used Jonathan in such a wonderful way, why should he be executed? By the time this matter was settled, it was too late to follow the Philistine army, so Saul and his men retreated. The victory did send the Philistines back home for a time, but they repeatedly threatened Israel (1 Sam. 14: 52). This victory did enhance Saul's reputation and helped him consolidate his kingdom. In verses 47–48 and 52, the writer summarizes some of Saul's major victories and informs us that he drafted every good man he met.
Disobeying God (vv. 1–11). The Amalekites descended from Esau, the unbelieving brother of Jacob (Gen. 36:12, 15–16; Heb. 12:14–17) and the enemy of the Jewish people. The army of Amalek attacked the Jews shortly after Israel left Egypt, and they were defeated because God heard Moses' prayers and helped Joshua's army. At that time, the Lord declared perpetual war against Amalek (Ex. 17:8–16). and Balaam prophesied Amalek's ultimate defeat (Num. 24:20). See also Deuteronmy 25:17–19.
Some people find it difficult to believe that the Lord would command an entire nation to be destroyed just because of what their ancestors had done centuries before. Some of these critics may depend more on sentiment than on spiritual truth, not realizing how longsuffering the Lord had been with these nations and how unspeakably wicked they were (see 1 Sam. 15:18, 33; Gen. 15:16). God's covenant with the Jewish nation includes the promise, "I will curse him who curses you" (12:3), and God always keeps His word. Nations like the Amalekites who wanted to exterminate the Jews weren't just waging war on Israel; they were opposing almighty God and His great plan of redemption for the whole world. People are either for the Lord or against Him, and if they are against Him, they must suffer the consequences. Knowing God's covenant with Abraham,
The facts about the royal family are summarized in vv. 49–51, but when they are compared with other texts (1 Sam. 9:2; 2 Sam. 21:8;1 Chron. 8:29–33; 9:39), they reveal some problems. Saul's grandfather was Abiel and his father Kish (1 Sam. 9:1–2). Ner was his uncle and Abner ("son of Ner") was captain of the army (14:51). Only three sons are mentioned (Jonathan, Ishvi, and Malchishua), while later texts speak also of Abinadab and Esh-Baal (1 Chron. 8:33; 9:39). He had two daughters, Merab and Michel, and all of these children were by his wife Ahinoam.
1 Samuel 15 affairs with Samuel. But Samuel had a message from the Lord, and Saul knew he had better listen. The day would come when Saul would give anything to hear a word from the Lord (28:4–6).
Saul allowed the Kenites to escape (1 Sam. 15:6) because they had befriended Israel. They were descendants of the Midianites, and Moses married a Midianite woman (Ex. 2:16, 21–22; see Judg. 4:11). History shows that nations that have persecuted Israel have been severely judged.
Saul had once been a modest young man (9:21), but now for the second time he had willfully disobeyed the Lord's will and even erected a monument in honor of the event. He was to annihilate a nation that for centuries had done evil, but he ended up doing evil himself. Confronted with this accusation, Saul began to argue with God's servant and deny that he had done wrong. For the second time he lied when he said, "I have obeyed" (15:13, 20); for the second time he blamed his army (vv. 15, 21); and for the second time he used the feeble excuse of dedicating the spared animals as sacrifices for the Lord (vv. 15, 21).
We admire Saul for being careful to protect the Kenites, but he wasn't careful to obey God's will. Everything that was vile and worthless he destroyed, but he permitted King Agag to live, and he allowed the Israelite soldiers to save "the best" of the flocks and herds. But if the Lord says something is condemned, how can we say it's "the best"? "Woe to those who call evil good and good evil" (Isa. 5:20 nkjv). Saul certainly had sufficient men to get the job done right, but he decided to do it his own way. The prophet Samuel knew about Saul's disobedience before the army returned from the battle and it grieved him. The Hebrew word means "to burn" and suggests a righteous indignation, a holy anger. For the remainder of his life, Samuel mourned over Saul (1 Sam. 16:1) and cried out to God (15:11).
The prophet rejected all three lies and explained why God couldn't accept the animals as legitimate sacrifices: the Lord wants living obedience from the heart, not dead animals on the altar. God doesn't need any donations from us (Ps. 50:7–15), and the sacrifice He desires is a broken and contrite heart (51:16–17). Sacrifice without obedience is only hypocrisy and empty religious ritual (Isa. 1:11–17; Jer. 7:21–26; Ps. 40:6–8). "For I desire mercy, and not sacrifice, and the knowledge of God more than burnt offerings" (Hos. 6:6). The religious leaders in Jesus' day didn't understand this truth (Matt. 9:9–13; 12:1–8), although occasionally somebody in the crowd would see the light (Mark 12:28–34).
Serving God acceptably involves doing the will of God in the right way, at the right time, and for the right motive. God had given Saul another chance and he had failed miserably. No wonder his mentor Samuel was angry and brokenhearted. Saul was God's choice for king and Samuel wanted him to succeed. In the end, Saul's failure to exterminate all the Amalekites resulted in his own death (2 Sam. 1:1–10).
Samuel was a Levite and a prophet, so he certainly wasn't criticizing the Jewish sacrificial system. The Lord through Moses had established Jewish worship, and it was right for the people to bring their sacrifices to the Lord. This was His appointed way of worship. But the worshippers had to come to the Lord with submissive hearts and genuine faith, or their sacrifices were in vain. When David was in the wilderness and away from the priests and the sanctuary of God, he knew that God would accept worship from his heart. "Let my prayer be set before you as incense, the lifting up of my hands as the evening sacrifice" (Ps. 141:2 nkjv). Christian worship today must be more than simply going through a liturgy; we must worship God "in spirit and in truth" (John 4:24), "singing with grace in your hearts to the Lord" (Col. 3:16 nkjv).
In the matter of God's "repenting" (1 Sam. 15:11), there is no contradiction between this statement and verse 29. (See endnote 4.)
Saul lies to Samuel (vv. 12–15). In the eyes of the soldiers and the Jewish people, Saul had won a great victory over a long-time enemy, but in God's eyes he was a failure. Yet the king was so impressed with himself that he went to Carmel and erected a stone monument in his honor and then went to Gilgal, where he had previously failed the Lord and Samuel (13:4ff.). Was he trying to avoid meeting Samuel? Perhaps, but his efforts were futile. It was fifteen miles from Samuel's home in Ramah to Gilgal, perhaps a day's journey for the old prophet.
Saul's greeting was sheer hypocrisy. He had no blessing to give Samuel and he had not performed the will of the Lord. First he lied to himself in thinking he could get away with the deception, and then he lied to Samuel who already knew the truth. He even tried to lie to God by saying he would use the spared animals for sacrifices! (See 1 John 1:5–10.) Saul blamed the soldiers for sparing the spoils, but surely as their commander-in-chief, he could have controlled them. "They" spared the best, but "we" utterly destroyed the rest! With Saul, it was always somebody else's fault.
But the prophet went on to reveal that the sins of rebellion and stubbornness (arrogance) controlled Saul's heart, and in God's sight, they were as evil as witchcraft and idolatry. (Later, Saul would actually resort to witchcraft.) Both sins were evidences of a heart that had rejected the Word of the Lord. To know God's will and deliberately disobey it is to put ourselves above God and therefore become our own god. This is the vilest form of idolatry.
Saul argues with Samuel (vv. 16–23). Does Samuel's emphatic "Stop!" suggest that Saul was turning away, or does it mean "Stop telling lies"? Perhaps both are true, for Saul had no great desire to discuss his
Saul is rejected by God (vv. 24–29). King Saul now moves from "I have obeyed the voice of the Lord" (v. 20) to "I have sinned."3 However, this was not a true expression of repentance and sorrow for sin,
1 Samuel 15—16
Notes 1 Jonathan's "test" wasn't an act of unbelief as was Gideon's fleece (Judg. 6:36–40). Jonathan already had the faith he needed to defeat the enemy, but he wanted to know how the Lord wanted him to attack. It's wrong for God's children to "put out the fleece" and set up conditions that God has to meet before they will obey Him. Sometimes the Lord stoops to our level of weakness and meets our conditions, but the practice doesn't build one's faith. 2 The phrase "bring the Ark" in verse 18 is unusual, because the ark wasn't used for determining the will of God. "Bring the ephod" is what we expect to read, as in 1 Samuel 23:9 and 30:7. The ephod was that part of the high priest's official garments in which the Urim and Thummim were kept (Ex. 28:6–30). They were used to determine the will of God. 3 Twice Pharaoh said "I have sinned" (Ex. 9:27; 10:16), but his words were empty. As soon as the situation improved in Egypt, he went right back to opposing Moses and God. Balaam said, "I have sinned" (Num. 22:34) but continued to be an enemy of Israel. Judas admitted his sin but never really repented (Matt. 27:4). David said, "I have sinned" and really meant it (2 Sam. 12:13; 24:10, 17; Ps. 51:4), and so did the Prodigal Son (Luke 15:18, 21). 4 When the Bible speaks about the Lord "changing His mind" or "repenting," it is using human language to describe divine truth. God knows the future, including our responses to His commands, and God is never at a loss to know what to do. He does change His actions in response to what people do, but this has nothing to do with His changeless nature or attributes. Jonah announced that Nineveh would be destroyed, but the city repented and the Lord withdrew the judgment. From the human point of view, God seemed to change His mind, but not from the divine point of view. God is always true to His nature and consistent with His attributes and plans. Nothing catches Him by surprise.
because when he repeated it later, he added, "Honor me now … before the elders of my people" (v. 30). He was obviously more concerned about his reputation with the people than his character before God, and that is not the attitude of a man truly broken because of sin. Saul also admitted that he spared Agag and the animals because he feared the people instead of fearing the Lord and His commandment. But this was just another indication that he was more interested in being popular with people than in pleasing God.
Samuel refused to join Saul at the altar because he knew the Lord wouldn't receive the king's worship because He had rejected him. In his previous disobedience, Saul forfeited the dynasty (13:14), but now he lost his throne. He was no longer the king of Israel because Samuel would anoint young David to be king. Saul had already been warned about this judgment, and now it would be fulfilled. As Samuel turned away, Saul clutched at the tassels on the hem of his garment (Num. 15:38–39) and tore the prophet's robe (see 1 Kings 11:29–39.) Samuel used the occurrence as an object lesson and announced that God had torn the kingdom from Saul's hand. Samuel called the Lord "the Strength of Israel," a name that speaks of God's glory, eminence, and perfection. How could such a wonderful God be guilty of changing or of telling lies? The Lord had announced that Saul would lose the kingdom, and nothing could change His mind.4
Saul is rejected by Samuel (vv. 30–35). The Word of God simply did not penetrate Saul's mind and heart, and he continued to worry about maintaining his reputation rather than getting right with the Lord. Why Samuel changed his mind and decided to worship with Saul is a bit of a mystery, but the prophet's actions after that left no doubt where Samuel stood with reference to the king. Samuel publicly butchered King Agag and in that way let it be known that the king had failed to fulfill his commission. Samuel returned to his home in Ramah and Saul to his home in Gibeah, and Samuel made no more trips to see the king, either publicly or privately. Saul did visit Samuel once in Ramah (19:23–24).
CHAPTER SIX 1 Samuel 16—17 GOD CHOOSES A KING A nyone who has ever been deeply disappointed by a friend or family member can understand why aged Samuel mourned so long over King Saul. Israel had rejected Samuel's leadership over them because he was too old, and they didn't want his sons to succeed him because they accepted bribes and perverted justice (8:3). But King Saul was guilty of disobeying God's clear commandments and also of lying about what he had done, and because of these sins, he had forfeited his throne. He was still in office and yet was unfit to lead the nation, and Samuel had broken fellowship with him (15:34–35). In his grief, Samuel must have felt like a dismal failure as a father, a spiritual leader, and a mentor to the new king. The word translated "mourn" means "to mourn for the dead" and reveals the depths of Samuel's sorrow.
Our hearts go out to Samuel who certainly suffered much because of the people and the king they so desperately wanted. When the kingdom was introduced in Israel, Samuel was replaced by a leader who was inferior to him in every way. Samuel did his best to advise the king and strengthen the kingdom, but Saul insisted on having his own way. Each time Saul was assigned a task, he failed, and when he was confronted, he lied and blamed others. When Israel experienced victories, it was usually Jonathan who led the way. It was a difficult time for Samuel, but God was still on the throne and had His true king waiting to be anointed.
III. The training of the new king (16—31)
King Saul had lost his dynasty, his character, and his throne and crown. He had also lost a godly friend. When David appears on the scene, Saul will lose his self-control and his good sense, and eventually he will lose his last battle—and his life.
There is a time to mourn (Eccl. 3:4), but there is
1 Samuel 16
David's family (vv. 6–10). Before the guests sat down to enjoy the fellowship feast, Samuel looked over seven of Jesse's sons, thinking that the whole family was there, but he was operating by sight and not by faith. We don't know what Samuel's two sons looked like, but we do know that their father admired men who were handsome and well-built. Samuel had already forgotten this mistake he made about Saul (9:2; 10:23–24). David was the eighth son and only six of his brothers are named in Scripture: Eliab, the firstborn; Abinadab, the second; Shimea, the third, also called Shammah; Nethanel, or Nathaniel, the fourth; Raddai, the fifth; and Ozem, the sixth (1 Chron. 2:13–15). David is called the seventh in this genealogy, but 1 Samuel 16:10–11 makes it clear that he was the eighth and youngest son. Apparently one brother died without issue and his name dropped out of the genealogy. David also had two sisters: Zeruiah was the mother of Abishai, Joab, and Asahel; and Abigail, who was the mother of Amasa (1 Chron. 2:16–17). All of these men played important roles in David's kingdom.
also a time to act (Josh. 7:10), and for Samuel, that time had arrived. In spite of how he felt about himself, Samuel's work wasn't over yet, for God wanted him to anoint the new king, David, the son of Jesse. If Saul was "the people's king," then David was God's king, and the events recorded in these two chapters indicate clearly that God's hand was unquestionably on David, the leader of His choice.
God chose David (16:1–13) Had an election been held in Israel to choose a replacement for King Saul, it's not likely that the people would have chosen David, but he was God's first choice. "He also chose David his servant, and took him from the sheepfolds; from following the ewes that had young he brought him, to shepherd Jacob his people, and Israel his inheritance" (Ps. 78:70–71 nkjv). Let's consider some facts about this unusual young man.
A.David is anointed—16:1–13
David's city—Bethlehem (vv. 1–5). In spite of the fact that it was a small town in Judah, Bethlehem was a well-known place to the Jewish people. It was when Jacob and his family were on their way to Bethel that his favorite wife, Rachel, died near Bethlehem while giving birth to Benjamin (Gen. 35:16–20). It was in Bethlehem that Ruth, the widow from Moab, found her husband, Boaz, and gave birth to Obed, David's grandfather (Ruth 4:13–22; Matt. 1:3–6). David himself would make Bethlehem a famous place, and so would Jesus, the Son of David, who would be born there as the Scriptures promised (Mic. 5:2; Matt. 2:6). Bethlehem means "house of bread," and it was there that the living bread from heaven came to dwell in human flesh.
No doubt there was no family in Bethlehem that could boast having seven such brothers, men of strength and stature, and yet none of them was God's chosen king! Samuel may have looked at their faces and forms, but the Lord examined their hearts. God alone can search the human heart and know what a person's motives really are (1 Chron. 28:9; Jer. 17:10; Rom. 8:27; Heb. 4:12). David's occupation—a shepherd (v. 11). So insignificant was David in the family that Jesse didn't even call him from the flock to the feast!1 Saul was hiding among the baggage when Samuel called for him, but David was busy caring for his father's sheep. In Old Testament times, kings and their officers were looked upon as "shepherds" of the people (see Jer. 23; Ezek. 34), and David was a man with the heart of a shepherd (see 2 Sam. 7:8; 1 Chron. 21:17; Ps. 78:70–72). God's church today is a flock, and each spiritual leader needs to have the heart of a shepherd and lovingly care for God's lambs and sheep (John 10:1–18; 21:15–19; 1 Peter 5).
As Israel's judge and prophet, Samuel had the right to travel where he pleased in serving the Lord and His people. But these were difficult and dangerous times because Saul was a suspicious man and his spies would report anything Samuel did. From Samuel's home in Ramah, the road to Bethlehem passed by Gibeah where Saul had his headquarters, and Saul would want to know where Samuel was going and why he was going there. To avoid problems, God commanded His servant to take a heifer and announce that he would sacrifice a fellowship offering in Bethlehem for a select group of people, including Jesse and his sons. Then God would show Samuel which one to anoint as king.
You can drive cattle but you have to lead sheep or they will scatter. The shepherd must know his sheep individually, love them, and take care of them according to their needs. For the most part, sheep are defenseless and do not see well, so they depend on the shepherd to guide and protect them. Though David was a literal shepherd who was called to be a "national" shepherd, he saw himself as one of the Lord's sheep and wrote about it in Psalm 23. This psalm wasn't the product of a young man but of a seasoned saint who looked back at a long life and confessed that the Lord had been faithful to him all the days of his life (23:6). David was exactly the kind of leader Israel needed to repair all the damage that Saul had done to the nation.2
The elders in Bethlehem knew that Saul and Samuel were estranged, so the arrival of Samuel gave them great alarm. Was Samuel recruiting followers to resist Saul? Would Saul interpret his presence in their little town as a declaration of war? Samuel quickly allayed their fears and told them to sanctify themselves and come to the sacrifice and the feast that would follow. "Sanctifying" meant that each of the guests would take a bath and change clothes (Ex. 19:10–15), because nobody ceremonially unclean could partake of the sacrificial feast (Lev. 7:19–21). For Jesse and his sons to be invited to this feast was a high honor, and, of course, nobody but Samuel knew why they were included.
God calls people who are busy, not people looking for ways to avoid responsibility. Moses (Ex. 3), Gideon (Judg. 6), Elisha (1 Kings 19:19–21), Nehemiah (Neh. 1), Amos (Amos 7:14–15), Peter, Andrew, James, and
1 Samuel 16
John (Mark 1:16–20), and Matthew (Matt. 9:9–13) were all busy when the Lord called them. God's pattern for leadership is stated in Matthew 25:21—"Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord" (nkjv). David had been faithful as a servant over a few things and God promoted him to being a ruler over many things— from a flock to a whole nation! Unlike Saul, David could be trusted with exercising authority because he had been under authority and had proved himself faithful.
his trials and testings during those wilderness years helped to build his faith and develop his godly character and prepare him for the ministry that God had planned for him.
When David and Jonathan became friends (1 Sam. 18:1) and covenanted to be faithful to each other (18:3; 20:16), it's certain that David revealed to Jonathan that he was God's anointed king. When David became king, he would make Jonathan second in command (23:16–18). It's not likely that Jonathan told his paranoid father about David or their covenant, but somehow Saul discovered that David was his successor (20:30–31) and tried all the more to kill him. He expected his men to inform him about David and his whereabouts and Saul let them know that David was chosen to be the next king (22:6–8).
David's appearance (v. 12a; see 17:42). While the physical appearance wasn't the most important thing for a king (16:7), David was so striking in his appearance that the Lord calls our attention to it. Saul was different from most Semitic people of that day because he was tall, but David's distinctive was that he was fair rather than swarthy. The word translated "ruddy" is the same as Esau's nickname "Edom—red" (Gen. 25:24–34). Some have interpreted this to mean that David was a redhead, but it may only mean that, unlike the average Semite, he was fair of skin and hair. Like Joseph, he was handsome (39:6) and had a winsome personality (1 Sam. 16:18). He was the kind of person who attracted people and won and held their confidence.
God prepared David (16:14–23) David knew that the Lord had been present at his conception and had arranged for his genetic structure (Ps. 139:13–16). He ordained that David would be strong and handsome, that he would possess musical talent, that he would be prudent and brave. Just as Paul was a vessel prepared by God for a specific work (Gal. 1:15; Acts 9:15), so David was God's prepared servant to accomplish His purposes for His people.
B.David serves Saul—16:14–23
Saul's attendants knew that something was seriously wrong with their master, and they rightly attributed it to the attacks of an evil spirit. God had permitted this spirit to trouble Saul (1 Sam. 16: 14, 23; 18:10; 19:9) as part of His discipline because of the king's rebellion. By nature, Saul was a suspicious and revengeful man, and this gave the evil spirit a beachhead for his operations (Eph. 4:25–27). The one man in the kingdom who was prepared to minister to Saul was David!
David's anointing (vv. 12a–13). After looking at Jesse's seven sons, Samuel at last found the man of God's choice, a man after God's own heart (13:14). It's interesting that David ("beloved") was number eight, because in Scripture eight is often the number of a new beginning. God did use David to bring a new beginning to Israel, both governmentally and spiritually.3
In Scripture, only prophets, priests, and kings were anointed, and the anointing had to be performed by a person authorized by the Lord. In biblical imagery, oil can symbolize the Holy Spirit and the endowment of His power upon His servants (Zech. 4). The Hebrew word "Messiah" and the Greek word "Christ" both mean "anointed." The Spirit of God came upon young David in great power, and ever after that, David was God's man, but at the same time, the Spirit of God departed from Saul (1 Sam. 16:14).4 Without the power of the Spirit, the servant of God is helpless to do the will of God and glorify Christ. As we abide in Christ, we receive the power we need, for Jesus said, "Without Me you can do nothing" (John 15:5 nkjv).
David was a poet and musician, skilled at playing the harp and composing songs. By the end of his life, he was known as "the sweet psalmist of Israel" (2 Sam. 23:1). It's unusual to find such artistic talent in a man who was also a rugged soldier and fearless general. He wrote psalms, he organized the music ministry for the temple (1 Chron. 25), and provided instruments for the musicians (23:5). From the spoils of his many battles, he provided the materials for the temple, and he longed to have the privilege of building a house for the Lord. No matter how you examine his life and abilities, you find David to be a unique individual—and he was that way because God made him that way!
How much did David's father and brothers understand about this anointing? In view of David's subsequent association with King Saul, perhaps they interpreted the event as a consecration for David's special service to the king. It's likely that Samuel privately told David that he had been chosen by the Lord to be the next king. If so, his behavior while serving Saul was remarkably mature for a young man who one day would wear the crown. No doubt it was the assurance of this future hope that helped to keep David faithful during the ensuing years of trial and persecution.5 But
It was David's musical ability that introduced him into the royal court and then he was promoted to military service. The opportunities of life matched his giftedness, and David was wise to obey the will of the Lord. Just as he refused to wear Saul's armor when facing Goliath, so he rejected that which wasn't prepared and planned for him by the Lord. "He leads me in the paths of righteousness for his name's sake" (Ps. 23:3; Eph. 2:10).
The key to David's success in life is stated in 1 Sam. 16:18—"the Lord was with him." (See 18:12, 14, 28.)
1 Samuel 16—17 take his father's house off the tax rolls. Saul hoped that somebody would be tempted by the offer and try to defeat Goliath.
This was also the secret of the success of Joseph (Gen. 39:2–3, 21, 23), Joshua (Josh. 6:27), and Samuel (1 Sam. 3:19), and it is the basis for success in the Christian life today. David knew his gifts (Rom. 12:3), he experienced the power of God in using these gifts in his daily life. He loved the Lord and worshipped Him, and he surrendered himself to do the work God had called him to do. As long as he followed the Lord, God blessed and used him for his glory.
David's response to Goliath's arrogant speech was that of total disgust. Who was this uncircumcised Philistine to blaspheme the name of the God of Israel? Keep in mind that David was too young to serve in the army, but he was acting as though anybody in the camp who had faith in Jehovah could challenge Goliath and defeat him! But all he saw were men fleeing from the field at the very sight of the giant, and even King Saul was terrified (vv. 11, 24).6 God had brought David to the camp for such a time as this, and he was ready to accept the challenge.
In their original meeting, Saul loved David (1 Sam. 16:21), so he obviously didn't know that his new attendant was to be the next king of Israel. However, that love was gradually replaced by envy and then fear (18:8–9, 12, 15), until Saul was determined to kill David. Saul became David's enemy (v. 19), but David never treated Saul like an enemy. David behaved wisely and tried to help Saul get over his fits of depression, but they only became worse. Without God, Saul was a total failure.
God encouraged David (17:28–39) Whenever you step out by faith to fight the enemy, there's always somebody around to discourage you, and often it begins in your own home. David's eldest brother, Eliab, became angry when he heard that David was inquiring about Saul's offer and he ridiculed him (vv. 28–30). "We're soldiers and all you are is a shepherd boy! You came to see the battle! Go home and take care of your little flock and leave the fighting to us!" Of course, the fact that there had been no battle didn't embarrass Eliab, and he also forgot that David had originally come in order to deliver food for him, Abinadab, and Shammah. These three men had seen David anointed by Samuel but they didn't understand what it meant.
C.David kills Goliath—17
God guided David (17:1–27) David didn't remain in Saul's camp permanently but went back and forth between the camp and home as he was needed (v. 15 niv). Whenever he was called to help Saul, he left his flock with a dependable man (v. 20) and hurried to the camp where now he even had his own tent (v. 54). It wasn't until after David killed Goliath that Saul took him permanently to be one of his armor-bearers (18:1–2). David was a Spirit-led man and his every decision had to be in the will of God and for the glory of God. Others might come and go as they pleased, but David was guided by the providential hand of God. We can see the guidance of God in the events reported in chapter 17.
"[A] man's foes shall be they of his own household," promised Jesus (Matt. 10:36; see Mic. 7:6), and that promise was true in David's life. It was also true in the life of Joseph, whose brothers hated him, lied about him, and sold him for a slave. Moses was criticized by his own brother and sister (Num. 12), and our Lord's earthly family at one time misunderstood Him and opposed His ministry (Mark 3:31–35; John 7:1–10). But David didn't allow Eliab's harsh words to discourage him, for he knew that God could help him defeat the giant.
Goliath is described as standing nine feet, nine inches tall, wearing a coat of mail that weighed 125 pounds and carrying a spear that weighed 15 pounds. He was a formidable opponent indeed. He had presented himself to the army of Israel each morning and evening for forty days, and apparently David arrived on the final day (17:16). Jesse chose just the right day to send David to the battlefield to carry food supplies to his three brothers and their commanding officer (vv. 17–18). Unlike modern armies, soldiers in ancient armies had to provide their own rations and help provide for others.
But King Saul wasn't any more help, either in what he said or what he advised. "You are not able to go against this Philistine to fight with him; for you are but a youth, and he is a man of war from his youth" (1 Sam. 17:33 nkjv). Saul was echoing the report of the ten unbelieving spies who saw the giants in Canaan and decided that it was impossible to enter the land (Num. 13:28–29). When we walk by sight, we calculate everything from the human perspective, and this always leads to discouragement; but when we walk by faith, God comes into the equation, and that changes the results.
David was up very early that day and heard the morning challenge that Goliath gave to Saul and his army. If the Israelites could provide a champion who was able to defeat Goliath, the Philistines would submit to the Jews and be their servants, but if not, the Israelites must consider themselves defeated and become the servants of the Philistines (vv. 8–9). Unfortunately, nobody in the Jewish army volunteered, including King Saul, who stood head and shoulders above his men. Since Israel had come to a crisis in this confrontation, Saul made a generous offer to the man who would silence Goliath: he would marry one of the king's daughters, receive great riches from the king, and
David had experienced the power of God in his own life and he knew that the Lord could turn weakness into power. While caring for the sheep, David had killed a lion and a bear, and he knew that the Lord could deliver him out of the hand of Goliath. It's as though he sees Goliath as just another animal attacking
1 Samuel 17
God used it to defeat the giant and rout the Philistine army. When Goliath saw a lad coming with a sling in one hand and a staff in the other, he laughed at him. "Am I a dog that you come at me with a stick?" But David announced that his real power was the name of the Lord of Hosts, the name that Goliath and the Philistines had insulted. David wanted the whole assembly—Israel and the Philistines—to know that the Lord doesn't need swords and spears but can deliver His people in His own way through the humblest of means. No wonder David and Jonathan became such fast friends, for they both had faith in a mighty God and wanted to fight His battles to glorify Him (1 Sam. 13:6; Ps. 33:16–22; 44:6–8). It was David's victory (vv. 48–51a). The Lord uses means to accomplish His purposes, and David was the prepared servant for this occasion. As a shepherd alone in the fields, he had learned to trust God, and as a faithful guardian of the flock, he had mastered the use of the sling. David had confident faith in God because he had found Him dependable in the crises of life, and he knew that the Lord would not desert him now. The Spirit of God lived in David's body and would enable him to win the battle. God guided the stone and it sank into the giant's forehead and he fell on his face before the two armies.7 David stood over the fallen giant, took out the giant's sword, and cut off his head, an act that not only guaranteed the victim's death but also humiliated him and his army and announced total victory. Years later, David would write, "It is God who arms me with strength, and makes my way perfect.… He teaches my hands to make war so that my arms can bend a bow of bronze" (Ps. 18:32, 34 nkjv).
God's flock! Saul knew nothing personally about this wonderful power of God, so he advised David to wear his armor. Saul didn't have the faith to believe that God could do something new, so he suggested the old-fashioned time-honored method of warfare. King Saul was a grown man and a large one at that, and David was only a teenager, so imagine what the armor looked like on David's body! But men and women of faith obey God no matter what the experts say.
David's encouragement came from God, and this is one of the secrets of his life. "But David encouraged himself in the Lord his God" (1 Sam. 30:6). In spite of criticism and in spite of discouraging counsel and bad advice, David trusted the Lord his God, and God rewarded his faith.
God enabled David (17:40–58) "All God's giants have been weak men, who did great things for God because they reckoned on His being with them." James Hudson Taylor, the founder of the China Inland Mission, wrote those words, but even more, he lived them. "I am the very little servant of an illustrious Master," he told a congregation in Australia. David understood what this meant, for he was but a teenager when he faced the giant, yet he knew that the Lord would be with him.
It was the Lord's victory (vv. 40–47). It's unfortunate that this dramatic account is considered primarily a children's story or the basis for an allegory about defeating the "giants" in our lives. While there are many applications of a Bible passage, there is only one basic interpretation, and the interpretation here is that David did what he did for the glory of God. David came to the contest in the name of the Lord, the God of the armies of Israel, and he wanted Goliath, the Philistine army, and all the earth to know that the true and living God was Israel's God (v. 46). Goliath had ridiculed Israel's God and blasphemed His name, but David was about to set the record straight. David saw this as a contest between the true God of Israel and the false gods of the Philistines.
It became Israel's victory (vv. 51b–54). Even as a youth, David displayed one of the marks of a great leader: he took the risk and opened the way so that others could share in the victory. The Philistines didn't keep their part of the bargain and submit to Israel (v. 9); instead, they fled in fear, so the Jews chased them at least ten miles to the cities of Gath (Goliath's hometown, v. 4) and Ekron, slaying the enemy soldiers all the way.8 It turned out to be a tremendous victory for Saul's army. When the Israelites returned to the Philistine camp, they claimed the spoils of the victory that the Lord and David had won. David apparently accompanied the men in chasing the enemy (v. 57) and began to get the reputation of being a brave soldier (18:7). He stripped the giant and took his armor and put it in his tent. Later Goliath's sword will show up with the Jewish priests in Nob (21:1–9), so David must have dedicated it to the Lord by giving it to the priests.
God wants to use His people to magnify His name to all the nations of the earth. This purpose was involved in the call of Abraham (Gen. 12:1–3) and God's choice of the people of Israel (Deut. 28:9–10). One purpose for Israel's sojourn in Egypt and the judgments God sent against Pharaoh was the proclaiming of God's name and glory to all the earth (Ex. 9:16). The parting of the Red Sea to let Israel out, and the opening up of the Jordan River to let them into Canaan, bore witness to all the nations that Israel's God was the true God (Josh. 4:23–24). Even the building of the temple was a witness to the Gentile nations of Israel's God so that they might know Him and fear Him (1 Kings 8:42–43). What the Lord did through David would be recorded and told around the world and bring great honor to the name of the Lord.
When did David take Goliath's head to Jerusalem? Probably later when he conquered the city and made it his capital (2 Sam. 5:1–10). The city was known as Jebus in that day and was inhabited by the Jebusites (Judg. 19:10), so this verse was written into the text later when the name had been changed. When David moved into the city as king, he no doubt brought with him many precious trophies from his battles. The head
The very weapon that David used—a sling—was a shepherd's weapon, almost the toy of a child, and yet
1 Samuel 17—18 whom the Lord called to accomplish certain purposes for God, but He might also leave them as He did Saul. This fact helps to explain David's prayer in Psalm 51:11. Believers today who share in the new covenant are assured that they have the Spirit forever (John 14:16). True believers are sealed by the Spirit at conversion, and the seal speaks of permanent possession and protection (Eph. 1:13–14 and 4:30). 5 Some chronologists calculate that David was born about 1085 and was anointed in 1070 at the age of fifteen or sixteen. Five years later (1065) he fled from Saul and was in exile for the next ten years. In 1055, he was crowned king over Judah when he was thirty years old (2 Sam. 2). 6 Fear seems to have been a constant problem with Saul. See 13:11; 15:24; 17:11; 18:12; 28:5. Faith and fear don't lodge in the same heart (Matt. 8:26). 7 Was the giant wearing his helmet or was he so confident that he left it behind? But even a helmet couldn't keep a heavenimpelled stone from penetrating Goliath's skull. It's likely that Goliath was in a combat posture, bent slightly forward and approaching David, and this plus the weight of his armor caused him to fall face forward. 8 The phrase "Israel and Judah" in verse 52, found also in 15:4, suggests that Saul didn't have a unified nation or a united army. Apparently the royal tribe of Judah operated as a separate entity. After the death of Saul and his sons, it was the tribe of Judah that welcomed David as their king (2 Sam. 2:1–4). 9 Some Old Testament scholars think that David wrote Psalm 8 in honor of God's victory over Goliath. Both 1 Samuel 17 and Ps. 8 emphasize the name of God, the fowl of the air, and beasts of the field, and God's willingness to care for and use frail man.
of Goliath, as grisly as it was, would remind David that the Lord could be trusted to give the victory if we seek only to glorify Him.
It was not Saul's victory (vv. 55–58). When Jonathan attacked the Philistine outpost (14:1–23), Saul was a spectator, and his bad decisions almost cost them a victory, and once again, Saul merely watched as David defeated the enemy single-handed. This would be Saul's pattern of leadership to the tragic end of his life.
Saul knew who David was, but he asked Abner who the lad's father was, for in that day, that was how people were identified. Jesse had been mentioned earlier in Saul's circle (16:18) but perhaps Abner wasn't present and Saul may easily have forgotten. (Do we know the names of our acquaintances' fathers?) As Saul's minstrel, David went back and forth between home and the camp, and he was present only when Saul was oppressed by the evil spirit; so we can excuse Saul for not knowing who Jesse was. The fact that the victor's family was relieved of paying taxes, and he would marry Saul's daughter was part of the bargain (17:25), so Saul would have to inquire about the father. Finally, Saul may have wanted to know if there were any more men like David back home. He probably didn't know that three of David's brothers were in his army, but he could have used a few more men like David! (See 14:52.) The result of the day's victory was that David was added permanently to Saul's staff.
It has well been said that there are people who make things happen, people who watch things happen and people who don't know that anything is happening. David had insight into Israel's plight and knew what was happening. He realized that it wasn't a physical conflict between two armies, but a spiritual battle between truth and error, faith and superstition, the true and living God and dead idols. David's faith lifted the war to a much higher plane, just as Paul did in Ephesians 6:10ff. Our battle is against the devil and his army, and human weapons are useless in that conflict.
CHAPTER SEVEN 1 Samuel 18—19 A JEALOUS KING J
D.Saul becomes jealous of David—18—19 ewish men had to be at least twenty years old before they could go to war (Num. 1:3), but David was probably only eighteen when he was made a high-ranking officer in the Jewish army (18:5). From the beginning of his new assignment, David found himself in a life-threatening conflict with King Saul. David didn't create problems for Saul; he revealed the deep-seated problems that were already there. David was an honest man of faith, but Saul was a deceitful, scheming man of the world. With great humility David had accepted his appointment as Israel's next king, while Saul was almost paranoid as he tried to protect his throne. God had abandoned Saul but had given His Spirit's power to David, and David moved from victory to victory as he led Saul's troops. We can trace some of the major stages in Saul's growing opposition to David.
Faith in God makes us participants with the Lord in the battle for truth. "And this is the victory that has overcome the world—our faith" (1 John 5:4). 9
Notes 1 The Hebrew word translated "youngest" in verse 11 also means "smallest." Saul was famous for his height (9:2; 10:23), but David was not conspicuous in the crowd. From the beginning of his ministry, David was seen as a man with a humble spirit. 2 Early in his life, David acknowledged that Jehovah God was King (Ps. 59:13). Blessed is that leader who recognizes that he is second in command! 3 Noah was "the eighth person" (2 Peter 2:5) and eight persons were saved in the ark to give a new beginning to civilization (1 Peter 3:20). Jewish boys were circumcised on the eighth day, which gave them a new status in the nation as "sons of the covenant," and the firstborn were dedicated to God on the eighth day (Ex. 22:29–30). 4 In the Old Testament, the Spirit of God came upon people
Saul wants David killed (18:1–12) At one time, Saul loved David (16:21, "liked him very much," niv), but the king's attitude changed into jealousy and then hatred. The Lord was with David
1 Samuel 18 for ten miles, defeated them, and took their spoils (1 Sam. 17:52ff.). As Saul and his men returned to camp, the women met the victors and praised both Saul and David. In true Hebrew fashion, their praise was exaggerated, but in one sense it was true. David's victory over Goliath made it possible for the whole army of Israel to conquer the Philistines, so each soldier's achievement was really a triumph for David.
(18:12, 14, 28), however, and Saul was not permitted to harm him. During the ten years or so that David was a fugitive, the Lord not only thwarted Saul's plans repeatedly, but He even used the king's hostility to mature David and make him into a man of courage and faith. While Saul was guarding his throne, David was being prepared for his throne.
Love (vv. 1–4). Too many Bible readers still view David and Jonathan as two frolicsome teenagers who liked each other because they had many common interests, but this picture is shallow and inaccurate. Jonathan had to be at least twenty years old to be in his father's army, and the fact that Jonathan was already commanding one-third of that army and had won two great victories (13:1–4; 14:1ff.) indicates that he was a seasoned soldier and not a callow adolescent. Some biblical chronologists calculate that there could have been an age difference of twenty-five to twenty-eight years between David and Jonathan.
Envy and anger (vv. 8–11). "It is a dangerous crisis when a proud heart meets with flattering lips," said John Flavel, seventeenth-century British Presbyterian clergyman and author. What the women sang didn't seem to affect David, but their song enraged Saul. Saul had already forfeited the kingdom (15:28), but he still asked, "What can he have more but the kingdom?" Saul's response to David's success was exactly opposite that of John the Baptist when he was told of the great success of Jesus: "He must increase, but I must decrease" (John 3:30).
Jonathan listened to his father and David converse, and after that interview, took David to his own heart with the kind of manly affection that comrades in arms understand.1 Jonathan was Saul's eldest son, destined for the throne of Israel, and the Lord had already given it to David, so their friendship was certainly unique. When Jonathan gave his official garments and his armor to David, making him a friend and equal, Jonathan was acknowledging that David would one day take his place, so David must have told Jonathan about his anointing. The two friends covenanted that when David became king, Jonathan would be second in command (20:16–17, 42; 23:16–18), and David covenanted to protect Jonathan's family from being slain.
Envy is a dangerous and insidious enemy, a cancer that slowly eats out our inner life and leads us to say and do terrible things. Proverbs 14:30 rightly calls it "the rottenness of the bones." Envy is the pain we feel within when somebody achieves or receives what we think belongs to us. Envy is the sin of successful people who can't stand to see others reach the heights they have reached and eventually replace them. By nature, we are proud and want to be recognized and applauded, and from childhood we have been taught to compete with others. Dr. Bob Cook often reminded us that everybody wears a sign that reads, "Please make me feel important." Much modern advertising thrives on envy as it cleverly contrasts the "haves" and the "have-nots" and urges the "have-nots" to buy the latest products and keep up with the "haves." Envious people max out their credit cards to buy things they don't need just to impress people who really don't care!
Saul wasn't pleased with his son's friendship with David. For one thing, Jonathan was Saul's best commander and was needed to make the king look good. Saul was also afraid that Jonathan would divulge court secrets to David, and when Saul discovered that David was already anointed to succeed him, this made matters worse. He saw David as an enemy, a threat to his own son's future, although Jonathan didn't view it that way. But when a leader nurtures himself on pride, jealousy, and fear, he suspects everybody.
But envy easily leads to anger, and anger is often the first step toward murder (Matt. 5:21–26). This explains why Saul threw his spear at David while David was trying to soothe the king and help him overcome his depression. The Lord enabled David to escape, and when he returned to the king a second time, Saul only tried again to kill him. These two events probably occurred after the Goliath victory but before David was made an officer in the army, and yet David remained faithful to his king.
Popularity (vv. 5–7). "The crucible for silver and the furnace for gold, but a man is tested by the praise he receives" (Prov. 27:21 niv). Just as the crucible and furnace test the metal and prepare it for use, so praise tests and prepares people for what God has planned for them. How we respond to praise reveals what we're made of and whether or not we're ready to take on new responsibilities. If praise humbles us, then God can use us, but if praise puffs us up, we're not yet ready for a promotion.
Fear (v. 12). The Lord protected His servant David from Saul's murderous hand, a fact that frightened Saul even more (vv. 15, 29). Surely Saul knew he was fighting a losing battle, for the Lord was on David's side but had departed from him. However, Saul kept up a brave front as he tried to impress his officers with his authority. Even if Saul missed his target, the people around him didn't miss the message he was sending: "Saul is king and he wants David to be killed."
In his attitudes, conduct, and service, David was a complete success, and Saul's servants and the Jewish people recognized this and praised him publicly. This popular acclaim started after David's stunning defeat of Goliath, when the army of Israel chased the Philistines
Saul plots to have David killed (18:13–30) "Faith is living without scheming," but Saul was better
1 Samuel 18—19
18:26) refers to a new deadline or the original deadline determined by Saul for Merab is really unimportant, because David and his men3 accomplished even more than Saul had asked. David once more survived the battles and he brought the king 200 foreskins. Another of Saul's schemes had failed and he had to give Michal to David as his wife.
at scheming than at trusting God. If Saul disobeyed God, he always had a ready excuse to get himself out of trouble, and if people challenged his leadership, he could figure out ways to eliminate them. Possessed by anger and envy, and determined to hold on to his crown, Saul decided that young David had to be killed.
Saul sends David into battle (vv. 13–16). Since David was an excellent soldier and a born leader, the logical thing was to give him assignments that would take him away from the camp where the enemy could kill him. Saul made David commander over 1,000 and sent him to fight the Philistines. If David was killed in battle, it was the enemy's fault, and if he lost a battle but lived, his popularity would wane. But the plan didn't work because David won all the battles! After all, the Lord was with him and the power of God was upon him. Instead of eliminating David or diminishing his popularity, Saul's scheme only made him a greater hero to the people, and this increased Saul's fear of David all the more.
Saul is even more afraid (vv. 28–30). We have seen this pattern before (vv. 12, 15), but now Saul's twisted emotions so controlled him that he was obsessed with the desire to kill his son-in-law. David never considered Saul to be his enemy (Ps. 18 inscription), but Saul remained David's enemy until the day he died on the battlefield. David continued to fight the Lord's battles, and the Lord continued to give him great success and to magnify his name above the names of Saul's best officers. David certainly paid close attention to what God was doing in him and for him, and no doubt the remembrance of these events encouraged him during the difficult days of his exile. "If God be for us, who can be against us?" (Rom. 8:31).
Saul demands an impossible feat (vv. 17–27). Saul had promised to give one of his daughters in marriage to the man who killed Goliath (17:25), but this promise had not yet been fulfilled. The fact that David had killed Goliath wasn't enough, for Saul now expected David to "fight the battles of the Lord" in order to gain his wife, Saul's eldest daughter, Merab. Saul wasn't beneath using his own daughter as a tool to get rid of David. The details aren't given, but it seems that David had to fight a certain number of battles before the marriage could take place. Of course, the king was hoping that David would be slain during one of those battles, and then Saul would lose his enemy but still have his daughter. However, David humbly declined the offer, saying that his family wasn't worthy to be related to the king, so Saul gave Merab to another suitor.2
Saul looks for opportunities to have David killed (19:1–17) Saul's mind and heart were so possessed by hatred for David that he openly admitted to Jonathan and the court attendants that he intended to have his son-inlaw killed. Saul was now through with behind-the-scenes plots and was out to destroy David in the quickest way possible, and he ordered Jonathan and the royal attendants to join him in his endeavor. The hope of Israel lay in the heart and ministry of David, and yet Saul wanted to kill him! David would conquer Israel's enemies and consolidate the kingdom. He would gather much of the wealth used to build the temple. He would write psalms for the Levites to sing in praising God, and he would even design the musical instruments they played. God's covenant with David would keep the light shining in Jerusalem during the dark days of the nation's decline, and the fulfillment of that covenant would bring Jesus Christ the Messiah into the world. No wonder Satan was so determined to kill David!
Then Saul happily discovered that his younger daughter Michal was in love with David! Saul spoke to David about it and said he would give him a second chance to claim his reward. Once again David demurred, but Saul persisted. This time he asked selected servants to lie to David and tell him that Saul liked him and wanted him to marry Michal, and that Saul's attendants agreed with the proposal. But David put them off by telling the truth: he was from a lowly family and he didn't have any money to pay the bride price (Gen. 34:12; Ex. 22:16).
Jonathan's intervention (1 Sam. 19:1–10). Surely Saul knew that Jonathan would pass the word along to his beloved friend David, but perhaps that's what the king desired. If he couldn't kill David, perhaps he could so frighten him that he would leave the land and never be seen again. Jonathan did report the king's words to David and suggested that his friend hide in the field the next morning when Jonathan would speak with his father on behalf of David. It's remarkable that such a magnificent son could belong to such a wicked father! Had Jonathan been a selfish man, he could have helped to eliminate David and secure the crown for himself, but he submitted to the will of God and assisted David.
When David's reply was reported to Saul, the devious king saw in it a great opportunity to attack his enemies and get rid of David at the same time. Saul told his servants to tell David that all that the king required for a bride price was 100 foreskins from the "uncircumcised Philistines." Saul was certain that at some point in this endeavor, David would meet his death. Once again, Saul was using one of his daughters to help destroy an innocent man, and in this instance, it was a man she truly loved.
Jonathan presented his father with two arguments: (1) David was an innocent man who was not deserving of death,4 and (2) David had served Saul faithfully by
Whether the phrase "the appointed days" (1 Sam.
1 Samuel 19
Saul himself goes to kill David (19:18–24) David fled to Samuel in Ramah, a godly friend he knew he could depend on, and Samuel took him to the fellowship of the prophets where they could worship God and seek His face. The word naioth means "dwellings" and was probably a section in Ramah where the "school of the prophets" assembled. There Samuel and David could worship and pray and ask God for wisdom, and the prophets would pray with them. But Saul's spies were everywhere and they reported to Saul where he could find David. The king sent three different groups of soldiers to capture David, but when they arrived at the place where the prophets had assembled, they were immediately possessed by the Spirit and began to praise and worship God! The Hebrew word translated "prophesy" can mean "to sing songs and praise God" as well as "to foretell events." Saul's soldiers didn't become prophets; they only uttered words inspired by the Spirit of God. God protected David and Samuel, not by sending an army but by sending the Holy Spirit to turn warriors into worshippers. "The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds" (2 Cor. 10:4 niv).
winning great victories against Israel's enemies. David was a valuable man to have around and he had never sinned against the king. Jonathan didn't mention that David was also very popular with the soldiers and the common people, because making such a statement would only have aroused the king's anger and envy. Saul was enjoying a sane moment and agreed with his son, and even took an oath not to kill David. Saul was a liar and his oaths were meaningless (14:24, 44), but this did open the way for David to return to court.
When the Philistines attacked Israel again, David went out with his men and soundly defeated them. This only aroused Saul's envy and anger and once again he tried to pin David to the wall (18:10–11). Satan is a liar and a murderer (John 8:44), and because Saul was controlled by the evil one, he broke his oath and he threw his spear. David knew that the time had come for him to leave Saul's presence and hide, but first he went home to see his wife Michal. David would now begin about ten years of exile during which God would make a leader out of him.
Michal's deception (vv. 11–17). Saul surmised that David would go home, so he sent men that night to watch David's house and kill him when he came out the next morning. Knowing her father's thought processes, Michal urged David to get out that night and flee to a place of safety. She let him down through a window and arranged a dummy in the bed by using an idol and some goats' hair. What Michal was doing with an pagan idol (teraphim) is a mystery, especially one as large as a man. (Rachel hid two teraphim under a saddle—Gen. 31:33–35.) It's possible that the idol was only a bust and that she used it and the goats' hair5 for the head and used pillows to simulate the body. Michal was still depending on idols while married to a man after God's own heart, and like her father, she was a schemer.
Three groups of soldiers had failed, so Saul decided to go to Ramah himself. David's presence in Ramah was no secret because the people at the great cistern knew where he and Samuel were and they told Saul. Perhaps the entire town knew that some kind of "spiritual revival" was taking place at the school of the prophets. Saul hastened to the place only to be met by the Spirit of God and made to praise the Lord. He took off his outer royal garments and became like any other man, and he lay on the floor before Samuel. This would be their last meeting until that fateful night when Samuel came from the realms of the dead to pass judgment on the king (1 Sam. 28:7ff.).
While Michal was scheming, David was praying and trusting the Lord, and Psalm 59 came out of this experience. As you read this psalm, you see Saul's spies running here and there and waiting for David to emerge from his house, and you hear David comparing them to snarling dogs lurking in the city streets. But David's faith was in the Lord, for only the Lord could be his defense and his refuge. This doesn't mean that David rejected any plans for escape, because the Lord uses human means to accomplish His divine ends, but it does mean that David's faith was not in himself or in Michal's schemes, but in the Lord of the armies of Israel.
But Saul had had a similar experience after Samuel had anointed him king (10:9–13), and from it came the proverbial saying, "Is Saul also among the prophets?" After Saul's experience at Ramah, the proverb was resurrected. These two events prove that a person can have a remarkable religious experience and yet have no change in character. In Saul's case, both experiences were actually sent by the Lord, but Saul didn't profit from them. Special religious manifestations aren't evidences that a person is even saved (Matt. 7:21–23). Judas preached sermons and even performed miracles (Matt. 10:1–8), yet he was not a believer (John 6:67–71; 13:10–11; 17:12), and he betrayed the Lord and ended up committing suicide. Saul, like Judas, had many opportunities to see the Lord's hand at work, and yet he never had a life-changing experience with the Lord.
In the morning, when the agents demanded that Michal surrender her husband, she told them he was sick, and when they reported this to Saul, he told the men to bring him David, bed and all! But when they picked up the bed, the truth was revealed, and Michal was reproved by her father for being so deceptive, but she was only following his example! Like her father, she lied and claimed that David had threatened to kill her if she didn't cooperate.
While Saul was occupied at the school of the prophets, David slipped away from Ramah and went to meet Jonathan somewhere near Gibeah. David and Jonathan would make one final effort at reconciliation
1 Samuel 19—20 examples of devoted friends. Jonathan had the more difficult situation because he wanted to be loyal to his father while at the same time being a friend to the next king of Israel. Conflict of loyalties, especially in the family, is one of the most painful difficulties we face in the life of faith (Matt. 10:34–39), but Christ calls for supreme devotion to Him and His will for our lives.
with Saul, and it would almost cost Jonathan his life. Saul was a "double-minded man, unstable in all his ways" (James 1:8 nkjv). He would try to rule the land and defeat the Philistines while at the same time chasing David and seeking to kill him. The longer David eluded him, the more fanatical Saul became, until finally he ended his own life on the battlefield, lacking the help of the one man who could have given him victory.
Conferring (vv. 1–10, 18–23). David met Jonathan somewhere near Gibeah and wasted no time confronting his beloved friend with the key question: "What have I done that is so evil that your father wants to kill me?" David hadn't disobeyed any royal commands, incited any rebellion against the throne, or broken God's law, yet Saul was bent on destroying him.1 David knew that Saul was an envious man who wanted to keep the throne for himself and hand it on to his descendants, but David had faith that the Lord would remove Saul from the scene in His good time and in His own way (26:7–11). David dearly loved Jonathan and didn't want to hurt him by criticizing his father, but now it was a matter of life or death.
Notes 1 To make anything more out of their friendship than the mature affection of two manly believers is to twist the Scriptures. Had there been anything unlawful in their relationship, the Lord certainly would never have blessed David and protected him, and David could never have written Psalm 18:19–27 ten years later. 2 Merab and her husband had five sons, all of whom were sacrificed by the Gibeonites in order to end a famine in the land (2 Sam. 21:1–9). 3 The phrase "David's men" is found frequently in the Samuel narrative (18:27; 23:3–5; 24:3; 25:12–13). It seems that some of his soldiers stayed with him and became his "crack troops" during the days of his exile. They considered it a high honor to be known as "David's men," and indeed it was. 4 The shedding of innocent blood was a very serious crime in Israel. The six cities of refuge were set apart so that innocent people involved in manslaughter might not be treated as murderers (Deut. 19:1–10), and the ritual of the red heifer atoned for innocent blood shed by unknown murderers (Deut. 21:1–9). God hates the sin of shedding innocent blood (Prov. 6:16–17) and the prophets cried out against it (Isa. 59:7; Jer. 7:6; 22:17; 26:15). This was one of the sins that brought about the downfall in Jerusalem and the kingdom of Judah (2 Kings 21:16). 5 The goats' hair reminds us of Jacob's deceiving his father, Genesis 27:15–16. Surely Michal knew the story.
Jonathan's reply sounds rather naive, especially in the light of Saul's statement in 19:1 and his behavior at Ramah. Saul had thrown his spear at David at least three times (10–11; 19:9–10), and he had sent three groups of soldiers to capture him, and Saul finally went to Ramah himself to do the job (vv. 20–24). How much evidence did Jonathan need that his father was a disturbed man out to destroy God's anointed king? Jonathan mistakenly thought that his own relationship to his father was closer than it really was and that Saul would confide in him, but subsequent events proved him wrong, for Saul would even try to kill Jonathan!
David refuted Jonathan's argument by stating that the logical thing for Saul to do was to keep his eldest son in the dark. Saul knew that David and Jonathan were devoted friends and that Jonathan would be pained if he knew Saul's real intentions. The matter was so serious that David couldn't put his faith in what Saul told Jonathan. "There is but a step between me and death" (20:3). This was true both metaphorically and literally, for three times David had dodged the king's spear.
CHAPTER EIGHT 1 Samuel 20—22 DAVID IN EXILE D
E.The love of David and Jonathan—20 avid has been criticized and called impulsive because he left Ramah and his friend Samuel and fled to Gibeah to confer with Jonathan. But David knew that Saul's ecstatic experience would soon end and would leave his heart unchanged. Saul had promised Jonathan that he wouldn't try to kill David (19:6), but he had already broken that promise four times (vv. 20–24), so the wisest course for David was to get away from Saul and go into hiding. For David to remain at Gibeah wasn't an exercise of faith; it was an act of presumption and he was only tempting God. The drama in these three chapters involves four persons: Jonathan, Saul, David, and Doeg.
Jonathan offered to help in any way his friend suggested, and David proposed a simple test of Saul's true feelings. It was customary for each Jewish family to hold a feast at the new moon (Num. 10:10; 28:11–15; Ps. 81:3), and Saul would expect David to attend. If Saul's son-in-law and leading military hero didn't attend the feast, it would be an insult to the king as well as the family, so David's absence would help reveal Saul's genuine attitude toward David. If Saul became angry, then David's assessment was correct, but if Saul excused David and didn't press the matter, then Jonathan was correct. The only problem with this scheme was that it required Jonathan to lie by saying that David had gone to Bethlehem to attend his own family's feast. David would be hiding in the field and
Jonathan—a faithful friend (20:1–23) In all literature, David and Jonathan stand out as
1 Samuel 20 primarily of meat from the new moon fellowship offerings, and anyone ceremonially unclean was prohibited from participating (Lev. 7:20–21). Perhaps David had touched something unclean, or he may have had intercourse with his wife (15:16–18). If so, all he had to do was separate himself from other people for that day, bathe his body, and change clothes, and he could come back into society the next day.
waiting for Jonathan to tell him whether or not it was safe to come home.2
How would Jonathan safely get the message to David (1 Sam. 20:10)? He couldn't trust one of the servants to carry the word, so, in spite of the danger, he would have to do it himself. He devised a simple plan involving shooting three arrows out in the field where David was hiding (v. 20). Jonathan would call to the lad who was helping him and in this way signal David and tell him what to do. Even if some of Saul's spies were present, they wouldn't understand what was going on.
But when the men met for their meal the second day, again David was missing, which suggested to Saul that his son-in-law's absence was caused by something more serious than simple ritual defilement. An unclean person could remove the defilement in a day, but David had been missing for two days. Suspicious of anything out of the ordinary in his official staff, Saul asked Jonathan why David was absent, disdainfully calling him "the son of Jesse" rather than by his given name that was now so famous. Later, Saul would try to humiliate the high priest, Ahimelech, by calling him "the son of Ahitub" (1 Sam. 22:11–12).
Covenanting (vv. 11–17). From verse 11 to verse 23, David is silent while Jonathan reviews the covenant they had made with each other (18:1–4). Jonathan even took an oath and promised to give David the correct message on the third day of the feast, so he would know whether the king was friendly or angry.3 Jonathan went beyond the immediate crisis to deal with future events. He knew that David would one day become king, and he prayed that the Lord would bless his reign. In their covenant, they agreed that Jonathan would serve next to David as second in command (23:16–18), and now Jonathan asked that if anything happened to him, David would promise not to wipe out his household, and David agreed. The phrase "the kindness of the Lord" (20:14) shows up in 2 Samuel 9 where David's compassionate care of Jonathan's crippled son, Mephibosheth, is described.
At this point Jonathan dropped his lie into the conversation and nothing went right after that. Jonathan didn't say that David's father Jesse had summoned him home but that one of his brothers had commanded him to attend the family feast. Perhaps Jonathan hoped his father would assume that the invitation came from one of David's three brothers serving in Saul's army (17:13), which might make the matter easier for Saul to accept. Jonathan also used a verb that means "to get away, to make a quick visit" so that Saul wouldn't suspect David of going home for a long visit and rallying his own troops so he could seize the throne.
Jonathan reaffirmed his oath and included the whole house of David (1 Sam. 20:16), and he asked David to repeat his covenant oath as well. There's no mention of the offering of a covenant sacrifice (Gen. 15) or the signing of a covenant document, because the love the two men had for the Lord and each other was sufficient to make the agreement binding. Jonathan had brought much joy and encouragement to David during those difficult years, but it wasn't God's will that David permanently join himself to Saul and his family, for they belonged to the wrong tribe and represented a rejected and condemned monarchy. David never had a coregent because Jonathan was killed in battle (1 Sam. 31:1–2), and David rejected Saul's daughter Michal as his wife and she died childless (2 Sam. 6:16–23). Had she borne any children, it would have brought confusion into the royal line.
Saul's anger (vv. 30–34). When hateful feelings are in the heart, it doesn't take much for angry words to come out of the mouth (Matt. 12:34–35). Saul had probably been brooding over how David had insulted him by refusing to attend the feast, and the longer he brooded, the more the fire raged within. But instead of attacking David, King Saul attacked his own son! Had the Lord not intervened back in Ramah, Saul would have killed David in the very presence of the prophet Samuel (1 Sam. 19:22–24), and now he reviled his own son while eating a holy feast!
The king's tirade seems to disparage his own wife, but rightly understood, his words describe his son as the lowest of the low. According to Saul, Jonathan's treachery in befriending David indicated that he was not Saul's son at all but the son of some other man, for a son of Saul would never betray his father. Therefore, Jonathan was slandering his own mother and saying she was a common prostitute, a rebel against the law of Moses, and a woman who practiced perversion. Because Jonathan helped David and didn't protect his father's throne, he had shamed his mother as much as if he had exposed her nakedness. She bore him to be the successor to his father, and now Jonathan had refused the crown in favor of the son of Jesse. The king was shouting, "You are no son of mine! You must be illegitimate!"
Saul—a spiteful king (20:24–42) On the first day of the feast, David hid himself by the stone of Ezel and waited for Jonathan's signal, for it was remotely possible that the king might be favorably inclined and welcome him back into the official circle.
David's absence (vv. 24–29). Constantly afraid of personal attack, Saul sat with his back to the wall, his commander Abner next to him, and Jonathan across from his father. David's place next to Jonathan was empty, but the king said nothing about it, convinced that David was ceremonially unclean and therefore unable to eat a holy feast that day. The feast consisted
1 Samuel 20—21
Saul's great concern was the preservation of the kingdom that the Lord had already taken from him. God had made it very clear that none of Saul's sons would ever inherit the throne and David was the king of God's choice, so Saul was fighting the will of God and asking Jonathan to do the same thing. Saul was aware that his son knew where David was hiding and commanded Jonathan to find David and bring him in to be slain. When Jonathan remonstrated with his father and refused to obey the royal command, Saul threw his spear at his own son! Jonathan left the table in great anger and spent the rest of the day fasting.
was located. (The ark was still in the house of Abinadab in Kiriath Jearim; 7:1.) Because of his friendship with Samuel, David knew he would find refuge and help among the priests there, and he had a strong personal devotion to the sanctuary of the Lord (Ps. 27:4–6). The fact that David arrived alone frightened Ahimelech, the high priest, who was a great-grandson of Eli and was also known as Ahijah (1 Sam. 14:3). He knew David's reputation and position and wondered that he was traveling without a royal entourage.
If "the king" in 21:2 refers to the Lord Jehovah (see 20:42), then David isn't lying, for David certainly was doing the Lord's business and would be for the rest of his life. But if this statement was a deliberate lie, then David was scheming instead of trusting. His motive was probably to protect the high priest from Saul's future investigations, but the plan failed, for Saul killed Ahimelech and all the priests except Abiathar, because they conspired with his enemy. However, it is possible that David had asked some of his men to rendezvous with him at the cave of Adullam (see 22:2). David's reference to the ritual purity of his men suggests this.
Jonathan's alarm (vv. 35–42). Jonathan waited until the next day and then went out into the field with one of his young attendants as though he were going to practice shooting arrows. As he promised David, he shot three arrows (v. 20), one of which was sent far beyond the boy, making it necessary for Jonathan to shout to the lad. But his words were meant for David's ears: "Hurry! Go quickly! Don't linger!" When the boy came back with the arrows, Jonathan gave him the bow and sent him back to the city, and then he ran out to meet David.
F.David driven into exile—21—27,
David needed food, so Ahimelech gave him the sacred loaves from the tabernacle, food that was reserved only for the priests (Lev. 24:5–9). If the people had been bringing their tithes to the tabernacle as the law commanded, there would have been more food available, but it was a time of spiritual decline in the land. Jesus used this incident to teach a lesson on true obedience and spiritual discernment (Matt. 12:1–8; Mark 2:23–28; Luke 6:1–5).6 Ahimelech wanted to be sure that David's soldiers were ritually clean, and David assured him that neither the men nor their equipment had been defiled (Lev. 15:16–18). David also asked for Goliath's sword, which for some reason was kept in the tabernacle alongside the ephod (Ex. 28:4–13). David could now proceed on his journey with food to strengthen himself and a sword for protection.
This was not their last meeting (23:16–18), but it was certainly a profoundly emotional farewell. They both wept, but David wept the most. He didn't know how many years of exile lay before him, and perhaps he might never see his beloved friend again. Eastern peoples aren't ashamed to weep, embrace, and kiss one another when they meet or when they part (Gen. 31:55; Acts 20:37). Jonathan's, "Go in peace" must have encouraged David. Both men reaffirmed their covenant, knowing that the Lord heard their words and saw their hearts.4 David left and traveled three miles to the priestly city of Nob, and Jonathan returned to Gibeah and continued to be an officer in his father's army.
Ten years later, the Philistines would kill Saul, Jonathan, and his brothers on the battlefield (1 Sam. 31:1–6).
Doeg's presence at the tabernacle is a mystery. He was an Edomite and therefore not born a child of the covenant, but he was "detained before the Lord" at the sanctuary (1 Sam. 21:7). Perhaps he had become a Jewish proselyte and was following the Hebrew faith in order to hold his job. As Saul's chief shepherd, Doeg could easily have become defiled so that he had to bring a sacrifice to the Lord. David knew that Doeg would report to Saul what he had seen at Nob and that this would mean trouble (22:9ff.).
David—a hopeful exile (21:1—22:5) When David fled to Nob, it marked the beginning of an exile that lasted about ten years (21:1–29:11). Not all of David's wilderness experiences are recorded, but enough history has been given to show us that he was a man of faith and courage. While it's difficult to determine the background of every psalm, it's likely that David's fugitive years are reflected in Psalms 7, 11–13, 16–17, 22, 25, 31, 34–35, 52–54, 56–59, 63–64, 142–143. Psalm 18 is his song of praise when God gave him triumph over his enemies.5 It's wonderful that David wrote so many encouraging psalms during this period of great suffering, and from them God's people today can find strength and courage in their own times of testing. Our Lord quoted Psalm 22:1 and 31:5 when on the cross.
From Nob to Gath (vv. 10–15). Fear of Saul now temporarily replaced faith in the Lord, and David fled twenty-three miles to the enemy city of Gath, the home of the Philistine giant Goliath (17:4). It wasn't a safe place to go, but after seeing Doeg at Nob, David may have decided that his presence anywhere in Israel would only jeopardize the lives of his friends, so he decided to leave the land. Furthermore, the last place Saul would look for him would be in Philistia. David's reputation as a great warrior had preceded him,7 and the king and his counselors didn't view his presence as a blessing. David
David goes to Nob (vv. 1–9). This was a priestly town three miles south of Gibeah where the tabernacle
1 Samuel 21—22 eagerness to obey His will (1 Cor. 1:26–31). David's little band of rejects represented the future of the nation, and God's blessing was with them. History reveals that it is the devoted remnant, small as it might be, that holds the key to the future of God's work on this earth.
then pretended to be mad, and this made it easy for him to escape unharmed. Had David waited on the Lord and sought His will, he might not have gotten into trouble.
Psalms 34 and 56 both came out of this bizarre experience. Psalm 56 was his prayer for God's help when the situation became dangerous, and Psalm 34 was his hymn of praise after God had delivered him, although he mentions "fear" (vv. 4, 7) and deliverance from trouble (1 Sam. 21:6, 17, 19). The emphasis in Psalm 56 is on the slander and verbal attacks of the Philistine leaders as they tried to get their king to deal with David. There's no question that David was a frightened man while he was in Gath, but he sustained his faith by remembering God's promises (vv. 10–11) and God's call upon his life (v. 12). According to Psalm 34, David did a lot of praying while in Gath (vv. 4–6, 17–22), and the Lord heard him. David learned that the fear of the Lord conquers every other fear (vv. 9–16). The Lord was indeed merciful to David to enable him to escape back to his own land. No matter how we feel or how dismal the circumstances appear, the safest place in the world is in the will of God.
Psalms 57 and 142 are associated with David's stay in the cave of Adullam, and both of them emphasize David's faith that God was his refuge. As David prayed, the cave became a holy tabernacle where by faith he could find shelter under the wings of the cherubim in the Holy of Holies (57:1). What looked like a cave to others was to David a divine sanctuary, for the Lord was his portion and his refuge (142:5). To David, the fugitive life was like being in prison (v. 7), but he trusted the Lord to see him through. He knew that God would keep his promises and give him the throne and the kingdom.
From Adullam to Moab (vv. 3–4a). David honored his father and mother and sought to protect them, so he asked the king of Moab to shelter them until his days of exile were over. The Moabites were the descendants of Lot from his incestuous relationship with his older daughter (Gen. 19:30–38). In the days of Moses, the Moabites were not a people favored by the Jews (Deut. 23:3–6), but David's great-grandmother Ruth came from Moab (Ruth 4:18–22), and this may have helped David to gain their support.
From Gath to the cave of Adullam (vv. 1–2). This was a well-known place in Judah, ten miles from Gath and about fifteen miles from Bethlehem, David's hometown. David was at least in friendly territory, and the fighting men from Judah and Benjamin came to join his band (1 Chron. 12:16–18). It was here that David longed for a drink of water from the well at Bethlehem and three of his mighty men broke through enemy lines to bring it to him (2 Sam. 23:13–17). Knowing how much that drink of water cost those three men who risked their lives, David poured it out as a drink offering to the Lord. Great leaders don't take their followers for granted or treat lightly the sacrifices that they make beyond the call of duty.
From Adullam to "the stronghold" (v. 4b). After David had secured the safety of his parents, he returned to Adullam and then moved his company to "the stronghold" or "fortress," which many students believe was at Masada by the Dead Sea, about thirty-five miles southwest of Adullam. The Hebrew word mesuda means "fortress" or "stronghold," and can refer to natural hiding places in the wilderness. David lived in different "desert strongholds" (23:14 niv) as he tried to protect himself and his friends and outwit Saul and his spies. But the prophet Gad warned David that the wilderness fortress wasn't safe and that he should return to the land of Judah, so he relocated in the forest of Hereth in the vicinity of the cave of Adullam. Hereth means "thicket."
All of David's family joined him at the cave, which meant that his brothers deserted Saul's army and became fugitives like David. They knew that David was God's anointed king, so they linked up with the future of the nation. Many others saw in David the only hope for a successful kingdom, so they came to him as well: those who were in distress because of Saul, those in debt, and those discontented because of the way Saul was ruining the nation (see 1 Sam. 14:29). David ended up with 400 high quality fighting men, and the number later increased to 600 (23:13; 25:13; 27:2; 30:9). Some of his mighty men and their leaders are listed in 2 Samuel 23:8–39 and 1 Chronicles 11:10–41. Saul had an army of 3,000 chosen men (1 Sam. 26:2).
The prophet Gad will appear again in the narrative of David's life. It was he who gave David the Lord's message after David had numbered the people (2 Sam. 24:11–19; 1 Chron. 21:9–19) and assisted David in setting up the musical ministry for the sanctuary of the Lord (2 Chron. 29:25). He also wrote a book about David's reign (1 Chron. 29:29). Later, Abiathar the priest would escape Saul's slaughter of the priests at Nob and join David, so that the king would have available the ministries of both prophet and priest.
True leaders attract the best people who see in the leader those qualities of character that they most admire. The people around David would never have been noticed in history were it not for their association with him, just as our Lord's disciples would have died unknown had they not walked with Jesus. God usually doesn't call the great and the powerful to be His servants, but those who have a heart for Him and an
Doeg: a deceitful servant (22:6–23) Now we discover why the writer mentioned Doeg in verse 7, for now he steps forth as a key actor in the drama. Wherever there is a scheming leader, he will have scheming followers, for we reproduce after our
1 Samuel 22 become king. Never was Saul's paranoia more evident or more dangerous.
own kind. These are people who will do anything to gain the leader's approval and receive his rewards, and Doeg was such a man. This was the perfect time for him to use his knowledge to please the king and raise his own stature before the other officers. The fact that he was accusing God's anointed king didn't bother him, or that he lied about what the high priest said and did. It is no wonder that David despised Doeg and expressed his loathing in the words of Psalm 52.
When Ahimelech heard these accusations, he first defended David before giving an account of his own actions. He reminded the king that David had been a faithful servant, an argument Saul's own son Jonathan had previously used (19:4–5). The entire nation honored David as a courageous and faithful warrior. But even more, David was Saul's son-in-law, a member of the royal family, one who had always done the king's bidding. He was held in high esteem in the king's household and even served as captain of Saul's personal bodyguard (22:14 niv). If he had wanted to kill Saul, David certainly had plenty of opportunities to do so even before he fled. Perhaps the priest's words reminded the king that it was Saul who tried to kill David, not David who tried to kill Saul.
The king's anger (vv. 6–10). King Saul, spear in hand (18:10; 19:9; 26:7–22), was holding court under a tree on a hill8 near Gibeah when word came to him that his spies9 had discovered David's latest hiding place. This was probably the wilderness stronghold near the Dead Sea (1 Sam. 22:4–5), which explains why God sent the message to Gad that the company should return to Judah. Saul used this event as an occasion to berate his officers, all of whom were from his own tribe of Benjamin.10 Always suspicious of treachery in the official ranks, Saul reminded the men that he was king and therefore was the only one who could reward them for their faithful service. David attracted men who were willing to risk their lives for him, but Saul had to use bribery and fear to keep his forces together. Saul was sure that his officers were conspiring against him because they had refused to tell him that David and Jonathan had covenanted together concerning the kingdom. Jonathan was the leader of a conspiracy that included some of the very men Saul was addressing. These traitors were working for David because David had promised to reward them. Furthermore, Saul was sure that David was plotting to kill him!
Ahimelech denied using the ephod to determine God's will for David. In fact, he stated boldly that if he had done so, it would have been the first time, because he had never done so before.11 To do so would have been to forsake Saul for David! He closed his defense by stating that he and his family knew nothing about any conspiracy and therefore could in no way take part in a conspiracy.
The unjust sentence (vv. 16–19). There was no evidence that Ahimelech had ever committed a capital crime, but Saul announced that he and his household must die. Even if the high priest had been guilty, which he was not, it was illegal to punish the whole family for the father's crime (Deut. 24:16). Their crime was knowing that David had fled and not reporting it to Saul. The things that Samuel had warned about the monarchy and even more were now taking place (1 Sam. 8:10–18). Saul had a police state in which each citizen was to spy on the others and report to the king anybody who opposed his rule. Israel had asked for a king "like the other nations," and that's what they received!
Doeg told the truth when he said he saw David at Nob and that Ahimelech the high priest gave him food and the sword of Goliath. But there's no evidence that the high priest used the Urim and Thummim to determine the will of God for David (Ex. 28:30; Num. 27:21). The sword of Goliath was kept near the ephod, and Ahimelech may have seen the high priest with the ephod in his hand, but this wasn't evidence that Ahimelech had consulted God on behalf of David. However, the lie made Doeg look good and David look bad.
The guards nearest the king ("footmen," kjv) refused to slay the priests. This reminds us of the time Saul commanded the people to kill Jonathan for violating the oath, and they refused to obey him (14:41–46). Saul knew that Doeg was ready to do the evil deed, so he gave him permission to execute Ahimelech and his household, eighty-five priests of the Lord. A liar and murderer at heart (John 8:44), Doeg went beyond Saul's orders and went to Nob where he wiped out the entire population as well as the farm animals.
The illegal trial (vv. 11–15). It was but a short distance from Gibeah to Nob, so Saul immediately sent for the high priest, all his family, and the priests of Nob. Saul refused to address the high priest by his given name, but like Doeg called him "the son of Ahitub." The name Ahimelech means "brother of the king" and Saul wanted nothing to do with that, while "Ahitub" means "good brother." The king was obviously doing all he could to disgrace the high priest, when he should have been confessing his sins and seeking God's forgiveness. Saul was actually conducting an illegal trial, presenting four charges: Ahimelech gave David bread, he provided him with a weapon, he inquired of God for him, and he therefore was part of David's "conspiracy" to kill Saul so that he could
While this unjust trial and illegal sentence disturbs us, we must keep in mind that it was part of God's plan. This slaughter of the priests was a partial fulfillment of the ominous prophecy that had been given to unfaithful Eli (1 Sam. 2:27–36; 4:10–18), for God promised to replace the house of Eli with the house of Zadok (1 Kings 2:26–27; 4:2).
The protected priest (vv. 20–23). The only survivor of the massacre at Nob was Abiathar, a son of Ahimelech, who then became the high priest. He knew
1 Samuel 22—23
9 Saul had enlisted everybody to help him locate David and used bribery and intimidation to get results (23:7, 19, 25, 27; 24:1; 26:1). 10 The New Living Translation uses the verb "shouted" in verses 7, 11 and 16. 11 The KJV translation of verse 15 suggests that this wasn't the first time the high priest had consulted the Lord for David, and the niv backs this up. But there is no indication that David had ever gone to Nob to ask the high priest to determine God's will for him, including the occasion described by Doeg. David was merely a civil servant in Saul's employ and had no right to ask the high priest to inquire for him. Later, when Abiathar escaped and joined David's band, he did use the ephod to seek the Lord's will. 12 Unfortunately, Abiathar sided with Adonijah in his quest for the throne, and Solomon replaced him with Azariah from the priestly family of Zadok. This was the final step in eliminating Eli's family from the Levitical priesthood.
that his only hope was to join David, so he fled to Keilah where David was now camped (23:6). When David moved from Hereth to Keilah isn't revealed in the text, but having a priest with an ephod was a tremendous help to David and his company. The 400 men had Gad the prophet, Abiathar the priest, and David the king, and they were fighting the battles of the Lord.12 David took the blame for the slaughter of the priests, but he also took the responsibility of caring for Abiathar and making sure he was safe.
David was now officially an outlaw, but the Lord was with him and he would one day become Israel's greatest king.
Notes 1 David often mentioned in his psalms that his life was constantly in danger because people wanted to kill him: Psalms 34:4; 38:12; 40:14; 54:3; 63:9; 70:2. Psalm 18 summarizes David's ten years in exile and how the Lord sustained and helped him. 2 It seems that David had a special hiding place that only Jonathan knew about, the place by the stone Ezel where David hid when all his trouble with Saul began (19:2; 20:19 niv). The Hebrew word ezel means "the departure," a significant thing when you realize that it was there that David and Jonathan departed from each other and David departed from the service of Saul. 3 Jonathan's promise that he will tell David the truth almost sounds like he is minimizing his father's hatred for David (vv. 12–13). Even the NIV translation doesn't change this impression: "If he is favorably disposed toward you. But if my father is inclined to harm you.…" Perhaps we should expect a son to be more sanguine about his father's temper than the victim of the abuse, but Jonathan soon found out that Saul would kill him, too, if he could. 4 Jonathan's words "The Lord be between me and thee" must not be equated with the agreement between Laban and Jacob (Gen. 31:43–53), the so-called "Mizpah benediction," which is not a benediction at all. David and Jonathan trusted God and each other and knew that God would care for them and fulfill His purposes. Laban and Jacob didn't trust each other and reminded each other that the Lord would watch them and make sure neither one would cross the boundary to attack the other. 5 Biblical scholars don't agree on the authenticity of all the historical inscriptions to the psalms, but the psalms that have no inscriptions present an even greater mystery. In this book, I assume that the inscriptions are accurate. 6 The fact that Jesus mentioned Abiathar and not Ahimelech may come from the fact that Abiathar was the only priest who survived the slaughter that Saul commanded. 7 The Philistines called David "king" because they knew how popular he was with the people of Israel. He was the "king" of the battlefield. 8 The word "Ramah" in the KJV (v. 6) means "height," and therefore the NIV translates the text "on the hill at Gibeah." It's obvious that Saul and his officers couldn't be in Gibeah and Ramah at the same time, even though the cities were less than five miles apart.
CHAPTER NINE 1 Samuel 23—24 DAVID THE DELIVERER I n the second chapter of his book Up from Slavery, Booker T. Washington wrote, "I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed." Measured by this standard—and it's a valid one— David was a very successful man. For ten years he was considered an outlaw, yet he fought the Lord's battles and delivered Israel from her enemies. He lived with his faithful men in the forsaken places of the land and often had to flee for his life, yet he knew that the Lord would finally deliver him and give him the promised throne. David's coronation was not only important to the people of Israel; it was important to all the people of God of every age. For out of David's family the Redeemer would ultimately come, Jesus of Nazareth, the Son of David, the Son of God.
David delivers Keilah from the Philistines. (23:1–6) Keilah was a border town in Judah, about twelve miles from the Philistine city of Gath and some ten miles west of the forest of Hereth where David and his men were camping (22:5). Situated that close to the enemy, Keilah was extremely vulnerable, especially during the harvest season when the Philistine army was searching for food. Had King Saul been concerned about defending his people instead, he would have sent a detachment of soldiers to protect Keilah, but he was obsessed with finding David and killing him.
The spies of both David and Saul were active in the land, and David's spies reported that the Philistines were attacking Keilah. David paused to determine the will of God, a practice every leader needs to imitate, for it's easy for our own personal interests to get in the way
1 Samuel 23 would massacre them as he did the people in Nob. David recalled how pained he was because of the tragedy at Nob, and he didn't want another city wiped out because of him. He led his men out and they "kept moving from place to place" (v. 13 niv) until they settled in the wilderness of Ziph (v. 14).
of God's will. How did David discover God's will when Abiathar the priest hadn't yet arrived in the camp (23:6)? The prophet Gad was with David (22:5), and it's likely that he prayed to the Lord for direction. Once Abiathar arrived with the ephod, David had him inquire of the Lord when there were important decisions to make (v. 9; 25:32; 26:11, 23).1
When Saul got the word that David had left Keilah, he called off the attack, but he still sought him day after day and neglected the important affairs of the kingdom. However, the Lord was on David's side and made sure that Saul was never successful in his quest. Ziph was a town fifteen miles southeast of Keilah in "the wilderness of Ziph" which was part of "the wilderness of Judah." This is a destitute area adjacent to the Dead Sea where David's faith and courage were greatly tested. When visitors to the Holy Land see this wilderness area, they often express amazement that David could ever survive living there.
Once David got the go-ahead signal from the Lord, he mobilized his men, but they weren't too enthusiastic about his plans. It was acceptable to fight the Philistines, Israel's long-time enemies, but they didn't want to fight their own Jewish brothers. What if Saul turned against David and his men? The band of 600 men would then be caught between two armies! Unwilling to impose his own ideas on his men, David sought the Lord's will a second time, and once again he was told to go rescue the people of Keilah. It wasn't David's unbelief that created the problem, because he had faith in the Lord, but the fear in the hearts of his men made them unprepared for battle.
David's beloved friend Jonathan risked his life to visit David in the wilderness and "helped him find strength in God" (v. 16 niv). This was their last recorded meeting. Jonathan isn't mentioned again in 1 Samuel until 31:2 where we're told he died on the battlefield. Jonathan had no idea that he would be slain before David became king, because he talked with David about their future coregency and renewed with him the covenant they had made (18:8; 20:31). He assured David that God would surely make him king in His good time, and that David would always be delivered from Saul's schemes to capture him. Jonathan admitted that his father knew all these plans.
God more than kept His promise because He not only helped David slaughter the invading Philistines but also take a great amount of spoil from them. David moved into Keilah, which was a walled city, and it was there that Abiathar went when he fled from Nob carrying the precious ephod (22:20–23; 23:6). But Saul's spies were at work and learned that David was now in Keilah, a walled city with gates. Saul told his troops they were going to Keilah to rescue the city, but his real purpose was to capture David, and he was certain that David could not escape. Saul was not only willing to slaughter the priests of Nob, but he would have destroyed his own people in the city of Keilah just to lay hands on David. People who are controlled by malice and hatred quickly lose their perspective and begin to abuse their authority.
From Ziph to the wilderness of Maon (vv. 19–28). The Ziphites weren't interested in following God's plan; their great concern was to protect themselves from the rage of King Saul. They knew where David was hiding so they conveyed this important information to Saul, carefully addressing him as "king." This was their way of assuring him that they were loyal to him and not to David. Saul was still manipulating people by making them feel sorry for him (v. 21; 22:8), and this combination of building personal pity and wielding ruthless power seemed to be working. But Saul's character was deteriorating very quickly, while the Lord was molding David into a courageous man of God.
David delivers himself and his men from Saul. (23:7–29) While serving on Saul's staff, David had dodged the king's spears, thwarted an attempted kidnapping, and escaped the intended violence of three companies of soldiers and of Saul himself. Now that he was a fugitive with a price on his head and had over six hundred people to care for, David had to be very careful what he did and where he went. There might be another Doeg hiding in the shadows.
Saul was a good enough warrior to know that he couldn't find David in the wilderness of Judah without some specific directions, so he asked the Ziphites to send him exact details. He wanted to know the hiding places in the rocks and caves that David frequented and the hidden paths that he took. Once he had the map, Saul could search out the area and quickly find his enemy. But David also had his spies working and knew what Saul was doing, and the Lord was watching over the future king. David moved out of the area of Ziph and three miles south into the wilderness of Maon.
From Keilah to the wilderness of Ziph (vv. 7–18). David's spies quickly let him know that Saul was planning to come to Keilah, so with Abiathar's help, David sought the Lord's guidance. His great concern was whether the people of Keilah would turn him and his men over to Saul. Since David had rescued the city from the Philistines, you would have expected the citizens to be grateful and to protect David, but such was not the case.2 The Lord warned David to get out of the city because the people were prepared to turn him over to the king. No doubt the people of Keilah were afraid that if they didn't cooperate with Saul, he
But Saul wasn't about to give up, so he followed David into the wilderness of Maon, and the two armies met at "the rock," a well-known mountain in the area.
1 Samuel 23—24 that Saul's presence in the cave was the fulfillment of a promise God gave him that He would deliver Saul into David's hands.4 But when did God say this? Were they referring to Samuel's words to Saul in 1 Samuel 15:26–29, or to God's message to Samuel in 16:1? Perhaps the idea came from Jonathan's words in 20:15, which some of the men might have heard personally. It's likely that the leaders of the 600 men discussed these matters among themselves, for their future was wrapped up in David's future, and obviously they came to some false conclusions. David never planned to kill Saul, for he was sure that the Lord would remove him from the scene in His own way and His own time (26:9–11).
Saul divided his army and sent half around one side of the mountain and half around the other side, a pincers movement that would have meant total defeat for David and his 600 soldiers. But the Lord was in control and brought the Philistines to attack somewhere in Judah, and Saul and his men had to abandon the attack. It was a close call for David, but God kept His promises. To commemorate this great escape, the Jews called the place "Sela Hammahlekoth," which means "the rock of parting." The Hebrew carries the idea of "a smooth rock" and therefore "a slippery rock," in other words, "the rock of slipping away." David quickly moved from Maon to Engedi, next to the Dead Sea, a place of safety with an ample water supply.
David wrote Psalm 54 on this occasion and in it prayed for salvation and vindication from the Lord. David knew that the flatterers in Saul's official circle, people like Doeg, were telling lies about him and making it look as though David wanted to kill the king. These fawning toadies were hoping to be rewarded by Saul, but they only went down in defeat because they gave allegiance to the wrong king. Leaders who enjoy flattery and praise, and who encourage and reward associates who seek only to gratify their leader's ego, can never build other leaders or accomplish the will of God to the glory of God. David developed officers who were "mighty men" (1 Chron. 21; 2 Sam. 24), but Saul attracted officers who were moral weaklings. "Therefore by their fruits you will know them" (Matt. 7:20).
To David's men, it seemed providential that Saul was at their mercy (24:4; Ex. 21:13), and both David and Saul agreed with them (1 Sam. 24:10, 18). But that wasn't the issue. The major question was, "How does the Lord want us to use this occasion?" David's men saw it as an opportunity for revenge, while David saw it as an opportunity to show mercy and prove that his heart was right. God was giving him an opportunity to answer his own prayer for vindication (Ps. 54:1). David stealthily crept up to the garment that Saul had laid aside, cut off a corner of the robe, and went back into the cave. Saul left the cave not realizing what had happened.
David's conviction (vv. 5–7). David was too wise in the truth of God's word to interpret this event as a signal for him to kill Saul, for the law says, "You shall not murder" (Ex. 20:13 niv). Slaying an enemy on the battlefield or an attacker in self-defense was one thing, but to assassinate an unsuspecting king was quite something else. David reminded his men that Saul was the anointed of the Lord, and that no Jew had the right to attack him. The Jews were not even to curse their rulers, let alone kill them, for cursing a ruler was in the same category as blaspheming the name of the Lord (22:28).
David delivers Saul from death. (24:1–22) David had prayed in Psalm 54 that the Lord would vindicate him and give him opportunity to prove to Saul that he wasn't an outlaw who was trying to kill him and seize the throne. After all, Saul was not only David's king, but he was also his commander and his father-in-law, and regardless of Saul's evil attitude, David never considered Saul to be his enemy.3 God answered David's prayer when Saul and his troops came to find him at Engedi.
However, David's conscience bothered him because he had cut off the corner of Saul's robe. His action sent out three messages. First, it was an insolent act of disrespect that humiliated Saul, but it was also a symbolic gesture not unlike what Saul did to Samuel's robe after the Amalekite fiasco (1 Sam. 15:27–28). By cutting off a part of the royal robe, David was declaring that the kingdom had been transferred to him. Finally, the piece of cloth was proof that David did not intend to kill the king and that the flatterers in the court were all liars. David's men would have killed Saul in a moment, but their wise captain restrained them. Leaders must know how to interpret events and respond in the right way.
David's temptation (vv. 1–4). David and his men were hiding in a large cave, of which there were many in that area, and Saul chose to use that very cave as a place where he could relieve himself. The law of Moses was very strict when it came to matters of sanitation, especially in the army camp (Deut. 23:12–14). Each soldier was required to leave the camp to relieve himself, and he had to carry a small shovel or trowel among his weapons so he could dig a hole and cover his excrement. This meant that Saul was away from the camp and therefore quite vulnerable. He naturally wanted privacy and he felt that he was not in danger. The fact that he walked right into David's hiding place not only proved that his spies were incompetent but also that the Lord was still in control.
David's vindication (vv. 8–15). When Saul was far enough away from the cave that it was safe, David left the cave and called to him. By using the title "my lord the king" and bowing to the earth, David emphasized what he had said to his men and let Saul know that he was not a rebel. Even if you can't respect the man or
As David and his men pressed to the walls in the back of the cave, they quietly discussed the meaning of this remarkable occurrence. The men assured David
1 Samuel 24—25 was his own name and descendants, not the spiritual welfare of the people; he made David swear that he wouldn't wipe out his family when he became king. David had made a similar covenant with Jonathan (20:14–17, 42) and he was willing to make the same promise to Saul. How tragic that Saul's own sins destroyed his family, all but Jonathan's crippled son, Mephibosheth, whom David adopted (2 Sam. 9).
woman in office, you must show respect to the office (Rom. 13:1–7; 1 Peter 2:13–17). David showed his respect by calling Saul "my master" (1 Sam. 24:6), "the Lord's anointed" (vv. 6, 10), "my lord" (vv. 8, 10), "the king" (vv. 8, 14) and "my father" (v. 14). David's bold public appearance also let Saul and his army know that their official spy system was most ineffective.
Using the piece of Saul's robe as evidence, David opened his defense by exposing the deception of the courtiers who slandered David to Saul. The logic was irrefutable: David had an opportunity to kill Saul and refused to do so. David even admitted that some of his men urged him to slay the king, but he rebuked them. David was not guilty of any evil against Saul or any transgression against the Lord, but Saul was guilty of trying to kill David. "The Lord will judge between us," said David, "and prove that your officers are liars, but I will not lift my hand against you." Saul had hoped that the hand of the Philistines (18:17) or the hands of David's soldiers (19:20–21) would kill David, but they failed. Ultimately, Saul died by his own hand on the battlefield (31:1–6).
Because David knew God's calling and believed God's promise, he was able to be so bold before Saul and his army. It was indeed a holy boldness that came from a heart that was right with God. The day would come when David and his cause would be vindicated and the Lord would judge those who had opposed him. Saul went back home to Gibeah, but in spite of his tears and emotional speech, he took up his pursuit of David again (1 Sam. 26:2, 21).
David had won many battles, but one of his greatest victories occurred in that cave when he restrained himself and his men from killing Saul. "He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city" (Prov. 16:32 nkjv). This is a good example for all of us to follow, but especially those to whom the Lord has entrusted leadership.
David quoted a familiar proverb5 to prove his point: "Wickedness proceeds from the wicked" (24:13 nkjv), which simply means that character is revealed by conduct. The fact that David did not slay the king indicated that David did not have the character of a rebel or a murderer. But at the same time, David was strongly suggesting that Saul's character was questionable because he wanted to kill his son-in-law! But what was the king really doing as he pursued David? Only chasing a dead dog and a flea that was jumping from one place to another! (Fleas and dogs go together.) The phrase "dead dog" was a humiliating term of reproach in those days (17:43; 2 Sam. 3:8; 9:8; 16:9), so David was humbling himself before the Lord and the king. David closed his defense by asserting a second time (1 Sam. 24:12, 15) that the Lord was the righteous judge and would plead the cause of His faithful servant (Ps. 35:1; 43:1; see 1 Peter 2:23). David's affirmation (vv. 16–22). King Saul once again revealed his confused mental state by lifting up his voice and calling to David, who had certainly spoken long enough for Saul to discern that it was indeed his son-in-law.6 As for Saul's weeping, he had manifested temporary emotional reactions like that before, but they never brought about repentance or a change of heart.
Notes 1 David himself was called a prophet (2 Sam. 23:2; Acts 4:25), but this gift seems to have been used primarily in the writing of the Psalms, especially those that speak about the Messiah. 2 David had a double claim on the people of Keilah: he was their brother, a member of the tribe of Judah, and he was their deliverer. 3 In the superscription to Psalm 18, David separated Saul from his enemies. 4 Saul was sure that the Lord had delivered David into his hands (23:7), and David's men were sure the Lord had delivered Saul into David's hands! It all depends on your point of view! 5 David used a familiar proverb that is now a part of Scripture, but that doesn't mean that folksy proverbs carry the same authority as the inspired Word of God. There is practical wisdom in some proverbs, but they have a tendency to contradict one another. "Look before you leap" is balanced by "He who hesitates is lost," and "Absence makes the heart grow fonder" by "Out of sight, out of mind." 6 The writer may have seen in this question a reflection of Isaac's words to Jacob, who was impersonating Esau, "Are you really my son Esau?" (Gen. 27:24 nkjv). Yet it was Saul who was the liar, not David.
Saul described three possible levels of life: the divine level, where we return good for evil; the human level, where we return good for good and evil for evil; and the demonic level, where we return evil for good. Saul admitted that David was a godly man who, by not slaying him, returned good for evil. But Saul was possessed by demonic forces and did evil to the one man who could have destroyed him. Now Saul openly confessed that he knew David would be the next king (23:17) and would consolidate the nation of Israel that Saul had torn apart. Even then, Saul's major concern
CHAPTER TEN 1 Samuel 25—26 A WISE WOMAN AND A FOOLISH KING P ersonal relationships are a large part of our lives, the most important being our relationship to the Lord. If from childhood you and I had kept a list of all the significant people who came in and out of our
1 Samuel 25
David. Samuel died knowing that the kingdom would be in good hands.
lives, we'd be amazed at their number and the variety of roles they played. Leaving God out of the picture, the longshoreman philosopher Eric Hoffer said that other people were "the playwrights and stage managers of our lives: they cast us in a role and we play it whether we will or no." But you can't leave God out of the picture! After all, He's the one who writes the script for us, chooses the cast, and puts us into the scenes He's planned for us. If we follow His directions, life becomes the satisfying fulfillment of His will, but if we rebel, the plot turns into tragedy.
David was in Masada ("the stronghold") when Samuel died (24:22), and he and his men left there for the "wilderness of Paran," more than a hundred miles south of Masada. Perhaps David felt that the loss of Samuel's influence and prayers meant greater danger for him and therefore he needed more distance between himself and Saul. Instead of "Paran," some texts read "Maon," a place of refuge near the Dead Sea where David had been before (23:24). The events in the story of Nabal occur in Maon near Carmel (25:2), and this suggests that Maon may have been David's hiding place. Perhaps David fled to Paran and then backtracked to Maon, but considering the nature of the terrain and the difficulty of travel, this idea seems untenable.
These two chapters record four events that reveal David's involvement with four different kinds of people.
David loses a friend (25:1) The death of Samuel, Israel's prophet and judge, is mentioned twice in the book (28:3). Both references state that all Israel mourned his death and gathered to bury him. Of course, not every Israelite attended the funeral service, but the leaders of the tribes were present to pay their last respects to a great man. It was Samuel's faith and courage that helped the nation transition from political disunity to a somewhat united monarchy. Since Saul and Samuel had been alienated for over seven years, it's not likely that the king attended the funeral, but he would call on Samuel for help even after the prophet was dead (chap. 28).
David discovers an enemy (25:2–13) During David's previous stay in the wilderness of Maon (23:24ff.), which is in the vicinity of Carmel,1 his men had been a wall of protection for Nabal's flocks and those caring for them. Nabal was a very wealthy man, but he was not a generous man. When David returned to Nabal's neighborhood, it was shearing time, a festive event (2 Sam. 13:23) that occurred each spring and early fall. David hoped that Nabal would reward him and his men for their service, for certainly they deserved something for protecting Nabal's sheep and goats from the thieves that usually showed up at shearing time.
The people of Israel didn't always obey Samuel when he was alive, but they were careful to honor him when he died. Such is human nature (Matt. 23:29–31). However, Samuel didn't prepare an elaborate tomb for himself at some important public place, but instead asked to be buried at his own house in Ramah, probably in the garden or in a courtyard. In his pride, King Saul had prepared a public monument to himself at Carmel (1 Sam. 15:12), but Samuel, who truly deserved recognition, humbly asked to be laid to rest at his own home.
David's expectation was logical. Any man with 3,000 sheep and 1,000 goats could easily spare a few animals to feed 600 men who had risked their own lives to guard part of his wealth. Common courtesy would certainly dictate that Nabal invite David and his men to share his food at a festive season when hospitality was the order of the day. It wouldn't be easy to feed 600 men in the wilderness, so David sent ten of his young men to explain the situation and to ask to be invited to the feast. Nabal refused to listen.
David knew it would be dangerous for him to attend the funeral at Ramah, for Saul would have his spies there, so he retreated to the wilderness. David had shown his love and respect for Samuel while the prophet was alive, so there was no need for him to make a public appearance. Samuel had anointed David king of Israel and had often protected David and given him counsel. How wonderful it is when the saints of the older generation spend time with the younger leaders and help to prepare them to serve the Lord and His people, and how encouraging it is when the younger leaders listen and learn.
The character of Nabal is described as "churlish and evil" (1 Sam. 25:3), which the NIV translates "surly and mean" and the nlt "mean and dishonest in all his dealings." (Did he become rich by being dishonest?) He was from the tribe of Judah and the family of Caleb, one of the two spies who urged Israel to enter the Promised Land (Num. 13–14; Josh. 14:6–7).2 But the name "Caleb" also means "a dog," so perhaps the writer was conveying this meaning as well. The man was like a stubborn vicious animal that nobody could safely approach (1 Sam. 25:17). One of his own servants and his own wife both called him "a son of Belial—a worthless fellow" (vv. 17, 25). The Hebrew word beliya'al means "worthlessness" and in the Old Testament refers to evil people who deliberately broke the law and despised what was good. (See Deut. 13:13; Judg. 19:22; 20:13; 1 Sam. 2:12.) In the New Testament, the word refers also to Satan (2 Cor. 6:15).
Samuel was the kind of spiritual mentor and counselor that every leader needs, because he put the concerns of God ahead of the politics of the hour. To Samuel, pleasing the Lord was far more important than being popular with the people. It broke his heart when Israel asked for a king, but he obeyed the Lord's orders and anointed Saul. It wasn't long before he was disappointed in Saul, but then the Lord led him to anoint
1 Samuel 25
The servant reported how David and his men had protected the shepherds and their flocks, and how Nabal had refused to repay them. Did the young man know that David and his men were on their way to confront Nabal, or did he simply surmise it? Perhaps it was the Lord who gave him a special intuition that trouble was coming. Nabal and his servants were defenseless against David's 400 men. But if David had succeeded in this venture, it would have given Saul the evidence he needed that David was a dangerous renegade who had to be dealt with drastically.
When the young men graciously presented their case, Nabal "railed on them," which the NIV translates "hurled insults at them." The Hebrew word describes the shrieking of a bird of prey as it swoops down to tear its victim. It's used to describe Saul's hungry men as they fell on the plunder and butchered the animals (1 Sam. 14:32; 15:19). His words are found in 25:10–11 and certainly reveal the heart of a man who is selfish, arrogant, and rebellious. Abigail recognized David as king (vv. 28 and 30) and called David "my lord," but Nabal compared David to a rebellious servant who abandoned his master! (v. 10) It's obvious that Nabal's sympathies lay with Saul and not with David, another evidence that he had no heart for spiritual matters as his wife did. When you note all the personal pronouns in verse 11, you immediately recognize his pride and self-importance. He didn't even give God credit for making him wealthy (Deut. 8:17–18; Luke 12:15–21)!
Abigail put together enough food for David's men but said nothing to her husband. She was the mistress of the house and could dispose of the family provisions as she saw fit, even to the extent of sharing it with others. Nabal would have opposed her even though she was doing it for his own good. She wasn't stealing from her husband; she was paying a debt that he refused to pay. In order to save a little money, Nabal was foolishly jeopardizing the lives of everybody in his household, especially his own.
The young men reported Nabal's reply to David who immediately became angry and swore revenge on him. David could forgive Saul, who wanted to kill him, but he couldn't forgive Nabal who only refused to feed him and his men. Nabal was ungrateful and selfish, but those are not capital crimes; Saul was envious and consumed with the desire to kill an innocent man. David's anger got the best of him; he didn't stop to consult the Lord, and he rushed out to satisfy his passion for revenge. Had David succeeded, he would have committed a terrible sin and done great damage to his character and his career, but the Lord mercifully stopped him.
Abigail's humble apology (vv. 20–35). Only a sovereign Lord could have arranged the timing of David's attack and Abigail's approach so that the two bands met. Abigail bowed before David and acknowledged him as her lord and king; in fact, she used the word "lord" fourteen times in her speech. Nabal would not have approved of her words or her actions because he was a follower of Saul and considered David a rebel (v. 10). Abigail was a woman of faith who believed that David was God's king, and she saw King Saul as only "a man" (v. 29). She quickly confessed that her husband was a "worthless fellow" (v. 25, see v. 17) who lived up to his name—fool, and she explained that she had known nothing about David's request for food. She accepted the blame for "this iniquity" (vv. 24, 28).3
God's servants need to be on guard at all times lest the enemy suddenly attack and conquer them. "Be sober, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8 nkjv). David was a godly man and a gifted leader, but the best of men are but men at their best.
In the rest of her speech, Abigail focused on David and the Lord and not on David and Nabal, and her emphasis was on David's future. By now David was calming down and starting to realize that he was in the presence of a remarkable woman. She pointed out that the Lord had stopped David from avenging himself, and David admitted this was true (vv. 32–34). Abigail admitted that her husband deserved to be judged, but she wanted the Lord to do it, not the king. In fact, she promised that the Lord would judge all the enemies of the king.
David takes a wife (25:14–44) When the Lord isn't allowed to rule in our lives, then He steps in and overrules. He saw that David was about to act rashly and foolishly, so He arranged for a wise and courageous woman to stop him.
Abigail's wise plan (vv. 14–19). When this anonymous young man reported his master's actions to Abigail, he was serving the Lord whether he knew it or not. He knew he couldn't talk to Nabal about anything (v. 17), so he immediately went to his mistress, a wise and prudent woman. In those days, the parents arranged marriages for their children, so we aren't surprised to see a wise woman married to a foolish man. (Alas, it often happens today without the help of parents!) No doubt Abigail's parents considered it fortunate that their daughter could marry such a wealthy man, and she obeyed their wishes, but her life with Nabal must have been tedious. All her husband was interested in was money, food and drink, and having his own way.
Abigail reminded David that the Lord had given him "a sure house" ("lasting dynasty," niv), so he didn't have to fear the future. David was safe, bound in "the bundle of life" by the Lord, but his enemies would be hurled out like the stone David used when he defeated Goliath (see Jer. 10:18). No matter what Saul planned to do to David, the Lord would keep His promises and make David ruler over Israel. Then David would be glad he hadn't shed blood in order to avenge himself or get to the throne. The Lord would treat David well and he had nothing to fear.
Abigail had only one request for herself: that David
1 Samuel 25—26 offered to wash his feet! In marrying Abigail, David not only acquired a good wife, but he also got possession of all of Nabal's wealth and property, which was situated near Hebron where David later established his royal residence (2 Sam. 2:1–4; 5:5). He had already taken Ahinoam as his wife, since she is always named before Abigail (27:3; 30:5; 2 Sam. 2:2). She was the mother of David's firstborn son, Amnon, and Abigail bore him Kileab, also named Daniel (1 Chron. 3:2).
would remember her when he came into his kingdom (1 Sam. 25:31). Was this a veiled suggestion of marriage, should Nabal die? Or was Abigail merely looking ahead and seeing herself as a widow who could profit from friendship with the king? Perhaps she was cautioning David to remember her and her advice when he became king so he wouldn't be tempted to take things into his own hands and forget the will of the Lord. As it turned out, David didn't wait too long after Nabal's decease but took her as his wife!
But what about David's first wife, Michal, Saul's daughter, who had helped to save David's life? After David fled from home, Saul gave her to another man, probably using the alliance as a means to strengthen his own position and to break David's connection with the throne. There was no legal divorce, so Saul forced Michal into an adulterous relationship. When David was reigning over the tribe of Judah in Hebron, he demanded that Michal be returned to him (2 Sam. 3:13–16). However, Michal didn't remain a loving wife and probably resented David's taking her father's throne. She died childless (6:16–23).
David blessed the Lord for providentially stopping him from killing innocent people, and he also blessed Abigail for her wise advice. David was a smart man to listen to reproof wisely given (Prov. 15:5, 10, 31–33); it's not likely that Saul would have listened to a woman's counsel. David wrote in Psalm 141:5, "Let the righteous strike me; it shall be a kindness. And let him reprove me; it shall be as excellent oil; let my head not refuse it" (nkjv). How we receive reproof and counsel is a test of our relationship to the Lord and our willingness to live by His Word. David admitted that he was wrong, the Lord forgave him, and the Lord worked out the problem for him.
David spares the king (26:1–15) Some students of the Old Testament have tried to prove that the account in this chapter is merely an adaptation of the one in chapter 24, but the evidence stands against this interpretation. There are differences in locations (a cave in Engedi; Saul's camp near Hachilah), times (day; night), activities (Saul came to the cave; David went to the camp), David's responses (cutting off part of Saul's robe; taking Saul's spear and water jug), and David's words (spoke only to Saul; spoke to Abner and Saul). This second experience with Saul was certainly more daring on David's part since he was actually in Saul's camp. David's recent experience with Nabal and Abigail had reassured him of his future reign and had taught him a profitable lesson about revenge.
Abigail's unexpected marriage (vv. 36–44). Nabal is feasting when judgment is just around the corner! He didn't stop to thank God for the blessings He had sent to him, or even to consider that these blessings came because of his wife's faith and in spite of his own meanness. Nabal's idea of happiness wasn't to praise God or feed the hungry, but to eat to the full and get drunk. Nabal made no profession of faith in the Lord but was like the people Paul described: "whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things" (Phil. 3:19 nkjv).
Wisely, Abigail waited to tell her husband what she had done. The news so stunned Nabal that he experienced a stroke and lay helpless for ten days, and then the Lord took his life. What caused the stroke? Was it pride and anger on learning that his wife had dared to help David without his permission? Or was it shock in realizing the danger he had been in and how close he and his household had come to being slain? What if Saul heard that Abigail had befriended David? The king might consider Nabal an enemy and punish him accordingly. Whether one or all of these considerations caused Nabal's paralysis, it was the Lord who ultimately took his life. Sad to say, he died as he had lived—a fool.
Treachery (vv. 1–4). Like Nabal, the Ziphites were related to Caleb (1 Chron. 2:42), but being members of the tribe of Judah, they should have been loyal to David. Hoping to gain the king's approval, for a second time they betrayed David to Saul (1 Sam. 23:19ff.; see Ps. 54). Saul had learned to appreciate David's skill as a tactician, so he took his 3,000 soldiers to search for David in the wilderness. But David was already far ahead of him, for his spies had located Saul's camp, and David was safe in the desert. The Lord kept David safe and delivered him whenever Saul was near. "He delivered me from my strong enemy, from those who hated me, for they were too strong for me" (Ps. 18:17 nkjv).
When David heard the news of Nabal's death, he praised the Lord for avenging him and preventing him from doing it himself. David's concern was the glory of God and the advancement of His kingdom. Abigail certainly must have been pleased to be set free from the yoke of such a wicked man, a man she probably married against her will. David had been so impressed with her character and wisdom that he thought she would make a good queen, so he sent messengers to ask for her hand in marriage. It was an opportunity no woman would refuse, and she submitted to her king and even
Audacity (vv. 5–12). The Lord must have instructed David to go to Saul's camp that night, because He sent a deep sleep upon Saul and his men. Saul and Abner, who was Saul's captain (14:10) and cousin (v. 50), were sleeping at the heart of the camp, surrounded by the wagons and baggage ("the trench" kjv). Because of the supernatural sleep sent by the Lord, David and his nephew Abishai were able to penetrate to where Saul and Abner
1 Samuel 26 lay.4 This is the first mention of Abishai in Scripture. As usual, Saul's spear was at hand, the symbol of his office and his authority (26:7, 11; 22:6; 18:10; 19:9; 20:33).
land, the very inheritance that the Lord had given his family, and if David moved to other lands, how could he worship Jehovah away from the priesthood and the sanctuary?5
Abishai was sure that it was God's will that he kill Saul and put an end to his selfish rule and his relentless persecution of Israel's true king, but David stopped him. David had settled this matter in the cave (24:1–6), and there was no need to consider it again. He had also seen what the Lord did to Nabal. David was sure that Saul's life would end at the right time and in the right way, either by natural death or by a judgment from God, and then the throne would be his. When Abishai looked at Saul, he saw an enemy, but David looked at him and saw "the Lord's anointed." Instead of taking Saul's life, David took his spear and water jug, just so he could prove to Saul a second time that he didn't have designs on the king's life. David didn't let Abishai take the spear lest he be tempted to use it.
But if David wasn't guilty of any crime or sin, why should Saul invest so much time and energy in pursuing him? The king of Israel was chasing a partridge just for the privilege of shedding its blood! (Partridges don't like to fly. They run from one cover to another.)
Once again, Saul lapsed into one of his sentimental moods (see 24:17) and confessed that he was a fool and a sinner. He promised that he wouldn't harm David, but David didn't believe him. His only reply was, "Behold the king's spear! Let one of the young men come over and fetch it" (26:22). When David cut Saul's robe in the cave, he reminded him that his kingdom would be severed from him, but in taking the spear, he humiliated the king and robbed him of the symbol of his authority.
For the second time, David had spared Saul's life, and David knew that the Lord would reward him for what he had done (Ps. 7:8). But David didn't expect Saul to value his life as he had valued Saul's life, because he knew Saul couldn't be trusted. Rather, he asked that the Lord reward him with protection and safety just as he had protected the king. See Psalm 18:20–27.
It would have been easy to argue that David had been wrong in the cave and that God was giving him a second chance to kill Saul, but David's decision was based on principle and not circumstances. David knew that it was wrong to lay hands on God's anointed, even though the king wasn't serving as God wanted him to serve. David might not have been able to respect the man, but he did respect the office and the God who gave that office to Saul.
The last recorded words of Saul to David are in 1 Samuel 26:25, a statement that affirms the greatness of David's deeds and the certainty of his kingship. The two men parted, Saul heading for ultimate disgrace and death, and David to ultimate glory and victory. However, David's unbelief would take him to the land of the Philistines and the city of Ziklag, where he would live for about a year and a half. Soon David's years of wandering and testing would end and he would be ready to sit on the throne of Israel and rule God's people. One day David would look back on those difficult years and see in his painful experiences only the goodness and mercy of the Lord (Ps. 23:6).
Mockery (vv. 13–16). David and his nephew made their way to the hill opposite Saul's camp where they were safe and from which they could be heard, and David called back to the soldiers in the camp and especially to Abner, the king's bodyguard. He was careful not to humiliate Saul in the presence of his men, although Saul couldn't easily escape the embarrassment of the situation. David didn't identify himself to Abner but only referred to himself as "one of the people" (v. 15). The absence of the spear and water jug was evidence enough that someone indeed had been close to the king and could have killed him. Abner was guilty and could have been disciplined for not doing his duty.
Notes 1 This is not Mount Carmel, located far north on the border of Asher and Manasseh, near the Mediterranean Sea. 2 Caleb's family tree is found in 1 Chronicles 2:18–54, and it's interesting to note that Caleb's grandmother was named Ephratah (2:50), the ancient name of Bethlehem (Gen. 35:16). Another of Caleb's descendants was actually named Bethlehem (2:51, 54; 4:4). Since David and Nabal both belonged to the tribe of Judah, and since David was born in Bethlehem, perhaps the two men were distant relatives! If so, then David had a double claim on Nabal's hospitality. Note that David referred to himself as Nabal's "son" (v. 8), which suggests that he expected fatherly care from Nabal. 3 "This iniquity" may have included more than Nabal's selfishness and uncharitable attitude. David had taken an oath to slay Nabal and all his men, and it's possible that Abigail somehow heard about it. We get the impression that this wise woman knew what was going on in David's camp. If David didn't keep his oath, foolish as it was, he would sin against the Lord, but
Dishonesty (vv. 17–25). Saul recognized David's voice and responded by calling him "my son, David," but David didn't call him "my father" as he had before (24:11). His address was only "my lord, O king." Saul's daughter Michal was no longer David's wife (25:44), so David was no longer son-in-law to the king. Furthermore, Saul certainly hadn't treated David like a son.
Once again, David tried to reason with Saul and show him how wrong he was in his thinking and acting. David wanted to know what his crime was that Saul had to pursue him and seek to kill him. If David had broken one of God's laws, then he was willing to bring a sacrifice and have his sin forgiven by the Lord. But if Saul was treating David like a criminal because of the lies his officers had told him, then they were the offenders, not David, and they would pay for their sins. Saul and his officers had driven David out of his own
1 Samuel 27 me?" (Ps. 13:1–2 nkjv). In about three years, David's exile would end and he would be ruling the people of Judah in Hebron, but he had no way of knowing this. It takes both faith and patience to receive what God has promised (Heb. 6:12), and David seemed to be wavering in both of these essentials. He needed the faith and courage expressed in Psalm 27:1–3, but before we criticize him too severely, let's recall the time when we've done the same thing.
Abigail said that she would assume the guilt in his place. Rebekah offered to bear Jacob's curse if her plan failed (Gen. 27:11–13). But if God had wanted David to keep his oath, He would not have intervened as He did. 4 Abishai, Asahel, and Joab were sons of David's sister Zeruiah (1 Chron. 2:16) and nephews of David. Saul's captain Abner killed Asahel, and Joab and Abishai chased him and killed him, much to David's sorrow (2 Sam. 2–3). Abishai became one of David's best military leaders and saved David's life when he was attacked by a giant (2 Sam. 21:15–17). 5 In that day, many people believed that the god you worshipped was limited to the territory of the people who worshipped him, and when you moved to another country, you adopted the gods of that country. Those who worshipped Jehovah had to do it in the land of Israel. David certainly didn't believe this lie but exalted Jehovah as the Lord of all the earth. See Psalms 8, 138–139.
This scene reminds us of a similar situation in the life of our Lord as He faced the cross (John 12:20–33). "Now is my soul troubled, and what shall I say? 'Father, save me from this hour'? But for this purpose I came to this hour. Father, glorify your name" (12:27–28 nkjv). Jesus had the Father's glory uppermost in His heart, while David was concerned primarily for his own safety and comfort. Yet God was using the difficulties in David's life to make him a man of God and to prepare him for the throne, but now he decided to go his own way and solve his own problems.
CHAPTER ELEVEN 1 Samuel 27:1—28:2; 29—30 LIVING WITH THE ENEMY I
God's children must be careful not to yield to despondency. Moses was discouraged over his heavy workload and wanted to die (Num. 11:15), and Elijah ran from the place of duty because of fear and discouragement (1 Kings 19). When we start to look at God through our circumstances instead of looking at our circumstances through God's eyes, we will lose faith, patience, and courage, and the enemy will triumph. "Trust in the Lord with all your heart, and lean not on your own understanding" (Prov. 3:5 nkjv).
29—30 n his more mature years, David heard God say to him, "I will instruct you and teach you in the way you should go; I will guide you with My eye. Do not be like the horse or like the mule" (Ps. 32:8–9 nkjv). The horse is impulsive and rushes heedlessly into the battle, while the mule is stubborn and holds back, and all of us have had both experiences. God doesn't want to deal with us as men deal with animals; He wants to be close to us and guide us with His eye, the way a parent guides a child. When we behold the face of the Lord, we can see His smile or frown and we can discern from His eyes which way He wants us to go. These chapters record the experiences of David when he was living without that kind of intimate, loving guidance.
"My times are in your hand; deliver me from the hand of my enemies, and from those who persecute me" (Ps. 31:15).
Deceiving the enemy (27:3—29:11) At the beginning of his exile, David had fled to Gath for safety, only to discover that his life was still in danger, and then he had to act like a madman in order to escape (21:10–15). But at that time, David was alone, while now he had two wives and was the commander of 600 valiant soldiers. David was still a deceiver, and "faith is living without scheming." He deceived Achish concerning three matters: the request for a city, the raids his men conducted, and the desire to fight the king's battles.
Departing from the land (27:1–2) David had been a fugitive for about seven years when he decided to flee to Gath, but the idea of leaving Israel had probably already been in his mind (26:19). David had every reason to stay in the land and continue to trust God for protection and provision. After all, he was the anointed king of Israel and knew that eventually God would give him the throne. Abigail assured him of this (25:27–31), and even Saul admitted that David would ultimately triumph (26:25). Saul didn't keep one of his promises to leave David alone, and the constant flattery of the liars in his inner circle encouraged the king to keep on pursuing David. Living the life of a wilderness exile with his life daily in the balance was starting to depress David, and now he had two wives and 600 men to care for.
His request for a city (vv. 3–7). Undoubtedly the news had reached the Philistines that Saul was trying to kill David, and so any enemy of Saul would be warmly welcomed in Gath. Achish could make use of David's tactical skill and the battle-honed skills of his courageous men. But the total number of people David brought with him could well have been between 2,000–3,000 (30:1–3), and that was quite a crowd to drop into the city of Gath.
Actually, David didn't want to stay in Gath because there the king and his officers could investigate what he was doing, so he requested that the king give him and his people a city of their own. He was very diplomatic in the way he phrased his request, humbling himself before the
"How long, O Lord? Will you forget me forever? How long will you hide your face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long will my enemy be exalted over
1 Samuel 27—30
Philistine army had deserted their posts and fought for Israel (14:21), and David and his men might do the same thing. True, Saul was David's enemy, but they might be reconciled and fight together. After all, the people used to sing, "Saul slew his thousands, and David his ten thousands" (28:5; 18:7; 21:11), which suggests that they were once fighting together. The safest thing to do was to send David back to Ziklag, far from the battle, and let him carry on his own military attacks elsewhere.
king ("I am not worthy to live in the royal city.") and assuring Achish that his services were always available. Happy to get the extra people out of Gath, where they were probably straining the food and water supply, and ready to strengthen his own army, Achish quickly accepted the idea. He gave David Ziklag, a town about twenty-five miles southwest of Gath, on the border of Simeon but under Philistine control. The tribe of Simeon had its inheritance within the tribe of Judah, which explains why Ziklag was associated with both tribes (Josh. 15:31; 19:5). However, since Achish gave the town to David, it belonged to the kings of Judah ever after. There could not have been a better base of operations for David and his men, and they made good use of it.
The king gave the message to David, who continued his deception by appearing to be deeply hurt by the order. Had he not proved himself to his king? He wanted to go out and "fight against the enemies of [his] lord, the king," another ambiguous statement that the king would interpret in his favor. But who was David's "lord and king"—King Saul (24:8; 26:17), Achish, or Jehovah? And who were David's enemies—the Jews or the Philistines? But Achish assumed that he was David's king, so he ordered him to quietly leave Gath and go back to Ziklag and not to upset the commanders in any way. They had a demanding battle ahead of them and Achish wanted them to be at their best. David obeyed and returned to Ziklag.2
His reports of the raids (vv. 8–12). Achish thought that David and his band were attacking cities and towns in Judah, when in reality they were raiding the towns and camps of the allies of Achish! David was wiping out the people that Joshua and his successors failed to exterminate when they entered the land, following the orders given by Moses in Deuteronomy 20:16–18. At the same time, he was eliminating the danger of any survivors taking the word to Gath that David was a liar. David took Achish gifts from the spoils of battle and gave him false reports of their activities, and Achish believed him. When word got back to the people of Judah that David was attacking their enemies, this made him even more popular with the leaders.
Though the Lord was gracious to deliver David and his men from participating in this battle, He isn't obligated to step in and extricate His people from situations caused by their own sinful decisions. We reap what we sow, and in later years, David suffered from being deceived by members of his staff and even of his own family.
His responsibility in the battle (28:1–2; 29:1–11). This is the battle in which Saul and his sons were killed (31:1–6), and it was the providential hand of the Lord that kept David and his men from having to participate. Achish assured David that he and his men were expected to fight alongside the Philistine troops, but David's reply was evasive: "Then you will see for yourself what your servant can do" (28:2 niv). The king interpreted this to mean, "Until now, you have received only verbal reports of the prowess of me and my men, but this battle will give us opportunity to display our skills before your very eyes." But is that what David meant? Certainly he wouldn't fight against his own people, and he probably had an alternate plan in mind. But the king was so impressed that he commissioned David to be his bodyguard for life!1
Delivering the captives (30:1–20) David and his band were kept from fighting with the Philistines, but they still had a battle to fight, this time with the Amalekites, the sworn enemies of the Lord and of the Jews (Ex. 17:8–16; Deut. 25:17). Because Saul had won an incomplete victory over the Amalekites (1 Sam. 15:1–11), they were still free to attack God's people.
Distress (vv. 1–6a). Perhaps the Lord permitted this raid on Ziklag to encourage David to get out of enemy territory and go back to Judah where he belonged. The Amalekite leaders knew that David was at Gath and that all attention was focused on the confrontation between Israel and the Philistines. This was a perfect time to retaliate against David for his raids and to pick up some booty as well. Since most of the men were with David, the residents of Ziklag could put up no resistance and the invaders simply kidnapped the people and took whatever wealth they could find. They burned the city, an act of vengeance on their part but perhaps a message from the Lord that it was time for David to think about returning to Judah.
The troops assembled and paraded, the five lords of the Philistines (6:16–17) leading their companies and David and his men bringing up the rear and guarding the king. When the princes (military commanders) of the Philistines saw their king with David and his 600, they protested, "What are these Hebrews doing here?" This question must have shocked Achish because he had the utmost confidence in David. He hastened to assure his commanders that he had watched David for over a year, in fact, from the first day David left Saul (21:10–15), and he trusted him.
We can but imagine the horror and grief of David and his 600 men who had never lost a battle. Their city was burned, their wealth had been confiscated, and their wives and children had been kidnapped. It was the mercy of the Lord that the Amalekites spared the
The leaders couldn't argue with their king, but they could suggest a safety measure. They remembered that in a previous battle, some Hebrew soldiers in the
1 Samuel 30
Whenever a crisis comes, we need the courage to face it, and we must not try to blame others or pretend that nothing is wrong. The Lord also gave David wisdom to know what to do and the strength to do it. He and his men were weary, but the Lord enabled David and 400 of his men to persevere in their quest for the Amalekite invaders. The Lord also provided David with the facts he needed so he could find where the enemy was camping in that vast wilderness. When we step out by faith and trust the Lord, He will guide us when we need it. Finally, God gave David and his men the strength they needed to defeat the enemy and recover the prisoners and their wealth.
lives of the women and children, for in their raids David and his men had certainly killed their share of enemy women and children (27:11). The verb "carried them away" (30:2) is literally "drove them off" and paints the picture of animals being driven off by the herdsmen. The men wore themselves out in weeping and David was "greatly distressed," a verb that means he was pressed into a tight corner, the way a potter would press clay into a mold.
Encouragement (vv. 6b–15). Different people react in different ways to the same circumstances, because what life does to us depends on what life finds in us. Some of the people wanted to stone David, which was certainly a foolish response. They needed their leader now more than ever, and how would his death solve their problem? We don't blame the men for being grieved, but we question their allowing their hearts to run ahead of their heads. David knew that the encouragement he needed could only come from the Lord. He ordered Abiathar the priest to bring the ephod and together they sought the will of the Lord. Saul had consulted the Lord but had received no answer (28:3–6), but the Lord graciously replied to David's request. David was hardly in a place of complete obedience, but God answered him just the same (Ps. 103:3–10).
"Commit your way to the Lord, trust also in Him, and He shall bring it to pass" (Ps. 37:5).
Dividing the spoils (30:21–31) When David said to his troops, "This is David's spoil" (v. 20), he wasn't claiming the wealth of the Amalekites for himself in a selfish way but only stating that he would see to its distribution. Each of his fighting men received their part and so did the 200 soldiers who were too weary to continue the pursuit. This generosity of David bothered some of the "evil men and troublemakers" in David's band (v. 21), but David paid them no heed. He politely laid it down as a rule in his army that all the spoils would be divided among all the men, including those who didn't actually fight the enemy. After all, it was the Lord who gave them the victory, so nobody had the right to claim the spoils for himself as if the Lord owed it to him. God was gracious and generous to deliver the enemy into their hands, and they should be gracious and generous to share the wealth with others.
Assured by the Lord that his pursuit of the enemy would meet with success, David and his men took off on their beasts and traveled sixteen miles to the brook Besor where 200 men had to stop because they were exhausted. (The Hebrew word translated "faint" means "dead tired.") That might have discouraged David, but he and his 400 men continued to travel. But where should they go? The Lord hadn't told them where the Amalekites were camped, but David trusted the Lord to guide him. It was then that they found an Egyptian slave whom his Amalekite master had abandoned because he was ill. The man could have perished in the wilderness, but the Lord had kept him alive for the sake of His servant David. The slave's master must have been an important man because his servant knew the plans of the Amalekite raiding party and could lead David to their camp. The master hoped that the man would die, but the Lord kept him alive so David could rescue the families that had been kidnapped.
David also sent presents from the spoils to the elders of the towns in southern Judah, the places where he and his men had hidden during his wanderings (23:23). The people of these towns had helped David escape Saul, and David felt they deserved some kind of payment for their kindness. After all, if Saul had heard what they did, their very lives might have been in jeopardy. But David was doing more than thank these leaders. He was also paving the way for the time when he would return to their land as Israel's king
Victory (vv. 16–20). In their exuberant false confidence, the Amalekites were celebrating their great victory when David and his men attacked and caught the camp by surprise. They killed all the Amalekites, except 400 young men who escaped, rescued all the people who had been kidnapped, and recovered all the belongings that had been taken from Ziklag. It was a total victory for David, but it was also a profitable victory, because David took the wealth and booty of the Amalekites and claimed it for himself.
Even though the town had been burned by the enemy, David returned to Ziklag to await news of the battle between Israel and the Philistines. He was sure he wouldn't have to wait there very long, and he was right, for the news came on the third day (2 Sam. 1:1–2). After he heard the report of the death of Saul and his sons, he sought the Lord's guidance and the Lord sent him to Hebron (2:1–4). David reigned over Judah for seven and a half years, and Hebron was his capital city (v. 11).
The Lord had kept His promises, and David's wilderness wanderings were now ended.
As you review what the Lord did for David in that dark hour in his life, you can better understand how He helps His people when problems and crises come into their lives. First, the Lord encouraged David so that he didn't despair but trusted the Lord to help him.
Notes 1 The phrase "keeper of my head" (kjv) means "bodyguard." Had Achish forgotten that David had cut off Goliath's head and
1 Samuel 28 through dreams, but there was no answer. He had no prophet with him, as David did (22:5), and David also had a priest with an ephod (23:6). The "Urim" mentioned in 28:6 must refer to a new ephod that somebody had made for Saul, because the ephod from the tabernacle was with David. No matter what means Saul tried, he received no answer from God.1 But during most of his life, he didn't want God's will because he wanted to do things his own way. Is it any wonder that at the end of Saul's career, God deserted him?
kept it (17:54)? Achish's leaders were worried about what David would do with their soldiers' heads (29:4). There's another interesting paradox here. David was Saul's bodyguard (22:14) and Saul didn't trust him, but David was deceiving Achish and the king made him his bodyguard! 2 David left the king as the new day dawned (29:10–11), but Saul was meeting with a witch at night (28:8) and heading for defeat and death.
CHAPTER TWELVE 1 Samuel 28:3–25; 31; 1 Chronicles 10 THE KING IS DEAD! F
"Then they will call on me, but I will not answer; they will seek me diligently, but they will not find me. Because they hated knowledge and did not choose the fear of the Lord, they would have none of my counsel and despised all my reproof, therefore they shall eat the fruit of their own way, and be filled to the full with their own fancies" (Prov. 1:28–31 nkjv).
G.Saul's defeat and death—28; irst Samuel opens with the birth of a gifted baby, Samuel, and closes with the death of a guilty man, King Saul. The early chapters cluster around the tabernacle where God spoke to young Samuel, and the closing chapters focus on a forsaken man to whom God refused to speak. Samuel prayed and God defeated the Philistines; Saul sought for God's help but He didn't answer, and the Philistines defeated Israel. First Samuel is the book of man's king and is a record of Saul's decline, defeat, and death. Second Samuel is the record of God's king, David, and it shows how God made a mighty monarch out of a shepherd boy. King Saul's final days are recorded in these two chapters.
Saul disobeyed God's Word (vv. 7–14). The information in verse 3 about Saul putting away the people involved in spiritistic practices prepares us for the shock of Saul seeking for a spirit medium to assist him. The law of Moses condemns all forms of spiritism (Ex. 22:18; Lev. 19:31; 20:6; Deut. 18:9–13), so Saul was right in having these people expelled, but he was wrong to seek their help. In doing so, he was both a deliberate sinner and a hypocrite. The fact that some of his servants knew where a spirit medium lived suggests that Saul's clean-up campaign wasn't too thorough and that not all of his officers agreed with him. Some of them knew a medium Saul had overlooked.
A night of deception and distress (1 Sam. 28:3–25) Of all the "night scenes" in the Bible—and there are many of them—this one is perhaps the strangest and most dramatic. The spirit of a dead man returned to announce the doom of a despairing king who can find no way of escape. Samuel and Saul met for the last time, and it was not a happy meeting.
The night before the battle (1 Sam. 28:19), Saul disguised himself by taking off every sign of royalty and dressing in common clothes. He had a ten-mile journey from Mount Gilboa to Endor and would pass very near the Philistine lines, so it wouldn't do to be recognized as the king of Israel. Furthermore, he didn't want the medium to know who he was. Saul began his reign at the dawning of the day when he was anointed king by Samuel the prophet (9:26), but he ended his reign by going out at night to visit a spirit medium. He broke the very law he attempted to enforce.
Saul didn't receive God's help (vv. 3–6). We have already learned that Samuel was dead (25:1), but the fact is repeated here for perhaps two reasons. First, Israel was in trouble and Samuel wasn't there to rescue them as he had done before (7:7–14), and second, Saul was in trouble and Samuel wasn't there to give him God's counsel. When Samuel was alive, he had told Saul and the people what they needed to do to defeat the Philistines (7:3). However, their faith in God had gradually eroded under the leadership of King Saul, who was now deliberately seeking help from the evil one. It was Israel's darkest hour, but if God had deserted them, it was only because Saul had first deserted God.
The woman was no fool. She wanted to be sure this wasn't a trap to catch her and condemn her, for spiritism was a capital crime in Israel. Saul took an oath using the name of the Lord whose law he was breaking, that she would not be prosecuted, so she agreed to cooperate. Saul not only violated the law himself, but he encouraged her to violate it! He asked her to get in contact with Samuel, the man Saul didn't want to contact when the prophet was alive.
He discovered God's plan (vv. 15–19). Taking the plain meaning of the text, it seems clear that Samuel did appear to the woman but she was shocked when it happened. Samuel didn't come up from the realm of the dead because she was a good medium but because the Lord willed it to happen. This was not a demon imitating Samuel, or the medium using clever tricks, otherwise the woman wouldn't have been shocked. Her surprised loud cry was evidence that Samuel's sudden
The Philistine army was already mobilizing, and Saul and his army weren't prepared to meet them. When he saw them assembled, he became very frightened and trembled. The Philistines first gathered at Aphek while Israel assembled at Jezreel (29:1). Then the Philistines moved to Jezreel (v. 11) and finally to Shunem (28:4), where they prepared to attack the Israelite army stationed at Mount Gilboa (v. 4; 31:1).
Saul attempted to get in touch with the Lord
1 Samuel 28, 31 been better equipped to meet the Philistines at Jezreel. In spite of all the blessings God gave to Saul, and all the opportunities to grow spiritually, Saul was unprepared to lead, unprepared to fight, and unprepared to die.
appearing was something she didn't expect to happen. She saw the prophet but Saul didn't (vv. 13–14), but Samuel spoke directly to Saul and not through the medium. Samuel was a prophet of God and needed no "mouthpiece" to convey the Lord's message. In fact, verse 21 suggests that the woman was not close to Saul during the time Samuel delivered his message to the king.
A day of disgrace and defeat (1 Sam. 31:1–10; 1 Chron. 10) Saul's military record is summarized in 1 Samuel 14:47–48. It's a commendable record that presents Saul as a conquering general and a national hero. He began his career as a great success; after all, the people did sing, "Saul has slain his thousands." It was after his failure to destroy the Amalekites that Saul began to go downhill. When David came on the scene, Saul's envy of the young man's success so obsessed him that the king became paranoid and dangerous. Saul had many good qualities, but none of them was humble, obedient faith in God. Because of his pride and disobedience, Saul lost everything.
Saul had only one question for Samuel: "What shall I do?" The Philistines were ready to attack, Saul was a weak and worried man, and everything he did to ascertain the Lord's will didn't work. "God is departed from me." Seven times in his brief message Samuel used the word "Lord" as he reminded Saul that God had departed from him because he refused to obey God's will. God tore the kingdom from Saul because he hadn't obeyed in the matter of slaying the Amalekites (15:28), and for the first time, Samuel announced that David was the "neighbor" who would inherit the kingdom (28:17). But the direst news of all was that the next day Saul and his sons would be slain in battle and join Samuel in the realm of the dead.2
Saul lost his army (1 Sam. 31:1; 1 Chron. 10:1). Saul's soldiers were no match for the Philistine army with its large divisions and its many chariots. Some of the men deserted and many others died on the battlefield. The Philistines preferred to fight on level ground because they depended on their chariots, while Israel tried to lure them into the hill country around Mount Gilboa. Israel was outnumbered and outclassed, but even if they had boasted superior forces, they still would have been defeated. Saul's hour of judgment had come. Without Samuel's prayers and David's anointed leadership, the army of Israel was destined for defeat.
Saul despaired over his plight (vv. 20–25). The king was sitting on a couch next to the wall, and when he heard Samuel's words, he fell helpless, full length on the floor. He had wanted a message from the Lord, but when it came, it wasn't the message he wanted to hear. He was trembling with fear at hearing the announcement of his death, and he was weak from fasting. Why would a general fast before a strategic battle? Was Saul trying to buy help from the Lord as he had done once before (14:28)? Some authorities believe that mediums required people to fast before they came to a séance, so perhaps Saul had that in mind. In either case, his actions were foolish, because fasting can't earn the blessing of the Lord if the heart isn't right with God.
Saul lost his life (1 Sam. 31:2–7; 1 Chron. 10:1–6). One of the first rules of ancient warfare was, "Kill the enemy king!" (See 1 Kings 22:31.) Saul was on the field with three of his four sons; for some reason, Ishbosheth (also known as Esh-Baal) was missing (2 Sam. 2:8; 1 Chron. 8:33; 9:39). The three sons died first, and then Saul was fatally struck by an arrow and asked his armor-bearer to kill him. The Philistines were notorious for abusing and humiliating victims, especially officers and kings. Saul feared that he would be tortured to death, so when the young man failed to respond to his plea, he fell on his sword and died.3 The young man immediately took his own life, and eventually all of Saul's bodyguards and officers around him met their death. It was total victory for the Philistines.
The medium shifted into a motherly role and begged the king to eat something. He had a dangerous journey ahead of him back to his camp, and the next day he had to direct his troops in the battle against the Philistines. As he had foolishly done before, Saul tried to "play the man" and appear the hero, substituting bravado for sanity, but the pleas of the medium and Saul's men prevailed. The woman must have been fairly well to do to have a fattened calf readily available, because this was the diet of the wealthy and a rare delicacy for the common people. Indeed, it was a meal fit for a king, but it was also his "last supper" before leaving this life. Saul ate and then left the medium's house. The final statement in the chapter reminds us of Judas—"He then having received the sop went immediately out: and it was night" (John 13:30).
Saul's reign was a tragic one and his death seemed inevitable, but how sad that three of his sons should die with him on the battlefield. Jonathan had dreamed of being coregent with David (1 Sam. 23:16–18), but that dream was never fulfilled. How often the sins of one bring pain and even death to others. "There is a sin leading to death" (1 John 5:16 nkjv). The sins of both Saul and Eli (4:1–18) cost them their lives and the lives of their sons. God is no respecter of persons.
We can't help but feel sorry for Saul, and yet at the same time, we must admit that he brought his plight on himself. Had he obeyed the Lord he wouldn't have lost the kingdom, and had he stopped pursuing David and invested his time developing his army, he would have
Saul lost his honor (1 Sam. 31:8–10; 1 Chron. 10:8–10). Humiliating the prisoners and the dying
1 Samuel 31
The men risked their lives a second time and carried the bodies to Jabesh Gilead. There they burned the bodies to remove the mutilated and decayed flesh, and they left the bones for burial. They didn't cremate the bodies, because cremation wasn't a Jewish practice. In times of emergency, the Jews would burn corpses that were so mutilated and decayed they couldn't be properly washed and anointed for burial, and then they would give honorable burial to the bones. After the people of Jabesh Gilead buried the bones, they fasted for seven days. It was their tribute to Saul and his sons.
and stripping the dead were the chief activities of a victorious army, for the spoils of battle were a big part of their wages for risking their lives. The Philistines took great joy in abusing Saul's body. They stripped off his armor and cut off his head, and after parading both from place to place in their land (1 Chron. 10:9), they displayed them in their temples. The armor was put in the temple of their goddess Ashtareth, and the head in the temple of Dagon. Finally, they publicly displayed the mutilated corpses of Saul and his sons on the outside of the city wall of Bethshan, a Philistine controlled city in the Jezreel Valley. For a Jew not to receive proper burial was both humiliating and sacrilegious, and for the body to be mutilated and then exposed was even more scandalous. The Philistines were letting their people and their idols know that they had won a great victory over their chief enemy, the people of Israel. Dagon had triumphed over Jehovah!
Saul had often held court under a tree in Ramah (22:6), and now he was buried with three of his sons under a tree near Jabesh Gilead. Later, David disinterred the bones of Saul and Jonathan and had them buried in their family's tomb in Benjamin (2 Sam. 21:13–14).
Notes 1 There is no contradiction between 1 Samuel 28:6 ("When Saul inquired of the Lord") and 1 Chronicles 10:14, that Saul "inquired not of the Lord." Two different Hebrew words are used. In 1 Sam. 28, the word is sha'al and means "to ask, to request"; and the word in 1 Chron. 10 is daresh, which means "to seek with care." Saul did ask for help but it was not from the heart, nor did he constantly seek God's help as David and Samuel did. He was in trouble, so he called on the Lord. 2 The Hebrews used "sheol" to describe both the grave itself and the realm of the dead. The Greek equivalent is "hades." The bodies of both the saved and the lost go into the grave, but their souls have different destinies. Luke 16:19–31 indicates that sheol/hades was divided into two areas, a place of rest and blessing for the righteous and one of suffering for the wicked. When our Lord ascended to heaven, He emptied the paradise portion and took those souls to heaven. Today, when believers die, they go immediately into the presence of the Lord (2 Cor. 5:1–8). At the judgment of the great white throne, hades will be emptied of the spirits of the lost, and the grave will give up the bodies (Rev. 20:11–18). The unsaved will be found guilty and cast into hell, the lake of fire. Hades is the "jail" but hell is the penitentiary from which none escapes. 3 Saul was one of seven men in Scripture who took their own lives: Abimelech (Judg. 9:54); Samson (Judg. 16:26–30); Saul (1 Sam. 31:4); Saul's armor-bearer (1 Sam. 31:5); Ahithophel (2 Sam. 17:23); Zimri (1 Kings 16:18); and Judas (Matt. 27:6)
Saul lost his crown (2 Sam. 1:1–10). The account of Saul's death given to David by the Amalekite was primarily a lie. The man "happened" to be at the battle but was obviously there to steal loot, and he had taken the two insignias of royalty from Saul's dead body. He had not put Saul out of his misery because Saul had committed suicide and was dead when the man arrived. After removing the royal crown and bracelet, the Amalekite, (who may have been a mercenary in one of the armies) should have safely removed the body from the field and protected it until it could have proper burial. He thought that his heroic acts would win David's approval, but they only brought him death.
Because of Saul's sins, he first lost his dynasty (13:11–14) and then his kingdom (15:24–31), and finally he lost his crown. The warning of our Lord in Revelation 3:11 is applicable at this point: "Behold, I come quickly! Hold fast what you have, that no one may take your crown" (nkjv). "Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward" (2 John 8 nkjv).
An hour of daring and devotion (1 Sam. 31:11–13; 1 Chron. 10:11–13) While the Philistines were making merry over defeating Israel and humiliating Saul and his sons, the men of Jabesh Gilead heard about the tragedy and came to the rescue. King Saul's first great victory had been the delivering of Jabesh Gilead from the Ammonites (1 Sam. 11:1–11), so the people of the city felt an obligation to vindicate Saul's memory. All of their valiant men traveled fifteen to twenty miles at night to the city of Bethshan and took possession of the four mutilated and decaying bodies. In order to make this trip, they had to cross the Jordan River and go through enemy territory. Saul hadn't been a spiritual leader, but he was a courageous leader and the first king of Israel. Even if we can't respect the man, we must show respect for the office.
CHAPTER THIRTEEN Review of 1 Samuel FOUR SUCCESSES AND TWO FAILURES W hen the American statesman Benjamin Franklin signed the Declaration of Independence on July 4, 1776, he remarked, "We must indeed all
1 Samuel
4–5), or intercede with a king, as He did Esther. He simply asked her to fulfill her heart's desire and give birth to a son. "Delight yourself also in the Lord, and he shall give you the desires of your heart" (Ps. 37:4). All that Hannah wanted was to be a woman of God who obeyed the will of God. In doing this, she helped to save the nation of Israel.
hang together, or most assuredly, we shall all hang separately." The road from signing a document to achieving national unity was a long one and a costly one, but eventually the United States of America emerged on the political scene and has been there ever since. Its two mottoes summarize the miracle that was accomplished: "E pluribus unum—Out of many, one" and "In God we trust." The first tells us what happened and the second tells us how it happened.
There's so much treachery, bloodshed, and confusion recorded in 1 Samuel that it's refreshing to meet at the very beginning of the book a woman who represents the very best that God has to give. The leaders of Israel had failed, so God sought out a woman He could use to help bring truth, peace, and order to His people. She served God simply by being a woman and doing what only a woman could do—give birth to a baby and dedicate that child to the Lord.
The nation of Israel had a similar challenge. After the death of Joshua, Israel gradually became a divided nation. Instead of trusting the Lord, the Jews began to worship the gods of their pagan neighbors, and the spiritual bonds that held the tribes together began to weaken and break. Before long, people were doing what was right in their own eyes and caring little about the covenant they had made with the Lord. Then the people called for a king, for someone who could bring unity to the nation and victory to the army. God answered their request and gave them Saul, but not to solve their problems—he only made some of them worse—but to prove to the people that their greatest need was to trust in Him and obey His Word. It wasn't until David appeared on the scene that national events began to take a different turn and light appeared at the end of the tunnel.
"He settles the barren woman in her home as a happy mother of children. Praise the Lord" (Ps. 113:9 niv).
Eli, a compromising priest Eli was an indulgent father who occasionally reproved his sons for their sins but took no steps to discipline the men, let alone replace them. The work at the tabernacle went on in a routine sort of way, but there was no spiritual power evident nor was there any fresh word from the Lord. The picture we get of Eli is that of a fat, old man, sitting on his special chair as he directed the affairs of the tabernacle, all the while closing his eyes to what he saw and his ears to what he heard. He was the leader of Israel's religion and desperately needed to have a fresh experience with the Lord.
David was anointed by Samuel, and Samuel was the son of Elkanah and Hannah; so the story begins with Hannah, a humble woman whose submission and faith in God are an example for all of us to follow.
Hannah, a godly woman The name Hannah means "grace," and she certainly lived up to her name. God gave her the grace she needed to suffer the insults hurled at her by Peninnah, Elkanah's second wife, and to endure the embarrassment and pain of childlessness. She received the grace she needed to speak kindly and gently when she was misunderstood and criticized (Col. 4:6). God gave her grace to conceive a son and dedicate him to the Lord—and then to sing about it! So beautiful and meaningful was Hannah's song that Mary borrowed from it when she praised the Lord for His grace to her (Luke 1:46–55).
But we can commend Eli for putting his blessing on Hannah's prayer request (1 Sam. 1:17) and for welcoming little Samuel when she brought him to be dedicated to the Lord. Samuel's sons weren't the best companions for an innocent little boy, but the Lord and Eli saw to it that Samuel wasn't defiled. Eli taught Samuel the truths of God Word and instructed him concerning the work and ways of the tabernacle. Samuel was born a priest, but God would call him to minister as a prophet and judge.
Something else is commendable in Eli: when the Lord sent His message to young Samuel, Eli counseled the boy, listened to the message, and submitted to the Lord's will. "It is the Lord. Let Him do what seems good to Him" (3:18 nkjv). Whether this statement was a confession of helpless resignation or a mark of worshipful submission isn't easy to determine, but let's give Eli the benefit of the doubt. As he saw God at work in young Samuel's life, Eli must have encouraged him and prayed for him. There's no record that he was envious of the lad because God's messages were coming through him. Blessed are those older saints who help the new generation know God and live for Him! However Eli may have failed with his own sons, he helped to point Samuel in the right direction and the whole nation benefited from it.
Hannah was a woman with "faith and patience" (Heb. 6:12) who committed herself to God, asked for a son, and waited for God to answer in His own way and time. She was patient at home as she endured the verbal attacks of Peninnah, and she was patient with Eli when he falsely accused her of being drunk. She was fortunate to have a devout husband who loved her and encouraged her to obey the Lord. There were times when life was very difficult for Hannah, but she persevered in her faith, hope, and love and eventually won the victory.
Hannah realized what too many of us forget, that God works in and through "common people" to accomplish His purposes on earth. He didn't ask Hannah to lead an army, as He did Deborah (Judg.
Eli's last day of ministry was a tough one: his two
1 Samuel
Nobody could buy Samuel's conscience or accuse him of putting money ahead of ministry. The only blot on his record is the covetousness of his sons who used their ministry to line their own pockets. Nothing is said in Scripture about Samuel's wife, so perhaps she died young and this deprived the boys of her godly instruction and example. Samuel was often away from home, covering his ministry circuit, and this may have left the boys too much to themselves. It's useless to second-guess history. But after seeing what Samuel did for David, we can perhaps forgive what he didn't do for his own sons.
sons died, the ark was captured by the enemy, and his daughter-in-law died giving birth to a son. "Ichabod— the glory has departed!" But God was still on the throne and young Samuel was getting ready to step into the gap and bring spiritual direction to the nation. Eli hadn't been a great spiritual leader, but he was one small link in the chain that led to the anointing of David and eventually the birth of the Redeemer.
Samuel, a faithful servant Samuel was born at a time when the nation and its religion were a stagnant pool, but he soon found himself trying to navigate on a stormy sea. Change was in the air, and priests were trained to protect tradition, not to promote alteration. The Jewish leaders wanted a king, someone who could unify the people and protect them from the surrounding nations. Samuel saw this move as an abandonment of the Kingship of Jehovah, but the Lord told him to go along with the people and anoint Saul as king. Samuel did his best to educate the people for life under a monarchy, but his words seemed to make little difference.
Saul, an unstable king Saul's chief problem seemed to be his lack of a spiritual foundation on which to build a godly life. He may have stood head and shoulders above everybody else, but he was a midget when he stood next to David or even his son Jonathan. This lack of spiritual experience resulted in a second deficiency—a lack of confidence in himself and in the Lord. This had to be covered up by a leadership style that fed his ego and kept everybody around him in fear. At the start of his reign, when he was supposed to be encouraging the people, he was hiding in the baggage! Yet during his reign, he kept his spear constantly with him, not just to protect himself but also to remind everybody who was boss. He believed any lie about David that would give him reason to rally the troops and forget the needs of the nation.
The people had voted Samuel out of his judgeship, but he was still God's priest and prophet, and he helped Saul get a good start. Samuel led the nation in renewing their covenant with the Lord, Saul rescued the people of Jabesh Gilead, and Samuel gave a moving farewell speech in which he promised to pray for the nation. But it soon became evident that Saul had very little spiritual discernment and that he was using the kingship to promote himself, not to assist the people. He lied about his willful disobedience, lost the kingdom, and sent Samuel home to Ramah with a broken heart.
When David arrived on the scene, he didn't create problems—he revealed them. An insecure man like Saul can't tolerate competition and competence, and this made David an enemy. The people loved David and honored him, and this only made Saul's paranoia grow faster. Saul became a double-minded man who was "unstable in all his ways" (James 1:8). On the one hand, he pursued David and tried to kill him, while on the other hand he wept when he saw David or heard his voice, and tried to appear apologetic and repentant. His was the shallow heart of our Lord's parable of the sower. There was no depth, the tears were temporary, and no lasting fruit ever appeared.
Real change agents don't sit around complaining and remembering the good old days. When God told Samuel to go to Bethlehem and anoint a new king, he risked his life and obeyed, and David became a part of the scene. Scripture doesn't tell us how much mentoring Samuel gave David, but the prophet recognized God's hand on the lad and surely taught him about the Lord and His people. Samuel was God's living link between Israel's past and future, and he played his part well. He befriended David when he was in danger, prayed for him, and trusted God to care for him.
Paradoxical as it seems, it was success that helped to bring about Saul's ruin. Charles de Gaulle, president of France, said, "Success contains within it the germs of failure, and the reverse is also true." Those germs of failure are planted by the hands of pride, and pride was one of Saul's besetting sins. He was suddenly forced out of the predictable work of a farmer and herdsman into the unpredictable work of a king, and he didn't have the equipment to work with. The Lord would have helped him, as he did Moses, Joshua, and Gideon, but Saul chose to go his own way. When success comes before we're ready for it, it can destroy us and rob us of the things that make for true success. Saul didn't know the difference.
Samuel is an example to all older believers who are prone to glorify the past, resist change in the present, and lose hope in the future. Without abandoning the past, Samuel accepted change, did all he could to make things work, and when they didn't work, trusted God for a brighter future. God didn't abandon the kingdom; He just chose a better man to be in charge, and Samuel helped to mentor that man. Every leader needs a Samuel, a person in touch with God, appreciative of the past but willing to follow God into a new era, a man of faith and encouragement who sees the hand of God at work where others see only confusion.
When Saul failed, he learned to substitute excuses for confessions, but his lies only entangled him
1 Samuel because of the poor leadership displayed by his father, but God didn't want Saul's line and David's line together in the throne room.
worse. His life and royal service were part of a tragic masquerade that was applauded by his flatterers and abominated by the Lord. Saul didn't listen to Moses, Samuel, Jonathan, or David, and once he had rejected God's Word, the only voice left was that of the devil.
Jonathan leaves behind a beautiful example of what true friendship should be: honest, loving, sacrificing, seeking the welfare of others, and always bringing hope and encouragement when the situation is difficult. Jonathan never achieved a crown on earth, but he certainly received one in heaven. "Be faithful until death, and I will give you the crown of life" (Rev. 2:10).
"I know of no more unhappy character than Saul when God had departed from him," said Charles Haddon Spurgeon. "But, somehow, there was not the anguish in the soul of Saul that there would have been if he had ever really known the Lord. I do not think that he ever did really, in his inmost soul, know the Lord. After Samuel anointed him, he was 'turned into another man,' but he never became a new man.…"1 Campbell Morgan said, "The man in his government of Israel was a warrior and nothing more; he was never a shepherd."2 He held a spear, not a shepherd's crook.
David, a courageous shepherd The eighth son and the "baby" of the family, David should have lived and died in anonymity, but he was a man after God's own heart, and God put His hand upon him. It's too bad that when his name is mentioned, people instantly remember his sin with Bathsheba and the murder of her husband, because, as terrible as those sins were, David was a great man and served God in a great way. We ought also to remember the way he built and protected the kingdom of Israel, or the many psalms he wrote, or the sacrifices he made on the battlefield to gather wealth for the building of the temple. God forgave David and David paid dearly for his sins, but God never cast David aside or refused his dedicated service. "So then each of us shall give account of himself to God" (Rom. 14:12 nkjv).
When God calls people to serve, He knows their capacity for doing the work He wants them to do, and He will never abandon them—if they trust and obey. That's where Saul failed. When God is left out of the equation, the answer is always zero.
Centuries later, another Saul appeared on the scene—Saul of Tarsus, who quickly became known as Paul, "the small one."3 He said he was "less than the least of all saints" (Eph. 3:8), which is quite a contrast to the Old Testament Saul with his great stature and manly physique. King Saul died a suicide on the battlefield, but his namesake died a martyr outside the city of Rome. Before his death, he wrote to his beloved Timothy, "I have fought a good fight, I have finished my course, I have kept the faith" (2 Tim. 4:7).
David was a man athirst for God. He envied the priests because they were privileged to dwell in God's house and live close to His presence. But He saw God in the mountains and rivers as much as in the sanctuary, and he heard God's voice in the thunder. For David, the world was alive with God, and the highest honor one could have—higher than being king—was to be God's servant and accomplish His purposes on earth.
Ten seconds after he died, King Saul wished he could have said those words.
Jonathan, a generous friend British preacher and composer George Matheson was right when he called Jonathan "a rainbow in a storm."4 You don't find Jonathan speaking a pessimistic word or questioning God's ability to accomplish what had to be done. He and his armorbearer challenged the Philistine outpost and won. He openly defied his father's bizarre instructions and taught his fellow soldiers a lesson in sane military manners. Jonathan risked his life to help David escape and then went to him in his exile so he could encourage him. The natural heir to the throne, Jonathan stripped himself of his royal garments and his armor and gave them to David.
God first trained David in solitude as he cared for the flock, and when the time was right, He thrust him on the stage and trained him even more in suffering. Some of his brothers criticized him, his king tried to kill him, and the king's courtiers lied about him, but David lived his life open before the Lord and never turned back. No, he wasn't perfect, nor did he claim to be, but his heart was fixed, and his consuming desire was to glorify God and finish his work.
Though on occasion he wavered because of doubts, David believed God's promises and never turned back in unbelief. Doubt is a temporary relapse of the heart, but unbelief is a permanent rebellion of the will, and David was never guilty of that. Even during his sojourns in enemy territory, he sought ways to accomplish something that would further God's kingdom.
Jonathan didn't mind being second man. He loved David and love always puts other people first. Jonathan made a covenant with David to become coregent when David ascended the throne, a promise, alas, that David couldn't fulfill. Jonathan loved his father and his nation to the very end and died on the battlefield while trying to defend king and country. It's tragic that so noble a prince should die
David was a unique blending of soldier and shepherd, musician and military tactician, commander and commoner. In spite of his sins and failures—and we all
1 Samuel
And the Lord still says to us, "Let Jesus be king of your life. Be successful!"
have them—he was Israel's greatest king, and always will be until King Jesus reigns on David's throne as Prince of Peace. The next time we're tempted to emphasize the negative things in David's life, let's remember that Jesus wasn't ashamed to be called "the Son of David."
Notes 1 Metropolitan Tabernacle Pulpit, vol. 48, 521. 2 The Westminster Pulpit, vol. 9, p. 17. 3 The name Paul comes from the Latin paulus, which means "little, small." 4 George Matheson, Representative Men of the Old Testament: Ishmael to Daniel (Hodder and Stoughton, 1900), 173.
Four successes: Hannah, a housewife; Samuel, a prophet and priest; Jonathan, a prince and friend; and David, a shepherd.
Two failures: Eli, a priest; and Saul, a king.
2 S A M U E L A N D 1 C H R O N I C L E S
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 Chronicles 2 C h r o n i c l e s E z r a N e h e m i a h
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
OUTLINE OF 2 SAMUEL Key theme: The restoration of the nation of Israel
OUTLINE OF 1 CHRONICLES Ancestry: genealogy of the twelve tribes—1—9 Unity: the nation brought together—10—16 Dynasty: God's covenant with David—17 Victory: the borders expanded—18—21 Efficiency: the nation organized—22—29 by God's power Key verse: 2 Samuel 22:29–31
I. DAVID UNITES THE PEOPLE (1—7)
I. The temple ministry—22—26; 28:1—29:20 II. The army—27 III. The heir to the throne—28—29
A. A new king—1:1—5:5 B. A new capital city—5:6—6:23 C. A new dynasty—7:1–29
II. DAVID EXPANDS THE BORDERS (8:1—10:19)
CONTENTS
A. He defeats Israel's enemies—8:1–14;
2 Samuel 1:1—2:7 552 (See 1 Chronicles 10:1–12)
10:1–19 B. He organizes the kingdom—8:15–18 C. He honors Mephibosheth—9:1–13
David, King of Judah
2 Samuel 2:8—4:12 555 David Watches and Waits
III. DAVID DISOBEYS THE LORD (11:1—20:26)
A. David's sins—11:1—12:31 B. Amnon's sins—13:1–22 C. Absalom's sins—13:23—19:8 D. David's return to Jerusalem—19:9—20:26
2 Samuel 5—6 560 (See also 1 Chronicles 3:4–8;
11:1–9;13:5—16:3) David, King of Israel
2 Samuel 7—10 564 (See also 1 Chronicles 17—19)
IV. DAVID CLOSES HIS REIGN (21:1—24:25)
A. Showing respect for Saul—21:1–14 B. Defeating the Philistines—21:15–22 C. Praising the Lord—22:1—23:7 D. Honoring his mighty men—23:8–38 E. Buying a site for the temple—24:1–15
David's Dynasty, Kindness,
and Conquests
2 Samuel 11—12 570 David's Disobedience, Deception, and Discipline1
2 Samuel 13—14 575 David's Unruly Sons
2 Samuel 15:1—16:14 580 David's Escape to the Wilderness
2 Samuel & 1 Chronicles
2 Samuel 16:15—18:33 585 David's Bittersweet Victory
2 Samuel 22 595 (See also Psalm 18)
David's Song of Victory
2 Samuel 19:1—40 589 David's Return and Renewed Problems
2 Samuel 23—24 599 (See also 1 Chronicles 11:10–41; 21:1–26)
2 Samuel 19:41—20:22 592 (See also 1 Chronicles 20:4–8)
David's Memories and Mistakes
David's New Struggles
1 Chronicles 22—29 604 David's Legacy
David's third day in Ziklag that he received the tragic news that Israel had been defeated and that Saul and three of his sons were dead.1
CHAPTER ONE 2 Samuel 1:1—2:7 (See 1 Chronicles 10:1–12) DAVID, KING OF JUDAH F
Scripture gives us three accounts of the death of Saul and his sons: 1 Samuel 31:1–13, the report of the messenger in 2 Samuel 1:1–10, and the record in 1 Chronicles 10:1–14. According to 1 Chronicles 10:4–5, Saul killed himself by falling on his sword, but the messenger said he had killed Saul to save him from experiencing further agony and humiliation. First Chronicles 10:14 informs us that it was God who killed Saul for his rebellion, especially the sin of seeking guidance from a medium. Only with great difficulty can the reports in 1 Samuel 31 and 1 Chronicles 10 be reconciled with the report of the messenger; therefore, it's likely the man was lying.
I. David unites the people (1—7) A.A new king—1:1—5:5 or ten years David was an exile with a price on his head, fleeing from Saul and waiting for the time when God would put him on the throne of Israel. During those difficult years, David grew in faith and godly character, and God equipped him for the work He had chosen for him to do. When the day of victory did arrive, David was careful not to force himself on the people, many of whom were still loyal to the house of Saul. He took a cautious approach, and we can't help but admire David for his wisdom and patience as he won the affection and allegiance of the people and sought to unify the shattered nation. "So he shepherded them according to the integrity of his heart, and guided them by the skillfulness of his hands" (Ps. 78:72 nkjv).
There's no question that the man had been on the battlefield. While he was searching for spoils, he found the corpses of Saul and his sons before the Philistines had identified them, and he took Saul's insignias of kingship, his golden armband, and the gold chaplet he wore on his helmet. However, the Amalekite didn't kill Saul as he claimed, because Saul and his sons were already dead. But by claiming that he did, he lost his own life.2
Vindication (1:1–16) The Lord prevented David and his men from assisting the Philistines in their battle against Saul and Israel, so David returned to Ziklag. There he discovered that the Amalekites had invaded and taken all the people and goods and had left the town in ruins. God in His providence led David to the Amalekite camp. David routed the enemy, delivered the women and children, and reclaimed all the goods as well as the loot the Amalekites had collected in their raids. He then returned to Ziklag and awaited a report from the battlefield (1 Sam. 29–30).
One of the key words in this chapter is fallen, found in verses 4, 10, 12, 19, and 27. When Saul began his royal career, he was described as standing head and shoulders "taller than any of the people" (1 Sam. 9:2; see 1 Sam. 10:23 and 16:7), but he ended his career a fallen king. He fell on his face in fear in the house of the spirit medium (1 Sam. 28:20), and he fell on the battlefield before the enemy (1 Sam. 31:4). David humbled himself before the Lord, and the Lord lifted him up, but Saul's pride and rebellion brought him to a shameful end. "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12 nkjv).3 Saul was anointed king at the dawning of a new day (1 Sam. 9:26–27), but he chose to walk in the darkness (1 Sam. 28:8) and disobey the will of God. A grieving camp (vv. 11–12). The Amalekite messenger must have been shocked and then afraid when he saw David and his men tearing their garments and mourning the death of Saul. He thought that everybody in Ziklag would rejoice to hear the news of Saul's death, knowing that this meant the end of their dan-
A deceitful messenger (vv. 1–10). On the day that David was slaughtering the Amalekites, the Philistines were overpowering Saul and his army at Mount Gilboa, where they killed Saul and three of his sons (1 Sam. 31; 1 Chron. 10:1–12). The next day, while David was returning to Ziklag, the Philistines were humiliating Saul by desecrating his body and the bodies of his sons, and the Amalekite messenger was starting off to bring the news to David. It took him at least three days to get to Ziklag, which was about eighty miles from the scene of the battle. So it was on
2 Samuel & 1 Chronicles songs to help them commemorate both joyful and painful experiences. Moses taught Israel a song to warn them about apostasy (Deut. 32), and the prophets often wrote funeral dirges to announce impending judgment (Isa. 14:12ff.; Ezek. 27:lff.; 28:11–19).
gerous fugitive way of life. He probably expected to be rewarded for bringing such good news, but he obviously didn't know the heart of David. In David's eyes, Saul was never his enemy (2 Sam. 22:1), and on the two occasions when David might have slain Saul, he made it clear that he would never lay hands on the Lord's anointed (1 Sam. 24:1–7; 26:1–11).
This lament came to be known as "The Song of the Bow" (v. 18)4 and was recorded in the book of Jasher (Josh. 10:12–13), a collection of poems and songs that commemorated great events in the history of Israel. "How are the mighty fallen" is the major theme of the elegy (vv. 19, 25, 27), and the emphasis is on the greatness of Saul and Jonathan even in defeat and death. David celebrated their skill and bravery and their willingness to give their lives for their country. Like Hebrews 11, nothing is recorded in the song that speaks of any sins or mistakes in the lives of Saul and Jonathan.
The messenger claimed that he was an Amalekite, the son of a resident alien (2 Sam. 1:13). But if he had been living in the land of Israel, he surely would have known that the king of Israel was the anointed of the Lord. If a loyal Jew had found the four corpses, he would have sought to hide them and protect them from the enemy, but the Amalekites were the enemies of Israel, the very people Saul was supposed to wipe out (1 Sam. 15). It's likely that the messenger was a genuine Amalekite but not a resident alien in Israel. He was more likely a "camp follower" who made his living scavenging after the Philistine army. By claiming to be the son of a resident alien, the man was asking for certain privileges specified in the law of Moses, privileges he certainly didn't deserve (Ex. 22:21; 23:9; Lev. 19:33; 24:22; Deut. 24:17). A righteous judgment (vv. 13–16). At evening, when the time of mourning had ended, David further interrogated the messenger and concluded that the man deserved to die. If the story he told was true, then the man had murdered God's anointed king and deserved to die. If the story was not true, the fact that the Amalekite fabricated a tale about killing the king revealed the depravity of his heart. "Out of your own mouth I will judge you" (Luke 19:22 nkjv). The Jews had been commanded to annihilate the Amalekites (Ex. 17:8–16; Deut. 25:17–19), so when David ordered the messenger to be slain, he was simply obeying the Lord, something Saul had failed to do (1 Sam. 15). In slaying the messenger, David vindicated Saul and his sons and demonstrated publicly that he had not been Saul's enemy and did not rejoice at Saul's death. This was a dangerous thing to do, for David and his men were living in Philistine territory, and the Philistine king still thought David was his friend and ally. For David to take his stand with the dead king of Israel could be considered an act of treason. But the Lord had vindicated David and David had vindicated Saul, and David wasn't afraid. The conduct of David and his camp, when reported to the Jewish people, would help to convince them that David indeed was chosen by God to be their king.
He addresses the people of Israel (vv. 19–20). David calls the dead king and his army "Your glory, O Israel" and "the mighty."5 They didn't display much glory or might in the battle of Gilboa, but Saul was still God's chosen leader and his soldiers were the army of the Lord of Hosts. We're prone to forget that Saul and his army had risked their lives to fight and win many significant battles (1 Sam. 14:47–48) and that the Jewish women did sing "Saul has slain his thousands" (1 Sam. 18:7). David urged the people not to spread the bad news of Israel's defeat, for the Philistines would take care of that. Gath was the capital city of the Philistines where the leaders would rejoice at their victory, and Ashkelon was the chief religious center, where the people would give thanks to their idols for helping their army defeat Israel.
He addresses the mountains of Gilboa (v. 21). This is where the battle was fought and Saul was defeated (2 Sam. 1:6; 1 Sam. 28:4; 31:1). David prayed that God would forsake the place and not send rain or dew to the fields or give the farmers fruitful harvests, even though this meant there could be no grain offerings for the Lord. He asked that God's creation join him in mourning over the defeat of Israel and the fall of their king. When David referred to the shield, was he speaking literally or metaphorically, or both? Saul carried a shield, and Israel's king was compared to a shield (Ps. 84:9; 89:18). Warriors did anoint their leather shields to preserve them, but the king was also God's anointed leader. Saul and his three sons had lost their shields and their lives, and their shields were defiled by blood.
He praises Saul and Jonathan (vv. 22–23). This is the heart of the song, depicting Saul and Jonathan as victorious warriors. Jonathan's arrows hit their mark and Saul's sword "did not return unsatisfied."6 They were as swift as eagles (Deut. 28:49) and as strong as lions (2 Sam. 17:10). But to David, these men weren't just great soldiers; they were also gracious people who were beloved in life and in death loyal to each other and to the people. From his meeting with Samuel in the medium's house, Saul knew that he and his sons
Lamentation (1:17–27) David's grief over the death of Saul and Jonathan was sincere, and to help the people remember them, he wrote a touching elegy in their honor. He ordered this lament to be taught and sung in his ancestral tribe of Judah, and no doubt people in other tribes learned and appreciated it. The people of the East unashamedly display their emotions, and their poets frequently write
2 Samuel & 1 Chronicles people. David was in the habit of seeking the Lord's will when he had to make decisions, either by having Abiathar the priest consult the ephod (1 Sam. 23:9–12) or by asking Gad the prophet to pray to God for a word of wisdom (1 Sam. 22:5).
would die that day in battle (1 Sam. 28:19), yet he entered the contest determined to do his best. Jonathan knew that his father had disobeyed God and sinned against David, yet he stayed at his side in the fight. Even though the army of Israel was defeated, David wanted the people to remember the greatness of their king and his sons.
David was from Judah,7 so it was logical that he go to live among his own people, but in which city should he reside? God gave him permission to return to Judah and told him to live in Hebron, which was located about twenty-five miles from Ziklag. By moving there, David was back with his own people but still under the shadow of the Philistines. Hebron was important in Jewish history, for near the city was the tomb of Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. The city was in the inheritance of Caleb, a man of stature in Jewish history (Josh. 14:14). Abigail, one of David's wives, had been married to a Calebite, and David had inherited her property near the wilderness of Maon (1 Sam. 25:2). Hebron was probably the most important city in the southern part of Judah, so David moved there with his men, and they lived in the towns surrounding Hebron. For the first time in ten years, David and his men were no longer fugitives. His men had suffered with him, and now they would reign with him (see 2 Tim. 2:12).
He addresses the daughters of Jerusalem (v. 24). In spite of his faults and failures, during his reign Saul had brought stability to the nation. The tribes had abandoned selfish independence and competition and were striving to work together to better their lot, including their economic position. Saul's victories over enemy nations, greater safety in the towns and farmlands, and tribal cooperation all combined to make Israel wealthier. David seems to be describing the wealthy women and their luxuries, perhaps the wives of some of Saul's officers David had seen while he was serving in Saul's court. "Clothed … in scarlet and finery" is a familiar phrase that means "basking in wealth."
He speaks to his beloved friend Jonathan (vv. 25–26). It's common in funeral dirges to name and address the deceased. "Jonathan my brother" carries a double meaning, for they were brothers-in-law (David was married to Michal, Jonathan's sister) and also brothers in heart and spirit. David and Jonathan were beloved friends who had covenanted together to share the throne, David as king and Jonathan as second in command (1 Sam. 23:16–18). To read homosexual overtones into David's expressions of his love for Jonathan is to misinterpret his words. Solomon described the love of husband and wife as "strong as death" (Song 8:6 nkjv), and the friendship of David and Jonathan was that strong. First Samuel 18:1 NIV says, "Jonathan became one in spirit with David, and he loved him as himself." David closed his lament by repeating the poignant refrain "How are the mighty fallen" and comparing Saul and Jonathan to weapons of war that had been lost and could never be used again.
When David settled in Hebron, his return to Judah was the signal for his people to recognize him as their leader, so the elders of Judah anointed David a second time and made him king (see 1 Sam. 16:13).8 Had Saul's captain Abner also accepted God's will and submitted to David, a costly civil war would have been averted, but loyalty to the old regime (Abner was Saul's nephew) and a desire to protect his own interests motivated Abner to fight David instead of follow him.
While David was living in Ziklag, volunteers had come to him from the tribes of Benjamin, Gad, and Manasseh (1 Chron. 12:1–22), so he not only had a large and experienced army but also a representation from some of the other tribes. Before long, David would win the allegiance of all the nation of Israel.
In his accession to the throne of Israel, David illustrates the career of Jesus Christ, the Son of David. Like David the shepherd, Jesus came first as a humble servant and was anointed king privately. Like David the exile, Jesus is King today but doesn't yet reign on the throne of David. Like Saul in David's day, Satan is still free to obstruct God's work and oppose God's people. One day, Jesus will return in glory, Satan will be imprisoned, and Jesus will reign in His glorious kingdom (Rev. 19:11–20:6). God's people today faithfully pray "Thy kingdom come" (Matt. 6:10 kjv) and eagerly await the return of their King.
In composing and teaching this elegy, David may have had several purposes in mind. For one thing, he gave honor to Saul and Jonathan and taught the people to respect the monarchy. Since Saul was Israel's first king, the people might conclude that all their kings would follow his bad example and possibly ruin the nation, so David sought to strengthen the concept of monarchy. The song also made it clear to everybody that David held no grudges against his father-in-law and sovereign. Finally, David set an example for all of us to follow in paying loving tribute to those who have died in battle to protect their country.
David was thirty years old when the elders of Judah made him their king, and he reigned in Hebron for seven and a half years (2 Sam. 2:11). How blessed were the people of Judah to have such a gifted and godly leader!
Coronation (2:1–4a) David was Israel's lawful king and couldn't remain in Ziklag since it was in enemy territory. It's likely that Achish, the Philistine king, thought that David was still under his authority, but David knew that he must return to his own land and begin to reign over his own
Appreciation (2:4b–7) David was a man with a shepherd's heart who cared
2 Samuel & 1 Chronicles about his people (see 2 Sam. 24:17), and one of his first concerns was the fate of Saul and the three sons who died with him. When he asked the leaders of Judah about the burial of the royal family, they told him how the men of Jabesh Gilead had risked their lives to recover the four bodies, burn away the decayed and mutilated flesh, and then bury the bones back at Jabesh (1 Sam. 31:8–13). They remembered how Saul had rescued their city many years before (1 Sam. 11).
encourage young men to learn how to use the bow, but the Hebrew text doesn't support this. The elegy was called "The Song of the Bow" possibly because of the reference to Jonathan's bow in verse 22. The name identified the tune that was used to sing the song. Certainly David wasn't encouraging the archers to practice more because Saul and Jonathan lost the battle, because his song extols their military prowess. 5 The Hebrew word translated "glory" can also be translated "gazelle." David saw Saul as a majestic deer that had been slain on the mountain. 6 "The sword devours" (i.e., eats, drinks) is a familiar metaphor in the Old Testament (Deut. 32:42; 2 Sam. 2:26; 11:25; Isa. 31:8; Jer. 12:12). Saul's sword devoured much blood and was satisfied. 7 It appears that the tribe of Judah, while cooperating with Saul and the other tribes, had been maintaining somewhat of a "separated" posture in those days (see 1 Sam. 11:8; 15:4; 17:52; 18:16; 30:26). 8 David was anointed three times: first privately by Samuel (1 Sam. 16:13), then publicly by the elders and people of Judah (2 Sam. 2:4), and finally publicly by the whole nation (5:3).
Jabesh Gilead was located across the Jordan in the tribe of Gad, and the men who recovered the bodies had to travel northwest and cross the Jordan River to reach Beth Shan, a round trip of perhaps twenty-five miles. It was a courageous endeavor, and David thanked them for their devotion to Saul and to the kingdom of Israel. They had displayed "kindness," and the Lord would show them "kindness and faithfulness." Twenty-five years later, David would disinter the remains of Saul and the sons who died with him and rebury them in their native tribe of Benjamin (2 Sam. 21:l2–14). But David used this occasion as an opportunity to invite the brave men of Jabesh Gilead to cast their lot with him. They had been valiant for Saul, and now they could be valiant for David. Some warriors from Gad had already joined David's army while he was in Ziklag (1 Chron. 12:8–15), affirming their confidence that he was God's anointed king. Unfortunately, the people of Jabesh Gilead didn't choose to submit to David but instead followed Abner and Saul's weak son Ish-Bosheth.
CHAPTER TWO 2 Samuel 2:8—4:12 DAVID WATCHES AND WAITS I n order to govern," said Napoleon on his deathbed, "the question is not to follow out a more or less valid theory but to build with whatever materials are at hand. The inevitable must be accepted and turned to advantage." If this statement is true, then David was a very effective leader during the seven and a half years he ruled in Hebron. While Joab led the army of Judah, David watched and waited, knowing that the Lord would one day open the way for him to reign as king over all Israel. God called David not only to be the king of His people, but also their shepherd and spiritual leader. David had to wait on God's timing while patiently enduring the consequences of the selfish ambitions and reckless actions of leaders who were motivated by pride and hatred. David learned to build with the materials at hand and to trust God to use disappointments to the advantage of his people.
The people of Jabesh Gilead allowed their affection for Saul to blind them to God's plan for the nation. They had a good motive, but they made a bad choice. How often in the history of the church have God's people allowed human affection and appreciation to overrule the will of God! Jesus Christ is King and He deserves our submission, loyalty, and obedience. To put human leaders ahead of God's anointed King is to create division and weakness in the ranks of the Lord's followers and invite multiplied problems for the Lord's people. As Augustine of Hippo said, "Jesus Christ will be Lord of all or He will not be Lord at all."
Notes 1 It's interesting that 1 Samuel records the scene of a messenger bringing bad news of defeat to Eli the priest (1 Sam. 4), and here a similar messenger brings what he thought was good news to David the king. Eli keeled over and died, but here the messenger was slain. In 1 Samuel, the ark was taken by the enemy, but later recovered by Israel; here the bodies of the royal family were taken and later recovered and buried. 2 Saul's death reminds us of Revelation 3:11: "Behold, I am coming quickly! Hold fast what you have, that no one may take your crown" (nkjv). 3 King Saul's namesake, Saul of Tarsus, began his ministry by falling (Acts 9:4; 22:7; 26:14), but at the end of his life, we see him standing boldly with his Lord (2 Tim. 4:16–17). 4 The KJV gives the impression that David wrote this song to
Abner the kingmaker (2:8–32) The key actor in this drama was Abner, Saul's cousin and the commander of his army (1 Sam. 14:50). It was Abner who brought David to Saul after David killed Goliath (17:55–58) and who with Saul pursued David for ten years (26:5ff.). Abner was rebuked and humiliated by David when he failed to protect the king (26:13–16) and Abner had no special love for David. The people of Israel honored David above Saul and eventually the nation would learn that David was God's choice as king of Israel. But David already had a commander, Joab, so when David became king, what would happen to Abner? Most of what Abner did during those
2 Samuel & 1 Chronicles
When Abner made Ish-Bosheth king, he was actually declaring war on David, and he knew it. But by now Abner had all the tribes except Judah behind him and he felt he could easily defeat David in battle and take over the entire kingdom. Confident of victory, Abner called for a contest between the two armies, to be held at the great cistern about twenty-three miles north of Gibeon. This was not unlike the challenge Goliath issued when he called for one of Saul's soldiers to fight him (1 Sam. 17:8–10). But Abner was rebelling against God while David was God's chosen leader!
seven and a half years wasn't for the glory of God or the strengthening of Israel, but for his own self-interest. He was taking care of number one.
Abner rejects David's kingship (vv. 8–11). The people of Judah obeyed God's will and anointed David as their king, but Abner disobeyed the Lord and made Saul's one remaining son, Ish-Bosheth, the king of "all Israel." Abner knew that David was God's choice, a gifted leader and a brave soldier, but he deliberately rebelled against the Lord and appointed Ish-Bosheth. Israel had asked for a king "like all the nations" (1 Sam. 8:5), and when a king died, the other nations appointed a king's eldest son to succeed him. Three of Saul's sons had died in battle, and Ish-Bosheth was all that remained of the royal family.
This is the first time we meet Joab, David's nephew and the commander of his army.2 The two armies met at the reservoir, and twelve soldiers from the army of Benjamin faced twelve men from Judah—and all twenty-four men were killed! That day the battlefield received a new name—"the field of sharp edges" or "the field of daggers." Joab and Abner wasted no time getting their troops in battle formation, and "The battle that day was very fierce." Abner was defeated that day, a portent of things to come.
Scripture doesn't say much about Ish-Bosheth, but it's clear that he was a weak puppet ruler manipulated by Abner (3:11; 4:1). He was certainly old enough to fight in the army with his father and brothers, but Saul left him home to protect the dynasty. (He was probably also a weak soldier.) Saul and Abner both knew that God had taken the dynasty away from Saul (1 Sam. 13:11–14). Knowing that he and his sons would die in the battle, Saul probably arranged to make his fourth son king. Ish-Bosheth may have been crowned by the general, but he was never anointed by the Lord. He is called Esh-Baal in 1 Chronicles 8:33, which means "man of the Lord." The word "baal" means "lord" and was also the name of a Canaanite deity, so that may be why his name was changed.1
Abner kills David's nephew (vv. 18–23). Joab, Abishai, and Asahel were David's nephews, the sons of his sister Zeruiah (see 1 Chron. 2:13–16).3 Whether on his own initiative or at his brother's orders, Asahel went after Abner, for he knew that slaying the enemy general could mean confusing and scattering the whole enemy army. If Joab commanded the fleet-footed young man to go after Abner, perhaps he was thinking of his own future, for Abner might threaten to take his position as head of the army.
Abner took Ish-Bosheth to Mahanaim, on the east side of the Jordan. This was a Levitical city of refuge where he would be safe (Josh. 21:38), and there Abner established a capital for "all Israel." But it's likely that it took at least five years for Abner to pursuade the tribes (minus Judah) to follow their new king. Ish-Bosheth was crowned at the beginning of David's reign of seven years and six months and was assassinated after reigning only two years over "all Israel." This would have been the last two years of David's reign in Hebron. IshBosheth didn't have a long reign over "all Israel," but everybody knew that Abner was in charge anyway.
The record makes it clear that Abner had no desire to harm or kill the lad, but Asahel was persistent. First Abner told him to turn aside and take what he wanted from one of the dead enemy soldiers. Then he warned Asahel that if he killed him, this would create a "blood feud" that could cause trouble for years to come. Abner knew Joab and had no desire to begin a possible lifelong family conflict. It was bad enough that Joab and Abner were rival generals. When Asahel refused to give up the chase, the clever Abner killed him by using one of the oldest tricks of the battlefield: he stopped suddenly and allowed Asahel to propel himself right into the end of spear. The butt end of a spear was often sharpened so the spear could be thrust into the ground and be ready for action (1 Sam. 26:7). Asahel fell to the ground and died.4 Asahel died in the course of battle, even though it appears that Abner had no plans or even desire to kill him.
There's a modern touch to this scenario, for our political and religious worlds are populated by these same three kinds of people. We have weak people like Ish-Bosheth, who get where they are because they have "connections." We have strong, selfish people like Abner, who know how to manipulate others for their own personal profit. We also have people of God like David who are called, anointed, and equipped but must wait for God's time before they can serve. During more than fifty years of ministry, I have seen churches and other ministries bypass God's chosen men and women and put unqualified people into places of leadership just because they were well-known or had "connections."
Abner calls for a truce (vv. 25–32). Asahel's two brothers, Joab and Abishai, must have been following close behind because they took up the pursuit of Abner, no doubt determined to avenge the blood of their brother. But Abner's troops rescued him, and he and the Benjamites retreated to the hill of Ammah. Abner knew he was beaten (vv. 30–31), so he called for a truce. He may have suspected that the death of Asahel would encourage Joab and Abishai to stop fighting and take care of burial. Judah and Benjamin were
Abner got what he wanted, but within a few years, he lost it all.
Abner challenges David's army (vv. 12–17).
2 Samuel & 1 Chronicles brothers, both sons of Jacob, and why should brother fight brother? But it was Abner who had initiated the battle, so he had only himself to blame. A scheming man, he had a plan in mind that would give him both armies without having to shed blood.
basic principle was, "Always join the winning side." When he perceived that the throne of Ish-Bosheth had no future, he decided to switch loyalties and thereby guarantee his own security and possibly save lives. David had a reputation for kindness, and he had shown remarkable patience with the house of Saul.
Joab knew the heart of David, that he wanted unity and peace, not division and war, so he blew the trumpet and stopped his troops from pursuing the enemy. He said to Abner, "God only knows what would have happened if you hadn't spoken, for we would have chased you all night if necessary" (v. 27 nlt). Abner and his men walked all night to return to Mahanaim, and Joab and his army returned to Hebron, stopping at Bethlehem along the way to give Asahel a proper burial. During that all-night march, Joab and Abishai hatched a plot to avenge the death of their brother.
We aren't told that Abner actually had intercourse with Saul's concubine Rizpah, and he firmly denied it, but if he did, he committed a very serious offense. A deceased king's harem belonged to his successor, in this case, Ish-Bosheth (see 12:8 and 16:15–23), and any man who even asked for one of those women was asking for the kingdom and guilty of treason. This is what led to the death of Adonijah (1 Kings 2:13–25). It's possible that Abner did take Rizpah just to precipitate a quarrel with Ish-Bosheth and to declare his change of allegiance. If so, he succeeded. Of course, the king wasn't strong enough to oppose Abner, who now announced that he was on David's side. The phrase "throne of David" is used in verse 10 for the first time in Scripture, and as time passes, it will take on Messianic significance (Isa. 9:6–7).
Abner the negotiator (3:1–21) The phrase "a long war" (vv. 1, 6) suggests a state of hostility for two years, occasional clashes rather than one long battle after another. David was biding his time, knowing that God would keep His promises and give him the throne of Israel. David's government in Hebron was going from strength to strength (Ps. 84:7), while the alliance of tribes under Ish-Bosheth and Abner was getting weaker. However, the astute Abner was using his position in the house of Saul to strengthen his own authority, for he was getting ready to make David an offer the king couldn't resist (v. 6).
Abner negotiates for David (vv. 12–21). This episode is a good example of ancient "shuttle diplomacy."
Abner sent messengers to David offering to bring all Israel under his rule (v. 12). • David sent messengers to Abner accepting his offer, provided Abner first sent Michal to him. She was David's wife and Ish-Bosheth's sister (v. 13). • Abner told Ish-Bosheth to honor David's request, and David also sent Ish-Bosheth a message asking that Michal be sent to Hebron (v. 14). • Abner conferred with the elders of Israel (vv. 17–18). • Abner conferred with the leaders of Benjamin (v. 19). • Abner and twenty representatives from the tribes came to Hebron, bringing Michal with them (vv. 15–16, 20). • Abner and David agreed on how to transfer the kingdom, and they shared a feast and made a covenant (v. 21).
As for David, his family was also increasing (see also 1 Chron. 3:1–4), and the king now had a growing harem like any other eastern monarch. Of course, David's son Solomon would go far beyond what his father had done or what any Jewish king would do (1 Kings 11:3).5 David had moved to Hebron with two wives, and now he had six sons by six different wives. Polygamy started with Lamech, a descendant of Cain (Gen. 4:19), and was tolerated in Israel, but it was forbidden to Israel's kings (Deut. 17:17).
Amnon, David's firstborn, would rape his half-sister Tamar (chap. 13) and be murdered by Tamar's full brother Absalom, who would be killed while trying to take the kingdom from his father (chap. 14–18). The fact that Absalom was related to royalty on his mother's side might have encouraged his crusade for the kingdom. No doubt David's marriage to Maacah was politically motivated so that David would have an ally near Ish-Bosheth. Chileab is called Daniel in 1 Chronicles 4:1. During David's final illness, Adonijah would try to capture the throne and would be executed by Solomon (1 Kings 1–2). We know nothing about Shephatiah and his mother Abitai, and Ithream and his mother Eglah. After relocating his capital in Jerusalem, David took even more wives and concubines and had eleven more sons born to him (5:13–16).
In the early stages of these negotiations it would have been dangerous and unwise for David and Abner to meet personally, so they depended on their officials to make the necessary contacts. David had no reason not to cooperate with Abner since he had never personally been at war with him or King Saul. Outright war was the only alternative to this kind of diplomacy, and David was a man of peace. David had married into Saul's family, so he had to show some respect both to Abner and IshBosheth, and he was determined to unite the tribes as quickly as possible and with the least amount of bloodshed. He had waited over seven years, and it was time to act.
Abner defects to David (vv. 6–11). Abner was a pragmatic politician as well as a shrewd general, and his
2 Samuel & 1 Chronicles
Why did David make the return of Michal a condition for further negotiation? First of all, she was still his wife, even though Saul had given her to another man. Ten years before, when they were wed, Michal loved David very much (1 Sam. 18:20), and we have reason to believe that David loved her. It was good diplomacy to invite his "queen" to join with him, and the fact that she came from the house of Saul helped to strengthen the bonds of unity. By claiming the daughter of Saul, David was also claiming all the kingdom, and when Abner brought Michal to Hebron, it was a public announcement that he had broken with the house of Saul and was now allied with David.
we say others commit, and "it takes a thief to catch a thief." Joab must have sent the messengers in the name of the king or Abner would have been more cautious. Abner hadn't seen Joab at the king's house, so he probably assumed that David's general was still away on his raiding expedition. Joab and his brother Abishai (v. 30) were waiting for Abner, took him to a secluded part of the city gate, and stabbed him under the fifth rib, the same place he had stabbed Asahel (2:23).
Everything about the death of Abner was wrong. The two brothers knew what their king wanted, yet they deliberately put their own interests ahead of that of the kingdom. Asahel had been pursuing Abner on the battlefield, so he was another casuality of war, but the death of Abner was murder. Hebron was a city of refuge, a sanctuary where an accused murderer could get a fair trial, but the two brothers never gave the elders in Hebron a chance to hear the case. Abner killed Asahel in self-defense, but when Joab and Abishai killed Abner, it was pure revenge, and Abner never had an opportunity to defend himself. Asahel's death occurred in broad daylight where everybody could witness what happened, but Abner was deceived and led into the shadows. Abishai had accompanied David into Saul's camp and had seen him refuse to kill his father-in-law (1 Sam. 26:6ff.), so he knew that David would never countenance the murder of Saul's general. We wonder if Abner died thinking that David had been involved in the plot to kill him.
Abner the victim (3:22–39) It looked as though everything was in good order for a peaceful transition, but there were hidden land mines in the diplomatic field and they were ready to explode. Ish-Bosheth was still on the throne and David would have to deal with him and the loyal supporters of the house of Saul. Abner had killed Asahel, and Joab was biding his time until he could avenge his brother's death.
Joab reproaches David (vv. 22–25). David had sent Joab and some of his men on a raid to secure wealth to help support the kingdom. On his return, when Joab heard that David had received Abner and given him a feast, his anger erupted and he rebuked the king.6 The key idea in this paragraph is that Saul's general and the man who killed young Asahel had come and gone "in peace" (vv. 21–23), and Joab couldn't understand it. His own heart was still pained at the death of his brother, and Joab couldn't understand his sovereign's policies. Of course, Joab was protecting his own job just as Abner was protecting his, but unlike David, Joab didn't have any faith in what Abner said or did. Joab was certain that Abner's visit had nothing to do with turning the kingdom over to David. The wily general was only spying out the situation and getting ready for an attack.
David honors Abner (vv. 28–39). When David heard the news of Abner's death, he immediately disclaimed any part in what his two nephews had done. In fact, he went so far as to call down a curse on the house of Joab, naming some of the plagues that Moses had warned about in the covenant (Deut. 28:25–29, 58–62). David issued a royal edict that commanded Joab and his army to mourn over Abner and to attend his funeral. The phrase "all the people" is used seven times in vv. 31–37 (kjv) and refers to the men in Joab's army (2:28; 12:29). David commanded them all to tear their garments, put on sackcloth, and weep over the death of a great man, and David himself followed the bier to the place of interment. Because Joab and Abishai were among the official mourners, it's likely that many of the people didn't know that they were the murderers. David didn't call them to trial, and it's likely that his statements in verses 29 and 39 were spoken privately to his inner council. He tried to shield them as much as possible, although they certainly didn't deserve it.
The text records no reply from David. Joab had never been easy to deal with (3:39), and the fact that he was a relative made the situation even more difficult. The dynamics of David's family—the multiplied wives, the many children and various relatives in places of authority —created endless problems for the king, and they weren't easy to solve. David's silence wasn't that of agreement, because he didn't agree with his general; it was the silence of restraint and the evidence of a deep desire to put the nation back together again. David wasn't promoting "peace at any price," because he was a man of integrity, but he wasn't prepared to let his impetuous general conduct a personal vendetta in the name of the king. The sentiments of Psalm 120 could certainly apply to David's situation at this time.
As he did for Saul and Jonathan, David wrote an official elegy to honor the dead general (vv. 33–34, 38). He made it clear that Abner hadn't died because of some foolish act on his part, and he had never been a prisoner at any time in his military career. He had fallen before wicked men who had deceived him. David further honored Abner by burying him in the
Joab deceives Abner and kills him (vv. 26–27). Joab accused Abner of being a liar (v. 25) but practiced deception himself! We're often guilty of the sins
2 Samuel & 1 Chronicles murdering somebody in order to accomplish his purposes. The Lord had watched over him and protected him during ten years of exile and now more than seven years as king in Hebron. As when Saul and Abner died, David made it very clear that he was not involved in any way. It would have been very easy for David's enemies to start slanderous rumors that the king had engineered both deaths in order to clear the way for ascending the throne of Israel.
royal city of Hebron and not taking him back to Benjamin. Later, David said to his confidential servants that Abner was "a prince and a great man." David also appointed Abner's son Jaasiel as chief officer over the tribe of Benjamin.
David's lament for himself in verse 39 was heard by his select "inner circle" and expressed the problems David had with his own family. The word "weak" doesn't suggest that David was not strong enough to be king, but rather that he was "restrained and gentle" in contrast to the "hard" approach of his nephews. David had experienced God's gentleness (22:36), and he tried to deal with others as God had dealt with him. He no doubt went too far in this approach when it came to his own family (18:5, 14), but David was a man after God's own heart (Ps. 103:8–14). All David could do was leave the judgment with the Lord, for He never makes a mistake.
At the king's command, his guards killed the two confessed murderers, cut off their hands and feet, and hung their corpses up as evidence of the king's justice. To mutilate a corpse in this way and then expose it publicly was the ultimate in humiliation (Deut. 21:22–23). David had the head of Ish-Bosheth buried in Hebron in the sepulchre of Abner, for they were relatives.
The four "kings" that Paul wrote about in Romans 5 were certainly active in these scenes from David's life. Sin was reigning (5:21) as men lied to each other, hated each other, and sought to destroy each other. Death also reigned (5:14, 17) as Asahel, Abner, and IshBosheth were slain, along with nearly four hundred soldiers who died at the battle of the pool of Gibeon. But God's grace also reigned (5:21), for He protected David and overruled men's sins to accomplish His divine purposes. "Where sin abounded, grace did much more abound" (5:20). But David "reigned in life" (5:17) and let God control him as he faced one emergency after another. He was a man empowered by God, and God brought him through each crisis and helped him to succeed.
Ish-Bosheth the loser (4:1–12) If David thought he was weak because of the behavior of his nephews, he should have considered the situation of Ish-Bosheth following the death of Abner. David was at least a great warrior and a gifted leader, while Ish-Bosheth was a mere puppet in the hands of his general, and now the general was dead. The people of the tribes in his kingdom knew that Abner's death meant the end of the reign of their king, and they no doubt expected a swift invasion by David and his army. The common people knew nothing of David's intentions or of his recent meeting with Abner. It was a day of distress for Ish-Bosheth and his people.
In the midst of today's troubles and trials, God's people can "reign in life by Jesus Christ" if we will surrender to Him, wait on Him, and trust His promises.
The account of Baanah and Rechab reminds us of the Amalekite in 2 Samuel 1, the man who claimed he killed Saul. These two men were minor officers in Abner's army who thought they could earn rewards and promotion from David if they killed Ish-Bosheth, and like the Amalekite, they were wrong. The only living heir to Saul's throne was a crippled twelve-yearold boy named Mephibosheth, so if Baanah and Rechab killed the king, the way would be open for David to gain the throne and unite the nation. (We will meet Mephibosheth again in 9:1–13; 16:1–4; 19:24–30; and 21:7–8.) Their excuse for entering the king's house was to secure grain for their men, and while the king was asleep and unprotected, they killed him. If the murder of Abner was a heinous crime, this murder was even worse, for the man's only "crime" was that he was the son of Saul! He had broken no law and injured no person, and he wasn't given opportunity to defend himself. His murderers didn't even show respect to his dead body, for they beheaded him so they could take the evidence to David and receive their reward. Even worse, the two murderers told David that the Lord had avenged him!
Notes 1 The name "baal" also belonged to Saul's granduncle (1 Chron. 9:36), and Jonathan's lame son, Mephibosheth, was also called "Merib-Baal" (1 Chron. 8:34). 2 Joab was David's nephew, but David didn't seem to have much control over him (see 3:39 and 18:5, 14.) At the end of David's reign, Joab conspired to make David's son Adonijah the next king; when Solomon took the throne, he had Joab executed for treason (1 Kings 2). 3 According to 2 Samuel 17:25, Zeruiah was either David's half sister or stepsister. If Nahash was the mother of Abigail and Zeruiah, then she was Jesse's second wife. If Nahash was the father, then he sired Abigail and Zeruiah, died, and his unidentified wife married Jesse. Whoever she was, Zeruiah certainly was the mother of three remarkable men. 4 First Chronicles 27:7 tells us that Asahel's son Zebadiah succeeded his father as commander of his division. 5 There's an interesting pattern in 2 Samuel in which you find a list of names (children or officials) at the end of historical sections: 1:1–3:5; 3:6–5:16; 5:17–8:18; 9:1–20:26. 6 The situation reminds us of the parable of the prodigal son (Luke 15:11–32). Abner, the "prodigal soldier," was coming home, and David gave him a banquet. Joab, the faithful "elder
David's answer made it clear that at no time in his career had he ever broken God's commandment by
2 Samuel & 1 Chronicles
David that he belonged to the whole nation and not just to the tribe of Judah (2 Sam. 5:1). At the beginning of David's career, the people recognized that God's hand was upon him, for God gave him success in his military exploits. Present at Hebron were representatives from all the tribes, and they enthusiastically gave their allegiance to the new king (1 Chron. 12:23–40). The total number of officers and men is 340,800, all of them loyal to David. The people remained with David for three days and celebrated God's goodness to His people.1 brother," might say to David, "I've been faithful to you and risked my life, and yet you never gave me a banquet!"
CHAPTER THREE 2 Samuel 5—6 (See also 1 Chronicles 3:4–8; 11:1–9;13:5—16:3) DAVID, KING OF ISRAEL W
B.A new capital city—5:6—6:23
The foundation of the Jewish nation was God's covenant with His people as expressed in the law of Moses, especially Deuteronomy 27–30 and Leviticus 26. If the king and the people obeyed God's will, He would bless and care for them, but if they disobeyed and worshipped false gods, He would discipline them. Each new king was required to affirm the supremacy and authority of God's law, promise to obey it, and even make a copy of it for his own personal use (Deut. 17:18–20). David entered into a covenant with the Lord and the people, agreeing to uphold and obey God's law and to rule in the fear of the Lord (see 1 Sam. 10:17–25; 2 Kings 11:17).
hat a remarkable and varied life David lived! As a shepherd, he killed a lion and a bear, and these victories prepared him to kill the giant Goliath. David served as an attendant to King Saul and became a beloved friend of Saul's son Jonathan. For perhaps ten years, David was an exile in the wilderness of Judea, hiding from Saul and learning to trust the Lord more and more. He had patiently waited for the Lord to give him the promised throne, and now that time had come. It is through faith and patience that God's people inherit what He has promised (Heb. 6:12), and David had trusted God in the most difficult circumstances. David inherited a divided people, but with God's help he united them and built Israel into a strong and powerful kingdom. These chapters describe the steps David took to unite and strengthen the nation.
When David was a teenager, Samuel had anointed him privately (1 Sam. 16:13), and the elders of the tribe of Judah had anointed him when he became their king at thirty years of age (2 Sam. 2:4). But now the elders of the whole nation anointed David and proclaimed him as their king. David was not an amateur, but a seasoned warrior and a gifted leader who obviously had the blessing of the Lord on his life and ministry. After experiencing years of turbulence and division, the nation at last had a king who was God's choice and the people's choice. God takes time to prepare His leaders, and much to be pitied is the person who "succeeds" before he or she is ready for it.
David accepted the crown (5:1–5) The assassination of Ish-Bosheth left the eleven tribes without a king or even an heir to Saul's throne. Abner was dead, but he had paved the way for David to be made king of all twelve tribes (3:17–21). The next step was for the leaders of all the tribes to convene at Hebron and crown David king.
David established a new capital city (5:6–10; 1 Chron. 11:4–9) Abner and Ish-Bosheth had established their capital at Mahanaim (2:8), over the Jordan River on the boundary of Gad and Manasseh, while David's capital was at Hebron in the tribe of Judah. But neither city was suitable for a new ruler who was seeking to unify the nation and make a new beginning. David wisely chose as his capital the Jebusite city of Jerusalem on the border of Benjamin (Saul's tribe) and Judah (David's tribe). Jerusalem had never belonged to any of the tribes, so nobody could accuse David of playing favorites in setting up his new capital.
The qualifications for Israel's king were written in the law of Moses in Deuteronomy 17:14–20. The first and most important requirement was that he was to be chosen by the Lord from the people of Israel, a king "whom the Lord your God chooses" (17:15, 20 nkjv). The people knew that Samuel had anointed David king some twenty years before and that it was God's will that David ascend the throne (2 Sam. 5:2). The nation needed a shepherd, and David was that shepherd (Ps. 78:70–72). Saul had been "the people's king" but he wasn't the Lord's first choice, for God had given him as a judgment against Israel because they wanted to be like the other nations (1 Sam. 8; Hos. 13:11). The Lord loved His people and knew they needed a shepherd, so He equipped David to be their king. Unlike Saul, who was a Benjamite, David was from the royal tribe of Judah (Gen. 49:10) and was born and raised in Bethlehem. Because of this, he was able to establish the dynasty that brought the Messiah Jesus Christ into the world, and He, too, was born in Bethlehem.
Political considerations were important, but so was security, and the topography of Jerusalem made it an ideal capital city. Built on a rocky hill and surrounded on three sides by valleys and hills, the city was vulnerable only on the north side. The Valley of Hinnom lay on the south, the Kidron Valley on the east, and the Tyropean Valley on the west. "Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King" (Ps. 48:2).
The people who gathered at Hebron reminded
2 Samuel & 1 Chronicles
"Out of Zion, the perfection of beauty, God hath shined" (Ps. 50:2). The Jewish people have always loved the city of Jerusalem, and today it is revered by Jews, Christians, and Muslims. To be born in Jerusalem was a high honor indeed (Ps. 87:4–6).
her neighbors by her special covenant relationship with the true and living God (Num. 23:7–10), and the Jews were warned not to form alliances with their neighbors that would compromise their testimony. Unless his successor bore the same name, Hiram was probably just beginning his reign as king of Tyre, for he befriended both David and Solomon during their reigns (1 Kings 5).
The Lord must have guided David in a special way when he chose Jerusalem to be his capital, because Jerusalem would play a strategic role in the working out of His great plan of salvation. God had promised the Jews that He would appoint a place where they could come to worship Him (Deut. 12:1–7), and He must have revealed to David that Jerusalem was that place. Later, David would purchase property on Zion which would become the site for the temple that his son Solomon would build (2 Sam. 24). The church sees the earthly Jerusalem as a city of legalistic bondage, but the heavenly Jerusalem as a symbol of the covenant of grace in Christ Jesus (Gal. 4:21–31) and the eternal home of Christ's people (Heb. 12:18–24; Rev. 21–22). God has set His King on the throne (Ps. 2:6), and one day He will speak in His wrath and judge those who oppose Him and His truth.
It's likely that David's palace was built for him after his successful wars against the Philistines (5:17–25), and this may have been Hiram's way of recognizing David's accession to the throne. No doubt the Phoenician king also appreciated the fact that David had defeated his warlike neighbors, the Philistines. From a practical point of view, it was necessary for the Phoenicians to be on good terms with the Jews because Israel could easily block the trade route to Tyre, and the Phoenicians depended on Jewish farmers for their food. (See Acts 12:20.) David interpreted Hiram's kindness as another evidence that the Lord had indeed established him on the throne of Israel.
The mention of David's palace and his alliance with Hiram offered the writer opportunity to mention David's family, the "house" that the Lord was building for him (Ps. 127). Deuteronomy 17:17 prohibited Israel's king from taking many wives, but David seems to have ignored this law, as did Solomon after him (1 Kings 4:26; 11:1–4). At least one of David's wives was a princess (3:3), which suggests that the marriage was for the sake of political alliance, and no doubt there were other similar marriages. This was one way to cement good relationships with other nations.
The Jebusites who lived in Jerusalem thought that their citadel was impregnable and that even the blind and the lame could defend it, a boast that made David angry. He knew that the Lord had promised Moses that Israel would conquer all the nations living in Canaan, including the Jebusites (Ex. 23:23–24; Deut. 7:1–2; 20:17), so by faith he planned his attack. He promised that the man who entered the city and subdued it would be the commander of his army, and he even told him how to do it: go up through the water shaft. David's nephew Joab accepted the challenge, captured the city, and became captain of David's troops. Excavations on Mount Zion have revealed a water shaft that would have been difficult but not impossible to climb. David occupied the mount and called the southern part "the City of David." In years following, David and his successors strengthened the fortress by building walls.
There are four lists of David's children in Scripture—those born while he reigned in Hebron (2 Sam 3:2–5) and those born after he moved to Jerusalem (5:13–16; 1 Chron. 3:1–9; 14:4–7). His first wife was Saul's daughter Michal (1 Sam. 18:27), who was childless (2 Sam. 6:23). In Hebron, Ahinoam of Jezreel gave birth to Amnon, David's firstborn (2 Sam. 3:2); Abigail the widow of Nabal gave birth to Chileab, or Daniel (2 Sam. 3:3); princess Maacah bore Absalom (3:3) and his sister Tamar (2 Sam. 13:1); Haggith gave birth to Adonijah (3:4); Abital bore Shephatiah (3:4); and Eglah bore Ithream (3:5). In Jerusalem, Bathsheba bore David four children (1 Chron. 3:5): Shimea (or Shammah), Shobab, Nathan, and Solomon. His other wives, who are not named (1 Chron. 3:6–9), bore David Ibhar, Elishua, Eliphelet (or Elpelet), Nogah, Nepheg, Japhia, Elishama, Eliada (or Beeliada, 1 Chron. 14:7), Eliphelet.2
The word "millo" (v. 9) means "fullness" and refers to a stone embankment that was built on the southeastern side of the mount to support additional buildings and a wall. Archaeologists have uncovered what they call "a stepped-stone structure," about 1,500 feet long and 900 feet wide, that was a supporting terrace for other structures, and they assume this was the "millo." Both Solomon and King Hezekiah strengthened this part of Mount Zion (1 Kings 9:15, 24; 11:27; 2 Chron. 32:5). God's blessing was on David and gave him prosperity in everything he undertook for his people.
David also had children by his concubines, so he had a large family to manage. It's no wonder that some of them got involved in various court intrigues and brought sorrow to the king. The law clearly stated that the king was not to multiply wives, but both David and Solomon ignored this law, and both paid dearly for their disobedience. It's likely that some of the wives, like Maacah, represented alliances that David
It was probably at this time that David brought the head of Goliath to Jerusalem as a reminder of God's faithfulness to His people (1 Sam. 17:54).
David formed political alliances (5:11–16; 1 Chron. 3:5–9; 14:1–7) Israel was a small nation that was distinguished from
2 Samuel & 1 Chronicles
The people had long recognized that David was a brave and skillful warrior, and these two victories added greater glory to God and honor to His servant. By defeating the Philistines, David gave notice to Israel's enemies that they had better be careful what they did to him and his people.
made with neighboring kings to help guarantee the security of Israel.
David defeated the Philistines (5:17–25; 1 Chron. 14:8–17) As long as David was minding his own business in Hebron, the Philistines thought he was still one of their vassals, but when he became king of the whole nation of Israel, the Philistines knew he was their enemy and they attacked him. It's probable that these attacks occurred before David relocated in Jerusalem, because he and his men went down to "the stronghold" (5:17), the wilderness area where he had lived in the days when Saul was out to kill him (1 Sam. 22:4; 23:13–14).3 David got word of the approaching Philistine army, quickly maneuvered his soldiers, and met the invaders in the Valley of Rephaim, just a short distance from Jerusalem.
David relocated the holy ark (6:1–23; 1 Chron. 13:1–13; 15:1—16:3)4 The ark of the covenant was to be kept in the Holy of Holies of the tabernacle, for it symbolized the glorious throne of God (Ps. 80:1; 99:1 niv); but for over seventy-five years, the ark had been absent from the divine sanctuary at Shiloh. The Philistines captured the ark when Eli was judge (1 Sam. 4) and then returned it to the Jews because the Lord sent judgment on the Philistines. First the ark was sent to Beth-Shemesh and then was taken to Kiriath Jearim and guarded in the house of Abinadab (1 Sam 5:1–7:1). During the reign of David, there were two high priests, Zadok and Ahimelech (2 Sam. 8:17), and it's possible that one served at the sanctuary, which was in Shiloh and then moved to Gibeon (2 Chron. 1:1–6), while the other ministered at court in Jerusalem. David pitched a tent for the ark in the City of David, but the furnishings in the tabernacle weren't moved to Jerusalem until after Solomon completed the temple (1 Kings 8:1–4; 2 Chron. 5:1–5).
As he had done before, David sought the mind of the Lord in planning his attack, probably by using the Urim and Thummim, or he may have had the prophet Gad seek the Lord's will. Assured by the Lord that He would give Israel victory, David met the Philistines two miles southwest of Jerusalem, and he forced them to retreat. They left the field so quickly that they left their idols behind, and David and his men burned them. The Philistines were sure the presence of their gods would assure them victory, but they were wrong. David gave God all the glory and called the place Baal-perazim, which means "the Lord who breaks out."
The first attempt (vv. 1–11). Why did David want the ark in Jerusalem? For one thing, he wanted to honor the Lord and give Him His rightful place as King of the nation. But David also had a secret desire in his heart to build a sanctuary for the Lord (see chap. 7; Ps. 132:1–5), and the first step would be to place the ark in the capital city. David knew that the Lord desired a central sanctuary (Deut. 12:5, 11, 21; 14:23–24; 16:2, 6, 11; 26:2), and he hoped the Lord would let him build it. David's dream didn't come true, but he did buy the land on which the temple was built (2 Sam. 24:18ff.), and he provided the temple plans and the wealth and materials needed for its construction (1 Chron. 28–29).
Some commentators believe that the Gadite warriors joined David's army at this time (1 Chron. 12:8–15), and this was probably the occasion when three of David's "mighty men" broke through the Philistine lines and obtained for David water from the Bethlehem well (2 Sam. 23:13–17; 1 Chron. 11:15–19). It took a great deal of faith and courage for them to do this, and what they did was in response to a desire in David's heart and not an order from his lips. They obtained the water because they loved their king and wanted to please him. What an example for us to follow!
Surely there was a political reason as well for moving the ark to Jerusalem, for it symbolized "one nation under God." David involved all the key leaders in the land in planning the event and issued a general invitation to the priests and Levites to come to Jerusalem from all their cities. "So David assembled all the Israelites, from the Shihor River in Egypt to Lebo Hamath [or "the entrance to Hamath"], to bring the ark of God from Kiriath Jearim" (1 Chron. 13:5). Hamath marked the northernmost boundary assigned by God to Israel (Num. 34:8). It was David's hope that past divisions and tribal differences would be forgotten as the people focused on the Lord. The presence of the ark meant the presence of the Lord, and the presence of the Lord meant security and victory.
The Philistines returned to fight David a second time, and David sought the Lord's will a second time. Unlike Joshua after the victory at Jericho (Josh. 6–7), David didn't assume that the same strategy would work again. God gave him a new battle plan, he obeyed it, and the Lord gave him the victory. What was the sound in the tops of the trees? Only the wind? Angels (Ps. 104:4)? God coming to lead His people to victory? The strategy worked, and David pursued the enemy all the way from Gibeon to Gezer, a distance of fifteen to twenty miles. By this victory Israel regained the territory that Saul lost in his last battle. In subsequent campaigns, David also took back the cities the Philistines had taken from Saul (2 Sam. 8:1; 1 Chron. 18:1). David had repeated battles with the Philistines, and the Lord gave him one victory after another (2 Sam. 21:15–22).
But one thing was missing: there is no record that David sought the mind of the Lord in this matter.
2 Samuel & 1 Chronicles ing for himself and his people. The ark belonged in the tent he had erected for it in Jerusalem. Since 1 and 2 Chronicles were written from the priestly viewpoint, the account of the second attempt is much fuller than the record in Samuel (1 Chron. 15:1—16:3). David was now determined to do God's work in God's way, so he sent the Levites on the ten-mile trip to the house of Obed-Edom, and they brought the ark to Jerusalem on their shoulders.To make sure the Lord wouldn't "break through" with another judgment, the Levites paused after their first six steps and the priests offered a bull and a fattened calf. When no judgment fell, they knew God was pleased with what they were doing (1 Chron. 17:26).5 When the procession reached the tent in Jerusalem, the priests offered fourteen more sacrifices (1 Chron. 15:26).
Relocating the ark to Jerusalem seemed a wise idea and everybody was enthusiastic about doing it, but the king didn't follow his usual pattern of asking the Lord for His directions. After all, what pleases the king and the people may not please God, and what doesn't please God will not have His blessing. David's first attempt failed miserably because the Levites didn't carry the ark on their shoulders. God had given specific directions through Moses how the tabernacle was to be erected, dismantled, and transported (Num. 4), and the major pieces of furniture were to be carried on the shoulders of the Levites who descended from Kohath (vv. 4:9–20). When they used a new cart drawn by oxen, they were following the pattern of the pagan Philistines (1 Sam. 6), not the pattern given to Moses on Mount Sinai.
The lesson here is obvious: God's work must be done in God's way if it is to have God's blessing. The fact that all the leaders of Israel agreed to use the cart didn't make it right. When it looked like the ark would fall from the cart, Uzzah presumptuously took hold of it to steady it, and he was killed. But God had warned about this in the law of Moses, and every Israelite surely knew of it (Num. 1:51; 4:15, 20). There's no evidence that Abinadab was a Levite or that his sons Uzzah and Ahio were even qualified to be near the ark, let alone touch it. David quickly had the ark taken into the house of Obed-Edom, who was a Levite (1 Chron. 15:18, 21, 24; 16:5; 26:4–8, 15), and there it remained for three months.
David danced enthusiastically in worship before the Lord and dressed for the occasion in a priestly linen ephod (v. 14). Later, his wife accused him of shamelessly exposing himself (v. 20), but 1 Chron. 15:27 informs us that he was also wearing a royal robe under the ephod. Though he was not from the tribe of Levi, David was acting as both king and priest—a picture of Jesus, the Son of David, who holds both offices "after the order of Melchizedek" (Heb. 6:20—8:13; Ps. 110). In the days of Abraham, Melchizedek was the king and priest of Salem (Gen. 14:17–24), and now David was worshipping as king and priest of Jerusalem. The procession was accompanied by Levites playing musical instruments and singing songs of praise to the Lord.
At the beginning of new eras in biblical history, God sometimes manifested His power in judgment to remind the people that one thing had not changed: God's people must obey God's Word. After the tabernacle was erected and the priestly ministry inaugurated, Aaron's sons Nadab and Abihu were struck dead for willfully trying to enter the sanctuary (Lev. 10). When Israel entered the land of Canaan and began to conquer the land, God had Achan executed for disobeying the law and taking loot from Jericho (Josh. 6—7). During the early days of the New Testament church, Ananias and Sapphira were killed for lying to God and His people (Acts 5). Here, at the start of David's reign in Jerusalem, God reminded His people that they were not to imitate the other nations when they served Him, for all they needed to know was in His Word.
David's dance was personal and sincere, and he did it before the Lord as he celebrated the coming of His presence into the capital city. It's probable that some of the psalms (24, 47, 95, 99, 68, 105, 106, 132; see 1 Chron. 16:7–36) reflected his thoughts and feelings on that occasion. In ancient times, dancing played a part in both pagan and Hebrew worship (Ps. 149:3) as well as in the celebrations of special occasions, such as weddings, family gatherings (Luke 15:25), and military victories (Judg. 11:34). Usually it was the women who danced and sang before the Lord (Ex. 15:20–21; 1 Sam. 18:6; Ps. 68:24–26), and on occasions when both men and women danced, they were segregated. Religious dances are mentioned or hinted at in the book of Psalms (26:6–7; 30:11; 42:4; 150:4).
There is no New Testament evidence that dancing as a "worship art form" was used either in the Jewish synagogue or the liturgy of the early church. The Greeks introduced dancing into worship in the postapostolic church, but the practice led to serious moral problems and was finally banned. It was difficult for congregations to distinguish between "Christian dances" and dances honoring a pagan god or goddess, so the church abandoned the practice and later church fathers condemned it.
The church today needs to heed this reminder and return to the Word of God for an understanding of the will of God. No amount of unity or enthusiasm can compensate for disobedience. When God's work is done in man's way, and we imitate the world instead of obeying the Word, we can never expect the blessing of God. The crowds may approve what we do, but what about the approval of God? The way of the world is ultimately the way of death.
When the ark was safely installed in the tent, David blessed the people (another priestly act) and gave each person some bread and flesh (or wine) and a cake of raisins. Once again we're reminded of the priest-king
The second attempt (vv. 12–19). When David heard that the presence of the ark was bringing blessing to the household of Obed-Edom, he wanted that bless-
2 Samuel & 1 Chronicles
Melchizedek, who came from Salem and gave Abraham bread and wine (Gen. 14:18–19). But when David went home to bless his own family, he discovered that his wife was ashamed of him and even despised him for dancing so enthusiastically in public (vv. 16, 20–23). It's interesting that the text says that she saw "King David" and not "her husband" (v. 16) and that she is called "the daughter of Saul" and not "David's wife" (v. 20). When she spoke to him, Michal used the third person ("How glorious was the king") and not the more personal second person, and her speech was very sarcastic. How sad that David's day of happy celebration ended with this kind of insensitive and heartless reception from his own wife, but often God's servants go quickly from the glory of the mountain to the shadows of the valley.
soldier was represented and through his officer gave his allegiance to the new king. 2 The name "Eliphelet" is found twice in the list and is also given as "Elpelet." 3 If the brave deed of the three mighty men occurred at this time, then David was in the Cave of Adullam (2 Sam. 23:13). 4 Some Old Testament scholars put this event later in David's career, after David's sin with Bathsheba and his numerous battles against his enemies (2 Sam. 8–12). See A Harmony of the Books of Samuel, Kings and Chronicles by William Day Crockett (Baker Book House, 1964). 5 It's not likely that these sacrifices were offered after every six steps as the procession moved toward Jerusalem. That would have made for a very long journey and would have required a great number of sacrifices. Once David was sure of God's approval, they marched on with confidence.
There's no evidence that David was guilty of any of the things his wife accused him of doing. He was properly attired and certainly didn't expose himself to the people, and his dance was before the Lord, who knew what was in his heart. David recognized in Michal the pride and spiritual blindness of her father, Saul, whose one desire was to gain and keep his popularity with the people. David preferred to live and serve so as to please the Lord. He reminded Michal that the Lord had chosen him to replace her father as king and that he would do what the Lord prompted him to do. In other words, David didn't need the spiritual counsel of the carnal daughter of a deposed and disgraced king. Perhaps Michal didn't like what David said about her father's neglect of the ark (1 Chron. 13:3). David loved Michal and wanted her back when he became king (3:12–16), but love can easily be bruised when we least expect it.
CHAPTER FOUR 2 Samuel 7—10 (See also 1 Chronicles 17—19) DAVID'S DYNASTY, KINDNESS, AND CONQUESTS I n these four chapters we see King David involved in four important activities: accepting God's will (chap. 7), fighting God's battles (chap. 8), sharing God's kindness (chap. 9), and defending God's honor (chap. 10). However, these activities were nothing new to David, for even before he was crowned king of all Israel he had served the Lord and the people in these ways. Wearing a crown and sitting on a throne didn't change David, for in his character and conduct he had lived like a king all his young life. How tragic that from chapter 11 on, we see David disobeying the Lord and suffering the painful consequences of his sins. Andrew Bonar was correct when he said, "We must be as watchful after the victory as before the battle."
C.A new dynasty—7:1–29
Michal said that David had disgraced himself before the people, but David countered her false accusation with a declaration that she would be disgraced even more, and from that day on he ignored his marriage duties toward her. For a wife to bear no children was a disgrace in that day, especially if her husband rejected her. But Michal's barrenness was a blessing from the Lord. It prevented Saul's family from continuing in Israel and therefore threatening the throne of David. David and Jonathan had covenanted to reign together (1 Sam. 23:16–18), but God rejected that plan by allowing Jonathan to be slain in battle. The Lord wanted the line and throne of David to be kept apart from any other dynasty, because David's line would culminate in the birth of the Messiah, Jesus Christ. That will be the theme of the next chapter in David's story.
Accepting God's will (7:1–29; 1 Chron. 17:1–27) In the ancient world, what did kings do when they had no wars to fight? Nebuchadnezzar surveyed his city and boasted, "Is not this great Babylon, that I have built?" (Dan. 4:30). Solomon collected wealth and wives, entertained foreign guests, and wrote books, while Hezekiah seems to have supervised scholars who copied and preserved the Scriptures (Prov. 25:1). But it appears from 2 Samuel 7:1–3 that in David's leisure hours, the king thought about the Lord and conferred with his chaplain Nathan about improving the spiritual condition of the kingdom of Israel. David wasn't simply a ruler; he was a shepherd with a heart concern for his people. In rest, he thought of work he could do, and in success he thought of God and His goodness to him.
Notes 1 How could this many people converge on Hebron and eat and drink for three days without upsetting the town and its economy? Where would all the food come from? First Chronicles 13:1 may give us the answer. While the chronicler gives us the totals of the military units loyal to David, perhaps only the officers of these military units attended the coronation, a total of about 3,750 men. Not every soldier was present, but every
In this chapter, the Lord revealed to Nathan and David what is usually called the Davidic covenant.1
2 Samuel & 1 Chronicles
The foundation for God's purposes and dealings with the people of Israel is His covenant with Abraham (Gen. 12:1–3; 15:1–15). God chose Abraham by His grace and promised him a land, a great name, multiplied descendants, and His blessing and protection. He also promised that the whole world would be blessed through Abraham's seed, and this refers to Jesus Christ (Gal. 3:1–16). God called Israel to be the human channel through which His Son and His Word would come to the world. God's covenant with David builds on this covenant with Abraham, for it speaks about the nation, the land, and the Messiah.
This declaration not only had great meaning for David in his day, but it has significance today for Israel, the church, and the world at large.
What the covenant meant to David (vv. 1–9). That David wanted to build a house for the Lord doesn't surprise us, because David was a man after God's own heart and longed to honor the Lord in every possible way. During his years of exile, David had vowed to the Lord that he would build Him a temple (Ps. 132:1–5), and his bringing the ark to Jerusalem was surely the first step toward fulfilling that vow. Now it troubled David that he was living in a comfortable stone house with cedar paneling while God's throne was in a tent, and he shared his burden with Nathan.
The Lord began with the subject of Israel's land (v. 10) and promised "rest" to His people. The word "rest" is an important word in the prophetic vocabulary and refers to a number of blessings in the plan of God for His people. The concept of "rest" began with God's rest when He completed creation (Gen. 2:1–3), and this was a basis for Israel's observance of the Sabbath (Ex. 20:8–11). After God delivered Israel from Egypt, He promised them "rest" in their own land (Ex. 33:14; Deut. 25:19; Josh. 1:13, 15). David was so busy fighting wars that he couldn't build the temple (1 Kings 5:17),3 but when God gave rest to Israel, Solomon built the temple using the plans and materials that God gave his father David (1 Kings 5:1–4; 8:56; Ps. 89:19–23). The concept of "rest" goes beyond any of these matters because it speaks also of the spiritual rest that believers have in Christ (Matt. 11:28–30; Heb. 2:10–18; 4:14–16). The concept also looks ahead to Israel's future kingdom and the rest that God's people will then enjoy when Jesus Christ sits upon David's throne (Isa. 11:1–12; 65:17–25; Jer. 31:1–14; 50:34).
This is the first appearance of Nathan in Scripture. Gad had been David's prophet during his exile (1 Sam. 22:5), and after David's coronation, Gad didn't pass from the scene (2 Sam. 24:1–18). In fact, he and Nathan worked together keeping the official records (1 Chron. 29:25, 29) and organizing the worship (2 Chron. 29:25), but Nathan seems to have been the prophetic voice of God to David during his reign. It was Nathan who confronted David about his sin (chap. 12) and also who saw to it that Solomon was crowned king (1 Kings 1:11ff.). David had four sons by Bathsheba and named one of them Nathan (1 Chron. 3:1–5).2 When Nathan told David to do what was in his heart, he wasn't affirming that David's desires were actually God's will. Rather, he was encouraging the king to pursue his desires and see what the Lord wanted him to do. God answered by giving Nathan a special message for the king, and Nathan faithfully delivered it.
In the first part of the message, God reminded David that at no time had He ever asked any tribe or tribal leader to build Him a house. God had commanded Moses to make a tabernacle for His dwelling, and He had been satisfied to travel with His pilgrim people and dwell with them wherever they camped. Now that Israel was in the land and had peace, they needed a caring leader, not a temple, and that's why God called David to shepherd the people of Israel. God had been with David to protect his life and prosper his service and had made David's name great. In spite of his desires and his oath, David would not build the temple. The best thing he could do for the Lord was to continue shepherding the people and setting a godly example.
Then the Lord turned from promises concerning the land and the nation to promises concerning David's throne and family (vv. 11–16). Every king is concerned about the future of his kingdom, and the Lord promised David something above and beyond anything he could have imagined. David wanted to build God a house (the temple), but God promised to build David a house—a dynasty forever! The word "house" is used fifteen times in this chapter and refers to David's palace (vv. 1–2), the temple (vv. 5–7, 13), and David's dynasty, culminating in Messiah, Jesus Christ (vv. 11, 13, 16, 18–29). God's first announcement of the coming of the Savior was given in Genesis 3:15, informing us that the Savior would be a human being and not an angel. Genesis 12:3 tells us that He would be a Jew who would bless the whole world, and Genesis 49:10 that He would come through the tribe of Judah. In this covenant, God announced to David that Messiah would come through his family, and Micah 5:2 prophesied that He would be born in Bethlehem, the City of David (see Matt. 2:6). No wonder the king was so elated when he learned that Messiah would be known as "the Son of David" (Matt. 1:1)!
This announcement must have disappointed David, but he accepted it graciously and gave the Lord thanks for all His goodness to him. When Solomon dedicated the temple, he explained that God accepted David's desire for the deed: "Whereas it was in your heart to build a house for My name, you did well that it was in your heart" (1 Kings 8:18 nkjv; see 2 Cor. 8:12). God's servants must learn to accept the disappointments of life, for as A. T. Pierson used to say, "Disappointments are His appointments."
In this section, the Lord speaks about Solomon as
What the covenant means to Israel (vv. 10–15).
2 Samuel & 1 Chronicles
18–20 and 28–29, David addressed God as "Lord God," which in Hebrew is "Jehovah Adonai, the Sovereign Lord." (In vv. 22 and 25, it's "Jehovah Elohim," the God of power.) Only a God of sovereign grace would give such a covenant, and only a God with sovereign power could fulfill it. "Do you deal with everyone this way, O Sovereign Lord?" (v. 19 nlt). In one sense, the answer is no, because God chose the house of David to bring His Son into the world; but in another sense, the answer is yes, because any sinner can trust Jesus Christ and be saved and enter into the family of God. David saw the promises of this covenant as a "great thing" (v. 21) because of the dependability of God's Word and God's love.
well as about the Savior, who is "greater than Solomon" (Matt. 12:42). Solomon would build the temple David longed to build, but his reign would end; however, the reign of Messiah would go on forever. David would have a house forever (vv. 25, 29), a kingdom forever (v. 16), and a throne forever (vv. 13, 16), and would glorify God's name forever (v. 26).
All of this is fulfilled in Jesus Christ, the Son of David (Ps. 89:34–37; Luke 1:32–33, 69; Acts 2:29–36; 13:22–23; 2 Tim. 2:8) and will be manifested when He returns, establishes the promised kingdom, and sits on David's throne. The spiritual blessings God offered to David are today offered in Jesus Christ to all who will trust Him (Isa. 55:1–3; Acts 13:32–39). They will be fulfilled literally by Jesus Chirst in the future kingdom promised to Israel (Isa. 9:1–7; 11:1–16; 16:5; Jer. 33:15–26; Ezek. 34:23–24; 37:24–25; Hos. 3:5; Zech. 12:7–8).4 The throne of David ended in 586 BC with Zedekiah, the last king of Judah, but the line of David continued and brought Jesus Christ the Son of God into the world (Matt. 1:12–25; Luke 1:26–38, 54–55, 68–79). Humanly speaking, the nation of Israel would have perished quickly had not God been faithful to His covenant with David, who was "the light [lamp] of Israel" (21:17). No matter to what depths the kings and people descended, the Lord preserved a lamp for David and for Israel (1 Kings 11:36; 15:4; 2 Kings 8:19; 2 Chron. 21:7; Ps. 132:17). Whether they recognized it or not, the Jewish people were heavily indebted to David for their temple, the instruments and songs used in the temple, the organization of the temple ministry, and the protection the nation had from the enemy nations. We today are indebted to David for keeping the light shining so that the Savior could come into the world. In spite of the nation's sins, God chastened His people, but He did not break His covenant or take His mercy away (v. 15; 22:51; 1 Kings 3:6; 2 Chron. 6:42; Ps. 89:28, 33, 49).
In verses 22–24, David looked at the past and God's amazing grace toward Israel. The Lord chose Israel instead of the other nations on the earth, and He revealed Himself to Israel by giving the law at Mount Sinai and speaking the Word through His prophets. The Jews were to remember the uniqueness of the Lord and not bow before the idols of the other nations. (See Deut. 4:34; 7:6–8; 9:4–5; Neh. 9:10.) God is the Lord of all nations but He did great things for Israel, His chosen people. David recognized the wonderful truth that God had chosen Israel to be His people forever!
II. David expands the borders (8:1— 10:19) A.He defeats Israel's enemies—8:1–14;
The third part of David's prayer and praise (vv. 25–29) looked to the future as revealed in the covenant just delivered to the king. God gave the Word, David believed it, and David asked God to fulfill that Word for His people. He wanted Israel to continue as a nation and the Lord to be magnified through Israel. He asked that his house be built just as the Lord had promised (v. 27), even though it was disappointing to David that he wasn't permitted to build a house for the Lord. "Thy kingdom come" is the thrust of verse 27, and "Thy will be done" the thrust of verse 28. It was enough for David simply to hear the promises and believe them; he also prayed to the Lord to fulfill them.
In his humility, faith, and submission to God's will, David is a good example for us to follow.
What the covenant means to believers today (vv. 18–29). We have already noted that there is a church today because God used David's family to bring the Savior into the world, and there is a future for Israel because God gave David a throne forever. The way that David responded to this great Word from God is a good example for us to follow today. He humbled himself before the Lord and at least ten times called himself the servant of God. Servants usually stand at attention and wait for orders, but David sat before the Lord. The covenant God gave David was unconditional; all David had to do was accept it and let God work. Like a little child speaking to a loving parent, the king called himself "David" (v. 20), and he poured out his heart to the Lord.
Fighting God's battles. (8:1–18; 1 Chron. 18) This chapter summarizes the victories of the army of Israel over their enemies, events that most likely occurred between chapters 6 and 7 of 2 Samuel (see 7:1). The Lord helped David, Joab, and Abishai to overcome Israel's enemies on the west (v. 1), east (v. 2), north (vv. 3–12), and south (vv. 13–14). For a parallel account, see 1 Chronicles 18–19. King Saul had fought many of these same enemies (1 Sam. 14:47).
We must look at David's military activities in the light of God's covenants with Israel through Abraham (Gen. 12, 15), Moses (Deut. 27–30) and David (2 Sam. 7). The Lord had promised Israel the land from the River of Egypt to the Euphrates River (Gen. 15:17–21; Deut. 1:6–8; 11:24; 1 Kings 4:20–21), and the Lord used David to help fulfill the promise. Israel had lost territory to her enemies during the reign of King Saul, and David recaptured it, but he also
First he focused on the present as he gave praise for the mercies God bestowed on him (vv. 18–21). It was God's grace that had brought David this far—from the sheepfolds to the throne—and now God had spoken about his descendants far into the future. In verses
2 Samuel & 1 Chronicles
Arameans." However, their neighbors the Syrians tried to come to their rescue and were defeated themselves, so that the whole area north to the Euphrates came under David's authority. This gave Israel important military installations and also control of the valuable caravan routes that passed through that territory. Israel could levy duty as the traders passed through and thereby increase its income. By defeating the Arameans and the Syrians, David also made friends with their enemies and received tribute from them (vv. 6–10).
expanded Israel's borders and acquired land that hadn't been conquered in Joshua's day (Josh. 13:1–7). David established vassal treaties with most of these nations and set up garrisons in their lands to maintain Israel's authority (v. 6). A man of faith, David believed God's promises and acted upon them for the blessing of his people.
But David's victories also meant peace and safety for the people of Israel so they could live normal lives and not be constantly threatened by their neighbors. Israel had a great work to perform on earth in bearing witness to the true and living God and bringing the written Scriptures and the Messiah into the world. Furthermore, David's victories enriched the treasury of the Lord so that the material was available for Solomon to build the temple (vv. 11–13; 1 Chron. 22). The church today doesn't use military weapons to fight God's battles (John 18:36–38; 2 Cor. 10:3–6; Eph. 6:14–18), but we could use the faith and courage of David and his soldiers and reclaim lost territory for the Lord.
South: the Edomites (vv. 12–14). First Chronicles 18:12–13 names the Edomites as the enemy (see 1 Kings 11:14b-18), but it's possible that the Syrians and Arameans at this time were in control of Edom and were also involved in the battle. It appears that while Israel was attacking the Syrians and Arameans in the north, the Moabites attacked them from the south, but the Lord gave Israel a great victory. Though David and Joab were the conquering leaders in this battle, it was the Lord who received the glory when David commemorated the victory in Psalm 60. "Over Edom I will cast My shoe" (60:8 nkjv) is a metaphorical expression that may have a dual meaning: (1) God claims Edom as His territory, and (2) God treats Edom like a slave who cleans the master's shoes. It expresses the humiliation God brought to the proud Edomites whom David conquered.
West: the Philistines (v. 1) were the traditional enemies of the Jews and seized every opportunity to attack them. In 2 Samuel 21:15–22, at least four different Philistine campaigns are mentioned (see also 1 Chron. 20:4–8), and the text describes the slaying of several giants as well as the defeating of the Philistines. Israel captured several cities, including Gath, the home of Goliath. As a youth, David had killed Goliath, but during the first campaign he was unable to slay the giant Ishbi-benob, and David's nephew Abishai had to rescue him (21:15–17). David's men advised him to stop waging war personally, and he heeded their advice. Blessed is that leader who admits his weaknesses and admits when he needs to make changes! The name "Metheg-ammah" means "the bridle of the mother city" and probably refers to a key Philistine city that Israel captured, the location of which is a mystery to us. To "take the bridle" of anything means to gain control and force submission.
David also defeated the Amalekites (v. 12), a commission that his predecessor Saul had failed to fulfill (1 Sam. 15). From the days of Moses, the Lord had declared war on Amalek (Ex. 17:8–12; Num. 14:45; Deut. 25:17–19), and David was only continuing the crusade. Just as the Lord promised (7:9), David was victorious over his enemies. David's reputation increased dramatically because of these victories (v. 13), and David was careful to give God the glory (8:11–12).
B.He organizes the kingdom—8:15–18
Administration in Jerusalem (vv. 15–18).5 Winning battles is one thing and managing the affairs of the growing nation is quite another, and here David proved himself capable. He ruled with justice and righteousness and served all the people (v. 15). David described such a leader in 23:1–7 and compared him to the sunrise and the sunlight after rain. Certainly David brought the dawning of a new day to Israel after the darkness of Saul's reign, and God used David to bring calm after the storm. God loves righteousness and justice (Ps. 33:5) and manifests both as He rules over His universe (Ps. 36:6; 99:4; Isa. 5:16; Jer. 9:24; Amos 5:24). David indeed was a man after God's own heart.
East: the Moabites (v. 2) had been friendly to David because they thought he was Saul's enemy (1 Sam. 14:47), and David was related to the Moabites through his great-grandmother Ruth (Ruth 4:18–22). While living in exile, David had even put his parents in the custody of the king of Moab (1 Sam. 22:3–4). The Moabites were actually related to the Jews because Abraham's nephew Lot was the father of their ancestor Moab (Gen. 19:30–38). Because the Moabites had hired Balaam the prophet to curse Israel and then led Moab in seducing the men of Israel (Num. 22–25), the Lord declared war on Moab, and David was only continuing that crusade. Most conquerors would have slaughtered the entire army, but David spared every third soldier and settled for tribute from the nation.
A good ruler must appoint wise and skilled subordinates, and this David did. David's nephew Joab had treacherously killed Abner (3:27–39), but David made him head of the army. We know little about Jehoshaphat or his position in David's government. The "recorder" ("secretary" niv) was probably the officer who kept the records and advised the king as would a secretary of state. He may have been the chairman of the king's council. The scenario in Isaiah 36 indicates
North: the Arameans and Syrians (vv. 3–13). Zobah was located north of Damascus and was part of a confederacy of nations called "the Syrians" in some translations, but more accurately they are "the
2 Samuel & 1 Chronicles chapter: six times he's called "the king," and once the two are united in "King David" (v. 5). Nobody in all Israel except David could have shown this kindness to Mephibosheth because David was the king. He had inherited all that had belonged to King Saul (12:8) and could dispose of it as he saw fit. Surely we have here a picture of the Son of David, Jesus Christ, who through His death, resurrection, and ascension has been glorified on the throne of heaven and can now dispense His spiritual riches to needy sinners. The name "David" means "beloved," and Jesus is God's beloved Son (Matt. 3:17; 17:5), sent to earth to save lost sinners.
that the secretary/recorder was a person of high rank (see vv. 3, 22).
Zadok and Ahimelech were both serving as priests, for the ark was in Jerusalem and the tabernacle was at Gibeon (1 Chron. 16:39ff.). Ahimelech the priest was slain by Doeg at Saul's command (1 Sam. 22:6ff.), and his son Abiathar survived the slaughter of the priests at Nob and joined David's band at Keilah (22:20; 23:6). He accompanied David during his exile years and must have fathered a son whom he named Ahimelech after the boy's martyred grandfather. When he came of age, the boy served with his father and Zadok. You find Zadok and Abiathar working together when the ark was brought to Jerusalem (2 Sam. 15:24, 35) and when Absalom revolted against David (2 Sam. 17:15; 19:11–12). Seriah the scribe ("secretary" niv) was also known as Sheva (20:25), Shavsha (1 Chron. 18:16), and Shisha (1 Kings 4:3). The reference in Kings informs us that two of his sons inherited his position. The most remarkable appointment is that of Benaiah, the officer over David's bodyguard and a mighty warrior (23:20–23), who was a priest (1 Chron. 27:5). In the Old Testament, it wasn't unusual for a priest to become a prophet (Jeremiah, Ezekiel), but for a priest to become an army officer was unusual. The Cherethites and Pelethites were exceptional mercenaries from other nations who made up David's personal bodyguard. Benaiah became an invaluable aide to Solomon (1 Kings 1:38, 44).
Finding Mephibosheth (vv. 1–4). It's important to note that David's motivation for seeking Mephibosheth was not the sad plight of the crippled man but David's desire to honor Jonathan, the father. He did what he did "for Jonathan's sake" (1 Sam. 20:11–17). Mephibosheth was five years old when his father died in battle (4:4), so he was now about twentyone years old and had a young son of his own (v. 12). David couldn't show any love or kindness to Jonathan, so he looked for one of Jonathan's relatives to whom he could express his affection. So it is with God's children: they are called and saved, not because they deserve anything from God, but for the sake of God's Son, Jesus Christ (Eph. 1:6; 4:32). God in His grace gives us what we don't deserve, and in His mercy doesn't give us what we do deserve.
David found out where Mephibosheth was living by asking Ziba, who served as an "estate manager" for Saul. Ziba answered David's questions about Mephibosheth, but he turned out to be very deceitful and lied to the king about Mephibosheth when David fled from Absalom (16:1–4) and when David returned to Jerusalem (19:17, 24–30). The combination of David's impulsiveness and Ziba's deceit cost Mephibosheth half his property.
While not all of David's sons proved to be worthy men, he had them serving as officers in his government. It was not only good for them, but it was one way for him to get information concerning what was going on in the nation. The title "chief rulers" ("royal advisers" niv) is a translation of the Hebrew word for "priests." Since David belonged to the tribe of Judah, neither he nor his sons could enter the holy precincts of the tabernacle and minister as priests, so the word probably means "confidential advisers." These were men who had access to the king and assisted him in directing the affairs of the kingdom.
Calling Mephibosheth (vv. 5–8). What were the lame prince's thoughts when the summons came to appear before the king? If he believed what his grandfather had said about David, he would have feared for his life, but if he had listened to what his father told him about David, he would have rejoiced. Someone had to help the young man to the palace, where he fell before David—something difficult for a person with crippled legs—and acknowledged his own unworthiness. The king spoke his name and immediately assured him that there was nothing to fear. David then unofficially "adopted" Mephibosheth by restoring to him the land that his father, Jonathan, would have inherited from Saul, and then by inviting him to live at the palace and eat at the king's table. David had eaten at Saul's table and it had nearly cost him his life, but Mephibosheth would eat at David's table and his life would be protected.
C.He honors Mephibosheth—9:1–13
Sharing God's kindness (9:1–13) "The kindness of God" is the one of two themes in this chapter (vv. 1, 3, 7), and it means the mercy and favor of the Lord to undeserving people. Paul saw the kindness of God in the coming of Jesus Christ and His work on the cross (Titus 3:1–7 [3:4]; Eph. 2:1–9 [2:7]), and we see in David's dealings with Mephibosheth a picture of God's kindness to lost sinners. David had promised both Saul and Jonathan that he would not exterminate their descendants when he became king (1 Sam. 20:12–17, 42; 24:21), and in the case of Jonathan's son Mephibosheth, David not only kept his promise but went above and beyond the call of duty.
The fact that David made the first move to rescue Mephibosheth reminds us that it was God who reached out to us and not we who sought Him. We were estranged from God and enemies of God, yet He loved
The second major theme is the kingship of David. The name "David" is used by itself six times in the
2 Samuel & 1 Chronicles us and sent His Son to die for us. "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us" (Rom. 5:8 nkjv). For David to rescue and restore Mephibosheth cost him only the land of Saul, which he had never paid for to begin with, but for God to restore us and bring us into His family, Jesus had to sacrifice His life. Our inheritance is much more than a piece of real estate on earth: it's an eternal home in heaven!
pronounce, but he reminds us of some wonderful truths about "the kindness of God" shown to us through Jesus Christ our Savior and Lord.
Vindicating God's honor (10:1–19; 1 Chron. 19:1–19) Once again, David wanted to show kindness, but this time his attempt led to war instead of peace. His overtures to his neighbor were misunderstood, and David had to defend his own honor as well as the honor of the Lord and His people.
10:1–19
Enriching Mephibosheth (vv. 9–13). David took him into his own family, provided for him, protected him, and let him eat at his own table. It wouldn't be easy to care for a grown man who was lame in both feet, but David promised to do so. Whereas previously Mephibosheth had Ziba and his fifteen sons and twenty servants working for him (v. 10), now all the resources and authority of the king of Israel were at his disposal! Ziba and his sons and servants would still work the land for Mephibosheth and give him the profits, but those profits would be insignificant compared with the king's wealth. David's words "eat at my table" are found four times in the passage (vv. 7, 10, 11, 13) and indicate that Jonathan's son would be treated like David's son.
A public offense (vv. 1–5). King Saul's first military victory was over Nahash and the Ammonite army when they attacked Jabesh Gilead (1 Sam. 11). Like the Ammonites, the Moabites were descendants of Lot (Gen. 19:30ff.) and therefore relatives of the Jews. How did David become friendly with the Ammonites when his predecessor was at war with them? It probably occurred when David was in exile and appeared to be at war with Saul. During those "outlaw years," David tried to build a network of friendships outside Israel that he hoped would help him when he became king. The phrase "show kindness" can carry the meaning of "make a covenant,"7 so it may have been David's desire not only to comfort Hanun but also to make a treaty with him.
Mephibosheth looked upon himself as a "dead dog" (v. 8), and we were "dead" in our trespasses and sins when Jesus called us and gave us new life (Eph. 2:1–6). We have a higher position than that which David gave Mephibosheth, for we sit on the throne with Jesus Christ and reign in life through Him (Rom. 5:17). God gives us the riches of His mercy and grace (Eph. 2:4–7) and "unsearchable riches" in Christ (Eph. 3:8). God supplies all our needs, not out of an earthly king's treasury, but according to "his riches in glory" (Phil. 4:19). Mephibosheth lived the rest of his life in the earthly Jerusalem (v. 13), but God's children today are already citizens of the heavenly Jerusalem, where they will dwell forever with the Lord (Heb. 12:22–24).
David sent a delegation of court officials to Hanun, but immaturity and ignorance triumphed over wisdom and common sense. The inexperienced new king listened to his suspicious advisers and treated David's men as though they were spies. (Years later, Solomon's son Rehoboam would make a similar mistake and follow unwise counsel. See 1 Kings 12.) The Ammonites shaved the ambassadors' faces, leaving but one side of each beard intact, and then cut the men's official garments off at the waist. Jewish men were supposed to keep their beards intact (Lev. 19:27; 21:5; Deut. 14:1–2), and to tamper with a man's beard was a great insult. All Jews were to be dressed modestly, so exposing the men's bodies was even more embarrassing. It was treating them as though they were prisoners of war (Isa. 20:3–4), and it also meant removing some of the tassels on their garments that identified them as Jews (Deut. 22:12; Num. 15:37–41).
This touching event in the life of David not only illustrates the believer's spiritual experience in Christ, but it also reveals to us that David was indeed a man after God's own heart (1 Sam. 13:14; Acts 13:22). He was a shepherd who had a special concern for the lame sheep in the flock.6
One last fact should be noted: when some of Saul's descendants were chosen to be slain, David protected Mephibosheth from death (21:1–11, especially v. 7). There was another descendant named Mephibosheth (v. 8), but David knew the difference between the two! The spiritual application to believers today is obvious: "There is therefore now no condemnation to those who are in Christ Jesus" (Rom. 8:1 nkjv). "For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ" (1 Thess. 5:9 nkjv). "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18 nkjv).
The first battle (vv. 6–14). The members of the delegation could easily secure other garments, but it would take time for their beards to grow, so they stayed in Jericho until they looked presentable. However, new beards couldn't erase old wounds. When King Hunan allowed his officials to mistreat the delegation, he not only insulted the men personally, but he also insulted King David who sent them and the nation they represented. In short, it was a declaration of war.
But King Hunan wasn't prepared for war, especially against a seasoned general like Joab and a famous king like David, so he paid a thousand talents of silver (1 Chron. 19:6) to hire troops from the north, including Syrians and Arameans, nations that David eventually defeated (8:12).8 These 33,000 soldiers joined with the
Mephibosheth is a difficult name to remember and
2 Samuel & 1 Chronicles didn't create any problems in the kingdom. Subsequent events proved that it was Ziba the manager who needed to be watched! And how much damage could a crippled young man do to Israel's greatest king? David brought Mephibosheth to his palace table, not to protect himself but to show his love to him for his father's sake. 7 "Kindness" (mercy) is sometimes connected with the making of a covenant. (See Deut. 7:9, 12; Josh. 2:12; 1 Sam. 20:8, 14–17; Dan. 9:4.) 8 Keep in mind that 2 Samuel wasn't written in chronological order, and verses like 8:12 are summaries of wars that the writer describes later. 9 In a prior battle, David was nearly killed by a giant named Ishbi-benob, and his nephew Abishai rescued him. At that time, the military leaders told David not to go to go to war anymore (2 Sam. 21:15–17), and he complied. His appearance at the Syrian campaign (10:15–19) was to take charge of troop movements but not to engage in hand-to-hand combat.
Ammonite army in attacking the Jewish army. Actually, Joab faced two armies who were using a pincer movement to defeat Israel, with the Syrians and Arameans coming from the north and the Ammonites coming from the south. Joab wisely divided his forces and put his brother Abishai in charge of the southern front, and with the Lord's gracious help, Joab so defeated the northern troops that his victory frightened the southern troops to flee to Rabbath, the fortified capital city of Ammon.
The second battle (vv. 15–19). David came personally to lead the battle against the Syrians,9 and he and the army of Israel defeated them, and the Syrians became vassal states in David's growing empire. Joab wisely waited to set up a siege against the Ammonite capital of Rabbah at that time, so he waited to renew the attack in the spring of the year (11:1). He took the city and David came to finish the siege and claim the honors (12:26–31). It was while Joab and his men were besieging Rabbah that David remained in Jerusalem and committed adultery with Bathsheba.
CHAPTER FIVE 2 Samuel 11—12 DAVID'S DISOBEDIENCE, DECEPTION, AND DISCIPLINE
David indeed was a man of war and fought the battles of the Lord, and the Lord was with him to give him victory. He extended the Israelite empire to the River of Egypt on the south, to the Euphrates River on the north, and on the east he conquered Edom, Moab, and Ammon, and on the north defeated the Arameans and the Syrians, including Hamath. Because of God's gifts and help, David undoubtedly became Israel's greatest king and greatest military genius. He was blessed with courageous men like Joab and Abishai, plus his "mighty men" (2 Sam. 23; 1 Chron. 11:10–47).
III. David disobeys the Lord (11:1—20:26) nlike the average campaign biography or press release, the Bible always tells the truth about people. It should encourage us to know that even the best men and women in the biblical record had their faults and failures, just as we do, and yet the Lord in His sovereign grace was able to use them to accomplish His purposes. Noah was a man of faith and obedience, and yet he got drunk. Twice Abraham lied about his wife, and Jacob lied to both his father, Isaac, and to his brother Esau. Moses lost his temper when he struck the rock, and Peter lost his courage and denied Christ three times.
Notes 1 The word "covenant" isn't used in 2 Samuel 7 but David used it in 23:5 when referring to the revelation given to him through Nathan. 2 Most scholars have concluded that Bathshua and Bathsheba were the same person. It was not unusual for a person in the ancient world to have more than one name or the name have more than one spelling. 3 First Chronicles 22:8 and 28:1–3 inform us that the fact that David shed much blood was another reason why God chose Solomon to build the temple. 4 In His covenant with Abraham, God promised him many descendants and later compared their number to the dust of the earth (Gen. 13:16) and the stars of the heaven (Gen. 15:1–6), suggesting an earthly people and a heavenly people. The Jews are God's earthly people and are promised an earthly kingdom, but all who trust Christ are of the seed of Abraham (Gal. 3:1–18) because all of us are saved by faith, not by obeying a law. 5 This is the third of four "official lists" found in 2 Samuel, and each one closes a major division of the book: 1:1–3:5 (David's sons in Hebron); 3:6–5:16 (David's sons in Jerusalem); 5:17–8:18 (David's officers in Jerusalem); and 9:1–20:26 (David's officers later in his reign). 6 One school of interpreters feels that David was only putting Mephibosheth under "house arrest" to make certain that he
Here we see David, the man after God's own heart, who committed adultery and then murdered a man in a last-ditch effort to cover his own sin. For at least nine months, David refused to confess his sins, but then God spoke to Him and he sought the face of the Lord and made a new beginning. But he paid dearly for his sins for, as Charles Spurgeon said, "God does not allow his children to sin successfully." Alas, David suffered the consequences of his sins for the rest of his life, and so shall we if we rebel against Him, for the Lord chastens those He loves and seeks to make them obedient. The good things that we receive in life, we pay for in advance, for God prepares us for what He has prepared for us. But the evil things we do are paid for on the installment plan, and bitter is the sorrow brought by the consequences of forgiven sin.
These two chapters describe seven stages in David's experience. As we study, let's remember Paul's admonition, "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12 nkjv).
2 Samuel & 1 Chronicles
The conceiving (11:1–3) David's temptation and sin illustrate the truth of James 1:14–15—"But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death" (nkjv). It isn't difficult to see how it all developed.
tion went to work and started to conceive sin. That would have been a good time to turn away decisively and leave the roof of his palace for a much safer place. When Joseph faced a similar temptation, he fled from the scene (Gen. 39:11–13). "Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak" (Matt. 26:41 nkjv).
"Lead us not into temptation" was the prayer David should have prayed. By lingering and looking, David tempted himself. By sending the messengers, he tempted Bathsheba, and by yielding to the flesh, He tempted the Lord.
Idleness (vv. 1–2a). The account of David's sins is given against the background of Joab's siege of Rabbah, the key city of the Ammonites (11:1, 16–17; 1 Chron. 20:1–3). The Ammonite army had fled to the walled city of Rabbah (10:14), and Joab and the Israel troops were giving the people time to run out of food and water, and then they would attack. David sent Joab and the troops to lay siege to Rabbah, but he himself remained in Jerusalem. It was probably April or May and the winter rains had stopped and the weather was getting warmer. Chronologists calculate that David was about fifty years old at this time. It's true that David had been advised by his leaders not to engage actively in warfare (2 Sam. 21:15–17), but he could have been with his troops to help develop the strategy and give moral leadership.
Information (v. 3). When God forbids something and calls it sin, we shouldn't try to get more information about it. "I want you to be wise in what is good, and simple concerning evil" (Rom. 16:19). David knew what the law said about adultery, so why did he send to inquire about the woman?3 Because in his heart, he had already taken possession of her, and now he was anxious to have a rendezvous with her. He learned that Bathsheba was a married woman, and that fact alone should have stopped him from going on with his evil plan. When he found out she was the wife of one of his courageous soldiers who was even then on the battlefield (23:9), he should have gone to the tent of meeting, fallen on his face and cried out to God for mercy. From the brief genealogy given, David should have realized that Bathsheba was the granddaughter of Ahithophel, his favorite counselor (23:34; 16:23). No wonder Ahithophel sided with Absalom when he revolted against his father and seized the kingdom!
A.David's sins—11:1—12:31
Whatever the cause, good or bad, that kept David in Jerusalem, this much is true: "Satan finds some mischief still for idle hands to do."2 Idleness isn't just the absence of activity, for all of us need regular rest; idleness is also activity to no purpose. When David was finished with his afternoon nap, he should have immediately moved into some kingdom duty that would have occupied his mind and body, or, if he wanted to take a walk, he should have invited someone to walk with him. "If you are idle, be not solitary," wrote Samuel Johnson; "if you are solitary, be not idle." Had David followed that counsel, he would have saved himself and his family a great deal of heartache.
David knew the law and should have remembered it and applied it to his own heart. "You shall not covet your neighbor's wife" (Ex. 20:17); "You shall not commit adultery" (Ex. 20:14). David also knew that the palace servants saw and heard everything that went on and reported it to others, so there wasn't much chance he could escape detection. The fact that he was showing interest in his neighbor's wife was probably already public knowledge. But even if nobody but the messenger knew it, the Lord God knew it and didn't approve of what David was doing. God gave David time to come to his senses and seek forgiveness, but he only hardened his heart and continued to pretend that all was well.
When David laid aside his armor, he took the first step toward moral defeat, and the same principle applies to believers today (Eph. 6:10–18). Without the helmet of salvation, we don't think like saved people, and without the breastplate of righteousness, we have nothing to protect the heart. Lacking the girdle of truth, we easily believe lies ("We can get away with this!"), and without the sword of the Word and the shield of faith, we are helpless before the enemy. Without prayer we have no power. As for the shoes of peace, David walked in the midst of battles for the rest of his life. He was safer on the battlefield than on the battlement of his house!
The committing (11:4) One of the puzzles in this event is the willingness of Bathsheba to go with the messengers and submit to David's desires. The Hebrew word translated "took" (laqah) can mean simply "to get, receive, or acquire" or it can be translated "lay hold of, seize, or take away." However, there seems to be no evidence of force or violence in the text and the reader assumes that Bathsheba cooperated with the messengers. But why?
Imagination (v. 2b). A man can't be blamed if a beautiful woman comes into his line of vision, but if the man deliberately lingers for a second look in order to feed his lust, he's asking for trouble. "You heard that it was said, You shall not commit adultery," said Jesus. "But as for myself, I am saying to you, Everyone who is looking at a woman in order to indulge his sexual passion for her, has already committed adultery with her in his heart" (Matt. 5:27–28 wuest). When David paused and took that longer second look, his imagina-
Did Bathsheba even know why David wanted her? If so, didn't she stop to consider that, having just finished her monthly period (v. 2), she was ripe for conception? Maybe she wanted to have a baby by the
2 Samuel & 1 Chronicles night. David even sent food from his own table so Uriah and his wife could enjoy a feast, but Uriah never took it home. We wonder if Uriah had heard something that made him suspicious. Palace servants are notorious gossips.
king! First Kings 1 reveals that Bathsheba was more a tiger than a housecat. "Did the young wife construct the situation?" asks Professor E. M. Blaiklock. "There is more than suspicion that she spread the net into which David so promptly fell."4 Perhaps she thought David had news from the front about her husband, but it wasn't the king's job to deliver military announcements. Did she miss her husband's love and take her purification bath in public as a deliberate invitation to any man who happened to be watching? If she refused David's requests, would he punish her husband? (That happened anyway!)
David had to think up another scheme, and his next expedient was to have a second interview with Uriah the next day, during which the king chided him for not going home. A true soldier, Uriah gently rebuked the king for suggesting that one of his own soldiers put personal pleasure ahead of duty, especially when their fellow soldiers were out on the battlefield. Even the ark of God was in a tent, so why should Uriah enjoy his home and wife? First Samuel 21:5 suggests that David's soldiers abstained from intercourse while fulfilling their military duties (a regulation based on Lev. 15:16–18), so Uriah must have been surprised when his commander suggested such a thing.
No Jewish citizen had to obey a king who himself was disobeying God's law, for the king covenanted with God and the people to submit to the divine law. Did she think that submitting to David would put into her hands a weapon that might help her in the future, especially if her husband were killed in battle? We can ask these questions and many more, but we can't easily answer them. The biblical text doesn't tell us and educated guesses aren't much help.
David's third expedient was to invite Uriah to have a meal with him before he returned to the battle. During the meal, David passed the cup so frequently that Uriah became drunk. But Uriah drunk proved to be a better man than David sober, for he once again refused to go home. Uriah was a soldier at heart, and even when alcohol tore down his defenses, he remained faithful to his calling. There was but one expedient left: Uriah had to die. If David couldn't entice Uriah to go home, he would have to get him out of the way so he could marry Uriah's widow, and the sooner they married, the better the scheme would work. David was breaking the Ten Commandments one by one. He coveted his neighbor's wife and committed adultery with her, and now he would bear false witness against his neighbor and order him to be killed. David thought he was deceiving everybody, but he was deceiving only himself. He thought he could escape guilt when all the while he was adding to his guilt, and he could not escape God's judgment. "He who covers his sins will not prosper" (Prov. 28:13 nkjv).
The sin that David's lust had conceived was now about to be born, a sin that would bring with it sorrow and death. According to Proverbs 6, David was about to be robbed (v. 26), burned (vv. 27–28), disgraced and destroyed (vv. 30–33), just for a few minutes of forbidden pleasure. Hollywood movies, television, and modern fiction use stories about adultery as a means of entertainment, which only shows how bad things have become. Famous people admit they've been unfaithful to their spouses, but it doesn't seem to hurt either their popularity or their incomes. "No-fault divorces" simplify the procedure, but they don't prevent the painful emotional consequences of infidelity. Ministers and other counselors know that it isn't easy for victims to heal and rebuild their lives and homes, yet the media go on teaching people how to break their marriage vows and apparently get away with it.
David and Bathsheba sinned against God, for it is God who established marriage and wrote the rules that govern it. So serious was adultery in the nation of Israel that both the adulterer and the adulteress were taken out and stoned to death (Lev. 20:10; Deut. 22:22–24; John 8:1–6). God takes seriously the marriage vows brides and grooms make, even if they don't (Mal. 2:14; Heb. 13:4).
Joab had Rabbah under siege and ordered his men not to go too near the wall lest they be shot at and killed. Occasionally some Ammonite soldiers would come out the city gate and try to entice the Jewish soldiers to come closer and attack them, but Joab's orders were obeyed. Shrewd Joab may have read between the lines of David's letter and deduced that the only thing Uriah had that David could want would be Uriah's beautiful wife, so he cooperated with the plan. After all, knowing David's scheme would be another weapon Joab could use for his own protection someday. Besides, Joab had already killed Asahel, Abner (2 Sam. 2:17–24; 3:27ff.), and would one day murder Amasa (20:6–10), so he understood these things. Joab knew he couldn't send Uriah up to the walls alone or it would look suspicious, so several of "the king's servants" (v. 24) died with him just so David could cover his sins. "The king's servants" may refer to David's bodyguard, the best of the Israelite troops (8:18).
The covering (11:5–27) "And the woman conceived, and sent and told David, and said, I am with child" (v. 5). These are the only recorded words of Bathsheba in the entire episode, but they were the words David didn't want to hear. You can paraphrase her brief message, "The next step is yours." Being the tactician that he was, David immediately devised a plan to cover up his sin. He called Uriah home from the battlefield, hoping that this brave soldier would go home and spend time with his wife. In fact, David ordered him to go home (v. 8), but the soldier disobeyed and stayed with the king's servants that
Bathsheba's expressions of grief for her dead warrior
2 Samuel & 1 Chronicles among them.5 How easy it is to be convicted about other people's sins (Matt. 7:1–3)! Stealing and killing a domestic animal wasn't a capital offense in Israel, but David was so angry he exaggerated both the crime and the punishment. Until now, he had been minimizing the consequences and doing nothing, when actually what he did to Uriah was worthy of death. Both David and Bathsheba should have been stoned to death (Lev. 20:10; Deut. 22:22–24; John 8:1–6). Knowing the law, David realized that four sheep had to be given to repay the owner whose ewe lamb had been stolen (Ex. 22:1).
husband were undoubtedly sincere, but they were mitigated by the knowledge that she would soon be living in the palace. People probably raised their eyebrows when she married so quickly after the funeral, and married the king at that, but when some six months later she delivered a baby boy, eyebrows went up again. Second Samuel 3:1–5 suggests Bathsheba is the seventh wife of David, but when you add Michal, who was childless, Bathsheba becomes the eighth. In Scripture, the number eight is often the sign of a new beginning, and with the birth of Solomon to David and Bathsheba, this hope was fulfilled.
The verdict (vv. 7–9). The prophet realized that though David was very angry, he was also unguarded and ready for the sword of the Spirit to pierce his heart (Heb. 4:12; Eph. 6:17). With one quick thrust, Nathan said, "You are the man!" (v. 7 nkjv) and proceeded to hold up the mirror that revealed how dirty the king really was. Nathan explained to David why he stole Uriah's little ewe lamb. First, the king forgot the goodness of the Lord who had given him everything he had and would have given him more (v. 7–8). Second, David had despised God's commandment and acted as though he had the privilege of sinning (v. 9). By coveting, committing adultery, bearing false witness, and killing, David had broken four of the Ten Commandments, and he thought he could get away with it! It was bad enough that David arranged to have Uriah killed, but he used the sword of the enemy to do it!
However, David had unfinished business to take care of because the Lord was displeased with all he had done.
The confessing (2 Sam. 12:1–14) Nathan had the privilege of delivering the message about God's covenant with David and his descendants (2 Sam. 7), but now the prophet had to perform spiritual surgery and confront the king about his sins. David had been covering his sins for at least six months, and Bathsheba's baby was about to be born. It wasn't an easy task the Lord had given Nathan, but it's obvious that he prepared carefully for his encounter with the guilty king.
The trial (vv. 1–6). In telling a story about the crime of another, Nathan prepared David for dealing with his own sins, and it's possible that David thought Nathan was presenting him with an actual case from the local court. Nathan was catching David off guard and could study the king's response and better know what to do next. Since David had been a shepherd himself, he would pay close attention to a story about the theft of an innocent lamb, and as king, he was obligated to see that poor families were given justice.
The sentence (vv. 10–12). David's adultery with Bathsheba was a sin of passion, a sin of the moment that overtook him, but his sin of having Uriah killed was a premeditated crime that was deliberate and disgraceful. This may be why 1 Kings 15:5 emphasizes "the matter of Uriah the Hittite" and says nothing about Bathsheba. But the Lord judged both sins and David paid dearly for his lust and deceit. God repaid David "in kind" (Deut. 19:21; Ex. 21:23–25; Lev. 24:20), a spiritual principle that David expressed in his "victory psalm" after Saul died (Ps. 18:25–27).
God directed Nathan to choose his words carefully so that they would remind David of what he had said and done. The prophet said that the ewe lamb "did eat of his [the poor man's] own meat, and drank of his own cup, and lay in his bosom" (v. 3). This should have reminded David of Uriah's speech in 11:11: "Shall I then go to my house to eat and drink, and to lie with my wife?" (nkjv). But it wasn't until Nathan told about the rich man stealing and killing the lamb that David showed any response, and then he was angry at another man's sins! (See 1 Sam. 25:13, 22, 33 for another example of David's anger.) David didn't seem to realize that he was the rich man, Uriah was the poor man, and Bathsheba was the ewe lamb he had stolen. The "traveler" whom the rich man fed represents the temptation and lust that visited David on the roof and then controlled him. If we open the door, sin comes in as a guest but soon becomes the master. (See Gen. 4:6–7.)
The sword did not depart from the king's household, and his wives were taken and violated just as he had taken Bathsheba. Indeed, David did pay fourfold, for Bathsheba's baby died, and his sons Amnon, Absalom, and Adonijah were slain (13:29; 18:14–15; 1 Kings 2:25). David's beautiful daughter Tamar was raped by her half brother (chap. 13), and David's concubines were humiliated publicly by Absalom when he captured the kingdom (16:22). For the rest of David's lifetime, he experienced one tragedy after another, either in his family or in the kingdom. What a price he paid for those few minutes of passion with his neighbor's wife!
The punishments God assigned to David were already stated in the covenant God had with Israel and which the king was expected to obey (Lev. 26; Deut. 27–30). If the nation rebelled against God, He would slay their sons in battle (Lev. 26:17; Deut. 28:25–26), take away their children (Lev. 26:22; Deut. 28:18), give their wives to others (Deut. 28:30), and even take
David passed judgment on the rich man without realizing he was passing judgment on himself. Of all blindness, the worst kind is that which makes us blind to ourselves. "Many men seem perfect strangers to their own character," said Joseph Butler, and David was
2 Samuel & 1 Chronicles
Christian life, chastening isn't always God's response to our disobedience; sometimes He's preparing us for challenges yet to come, like a coach preparing athletes for the Olympics. If there were no painful consequences to sin or subsequent chastening from the hand of God, what kind of a daring and irresponsible world would we be living in?
Israel out of its land into foreign exile (Deut. 28:63–68). Because of Absalom's rebellion, David was forced to flee Jerusalem and live in the wilderness. But the covenant also included a section on repentance and pardon (Deut. 30; Lev. 26:40ff.), and David took it seriously.
The pardon (vv. 13–14). The condemned prisoner knew that the verdict was true and the sentence was just, so without any argument, he confessed: "I have sinned against the Lord" (v. 13).6 Nathan assured David that the Lord had put away his sin. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9 nkjv). "If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, that You may be feared" (Ps. 130:3–4 nkjv).
Bathsheba delivered the son that Nathan had predicted would die, but David still fasted and prayed and asked God for healing for the child. The Lord didn't interrupt David's prayers and tell him to stop interceding; after all the sins David had committed, it didn't hurt him to spend the day in prayer. During those months of silence and separation from God, David had a lot to catch up on! The baby lived only a week and the parents weren't able to circumcise and name their son on the eighth day. Their son Solomon ended up with two names (vv. 24–25), but this son didn't even have one.
No wonder David later wrote that the Lord "forgives all your iniquities … [and] redeems your life from destruction.… As far as the east is from the west, so far has He removed our transgressions from us" (Ps. 103:3–4, 12 nkjv). But there was a "however" in Nathan's reply, for though God in His grace had forgiven David's sins, God in His government had to permit David to experience the consequences of those sins, beginning with the death of Bathsheba's baby. All during David's months of silence, he had suffered intensely, as you can detect when you read his two prayers of confession (Ps. 32 and 51). Psalm 32 pictures a sick old man instead of a virile warrior, and Psalm 51 describes a believer who had lost almost everything—his purity, joy, witness, wisdom, and peace—a man who was afraid God would take the Holy Spirit from him as He had done to Saul. David went through intense emotional and physical pain, but he left behind two prayers that are precious to all believers who have sinned.
Why would a loving and just God not answer a grieving and repentant father's prayers and heal the child?7 After all, it wasn't the baby's fault that his father and mother had sinned against the Lord. For that matter, why did God allow Uriah and some fellow soldiers to die at Rabbah just so David could marry Bathsheba? Keep asking similar questions and you will end up with the ultimate question, "Why does a loving God permit evil in the world?" Eventually David looked back and saw this painful experience as God's "goodness and mercy" (Ps. 23:6) both to him and to the baby. "Shall not the Judge of all the earth do right?" asked Abraham (Gen. 18:25 nkjv). When he heard the bad news of God's judgment on his family, even backslidden Eli confessed, "It is the Lord. Let Him do what seems good to Him" (1 Sam. 3:18 nkjv). There are no easy answers to settle our minds, but there are plenty of dependable promises to heal our hearts, and faith is nurtured on promises, not explanations.
Because of Christ's finished work on the cross, God is able to save lost sinners and forgive disobedient saints, and the sooner the lost and the disobedient turn to the Lord and repent, the better off they will be. David wrote, "I said, 'I will confess my transgressions to the Lord,' and You forgave the iniquity of my sin. For this cause everyone who is godly shall pray to You in a time when You may be found" (Ps. 32:5–6 nkjv). "Seek the Lord while He may be found, call upon Him while He is near" (Isa. 55:6 nkjv).
This much is sure: David's week of fasting and prayer for the baby showed his faith in the Lord and his love for Bathsheba and her little son. Very few Eastern monarchs would have shed a tear or expressed a sentence of sorrow if a baby died who had been born to one of the harem "wives." In spite of his many sins, David was still a tender shepherd and a man after God's own heart; he had not been "hardened by the deceitfulness of sin" (Heb. 3:13). He washed himself, changed his apparel, worshipped the Lord, and returned to life with its disappointments and duties. In Scripture, washing oneself and changing clothes symbolizes making a new beginning (Gen. 35:1–2; 41:14; 45:22; Ex. 19:10; Lev. 14:8–9; Jer. 52:33; Rev. 3:18). No matter how long or how much the Lord chastens us, "He will not always strive with us, nor will He keep his anger forever" (Ps. 103:9 nkjv). Because of God's grace and mercy, we can always make a new beginning.
The chastening (12:15–23) Chastening is not punishment meted out by an angry judge who wants to uphold the law; rather, it's difficulty permitted by a loving Father who wants His children to submit to His will and develop godly character. Chastening is an expression of God's love (Prov. 3:11–12), and the Greek word used in Hebrews 12:5–13 means "child training, instruction, discipline." Greek boys were taken to the gymnasium early in life and taught to run, wrestle, box, swim, and throw, exercises that were assigned so the boys would develop "a sound mind in a sound body." In the
David's words in verse 13 have brought great comfort to people who have experienced the death of a little one, but not every Old Testament student agrees that
2 Samuel & 1 Chronicles by the kings and queens of England weighs less than three pounds, and monarchs have found wearing it a bit of a burden!) The crown was very valuable, so David took it along with the abundant spoil he found in the city. Most of this wealth probably went into the Lord's treasury and was used in the building of the temple.
the king's words are a revelation from God. Perhaps he was just saying, "My son can't come back from the grave or the world of departed spirits, but one day I shall go there to him." But what kind of comfort does it bring us to know that everybody eventually dies? "He shall not return to me" states that David believed that his dead son would neither be reincarnated nor would he be resurrected before the Lord's time. It also affirms that David expected to see and recognize his son in the future life. Where was David eventually going? "I will dwell in the house of the Lord forever" (Ps. 23:6 nkjv; see also 11:7; 16:11; 17:15).8
David put some of his prisoners of war to work with saws, picks, and axes, and others to making bricks. God in His grace gave David this victory even though he had been a rebellious man. He and his army then returned to Jerusalem where he would experience further chastening, this time from adult members of his own family. He had forced the Ammonites to drop their swords, but now the sword would be drawn in his own family.
The comforting (12:24–25) No matter how devastated the chastening hand of our loving Father makes us feel, there is comfort available from the Lord (see Isa. 40:1–2, 9–11, 28–31). Before her son died, God called Bathsheba "Uriah's wife" (v. 15), possibly because that's who she was when the boy was conceived; but in verse 24, she is David's wife, which suggests that, like David, she is also making a new beginning. What an evidence of God's grace that "the wife of Uriah" is mentioned in the genealogy of Messiah (Matt. 1:6), along with Tamar (v. 3; Gen. 38) and Rahab and Ruth (v. 5; Josh. 2 and 6:22–25; Ruth 1, 4; Deut. 23:3). At least nine months are compressed into verses 24 and 25, nine months of God's grace and tender mercy. It was God who caused the conception to occur and who saw to it that the baby would have the "genetic structure" that he would need to accomplish God's will (Ps. 139:13–16). In a very special way, "the Lord loved him" and even gave Solomon ("peaceable") a special name, "Jedidiah—loved by the Lord." Since "David" means "beloved," father and son were bound together by similar names. God had told David that this son would be born and that he would build the temple (7:12–13; 1 Chron. 22:6–10), and He kept His promise. Every time David and Bathsheba looked at Solomon, his very presence reminded them that God had forgiven their past and guaranteed their plans for the future.
Notes 1 There is no account of David's great sins found in 1 Chronicles. The book was written from the viewpoint of the priesthood; the emphasis is on the greatness of the kings, not their sins. David and Solomon are described as "ideal rulers." 2 Isaac Watts, "Divine Songs for Children" (1715). 3 The word "sent" is repeated often in chapters 11 and 12. See 11:1, 3, 4, 5, 6 (twice), 8, 12, 14, 18, 22; 12:1, 25, 27. David's sins kept a lot of people on the move! 4 Professor Blaiklock's Handbook of Bible People, by E. M. Blaiklock (London: Scripture Union, 1979), 210. 5 Joseph Butler, Fifteen Sermons (Charlottes-ville, VA: Ibis Publishing, 1987), 114. 6 Saul used the words "I have sinned" three times, but didn't mean them (1 Sam. 15:24, 30; 26:21). David said "I have sinned" at least five times (2 Sam. 12:13; 24:10, 17 [1 Chron. 21:8, 17]; Ps. 41:4; 51:4). David was the Prodigal Son of the Old Testament, who repented and "came home" to find forgiveness (Luke 15:18, 21). For others who used these words see Exodus 9:27; Numbers 22:34; Joshua 7:20; 2 Samuel 19:20; Matthew 27:4. 7 As with Jonah and the city of Nineveh, God's decree of judgment can be interrupted by the repentance of the people involved. (Nineveh didn't fall until over a century later.) The prediction that Bathsheba's baby would die was fulfilled that week because God chose to act at that time. God's character and purposes don't change, but He does change His timing and His methods to accomplish His purposes. 8 Since Scripture gives no definitive revelation on the subject of infant salvation, theologians have wrestled with the problem and good and godly believers disagree. For a balanced and compassionate theological study, see When a Baby Dies by Ronald H. Nash (Zondervan, 1999).
The conquering (12:26–31; 1 Chron. 20:1–3) But there was still kingdom work for David to do, including helping Joab finish the siege of Rabbah (10:14; 11:1; 12:26–31). Little by little, the Israelite army had taken over the city, first the area where the royal palace stood (v. 26), and then the section that controlled the water supply (v. 27). Joab was now ready for that final assault that would bring the siege to an end, but he wanted the king to be there to lead the army. Whatever his faults, Joab at least wanted to bring honor to his king. David went to Rabbah and led the troops in the final foray that brought the city to its knees.
CHAPTER SIX 2 Samuel 13—14 DAVID'S UNRULY SONS W
B. Amnon's sins—13:1–22
No king could wear a crown very long that weighed from fifty to seventy-five pounds, so David's "coronation" was a brief but official act of state, claiming Ammon as his territory. (The imperial state crown used e have seen in the first ten chapters of 2 Samuel how God empowered David to defeat Israel's enemies and establish and expand the kingdom.
2 Samuel & 1 Chronicles only unnatural, but it violated the standard of sexual purity established by God's law (Lev. 18:9–11; 20:17; Deut. 27:22). However, he became so infatuated with Tamar that he really thought he loved her and became ill thinking about it. The virgin princesses were kept secluded in their own quarters, apart even from their male relatives, and Amnon's imagination worked overtime as he thought about her.
Then David committed the sins of adultery, murder, and deception (chap. 11—12), and the rest of the book describes David wrestling with problems caused by his own children. His days are dark and disappointing, but he still depends on the Lord, and the Lord enables him to overcome and prepare the nations for the reign of his son Solomon. What life does to us depends on what life finds in us, and in David was a muscular faith in the living God.
Jonadab was Amnon's cousin, the son of David's brother Shammah, here called Shimeah (1 Sam. 16:9), and he was a very crafty man, probably a minor official in the palace. He will show up again in 14:32 after Amnon has been killed by Absalom's servants. Anybody in our lives who makes it easy for us to sin is certainly not much of a friend; in fact, by following Jonadab's advice, Amnon ended up becoming a rapist, committing incest, and getting killed.
Absalom is the chief actor in this part of the drama, for it was Absalom who helped to turn the drama into a tragedy.1 The three heirs to David's throne were Amnon, David's firstborn, Absalom, his third son,2 and Adonijah, who was born fourth (1 Chron. 3:1–2). God had warned David that the sword would not depart from his own household (12:10), and Absalom (which means "peaceful") was the first to take up that sword. David's judgment against the rich man in Nathan's story was, "He shall restore the lamb fourfold" (12:6), and that judgment fell upon David's own head. Bathsheba's baby died; Absalom killed Amnon for raping Tamar; Joab killed Absalom during the battle of Mount Ephraim; and Adonijah was slain for trying to usurp the throne from Solomon (1 Kings 2:12–25). David was reigning over Israel, but sin and death were reigning within his own family (Rom. 5:14, 17, 21). God had forgiven David's sins (12:13), but David was discovering that the consequences of forgiven sin are very painful. God had blessed David with many sons (1 Chron. 28:5), but now the Lord would turn some of those blessings into curses (Mal. 2:1–2). "Your own wickedness will correct you, and your backslidings will rebuke you" (Jer. 2:19 nkjv). The events in chapters 13 and 14 unfold like a tragic symphony in five movements: from love to lust (13:1–14), from lust to hatred (13:15–22), from hatred to murder (13:23–36), from murder to exile (13:37–39), and from exile to reconciliation (14:1–23).
Amnon must have begun to recover from his "love sickness" because he had to pretend to be ill when David came to visit him. Perhaps Amnon was thinking, "If my father committed adultery and murder and got away with it, surely I can get away with rape." Such is the destructive power of a bad example. "If the godly compromise with the wicked, it is like polluting a fountain or muddying a spring" (Prov. 25:26 nlt). David's family was now polluted and the consequences would be calamitous. David was known for his wisdom and keen insight (14:17, 20), but after the "Bathsheba affair," he seems to have lost ground. By ordering Tamar to obey her half brother's wishes, he sent her into pain and humiliation, and when two years later David allowed Amnon to attend Absalom's feast, he sent his firstborn to his death. David the deceiver was himself deceived!
Tamar baked the special cakes for Amnon, who asked everyone to leave so he could enjoy the meal with his sister, and then he forcibly violated her. What he thought was love was really only lust, a passion that so controlled him that he became like an animal. Of course she resisted him as long as she could. Her refusal to cooperate was based on the law of God and the responsibility of the nation of Israel to be different from their pagan neighbors (v. 12). David's sin had given occasion to the enemy to blaspheme God (12:14). Her use of the words "folly" and "fool" (vv. 12–13) remind us of Genesis 34 and Judges 19–20, two other despicable rape scenes in Scripture. (See Gen. 34:7; Judg. 19:23–24; 20:6, 10.) Tamar tried to stall for time by suggesting that he ask the king for permission to marry her (v. 13), even though she knew that such a marriage was prohibited by the law of Moses (Lev. 18:9–11; 20:17; Deut. 27:22).3
From love to lust (13:1–14) Absalom is mentioned first because chapters 13–19 focus on the "Absalom story," and Tamar was Absalom's full sister. Both Tamar and Absalom were noted for their physical beauty (13:1; 14:25). Their mother was Maacah, a princess from the royal house of Talmai in Geshur, a small Aramean kingdom near what we know as the Sea of Galilee. David had no doubt taken Maacah as his wife in order to establish a peace treaty with her father. The fact that Absalom had royal blood in his veins from both his father and his mother may have spurred him on in his egotistical quest for the kingdom.
From lust to hatred (13:15–22) Amnon thought he loved Tamar. First he was distressed over her (vv. 1–2), and then he became ill longing for her (v. 2) even to the point of looking haggard (v. 4). But after he committed the shameful act, he hated Tamar vehemently and wanted to get rid of her! True
Amnon was the oldest of David's sons and the apparent heir to the throne, so perhaps he felt he had privileges that the other sons didn't have. It was evil for him to nurture an abnormal love for his half sister and he should have stopped feeding that appetite the moment it started (Matt. 5:27–30). The sin was not
2 Samuel & 1 Chronicles
However, the law also prohibited the marriage of half brothers and half sisters, so marriage was out of the question (Lev. 18:9). David had committed two capital crimes—adultery and murder—and God had not applied the law to him.
love would never violate another person's body just to satisfy selfish appetites, nor would true love try to persuade someone to disobey the law of God. In his sensual cravings, Amnon confused lust with love and didn't realize that there is a fine line between selfish love (lust) and hatred. Before he sinned, he wanted Tamar all to himself, but after he sinned, he couldn't get rid of her fast enough.
So, neither David nor Absalom said anything to Amnon about his wicked deed. In fact, Absalom never spoke to him at all ("neither good nor bad") but simply waited for the right time to kill Amnon and avenge his sister. However, Amnon's friend Jonadab knew that Absalom wanted to kill Amnon, for he said, "… by the intent of Absalom this has been determined since the day that he violated his sister Tamar" (13:32 nasb). If Jonadab figured out what was going on, perhaps others suspected something also. Amnon's lust had turned to hatred, but now it was Absalom who was nurturing hatred in his heart, and that hatred would give birth to murder (Matt. 5:21–22). Then, with Amnon out of the way, Absalom could become king.6
Sexual sins usually produce that kind of emotional damage. When you treat other people like things to be used, you end up throwing them aside like broken toys or old clothes. The word "woman" is not in the Hebrew text of verse 17, so Amnon was saying, "Throw this thing out!" This explains why Tamar accused Amnon of being even more cruel by casting her aside than by raping her. Having lost her virginity, Tamar was not a good prospect for marriage, and she could no longer reside in the apartments with the virgins. Where would she go? Who would take her in? Who would even want her? How could she prove that Amnon was the aggressor and that she hadn't seduced him?
C.Absalom's sins—13:23—19:8
From hatred to murder (13:23–36) The French author Emile Gaboriau wrote, "Revenge is a luscious fruit which you must leave to ripen." For two years Absalom waited to avenge the rape of his sister, but when the time came, he was ready to act. Thanks to the generosity of their father, the princes not only held government offices but they also owned lands, flocks, and herds. Absalom had his land and flocks at Baal Hazor, about fourteen miles north of Jerusalem. It was customary in Israel to arrange great feasts at sheepshearing time and invite members of the family as well as friends to share the festive occasion.
She went to the apartment of her brother Absalom, because in a polygamous society, it was the responsibility of a full brother to protect the honor of a full sister.4 When Absalom saw her tears, her torn garment, and the ashes on her head, he realized that she was in great pain and humiliation, and he deduced that Amnon had violated her. His question "Has that Amnon,5 your brother, been with you?" (v. 20 niv) reveals this, for the phrase "been with you" was a euphemism for "gone to bed with you." Palace gossips don't miss much, so it's probable that Absalom heard of Amnon's "illness" and Tamar's intended visit to his apartment. But if Absalom was so concerned about his sister, why didn't he warn her to stay away from Amnon? The king had ordered Tamar to visit her half brother, and Absalom's words couldn't change the king's command. About all Absalom could do was caution her not to be left alone with him.
Absalom asked his father to come to the feast and bring his officials with him, but David declined, explaining that so many guests would be an unnecessary financial burden to his son. Absalom was hoping for that kind of response because he didn't want David and his guards present when Amnon was murdered. Then he asked if David would permit his successor Amnon to attend the feast, a request that made David feel apprehensive. But David knew that the crown prince often took his place at public functions that demanded royal presence, so why couldn't he represent the throne at Absalom's feast? Furthermore, two years had passed since Amnon violated Tamar and Absalom hadn't done anything against him. To guarantee some kind of safety for Amnon, David went the extra mile and permitted all the adult king's sons to attend the feast, assuming that Absalom wouldn't dare attack Amnon with so many of his family members present.
Tamar may have said that she was going to the king to tell him what happened, but her brother suggested that she wait. Why? Because Absalom's cunning brain was already at work on a scheme that would accomplish three purposes: avenge Tamar, get rid of Amnon, and put himself next in line for the throne! His statement "He is your brother" (v. 20) means, "If it were any other man, I would avenge you immediately; but since it's your brother, I'll have to be patient and wait for an opportunity." Absalom was trying to avoid a public scandal that would grieve the family and hurt his own plans to seize the throne.
But during those two years, Absalom had perfected his plan and made arrangements for escape. His father David had arranged for the murder of Uriah the Hittite and had survived, so why shouldn't his son Absalom survive? Like his father, Absalom used other hands to do the deed, and at a time when the victim least expected it. David had made Uriah drunk but had failed to achieve his purpose, while Absalom made his brother drunk and accomplished what he had set out
King David did hear about the tragedy and became very angry, but what could he say? The memory of his own sins shut his mouth, and how could he punish his firstborn son and the heir to his throne? According to the law, if a man raped a virgin not engaged to be married, he had to pay her father a fine and marry her, and he could never divorce her (Deut. 22:28–29).
2 Samuel & 1 Chronicles in its time, and after three years, David was comforted concerning the death of the crown prince.
to do. Absalom followed his father's evil example and committed premeditated murder.
The statement "And the soul of king David longed to go forth unto Absalom" (v. 39) has been given at least two interpretations. It means either that David wanted very much to see his son again, which is understandable, or that David planned to go after Absalom and deal with him, but his anger gradually quieted down. I prefer the second interpretation. If David had really wanted Absalom back home, he could have accomplished it very easily, since Joab was for it (14:22) and David's in-laws in Geshur would have cooperated. However, when Absalom did come home, David kept him at a distance for two years (14:28)! If the king was anxious to see his son again, he went about it in a peculiar way. It appears that a struggle was going on in David's heart: he knew that his son deserved punishment, but David was known for being lenient with his sons (1 Kings 1:6). David initially planned to deal severely with Absalom but decided against it as his attitude changed. As explained in chapter 14, David compromised by finally bringing Absalom home, but he punished him by delaying full reconciliation. It was five years before father and son saw each other face-toface (13:38; 14:28).
When Absalom gave the command and his servants killed Amnon, the princes at the feast fled for their lives, no doubt convinced that Absalom was planning to wipe out the royal family and take the throne. The young men mounted their mules, which were considered a "royal animal" (18:9; 1 Kings 1:33, 38, 44), and they hastened back to Jerusalem as fast as the animals could move. But Absalom also fled (vv. 34, 37) and probably his servants with him.
In verses 30–36, which are a parenthesis, we move from Baal Hazor to Jerusalem and see the escaping princes from David's point of view. Before the guards on the wall could clearly observe the men riding furiously toward Jerusalem and recognize them as the king's sons, a messenger arrived from Absalom's house announcing that all the king's sons had been slain! (Bad news travels fast and often is exaggerated.) David tore his garments and fell to the ground in grief (see 12:16), no doubt blaming himself for allowing his sons to attend Absalom's feast. David's nephew Jonadab, who knew more than he admitted,7 gave the true account that only Amnon had been killed, but even this was a terrible blow to David, for Amnon was his firstborn and heir to the throne. The fleeing princes arrived safely and everyone joined in expressing grief because Amnon was dead and Absalom was the murderer.
From exile to reconciliation (14:1–33) Joab knew his king very well and recognized the signs of David's yearning for his exiled son. As head of the army, Joab was concerned that Israel have a crown prince ready to reign just in case something happened to David, who was now close to sixty. But Absalom couldn't come home unless David gave permission, and the king wouldn't give permission until he was convinced it was the right thing to do. It was the king's duty to uphold the law, and Absalom was guilty of plotting the murder of his half brother Amnon.9
The problem with revenge is that it doesn't really solve any problems and eventually turns around and hurts the perpetrator. "In taking revenge," wrote Francis Bacon, "a man is but even with his enemy, but in passing it over, he is superior."8 No one was treated more unjustly and inhumanely than Jesus Christ at His trial and crucifixion, yet He refused to retaliate, and He is our example (1 Peter 2:18–25). The old slogan "Don't get mad—get even" may satisfy some people, but it can never be pleasing to the Lord. The Christian way is the way of forgiveness and faith, trusting the Lord to work everything out for our good and His glory (1 Peter 4:12–19).
David loved his son and undoubtedly was convicted about the way he had pampered him, but how could he get out of this dilemma? Joab provided the solution to the problem.
Joab reasons with the king (vv. 1–20). Just as Nathan had confronted David the sinner by telling him a story (12:1–7), so Joab confronted David the father and king by putting a fabricated account of a family problem into the mouth of a woman who was both wise and a very good actress. She came to the king dressed in mourning and told him about her family troubles. Her two sons had an argument in the field and the one killed the other. (This sounds like Cain and Abel, Gen. 4:8–16.) The other relatives wanted to slay the guilty son and avenge his brother's blood (Num. 35:6ff.; Deut. 19:1–14), but she opposed them. Killing her only son would put an end to her family and "quench her coal" (v. 7). According to the law, the surviving son was guilty and should be slain (Ex. 21:12; Lev. 24:17), but she wanted the king to pardon her surviving son.
From murder to exile (13:37–39) Twice we're told that Absalom fled (vv. 34, 37), and he probably did it during the confusion that ensued when the king's sons fled. Only Absalom and his guilty servants knew what was going to happen at the feast, so everybody else was caught unawares. They were all witnesses of the "murder most foul" and could easily testify that Absalom was guilty.
Absalom fled eighty miles northeast to the home of his maternal grandparents in Geshur, where his grandfather Talmai was king (3:3). No doubt this safe haven had been arranged beforehand, and it's likely that Talmai would have enjoyed seeing his grandson crowned king of Israel. Back in Jerusalem, David mourned over his firstborn son Amnon, but in Geshur, the exiled son was no doubt plotting how he could take the kingdom away from his father. Normal grief heals
Nathan's story about the ewe lamb touched the heart of David the shepherd, and this story about a
2 Samuel & 1 Chronicles discussed the subject with David on more than one occasion, and he was overjoyed that the matter was now settled. Geshur was about eighty miles from Jerusalem, and Joab would waste no time making the journey, so Absalom could have been back home a week or ten days later.
warring family moved the heart of David the father. His first response was to assure her he would "take up the case" (v. 8), but that wasn't good enough for her. Sometimes the wheels of government turn slowly, and her case was a matter of life and death. When she said she would assume the guilt of whatever decision he made, David promised to protect her if anybody approached her about the matter (vv. 9–10). But the woman still wasn't satisfied, so she asked the king to take an oath to assure her that her son would not be slain, and David agreed (v. 11). Taking an oath in the Lord's name was binding and could not be ignored.
However, there were restrictions placed on the crown prince. He had to remain on his own land, which almost amounted to house arrest, and he wasn't allowed to go to the palace and see his father. Perhaps David was testing his son to see if he could be trusted, or David may have thought that these restrictions would assure the people that the king wasn't pampering his difficult son. However, these limitations didn't hinder the expansion of Absalom's popularity, for the people loved and praised him. The fact that he had plotted the murder of his half brother and had proved his guilt by running away meant very little to the people, for people must have their idols, and what better idol than a young handsome prince? Lack of character was unimportant; what really mattered was status, wealth, and good looks.10 In contemporary language, Absalom was a he-man, someone with "machismo," and the people envied and admired him. Times have not changed.
The woman now had David in a corner (vv. 12–17). If he had agreed to protect a guilty son whom he did not know, how much more was he obligated to protect his own son whom he loved! She had come to him with a matter involving the future of one small family, but the matter concerning Absalom concerned the future of an entire nation. The king didn't want to see her only son and heir destroyed, but he was willing for the crown prince to be left in exile. He forgave the murderer of her son, so could he not forgive the man who plotted the murder of Amnon? How much longer will the king wait before he sends for his son? After all, life is brief, and when life ends, it's like water spilled into the earth and can't be recovered. Slaying the murderer can't bring back the victim, so why not give him another chance?
Whatever Absalom may have had, one thing he didn't have was a large number of sons to carry on his "famous" name. The three sons mentioned in verse 27 must have died very young, because 18:18 informs us that Absalom had no sons living at that time. We aren't surprised that he named his daughter after his sister Tamar. Always the egotist, Absalom erected a pillar to remind everybody of his greatness.
God is no respecter of persons, and His law is true, but even God devises ways to show mercy and forgive offenders (v. 14). He punishes sin, to be sure, but He also seeks for ways to reconcile sinners with Himself. (She may have had in mind Ex. 32:30–35 and 34:6–9.) Had He not forgiven David's sins? The woman confessed that she was afraid that her family would slay her son and rob her of the inheritance God had given them.
Joab brings Absalom to the king (vv. 28–33). A deceptive "wise woman" could see the king's face, but the king's own son was banished from his presence. Absalom put up with this arrangement for two years, trusting that Joab would bring about reconciliation between himself and his father, but Joab did nothing. Absalom knew that being banished from the king's presence meant he wasn't expected to be heir to the throne, and more than anything else, Absalom wanted to be king of Israel. A shrewd man like Joab must have realized that Absalom had designs on the throne and that the prince's growing popularity could provide him the support he needed to take over the kingdom. Knowing how volatile the situation was, the discerning general stayed away from Absalom lest he give the impression he was being controlled by the egotistical prince.
It was a stirring speech and David took it to heart. But being a wise man, he realized that the full import of the woman's plea went far beyond the boundaries of her family and property. David had insight enough to know that she was speaking about the king, Absalom, and the future of the nation of Israel, God's inheritance. At this point he also must have understood that the entire story was pure fiction and that somebody else was behind all that the so-called widow had spoken. Then the truth came out that indeed it was Joab who had plotted the whole thing, but his motive was a noble one: "Your servant Joab did this to change the present situation" (v. 20 niv).
After two years of waiting, during which he had summoned Joab twice and been ignored, Absalom decided that drastic action was necessary. He commanded his servants to set fire to his neighbor's barley crop, and his neighbor happened to be Joab.11 This got the general's attention, for the law required that an arsonist repay the owner of a field whose crop he had destroyed (Ex. 22:6). People knew about the fire, so Joab could visit Absalom without fear of being misunderstood.
Joab gives thanks to the king (vv. 21–27). No doubt it was Joab who brought the woman to have this audience with the king, and he probably remained in the room and heard all that the woman and the king said to each other. David had sworn to protect the woman and her son, so the king could do nothing but allow Absalom to come home, and he ordered Joab to go to Geshur and bring the exile back to Jerusalem. Joab's words in verse 22 suggest strongly that he had
Absalom presented Joab with two alternatives:
2 Samuel & 1 Chronicles because by doing so, he was almost confessing that he knew something about the plot. However, David and his servants knew that Jonadab was Amnon's confidant, and no doubt they concluded that he and Amnon had discussed Absalom's attitude and concluded that there was danger in the air. Jonadab was too shrewd a man to implicate himself before the king. 8 See "Of Revenge" in The Essays of Francis Bacon. 9 God solved this problem for lost sinners by sending His Son to die on the cross, and thus He upheld the law but at the same time provided salvation for all who trust Christ. See Romans 3:19–31. 10 How heavy was the hair that Absalom's barber cut from his head? It all depends on the weight of the "royal shekel" (v. 26). If it was 11.5 grams, then the haircut produced about five pounds of hair. Baldness was ridiculed in Israel (2 Kings 2:23). 11 The parallels between Absalom and Samson are interesting. Both were distinguished by their hair, for Samson was a Nazirite (Judg. 13:1–5), and both set fields on fire (Judg. 15:4–5). The loss of his hair caused Samson's defeat (Judg. 16:17ff.), and it's probable that Absalom's thick hair helped to trap his head in the tree branches, where Joab found him and killed him (2 Sam. 18:9–17).
either take him to the king and let him receive his son and forgive him, or take him to court and prove that he was guilty of a capital crime and deserved to die. Absalom would rather be slain than go on living in shameful house arrest. Joab was on the horns of a dilemma, for it was he who had masterminded Absalom's return to Jerusalem. Joab knew that the people would never permit their favorite royal personage to be tried and convicted of a crime, but how could Joab guarantee that the king would be reconciled to his son? Joab gave Absalom's message to David and David invited his son to come to see him, and the king received him with a kiss of reconciliation. Father and son were together after five years of separation (13:38; 14:28). There is no record that Absalom was repentant and sought his father's forgiveness, or that he visited the temple and offered the required sacrifices. Father and son were together again, but it was a fragile truce and not a real peace. Absalom still had his hidden agenda and was determined to seize David's throne. Now that the prince was free, he could be visible in the city and enjoy the adulation of the crowds, while at the same time quietly organizing his sympathizers for the coming rebellion. David was about to lose his throne and crown, his concubines, his trusted adviser Ahithophel, and ultimately his son Absalom. It would be the darkest hour in David's life.
CHAPTER SEVEN 2 Samuel 15:1—16:14 DAVID'S ESCAPE TO THE WILDERNESS I
Notes 1 Even after his death, Absalom's name and memory reminded people of evil (2 Sam. 20:6; 1 Kings 2:7, 28; 15:2, 10; 2 Chron. 11:20–21). 2 It's likely that David's second son, Chileab (or Daniel), died young, for apart from the royal genealogy, he is not mentioned in the biblical account (1 Chron. 3:1). 3 Perhaps she was thinking of Abraham and Sarah (Gen. 20:12), but that was before the law of Moses. 4 When Dinah was raped (Gen. 34), it was her full brothers Simeon and Levi who avenged her (see Gen. 29:32–35; 30:17–21.) 5 The Hebrew for "Amnon" is a diminutive form: "Has that little Amnon been with you?" Absalom didn't hide his utter dislike for his half brother. 6 Did anybody know that Solomon was God's choice for the next king? Perhaps not, for the Lord hadn't revealed it. According to some chronologists, Solomon's birth occurred before Amnon's sin against Tamar, but Bathsheba had given birth to three other sons before she gave birth to Solomon (2 Sam. 5:14; 1 Chron. 3:5; 14:4). God promised David that one of his sons would succeed him and build the temple (2 Sam. 7:12–15), but it isn't recorded that He announced the name of the son at that time. Amnon and Absalom had already been born, and the announcement sounds as if the designated son would be born in the future. First Chronicles 22:6–10 indicates that at some point the Lord had told David that Solomon would be his successor (see 28:6–10; 29:1). Whether they knew it or not, both Amnon and Absalom were fighting a losing battle. 7 It seems strange that Jonadab would make this announcement, t's one thing to experience God's power when you're facing giants or fighting armies, and quite something else when you're watching people tear your world apart. God was chastening David, but David knew that God's power could help him in the hour of pain as well as in the hour of conquest. He wrote in one of his exile psalms, "Many are they who say of me, 'There is no help for him in God.' But You, O Lord, are a shield for me, my glory and the One who lifts up my head" (Ps. 3:2–3 nkjv). David recognized that God's loving hand of discipline was upon him, and he admitted that he deserved every blow. But he also believed that God's gracious hand of power was still at work in his life, that the Lord hadn't forsaken him as He forsook Saul. The Lord was still working out His perfect will, and never did David rise to greater heights of faith and submission than when he was forced to leave Jerusalem and hide in the wilderness.
The passage introduces us to three kings.
Absalom—Israel's counterfeit king (15:1–12) If ever a man was equipped to be a demagogue1 and lead people astray, that man was Absalom. He was a handsome man whose charm was difficult to resist (14:25–26), and he had royal blood in his veins from both his father and his mother. The fact that he had no character wasn't important to most of the people who,
2 Samuel & 1 Chronicles ical kisses of Judas when he greeted Jesus in the garden (Matt. 26:47–50; Mark 14:45).
like sheep, would follow anybody who told them what they wanted to hear and gave them what they wanted to have. Newspaper editor H. L. Mencken's definition of a demagogue is rather extreme, but he gets the point across: "One who preaches doctrines he knows to be untrue to men he knows to be idiots." Novelist James Fenimore Cooper expressed it accurately: "One who advances his own interests by affecting a deep devotion to the interests of the people."
It took only four years for Absalom's magnetism to draw together a large number of devoted followers throughout the whole land. The people Absalom met returned home and told their friends and neighbors that they had spoken personally to the crown prince, and over the four-year period, this kind of endorsement won Absalom many friends. His rapid success at influencing the minds and hearts of a nation warns us that one day a leader will arise who will control the minds of people around the world (Rev. 13:3; 2 Thess. 2). Even the people of Israel will be deceived and sign a covenant with this ruler, and then he will turn on them and seek to destroy them (Dan. 9:26–27). Jesus told the Jewish leaders of His day, "I have come in My Father's name, and you do not receive me; if another comes in his own name, him you will receive" (John 5:43 nkjv). Absalom had been deceiving his siblings and the Jewish nation for years, and when the right time came, he took a bold step and lied to his father (vv. 7–9). The prince was no longer under house arrest, so there was no need to get permission to leave Jerusalem, but in so doing he achieved several purposes. First, he could tell anybody who asked that he had his father's permission to go to Hebron to fulfill the vow he had made while exiled in Geshur. Second, it allayed any fears that might arise because of Absalom's former feast at which Amnon was killed. Third, it gave credence to his invitation to two hundred key people in David's administration who willingly attended the feast. When the guests saw these two hundred important people in Hebron, they must have been impressed. The fact that this was a feast connected with the fulfilling of a vow gave it the aura of a religious assembly (Deut. 23:21–23), for sacrifices were offered to the Lord. What could go wrong at a feast dedicated to the Lord? Absalom was now using the name of the Lord to hide his sins.4
Absalom was not only a consummate liar, but he was a patient man who was able to discern just the right hour to act. He waited two years before having Amnon murdered (13:23), and now he waited four years before openly rebelling against his father and seizing the throne (v. 7).2 When you read the "exile psalms" of David, you get the impression that at this time King David was ill and didn't have his hands on the affairs of the kingdom, thus giving Absalom opportunity to move in and take over.3 With great skill, the egotistical prince used every device at his disposal to mesmerize the people and win their support. David had won the hearts of the people through sacrifice and service, but Absalom did it the easy way—and the modern way—by manufacturing an image of himself that the people couldn't resist. David was a hero; Absalom was only a celebrity. Alas, many of the people had gotten accustomed to their king and now took him for granted.
Absalom's campaign must have begun shortly after his reconciliation with his father, for now he was free to go wherever he pleased. His first move was to begin riding in a chariot pulled by horses and accompanied by fifty men who were his bodyguard and who announced his presence. The prophet Samuel had predicted this kind of behavior by Israel's kings (1 Sam. 8:11), and Moses had warned against the acquisition of horses (Deut. 17:16). David wrote in Psalm 20:7 (nkjv), "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God."
Since David wasn't available to the people, Absalom met them personally on the road to the city gate when they came early each morning to have their grievances examined and their cases tried. The city gate was the "city hall" of the ancient cities (Ruth 4:1ff.; Gen. 23:10; Deut. 22:15; 25:7), and he knew there would be many disgruntled people there wondering why the court system wasn't functioning efficiently. (See 2 Sam. 19:1–8.) Absalom would greet these visitors like old friends and find out where they came from and what their problems were. He agreed with all of them their complaints were right and should be settled in their favor by the king's court. It was gross flattery of the most despicable kind, but the people loved it. Absalom boasted that he would handle kingdom matters better if only he were a judge (v. 4), which was a subtle way of criticizing his father. When people started to bow to him because he was the crown prince, he reached out his hand and stopped them, pulled them to himself and kissed them (v. 5). This reminds us of the hypocrit-
Absalom's masterstroke was to win the support of Ahithophel, David's smartest counselor, and when the guests saw him at the feast, they felt confident that all was well. But Ahithophel did more than attend the celebration; he also joined Absalom in revolting against King David. It was probably Ahithophel who masterminded the entire operation. After all, David had violated Ahithophel's granddaughter Bathsheba and ordered her husband killed. (See 23:34; 1 Chron. 3:5.) This was Ahithophel's great opportunity to avenge himself on David. However, in supporting Absalom, Ahithophel was rejecting Bathsheba's son Solomon, whom God would choose to be the next ruler of Israel. At the same time, Ahithophel was taking steps toward his own death for, like Judas, he rejected the true king and went out and committed suicide. (See 17:23; Ps. 41:9; 55:12–14; Matt. 26:21–25; John 13:18; Acts 1:16.) Ahithophel had deceived David his king and sinned against the Lord, who had chosen David.
2 Samuel & 1 Chronicles
Why did Absalom decide to start his insurrection in Hebron? For one thing, it was the former capital of Judah, and perhaps there were people there who resented David's moving the capital to Jerusalem. Absalom was born in Hebron and could claim special kinship with the residents. Hebron was a sacred city to the Jews because it was assigned to the priests and had a connection with Caleb (Josh. 21:8–16). Located about twenty miles southwest of Jerusalem, Hebron was a walled city and the ideal city from which to invade Jerusalem and seize the throne. With two hundred of David's officials "imprisoned" behind Hebron's walls, it would be simple for Absalom to take over the kingdom.
David and his people crossed the Kidron (v. 23), which in winter flowed powerfully on the east side of Jerusalem and had to be crossed to reach the Mount of Olives. The scene reminds us of our Lord's experience when He went to the garden (John 18:1). At that very hour, Judas, one of His own disciples, was betraying Him and arranging for His arrest. The people wept as they quickly moved along and their king wept with them, though perhaps for a different reason (vv. 23, 30). His own son had betrayed him, along with his friend and confidential adviser, and the foolish people for whom the king had done so much were ignorant of what was going on. David might have prayed as Jesus did on the cross, "Father, forgive them, for they know not what they do" (Luke 23:34).
David—Israel's true king (15:13–23) Absalom and Ahithophel had their trumpeters and messengers ready to act, and at the signal, the word quickly spread throughout the land: "Absalom is king! He reigns from Hebron!" The anonymous messenger who informed David actually helped to save the king's life. However lethargic David may have been before now, he immediately moved into action, because David always did his best during a crisis.
Was David feeling the weight of guilt as once again Absalom, his beloved son, defied God's will and broke his father's heart? He and his son had been reconciled, but the young man had shown no contrition for his sins nor had he asked forgiveness from his father or from the Lord. "The sword shall not depart from your household" had been the ominous sentence from the mouth of God's prophet, and it was being fulfilled. Bathsheba's baby had died and Amnon had been murdered. David didn't want Absalom to die (18:5), but the young man would be slain by Joab, the third "installment" in David's painful payment (12:6). Adonijah would also die in an aborted attempt to become king (1 Kings 1), and then the debt would be paid.
David takes charge (vv. 13–16). His first official order was for his family, officials and special bodyguard to leave Jerusalem immediately. If Absalom had the whole nation following him, it would be easy for armies from Judah and the northern tribes to surround Jerusalem and leave no way of escape. David knew that the same Absalom who killed Amnon would also kill his brothers and possibly even his father, so it was imperative that everybody flee. Furthermore, if Absalom had to attack Jerusalem, he would slaughter the inhabitants, and there was no reason for hundreds of innocent people to die. It was just like David to risk his own life and abandon his own throne in order to protect others. The servants pledged their loyalty to the king (v. 16) and so did his bodyguard (vv. 18–22). The ten concubines David left behind to manage the household would be violated by Absalom (16:20–23), an act that declared he had taken over his father's kingdom.
For the second time in his life, David is forced to flee into the wilderness to save his life. As a young man, he fled the jealous rage of King Saul, and now he was seeking refuge from the hypocritical deceptions of his son Absalom and his former counselor, Ahithophel. By leaving Jerusalem, David had spared the city a bloodbath, but now he and his family were in danger, and what was the future of the kingdom and God's covenant with David?
Jehovah—Israel's sovereign King (15:24—16:14) When you read David's exile psalms, you can't help but see his trust in God and his conviction that no matter how disordered and disturbed everything was, the Lord was still on His throne. No matter how David felt, he knew that the Lord would always keep His covenant and fulfill His promises. Psalm 4 might well have been the song David sang to God that first evening away from home, and Psalm 3 what he prayed the next morning. In Psalms 41 and 55, he poured out his heart to the Lord, and the Lord heard him and answered in His time. Psalms 61, 62, and 63 allow us to look into David's troubled heart as he asks God for guidance and strength. Note that each of these three psalms ends with a strong affirmation of faith in the Lord. We today can have courage and assurance in our own times of difficulty as we see how the Lord responded to David and his great needs.
David mobilizes the forces (vv. 17–22). David and the people with him escaped to the northeast, moving from Jerusalem opposite the direction of Hebron. When they came to the last house in the suburbs of Jerusalem, they rested and David reviewed his troops. These included David's personal bodyguard (the Cherethites and the Pelethites, 8:18; 23:22–23) as well as six hundred Philistines who had followed David from Gath and were under the command of Ittai (1 Sam. 27:3). Ittai assured David that they were completely loyal to the king. This Gentile's testimony of fidelity to David (v. 21) is one of the great confessions of faith and faithfulness found in Scripture and ranks with that of Ruth (1:16) and the Roman centurion (Matt. 8:5–13).5
David weeps (v. 23). The key word in this section is "passed over" or "crossed over," used nine times.
The Lord acknowledges David's faith
2 Samuel & 1 Chronicles death. David's friend and counselor Ahithophel had turned against him, and the people for whom David had often risked his life were abandoning him to follow an egotistical rebel who was never chosen by God. If ever a man had a right to weep, it was David. Like disobedient children being spanked, it's easy for people to weep when they're being chastened for their sins, and then forget about the pain when the spanking is over. But David's tears went much deeper. He was not only concerned for the welfare of his rebellious son but also for the safety of the nation and the future of Israel's God-given ministry to the world. God's covenant with David (2 Sam. 7) assured him that his throne would last forever, and this is fulfilled in Christ, but the promise also implied that Israel would not be destroyed or the lamp of David permanently extinguished (1 Kings 11:36; 15:4; 2 Kings 8:19; 21:7; Ps. 132:17). God would be faithful to keep His covenant, and David knew that his throne was safe in the hands of the Lord.
(15:24–29). Zadok and Abiathar shared the high priestly duties and had helped to bring the ark to Jerusalem (1 Chron. 15:11ff.), so they thought it wise to take the ark to David. Absalom had usurped his father's throne, but the priests would not allow him to have the throne of God. They joined David's camp and brought many of the Levites with them, and Abiathar offered sacrifices (v. 24 niv) and no doubt called upon God to guide and protect the king.
But David told them to take the ark back to Jerusalem! He didn't want the throne of God treated like a good-luck charm as in the days of Eli when the glory departed from Israel (1 Sam. 4). Absalom and his men were trying to turn David's glory into shame (Ps. 4:2), but God's favor was upon the king and He would restore him to his throne. David had seen God's power and glory in His sanctuary (Ps. 63:2), and he would see it by faith there in the wilderness. But even if God rejected David, the king was prepared to accept Jehovah's sovereign will (v. 26).6 Eli had made a similar statement (1 Sam. 3:18), but it was resignation, not dedication. In David's case, the king was totally yielding to the Lord and saying, "Not my will but your will be done."
The Lord answers David's prayer (15:31–37). Another messenger arrived in David's camp and informed the king that Ahithophel had deserted him for Absalom (see v. 12). "Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me" (Ps. 41:9 nkjv). "For it is not an enemy who reproaches me; then I could bear it.… But it was you, a man my equal, my companion and my acquaintance" (Ps. 55:11–14). What do you do when one of your closest confidants betrays you? You do what David did—you pray and you worship. "O Lord, I pray thee, turn the counsel of Ahithophel into foolishness. And it came to pass, that when David was come to the top of the mount … he worshipped" (v. 31).
Faith without works is dead, so David assigned the two priests to be his eyes and ears in Jerusalem and to send him all the information that would help him plan his strategy. Zadok's son Ahimaaz and Jonathan the son of Abiathar would be the messengers and bring the information to him. David was a gifted tactician, and when you read 1 Samuel 19—28, you discover that he had an effective spy system that kept him informed of Saul's every move. David would have agreed with the counsel attributed to Oliver Cromwell, "Put your trust in God, my boys, and keep your powder dry." Whatever Absalom might do to the king's officials, he wasn't likely to lay hands on the Lord's priests and Levites, and they could go about their work almost unnoticed. When the two priests and their sons returned to Jerusalem with the ark, Absalom's followers must have interpreted their action as four votes for the new king.
And then David saw Hushai, who was the answer to his prayer! Hushai is called "David's friend" (v. 37; 1 Chron. 27:33), which implies he was a friend at court and a special counselor to the king. He was an Arkite, which means he came from a group of people who descended from Canaan and thus were Gentiles (Gen. 10:17; 1 Chron. 1:15). The town of Arka was located in Syria, about two hundred miles north of Damascus and five miles east of the sea. David's conquests had reached that far north, and some of the people had begun to worship the true God of Israel and to serve the king.
The Lord sees David's tears (15:30). "The Bible was written in tears, and to tears it will yield its best treasures," said A. W. Tozer.7 David was a strong and courageous man, but he wasn't afraid to weep openly. (Real men do weep, including Jesus and Paul.) We read about David's tears in Psalm 6, which might well have been an exile psalm (vv. 6–8), as well as in Psalms 30:5, 39:12, and 56:8. "Depart from me, all you workers of iniquity; for the Lord has heard the voice of my weeping" (Ps. 6:8 nkjv). "The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, You will not despise" (Ps. 51:17 nkjv).
As he had done with Zadok and Abiathar and their two sons, so David did with Hushai: he sent him back to Jerusalem to "serve" Absalom. All five men were taking risks for the sake of the Lord and the kingdom, but they considered it an honor to serve their king and help restore him to the throne. All of the people to whom David gave special assignments could say, "We are your servants, ready to do whatever my lord the king commands" (v. 15 nkjv). This would be a fine statement for believers to adopt today as an expression of their devotion to Christ.
David certainly had much to weep over, for his sins had brought sorrow and death to his family. Amnon had been murdered and Tamar violated, and now Absalom—the king's own son—was in the process of usurping the throne of Israel and heading for certain
Hushai came to Jerusalem just as Absalom arrived, and the people's excitement at greeting the new king probably enabled Hushai to enter the city without
2 Samuel & 1 Chronicles
Philistine army when they died. The fact that David was miles away from the battlefield when their deaths occurred didn't seem to matter to Shimei. This loyal Benjamite probably blamed David for the death of Saul's son Ish-Bosheth, who inherited Saul's throne, and also Abner, Saul's loyal commander; and, of course, Uriah the Hittite as well. "You have come to ruin because you are a man of blood!" (v. 8). Shimei was breaking the law while giving vent to his hatred of David, for Exodus 22:28 says, "You shall not revile God, nor curse a ruler of your people" (nkjv).
being noticed, or perhaps he strengthened his position by joining the crowd. Of course, later Hushai would greet the king and go to work doing all he could to obstruct his plans and keep David informed. If there's one thing better than getting an answer to prayer it's being an answer to prayer, and Hushai was the answer to David's prayer. Humanly speaking, were it not for Hushai's counsel to Absalom, David might have been slain in the wilderness.
The Lord meets David's needs (16:1–4). When David met Hushai, it was an answer to prayer, but when he met Ziba, the encounter met an immediate need but created a problem that wasn't settled until David returned to the throne. Ziba had been one of Saul's land managers as well as a custodian of Jonathan's crippled son, Mephibosheth (chap. 9). Knowing that Ziba was an opportunist with evil motives, David was suspicious about Ziba's presence, his gifts, and the absence of Mephibosheth, who had been cared for by David. Ziba had brought a string of donkeys (niv) for David and his family to use, as well as generous amounts of bread, wine, and fruit. The gifts were needed and appreciated, but David was concerned about the motive behind them.
David's attitude was one of submission because he accepted Shimei's abuse as from the hand of God. David had already announced that he would accept anything the Lord sent to him (15:26), and now he proved it. When David considered that he was an adulterer and a murderer who deserved to die, yet God let him live, why should he complain about some stones and dirt? And if Absalom, David's own son, was out to kill him, why should a total stranger be punished for slandering the king and throwing things at him? David had faith that God would one day balance the books and take care of people like Absalom and Shimei. Perhaps David was thinking of Deuteronomy 32:35: "It is mine to avenge; I will repay" (niv; see Rom. 14:17–21). When David regained the throne, he pardoned Shimei (19:16–23), and later Solomon restricted him to Jerusalem where he could be watched. When Shimei arrogantly overstepped his bounds, he was arrested and executed (1 Kings 2:36–46).
Ziba lied to the king and did his best to discredit his young master, Mephibosheth. David was weary and deeply wounded within, and it wasn't the best time for him to be making character decisions. He accepted Ziba's story—which was later discredited (19:26–27)—and made a rash judgment that gave Ziba the property that rightfully belonged to Mephibosheth. "He who answers a matter before he hears it, it is folly and shame to him" (Prov. 18:13). God's leaders must constantly be on guard lest they make unwise decisions on the basis of incomplete information.
David and the people went beyond Behurim some twenty miles to the ford of the Jordan River, possibly near Gilgal or Jericho, and there they rested. Very early the next morning they crossed the river and proceeded to Mahanaim (17:22, 24), where Jacob had prepared to meet his brother Esau and had wrestled with God (Gen. 32). Perhaps David remembered that event and gained courage as he thought of the army of angels that God sent to protect Jacob.
God honors David's submission (16:5–14). Through Ziba's lies, Satan attacked David as a serpent who deceives (2 Cor. 11:3; Gen. 3:1–7), and then through Shimei's words and stones, Satan came as a lion who devours (1 Peter 5:8). Ziba told lies and Shimei threw stones, and both were making it hard for David. The king was now near Bahurim8 in the tribe of Benjamin, where the pro-Saul forces were still strong. Shimei was on the hillside opposite David and above him, and it was easy for him to throw stones and clumps of dirt at David and his people. David was exhausted and discouraged, and yet he never rose to greater heights than when he allowed Shimei to go on attacking him. Abishai was only too willing to cross over and kill the man who was attacking the king, but David wouldn't allow it. Abishai had also wanted to kill Saul in the camp of Israel (1 Sam. 26:6–8), and he assisted his brother Joab in murdering Abner (2 Sam. 3:30), so David knew that his words were not to be treated lightly.
What did all this suffering accomplish for David? It made him more like Jesus Christ! He was rejected by his own people and betrayed by his own familiar friend. He gave up everything for the sake of the people and would have surrendered his own life to save his rebellious son who deserved to die. Like Jesus, David crossed the Kidron and went up Mount Olivet. He was falsely accused and shamefully treated, and yet he submitted to the sovereign will of God. "[W]ho, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously" (1 Peter 2:23 nkjv).
David had lost his throne, but Jehovah God was still on the throne and would keep His promises with His servant. Faithful to His covenant, the Lord remembered David and all the hardships that he endured (Ps. 132:1), and He remembers us today.
"Get out, get out, you man of blood, you scoundrel!" shouted Shimei, but David didn't retaliate. Shimei was blaming David for the death of Saul and his sons, for after all, David was officially in the
Notes 1 The word "demagogue" comes from two Greek words: demos
2 Samuel & 1 Chronicles prayer. From the end of the earth I will cry to You, when my heart is overwhelmed; lead me to the rock that is higher than I" (Ps. 61:1–2 nkjv).
(people) and agogos (guiding). A true leader uses his authority to help people, but a demagogue uses people to gain authority. Demagogues pretend to be concerned about the needs of the people, but their only concern is to get into power and enjoy the fruits of their dishonesty. 2 Hebrew texts vary from "four" to "forty." If forty is the correct number, we don't know the starting point—forty years from what event? Some chronologists date Absalom's rebellion at between 1023 and 1027 BC. This would be approximately forty years from David's anointing by Samuel, but why select that event? It seems reasonable to accept "four" as the correct number and date it from Amnon's reconciliation with his father (14:33). 3 Most students identify Psalms 3, 4, 41, 55, 61–63, and 143 as "exile psalms," and some add Psalms 25, 28, 58, and 109. Both Psalms 41 and 55 indicate that David was not well, and see 61:6–7. If indeed David was ill, then he was unable to meet the people and hear their problems; and Absalom took advantage of this situation. 4 David once lied about attending a feast as a device to deceive King Saul (1 Sam. 20:6). Thus do our sins find us out. 5 David faced a similar test when he was serving as commander of the bodyguard of Achish, king of the Philistines (1 Sam. 29). 6 David's statement "Behold, here am I" reminds us of Abraham (Gen. 22:1, 11), Jacob (Gen. 31:11; 46:2), Moses (Ex. 3:4), Samuel (1 Sam. 3:4, 16), and Isaiah (Isa. 6:8). It is a statement of surrender. 7 God Tells the Man Who Cares (Christian Publications, 1970), 9. 8 It was at Bahurim that David's wife Michal said good-bye to her second husband as she was returned to David, and the man wept bitterly (3:13–16). Now it was David who was weeping.
What did David experience during those difficult days?
David's throne was usurped (16:15–23) This paragraph picks up the narrative that was interrupted at 15:37 so we could learn about David's escape and his encounters with Ziba and Shimei. Thanks to David's speedy departure, Absalom's rebellion was a bloodless coup and he took Jerusalem unopposed, which was just what David wanted (15:14). Unlike Absalom, David was a man with a shepherd's heart who thought first about the welfare of his people (24:17; Ps. 78:70–72). Hushai won Absalom's confidence (vv. 16–19). As soon as possible, Hushai entered the king's audience chamber and officially presented himself to the new king. He didn't want Absalom to think he was a spy, although that's exactly what he was. He was God's man in Jerusalem to frustrate the counsel of Ahithophel. Absalom was no doubt surprised to see his father's counselor in Jerusalem, but his sarcastic greeting didn't upset Hushai, who spoke respectfully to him. Hushai's words to Absalom must be read very carefully or they will be misunderstood.
Hushai gave the usual respectful greeting "God save the king," but he didn't say "King Absalom." In his heart, he was referring to King David, but the new king didn't understand what Hushai was saying. In his pride, Absalom thought Hushai was calling him the king. Again, note that Hushai doesn't mention Absalom's name or say that he will serve the new king. In verse 18, Hushai is speaking about David, for the Lord had never chosen Absalom to be Israel's king; and Hushai didn't promise to serve Absalom but to serve "in the presence" of David's son. In other words, Hushai would be in the presence of Absalom, but he would be serving the Lord and David. A proud man, Absalom interpreted Hushai's words to apply to himself, and he accepted Hushai as another counselor. This decision was of the Lord and prepared the way for Absalom's defeat.
CHAPTER EIGHT 2 Samuel 16:15—18:33 DAVID'S BITTERSWEET VICTORY W hen General Douglas MacArthur spoke before the United States Congress on April 19, 1951, he made the famous statement, "In war there is no substitute for victory." But more than one military expert has maintained that armed forces can only win battles and that in the long run, nobody really wins a war. Why? Because the price is too high. For every word in Hitler's book Mein Kampf, 125 people died in World War II. In view of modern atomic weapons, nobody would "win" World War III.
Absalom followed Ahithophel's counsel (vv. 20–23). Absalom had two important tasks to perform before he could rule the kingdom of Israel. The first was that he had to seize his father's throne and let it be known that he was officially the king. Unlike his father David, who sought the mind of the Lord through the Urim and Thummim or from a prophet, Absalom looked to human experience and wisdom—and from a human point of view, Ahithophel was among the very best. However, Ahithophel didn't seek the mind of the Lord nor did he want the will of the Lord. His primary goal was to avenge himself against David for the sin he had committed against his granddaughter Bathsheba and her husband, Uriah the Hittite.
David's army and Absalom's army were about to engage in battle in a civil war that neither father nor son could "win," but both sides could lose. If David won, it meant death for his son Absalom and his friend Ahithophel; if Absalom won, it could mean death for David and other members of his family. In modern terms, it was a "catch-22" situation; in ancient terms, it would be a "pyrrhic victory."1
Absalom was trusting his charm, his popularity, his army, and the wisdom of Ahithophel, but David was trusting the Lord. "Hear my cry, O God; attend to my
It was customary for a new king to inherit the previous king's wives and harem, so when Absalom
2 Samuel & 1 Chronicles anybody who came near. David's army was too experienced in war to be unprepared for a sudden attack. A sudden attack by a small army would not work. If the invading army were repulsed, word would spread that Absalom's forces had been defeated, and then all his men would flee. Absalom would then begin and end his reign with a military disaster.
followed Ahithophel's counsel, he was declaring that he was now king of Israel (see 3:7, 12:8 and 1 Kings 2:22). By taking his father's concubines, Absalom was making himself totally abhorrent to his father and breaking down every possible bridge for reconciliation. The new king was telling his followers that there was no turning back and the revolution would continue. But unwittingly, he was doing even more: he was fulfilling Nathan's prophecy that David's wives would be violated in public (12:11–12). David had been on the roof of his house when he lusted after Bathsheba (11:2–4), and that's where David's wives would be violated.
Then Hushai presented a plan that overcame all these difficulties. First, the new king himself must lead the army, and it must be the biggest army he could assemble "from Dan to Beersheba." This suggestion appealed to Absalom's inflated ego, and in his imagination he could see himself leading the army to a great victory. Of course, he wasn't a seasoned military man, but what difference did that make? What a way to begin his reign! Absalom didn't stop to consider that it would take time to gather his forces "from Dan to Beersheba," time that David could use to cross the Jordan River and "get lost." Hushai, of course, was interested in buying time for David so he could "get lost."
David's prayer was answered (17:1–28) Having achieved his first purpose and taken over the royal authority, Absalom now had to deal with the second matter and make sure that David and his followers didn't return and take back the kingdom. The solution was simple but drastic: he had to find his father and kill him. For guidance, Absalom turned to his two counselors for help.
With such a large army at his command, Absalom didn't have to depend on a difficult surprise attack but could "fall on" David's men over a wide area, like the morning dew that falls on the ground. Wherever David's men fled, they would see Absalom's forces and there would be no escape. Instead of sparing David's forces, Absalom's army would wipe them out so they couldn't cause trouble in the future. Realizing that Absalom might be worried about the time element, Hushai answered his objections in verse 13. If during the delay in rounding up his troops Absalom heard that David had taken his men into a walled city, the task would be even easier. The whole nation would obey their new king and work together taking the city apart, stone by stone! What a demonstration of power!
Hushai's counsel prevailed (vv. 1–14).2 Humanly speaking, if Absalom had followed Ahithophel's plan, David would have been slain and Absalom's problems solved. But David had prayed that God would turn Ahithophel's counsel into foolishness (15:31), and God used Hushai to do just that. Note that Ahithophel put himself front and center by using phrases like "Let me now choose … I will arise … I will come …" and so on. He wanted to be the general of the army because he wanted personally to supervise the murder of his enemy King David. His plan was a good one: use a small army that could move swiftly, attack suddenly at night, and have David's death as the one great goal. Ahithophel would then bring back David's followers and they would swear loyalty to the new king. It would be a quick victory and very little blood would be shed.
Ahithophel's matter-of-fact speech was forgotten as Hushai's grand plan, punctuated with vivid mental pictures, gripped the hearts and minds of Absalom and his leaders. God had answered David's prayer and confused the counsel of Ahithophel. Absalom would ride at the front of his army, intent on victory, but he would meet with humiliating defeat. "The Lord brings the counsel of the nations to nothing; He makes the plans of the peoples of no effect. The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:10–11 nkjv).
Hushai wasn't in the room when Ahithophel outlined his plan, so Absalom called him in and told him what his favorite counselor had said. Directed by the Lord, Hushai took an entirely different approach and focused on the ego of the young king. Hushai's reply isn't a series of "I will" statements about himself but rather a series of statements about the new king that couldn't help but ignite Absalom's imagination and inflate his ego. Hushai laid an effective verbal trap, and Absalom fell into it.
David's spy system worked (vv. 15–22). David and his people were camped at the fords of the Jordan, about twenty miles from Jerusalem, and the two runners were waiting at En Rogel in the Kidron Valley, less than a mile from Jerusalem. Hushai gave the message to the two priests and told them to tell David to cross over the Jordan as quickly as possible. He was not to delay. If Absalom changed his mind and adopted Ahithophel's plan, then all might be lost. Zadok and Abiathar told an anonymous maidservant; she took the message to Jonathan and Ahimiaaz, who immediately ran a mile south to the house of a collaborator in Bahurim. However, a young man saw them leave and
First, Hushai explained why Ahithophel's counsel wasn't wise "at this time," although it had been wise at other times (vv. 7–10). As for focusing only on the murder of David, Absalom knew that his father was a great tactician and a mighty warrior, surrounded by experienced soldiers who feared nothing. All of them were angry because they'd been driven from their homes. They were like a bear robbed of her cubs. (Hushai is a master of metaphor!) Furthermore, David was too smart to stay with the troops; he would hide in a safe place where he couldn't be trapped. His men would be on guard and would set ambushes and kill
2 Samuel & 1 Chronicles
Absalom's army was commanded by Amasa, who was David's nephew and Joab's cousin (v. 25). Of course, Absalom was commander in chief (17:11). How sad that son was fighting against father, uncle against nephew, cousin against cousin, and citizen against citizen. War is bad enough, but a civil war makes an even worse war. Absalom and his men crossed the Jordan, intending to meet David's army somewhere near the forest of Ephraim, about three miles northwest of Mahanaim. The forest of Ephraim was probably named by some Ephraimites who crossed the river and settled on the western side in the region of Gilead.
recognized the priests' sons. Wanting to impress the new king, he told Absalom what was happening, and Absalom's guards started out after the two young men.
At this point, the account reads like the story of the two spies recorded in Joshua 2. Rahab hid the two spies under stalks of flax on the roof of her house. The wife in Bahurim hid the two runners in a cistern, covered the opening with a cloth, and sprinkled grain on the cloth. The cloth looked like it was there to provide a place to dry grain in the sun. Not obligated to assist Absalom in his evil plans, the woman sent the guards off in the wrong direction, and the young men were saved. They arrived at David's camp, gave the king the facts, and urged him to cross the Jordan immediately, which he did. The guards returned to Jerusalem empty-handed, but Absalom didn't see their failure as a serious problem. How wrong he was!
David's son was slain. (18:1–18) Knowing that the enemy was soon to arrive, David numbered his troops, divided them into three companies, and placed Joab, Abishai, and Ittai as their commanders. Whatever approach Absalom and Amasa used, David's men would be able to maneuver and help each other. David offered to accompany the army, but the people told him to stay in a place of safety in the walled city. (See 21:15–17, which occurred long before Absalom's rebellion.) "There are ten thousand of us but only one of you!" they argued. They knew that Absalom's soldiers would go after the king and not worry about the soldiers. If David stayed in the city, he could send out reinforcements if they were needed. David accepted their decisions; he didn't want to fight his son anyway.
Ahithophel took his own life (v. 23). Why? Was it because Absalom hurt his feelings by rejecting his counsel? No, it was because he knew that Hushai's counsel would bring about Absalom's defeat, and Ahithophel was serving the wrong king. As a traitor against King David, Ahithophel would either be slain or banished forever from the kingdom. Rather than humiliate himself and his family in his death, he put his affairs in order and hanged himself. His suicide reminds us of what Judas did (Matt. 27:5) and points to what David had written in two of his wilderness psalms (Ps. 41:9; 55:12–15; see John 13:18). In Acts 1:15–22, Peter referred to two other psalms that concerned Judas (Ps. 69:25 and 109:8).
But neither did he want the army to fight his son! Absalom had stood at the gate in Jerusalem and attacked his father (15:1–6); now David stood at a city gate and instructed the soldiers to go easy on Absalom. Absalom certainly hadn't been gentle with his father! He had murdered Amnon, driven David out of Jerusalem, seized his throne, violated David's concubines, and now he was out to kill David. That doesn't sound like the kind of man you would want to protect, but if David had one fault, it was pampering his sons (1 Kings 1:5–6; see 1 Sam. 3:13). But before we criticize David, we must remember that he was a man after God's own heart. Let's be thankful that our Father in heaven hasn't dealt with us according to our sins (Ps. 103:1–14). In His grace, He gives us what we don't deserve, and in His mercy He doesn't give us what we do deserve. Jesus didn't deserve to die, for He was sinless, yet He took the punishment that belonged to us. What a Savior!
Ahithophel had been a faithful servant of the king and the kingdom until he determined in his heart to get vengeance on David for what he did to Bathsheba and Uriah. This desire for revenge so obsessed him that he ceased to be a servant of the Lord and began to serve his own sinful desires. He knew of Absalom's ambitions but kept them hidden from David, and he cooperated with the crown prince in the palace coup. But with all of his wisdom, Ahithophel was supporting the wrong king, and the Lord had to judge him. Both Ahithophel and Absalom ended up hanging from a tree. How tragic it is when a man or woman leads an exemplary and useful life and then fails dishonorably at the end. There are old fools as well as young fools, and Ahithophel was one of them. All of us need to pray that the Lord will help us to end well.
Friends cared for David (vv. 24–29). David and his party forded the river and came to Mahanaim, the former capital of the ten tribes when Saul's son IshBosheth was king (2:8). It was at Mahanaim ("two camps, two hosts") that Jacob saw the army of angels God had sent to protect him (Gen. 32), but David had no such vision. However, God often uses human "angels" to help His servants, and this time it was Shobi, Machir, and Barzillai. They brought provisions for the king and his people and saw to it that they were adequately cared for. God prepared a table for David as his enemies were approaching (Ps. 23:5).
The battle spread out across the area, and many soldiers died because of the density of the forest. We don't know how many men perished on each side, but it's likely that most of the ten thousand dead belonged to Absalom's army. Both the sword and the forest devoured their victims. (This metaphor has been used before in 1:22 and 2:26.) But God didn't need a sword to stop the rebel Absalom; He simply used the branch of a tree! How much his heavy head of hair contributed to this accident isn't recorded, but it's ironic that the
2 Samuel & 1 Chronicles conveyed with compassion and skill. To keep Ahimaaz safe, Joab selected a person known only as "the Cushite," who was possibly one of his own servants. Better that a foreign servant be slain than the son of a Jewish priest. However, after the Cushite left, Ahimaaz continued to annoy Joab and ask for permission to run. There was nothing good or bad to add to the news, so why run? Weary of hearing the young man's pleas, Joab gave him permission to go.
thing he was so proud of (14:25–26) turned out to assist in his death. Indeed, pride does lead to judgment. Another example is Samson (Judg. 16). "He catches the wise in their own craftiness, and the counsel of the cunning comes quickly upon them" (Job 5:13 nkjv).
The soldiers who encountered Absalom hanging from the tree didn't dare touch him, but Joab had his own agenda. It was Joab who had orchestrated the reconciliation of David and Absalom, and now Joab ignored David's orders and killed the young man.3 Absalom rejected Ahithophel's plan to "kill the king only," but Joab accepted it! There's a hint in verse 11 that Joab had quietly spread the word that he would reward any soldier who killed the rebellious son. The soldier who could have won the reward refused to kill Absalom for two reasons: he didn't want to disobey the king, and he wasn't sure Joab would defend him if the king found out about it. After all, David killed the man who said he killed Saul (1:1–16) as well as the two men who killed Saul's son Ish-Bosheth (4:1ff.). The soldier knew that Joab didn't want to be caught issuing an order to kill the king's son when the king commanded otherwise. The death of Absalom marked the end of the war and the rebellion, so Joab withdrew his troops.
Ahimaaz reminds us of those bothersome people who want to be important but have nothing much to say. He took the long, easy route to Mahanaim through the valley, while the Cushite took the short, direct route over difficult terrain. Ahimaaz was a young man without a real message or the ability to convey that message in the right way. As the Cushite ran, he meditated on how to tell King David that his son was dead. What's the sense in running if you don't know how to share the news?
The scene shifts to Mahanaim where David is seated between the outer and inner gates of the city, waiting for the watchman in the tower to give him word that a messenger is on his way from the battlefield.4 Even though he was unprepared to speak to the king, Ahimaaz put forth every effort and passed the Cushite on the road. David said, "He is a good man. He comes with good news" (v. 27 niv). It's obvious that the character of the messenger has nothing to do with the contents of the message, but David was grasping for any straw of hope available.
Both Absalom and Ahithophel died on trees, and to an Israelite, hanging a body on a tree was evidence that the deceased was cursed by God (Deut. 21:22–23; Gal. 3:13). When you consider the crimes these two men committed, is it any wonder they were cursed? Yet God in His grace forgave David of the same crimes and allowed him to live. At one time, Absalom was the most popular man in the kingdom, but he ended up being buried in a pit, his body covered with stones. Apparently his three sons had died (14:27), so there was no one left in his family to perpetuate his name, so he erected a pillar to keep his name alive (v. 18). Even the original pillar is gone, and the so-called Tomb of Absalom seen today in the Kidron Valley is from the days of the Herods. "The memory of the righteous is blessed, but the name of the wicked will rot" (Prov. 10:7 nkjv).
Before he arrived at the gate, Ahimaaz was so anxious to give the news that he called out, "All is well."5 Then he came to the king, bowed before him and told him that Joab had won the battle. When David asked about Absalom, the young messenger was not prepared or equipped to share the bad news, so he made an excuse that was undoubtedly a lie. In his feeble attempt to go down in history as the man who brought the news from the forest of Ephraim to Mahanaim, Ahimaaz ended up having nothing to say that David wanted to hear. What he said was correct, but he didn't say enough. He ended up standing to one side and watching the Cushite deliver the right message in the right way.
David's heart was broken (18:19–33) The war was over and the rebellion ended. All that remained was for Joab to notify the king and return him safely to Jerusalem. But it was a bittersweet victory for David. When the enemy is your own son, there can be no triumph and no celebration.
During my pastoral ministry, I've occasionally had to be the bearer of bad news. I can recall praying, pondering, and putting myself in the place of the waiting people, all the while trying to assemble words that would bring the least amount of hurt. It wasn't easy. Someone has defined "tact" as "the knack of making a point without making an enemy," and the Cushite had tact.
Ahimaaz was a well-known runner (v. 27), and he volunteered to take the news to the king at Mahanaim, some three miles away. As enthusiastic as the young man was, he didn't realize what he was asking; for David was known to take out his anger and sorrow on the messengers (1:4–16; 4:8–12)! Although the word "tidings" that Ahimaaz used could apply to any kind of news, it usually referred to "good news," and there was no good news that day. Joab knew his king very well and knew that the report of Absalom's death must be
The text says that David "trembled violently" when he comprehended that Absalom had been slain. No doubt he had prayed that the worst would not happen, but it happened just the same. In one sense, David pronounced his own sentence when he said to Nathan, "And he shall restore the lamb fourfold" (12:5), for this was the final payment of David's great debt. The baby had died, Tamar was raped, Amnon was slain and now
2 Samuel & 1 Chronicles in Jerusalem. All the tribes, including David's own tribe of Judah, had participated in Absalom's rebellion to some extent; now it was time for them to bring their king back to Jerusalem. Years of intrigue and intertribal conflict left Israel a deeply divided nation, and there was a desperate need for a strong display of unity and loyalty. This chapter describes five steps David took to bring about the healing of the nation.
Absalom was dead. David tasted once again the pain of forgiven sin.
David's tears reveal the broken heart of a loving father. Speaking about David's sorrow, Charles Spurgeon said, "[I]t would be wise to sympathize as far as we can, than to sit in judgment upon a case which has never been our own."6 David wept when he heard about the death of Jonathan and Saul (1:11–12), the murder of Abner (3:32), and the murder of Amnon (13:33–36), so why shouldn't he weep over the death of his beloved son Absalom? Once again, we see the heart of God revealed in the heart of David, for Christ died for us when we were sinners and living as the enemies of God (Rom. 5:7–10). David would have died for Absalom, but Jesus did die for us!
David focuses his perspective (19:1–8) The saintly Scottish pastor Andrew Bonar (1810–1892) used to say, "Let us be as watchful after the victory as before the battle." It's possible to win the battle but lose the victory, which is what happened to David after Joab defeated Absalom and his army. What should have been a day of celebration for David's army at Mahanaim became a confused time of embarrassment and shame as the people1 stole back into the city as if they had been humiliated by defeat. They had risked their lives for king and country, and were now treated like criminals!
David's problem wasn't that he grieved over his son, for grief is a very human response and tears are a part of the healing. His problem was that he grieved excessively and wouldn't permit himself to be comforted. His response was abnormal. He neglected himself and his responsibilities and had to be soundly rebuked by Joab before he would take steps to return to Jerusalem and save the kingdom. His troubles weren't over, but the Lord would empower him to be the ruler He wanted him to be.
It was very unlike David to be insensitive to the sacrifices his men made as they served him (see 23:13–17; 1 Sam. 30:21–30), but that day he was so obsessed with the death of Absalom that he could think of nothing else. By isolating himself from his men, the king turned a military victory into an emotional defeat. David was not only a great warrior but also a deeply emotional poet and musician, a man who could go from the depths of despair into the heights of glory while writing one psalm. David had experienced a difficult time after the death of Amnon (13:37–39), and the death of his favorite son Absalom left him inconsolable. David's attitude puzzled his followers, who saw Absalom as a liar, a murderer, a traitor, and a rebel.
The Lord can heal a broken heart, if we give all the pieces to Him and obey Him by faith.
Notes 1 In 279 BC, the army of Pyrrhus, king of Epirus, defeated the Romans at Asculum at such great cost that he said, "One more such victory and we are lost." 2 For a detailed study of the speeches of Ahithophel and Hushai, and why God used Hushai's counsel, see chapters 1–4 of my book Preaching and Teaching with Imagination (Baker Books). 3 The word in 18:14 translated "darts" in the KJV and "javelins" in the NIV can mean rod, staff, or even scepter. They were probably javelins sharpened at one end. Joab thrust them into Absalom's body, and then the ten men around the tree finished the job. 4 The scene reminds us of Eli the priest waiting at the gate for news concerning the ark of the covenant (1 Sam. 4:12ff.). 5 This is the familiar Hebrew word shalom, which among other things means "peace, health, well-being." David uses the word in his questions: "Is the young man Absalom shalom?" (vv. 29, 32). 6 The Metropolitan Tabernacle Pulpit, vol. 24, 505.
Certainly we expect a father to grieve over the tragic death of a son and overlook the son's mistakes and sins. But leaders must still lead, even if their hearts are broken; that's one of the prices that leaders must pay. On October 10, 1950, Sir Winston Churchill was introduced at the University of Copenhagen as "the architect of victory" in World War II. Churchill replied: "I was only the servant of my country and had I, at any moment, failed to express her unflinching resolve to fight and conquer, I should at once have been rightly cast aside." David the father forgot that he was also David the king and that he still had his crown because his brave soldiers put the good of the nation ahead of their own personal interests.
CHAPTER NINE 2 Samuel 19:1—40 DAVID'S RETURN AND RENEWED PROBLEMS T
Joab's short but cutting speech jolted the king back to reality, and David took his place at the gate—where his men came to him and where he acknowledged their brave service. It's likely that David didn't yet know that it was Joab who engineered Absalom's death and burial, otherwise his response might have been different. It didn't take long for David to find out what Joab and his men did, and this helped to precipitate David's naming he repeated theme in this chapter is "bringing back the king" (vv. 10, 11, 12, 15, 41). David was across the Jordan in Mahanaim, but he belonged
2 Samuel & 1 Chronicles them great relief, for it meant that David was pardoning all the officials who had followed Absalom. Amasa had been Absalom's general whose assignment it was to search for David and destroy him, but now David was making his nephew (and Joab's cousin) the leader of his great army.
Amasa as general of the army (v. 13; and see 1 Kings 2:5). The one thing that's missing in the entire Absalom episode is David's seeking the mind of the Lord as he made decisions. The younger David called for the Urim and Thummim or asked for the counsel of a prophet, but apart from his prayer in 15:31, we don't find David requesting guidance. Of course, the wilderness psalms record his concerns and prayers, so we know he wasn't depending on himself and his leaders alone. But we wish David had sought God's direction as he dealt with Absalom and the problems he created. When it came to dealing with his sons, David needed all the help he could get, but perhaps he wouldn't admit it. It's never too late for God to work.
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
2 Samuel & 1 Chronicles
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
2 Samuel & 1 Chronicles 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)
2 Samuel & 1 Chronicles 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
2 Samuel & 1 Chronicles 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.
2 Samuel & 1 Chronicles 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,
2 Samuel & 1 Chronicles
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.
2 Samuel & 1 Chronicles 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
2 Samuel & 1 Chronicles 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;
2 Samuel & 1 Chronicles
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
2 Samuel & 1 Chronicles
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.
Jesus gave Himself as a sacrifice for us, and also as a drink offering (Ps. 22:14; Isa. 53:12). Paul used the image of the drink offering to describe his own dedication to the Lord (Phil. 2:17; 2 Tim. 4:6). Mother Teresa often said, "We can do no great things, only small things with great love." But doing small things because we love Christ turns them into great things. According to Jesus, whenever we show love and kindness to others and seek to meet their needs, we give Him a cup of cold water (Matt. 25:34–40).
Since ancient peoples often had two or more names that could have alternate spellings, it's not easy to correlate the list in 2 Samuel 23 with the one in 1 Chronicles 11. Some names on the Samuel list are missing from the Chronicles list, but the latter list contains sixteen extra names (11:41–47). Perhaps they were replacements or alternates.3 Those not mentioned in the Chronicles list are Shammah son of Agee (v. 11), Elika (v. 25), Eliam (v. 34), and Igal (v. 36). The differences between the two lists are minor and doubtless the composition of this group changed from time to time as men died and were replaced.
Two special "mighty men" (vv. 18–23; 1 Chron. 11:20–25). Abishai (vv. 18–19) was David's nephew and the brother of Joab, the commander of David's army. He was also the brother of Asahel, who was slain treacherously by Abner, and Joab and Abishai killed Abner, much to David's regret (2 Sam. 2–3). Abishai was a courageous man who is commended here for killing three hundred enemy soldiers.
In this list, the men are divided into four groups:
2 Samuel & 1 Chronicles
Satan to tempt David in order to accomplish the purposes He had in mind. Satan certainly opposed God's people throughout all of Old Testament history, but this is one of four instances in the Old Testament where Satan is named specifically and seen openly at work. The other three are when he tempted Eve (Gen. 3), when he attacked Job (Job 1—2), and when he accused Joshua the high priest (Zech. 3).6 the three mighty men (vv. 8–12), the second three mighty men (vv. 13–17),4 two special leaders (vv. 18–23), and "The Thirty" exceptional soldiers (vv. 24–39).5 But does verse 36 record one man's name ("Igal the son of Nathan who was the son of Hagri") or the names of two men ("Igal the son of Nathan, and the son of Hagri")? Except for the three men who brought David the water, the names of all the other men are given, so it seems strange that one man's name would be omitted. It's likely that verse 36 registers the name of one man, which means there were thirty-two soldiers in "The Thirty"—the twenty-nine named on the list, plus the three unnamed men of verses 13–17. Perhaps the term "The Thirty" was simply a code name for David's elite soldiers, regardless of how many there were, just as "The Twelve" was a code name for the Lord's apostles. If you add to the thirty-two men the three mighty men of verses 8–12, plus Abishai and Benaiah, you have the total of thirty-seven given in verse 39.
A proud king (vv. 1–9; 1 Chron. 21:1–6). There was nothing illegal about a national census, if it was done according to the rules laid down in Exodus 30:11–16 (and see Num. 3:40–51). The half shekel received at the census was used to pay the bills for the sanctuary of God (Ex. 38:25–28). As a good Jewish citizen, Jesus paid his temple tax (Matt. 17:24–27), even though He knew that much of the ministry at the temple in that day was corrupt and had been rejected by His Father (Matt. 23:37–24:1). The phrase "the people" used in 2 Samuel 24:2, 4, 9, 10 refers to the Jewish military forces and is used this way in the Authorized Version of 1 Samuel 4:3, 4, 17. But the census that David ordered wasn't to collect the annual temple tax; it was a military census to see how big his army was, as verse 9 makes clear. But there had been military censuses in Israel in the past and the Lord hadn't judged the nation (Num. 1 and 26). What was there about this census that was wrong?
Two names are familiar to us: Asahel, the nephew of David and brother of Joab and Abishai (v. 24), and Uriah the Hittite, the husband of Bathsheba (v. 39; 1 Chron. 11:41). Both of them were dead, but their names remained on the list of great warriors. How tragic that David took the life of one of his best soldiers just to cover up sin!
Two other facts are worth noting. First, David didn't do the job alone; he had the help of many devoted followers. We think of David as a mighty warrior, and he was, but how far would he have gotten without his loyal and gifted soldiers? Most of the men listed came from Judah. This is to be expected since Judah was David's tribe and he reigned there before the nation was united. But "The Thirty" also included three men from Benjamin, the tribe of Saul, and several soldiers from neighboring nations. All these men recognized that God's hand was upon David and they wanted to be a part of what God was doing. The diversity of the commanders in his army speaks well of his leadership.
Joab and his captains were against the project (v. 4) and Joab's speech in verse 3 suggests that David's command was motivated by pride. The king wanted to magnify his own achievements rather than glorify the Lord. David may have rationalized this desire by arguing that his son Solomon was a man of peace who had no military experience. David wanted to be certain that, after his death, Israel would have the forces needed to preserve the peace. Another factor may have been David's plan to organize the army, the government, and the priests and Levites so that Solomon could manage things more easily and be able to build the temple (1 Chron. 22—27).
Whatever the cause, the Lord was displeased (1 Chron. 21:7), but He permitted Joab and his captains to spend the next nine months and twenty days counting the Israelites twenty years old and upward who were fit for military service. Sometimes God's greatest judgment is simply to let us have our own way. The census takers left Jerusalem, traveled east across the Jordan, and started counting at Aroer in the vicinity of the Dead Sea. Then they moved north through Gad and Gilead to Israel's northernmost border, where David had conquered the territory and expanded his kingdom (2 Sam. 8). The men then went west to Tyre and Sidon and then south to Beersheba in Judah, Israel's farthest border city.
Second, God noted each man, had most of their names recorded in His Word, and will one day reward each one for the ministry he performed. David's name is mentioned over a thousand times in the Bible, while most of these men are mentioned but once or twice. However, when they meet the Lord, "then each one's praise will come from God" (1 Cor. 4:5 nkjv).
Joab was commander of the entire army (20:23), but he's mentioned in this military roster only in connection with his brothers Abishai (v. 18) and Asahel (v. 24; 1 Chron. 11:20, 26). In the end, Joab was disloyal to David and tried to put Adonijah on the throne, and this cost him his life (1 Kings 2:28–34).
E.Buying a site for the temple—24:1–15
From Beersheba, they returned to Jerusalem, but they didn't count the Levites (who were exempted from military duty, Num. 1:49; 2:33) and the men of Benjamin. The tabernacle was located at Gibeon in Benjamin (1 Chron. 16:39–40; 21:29) and Joab may
David the repentant sinner (24; 1 Chron. 21) Second Samuel 24:1 states that God incited David to number the people, while 1 Chronicles 21:1 names Satan as the culprit. Both are true: God permitted
2 Samuel & 1 Chronicles
24:13 and 1 Chronicles 21:12. In His mercy, God shortened the days of the suffering for His chosen people (Matt. 24:22). The three punishments are named in God's covenant with Israel (Deut. 28), so David shouldn't have been surprised: famine—28:23–24, 38–40; military defeat—28:25–26, 41–48; pestilence—28:21–22, 27–28, 35, 60–61.9 In Jewish law, the unintentional sin of the high priest was equivalent to the sin of the entire congregation (Lev. 4:1–3, 13–14), so how much more would the penalties apply to a king who had sinned intentionally! Knowing the mercy of the Lord, David wisely chose pestilence for his punishment.
have thought it unwise to invade holy territory on such a sinful mission. Anyway, Saul had come from Benjamin and there may still have been pockets of resistance in the tribe. Benjamin was too close to home and Joab didn't want to take any chances. The incomplete total was 1,300,000 men.7 A convicted king (24:10–14; 1 Chron. 21:7–13). Realizing that he had been foolish in pursuing the project, David confessed his sin and sought the Lord's face. At least six times in Scripture we find David confessing "I have sinned" (2 Sam. 12:13; 24:10, 17; Ps. 41:4 and 51:4; 1 Chron. 21:8). When he confessed his sins of adultery and murder, David said, "I have sinned"; but when he confessed his sin of numbering the people, he said, "I have sinned greatly" (italics mine). Most of us would consider his sins relating to Bathsheba far worse than the sin of numbering the people, and far more foolish, but David saw the enormity of what he had done. David's sins with Bathsheba took the lives of four of David's sons (the baby, Amnon, Absalom, and Adonijah) plus the life of Uriah, but after the census, God sent a plague that took the lives of seventy thousand people. The Lord must have agreed with David that he had indeed sinned greatly.
A repentant king (24:15–25; 1 Chron. 21:14–30). The plague started the next day at morning and continued for the appointed three days, with the judgment angel ending his work at Jerusalem, just as Joab and his men had done (v. 8). David's shepherd's heart was broken because of this judgment and he pleaded with the Lord to punish him instead. Why would God kill seventy thousand men and yet keep David alive? We must note that 24:1 says that God was angry with Israel and not with David, so He must have been punishing the people for some sin they had committed. It's been suggested that this plague took the lives of the Israelites who had followed Absalom in his rebellion and didn't want David as their king. This may be so, but the text doesn't tell us.
David's sin with Bathsheba was a sin of the flesh, a yielding to lust after an afternoon of laziness (11:2; Gal. 5:19), but the census was a sin of the spirit (see 2 Cor. 7:1), a willful act of rebellion against God. It was motivated by pride, and pride is number one on the list of the sins that God hates (Prov. 6:16–17). "Pride is the ground in which all the other sins grow," wrote William Barclay, "and the parent from which all the other sins come." Both Scripture and civil law make a distinction between sudden sins of passion and willful sins of rebellion and treat the guilty parties differently (Deut. 19:1–13; Ex. 21:12–14). The census was willful rebellion, and David sinned against a flood of light. Furthermore, God gave David over nine months' time to repent, but he refused to yield. In the various scenes in David's history, Joab doesn't come across as a godly man, but even Joab was opposed to this project, and so were his officers. David should have heeded their counsel, but he was determined to have a census.
God permitted David to see the judgment angel hovering over Jerusalem near the threshing floor of Araunah (Ornan), a Jebusite. The Jebusites were the original inhabitants of Jerusalem, so Ornan had submitted to David's rule and become a reputable citizen of Jerusalem. We aren't told that David heard God's command to the angel to cease plaguing the people, but David knew that God was merciful and gracious, so he begged for mercy for "the sheep of his pasture" (Ps. 100:3). The elders of Israel were with David (1 Chron. 21:16) and with him fell to the ground in humble contrition and worship. It was David's sin that precipitated the crisis, but perhaps they realized that the nation had also sinned and deserved to feel God's rod of discipline.
Once again, the prophet Gad appeared on the scene, this time with a message of hope. David was to build an altar on Ornan's threshing floor and there offer sacrifices to the Lord, and the plague would cease. As king, David could have appropriated the property (1 Sam. 8:14) or even borrowed it, but he insisted on purchasing it. David knew the high cost of sinning, and he refused to give the Lord something that had cost him nothing. For fifty shekels of silver he purchased the oxen for sacrifices and the wooden yokes for fuel, and for six hundred shekels of gold, he purchased the entire threshing floor (24:24; 1 Chron. 21:25). When the priest offered the sacrifices, God sent fire from heaven to consume them as a token of His acceptance (1 Chron. 21:26; Lev. 9:24).
God in His grace forgives our sins when we confess them (1 John 1:9), but in His righteous government, He allows us to reap the consequences. In this case, the Lord even gave David the privilege of choosing the consequences. Why? Because David's disobedience was a sin of the will, a deliberate choice on David's part, so God allowed him to make another choice and name the punishment. Gad8 gave the king three choices and told him to consider them, make a decision, and give his answer when the prophet returned.
Between the first and second visits, David must have sought the face of the Lord, for God lowered the famine period from seven years to three years, which explains the seeming discrepancy between 2 Samuel
2 Samuel & 1 Chronicles
Knowing that the king was well able to purchase his property, why was Ornan so anxious to give it to David absolutely free? Or was his offer just another instance of traditional Eastern courtesy in the art of bargaining? (See Gen. 23.) Perhaps Ornan remembered what happened to Saul's descendants because of what Saul did to the Gibeonites (21:1–14) and he didn't want the lives of his sons threatened (1 Chron. 21:20). The King James translation of verse 23 is a bit awkward and gives the idea that Ornan himself was a king, so the NIV or NASB should be consulted.
the Bethlehem well were the men named in verses 8–12, but verse 13 seems to indicate they were a different trio, a part of "The Thirty." 5 The two terms "The Three" and "The Thirty" are found frequently in this chapter. For "The Three" see verses 9, 13, 16–19, 22, 23; for "The Thirty" see verses 13, 23–24. In 1 Chronicles 11, "The Three" are mentioned in verses 12, 15, 18–21, 24, 25; and "The Thirty" in verses 15, 25, and 42. 6 For a study of these four appearances of Satan and how they apply to believers today, see my book The Strategy of Satan (Tyndale House). 7 First Chronicles 21:5 records 1,100,000 men, but we need to remember that Joab didn't complete the census (1 Chron. 27:23–24) and different sums were recorded at different times during the nine months of the survey. Also, note that 2 Samuel 24:9 specifies "800,000 valiant men," that is, an experienced standing army, while there could have been another 300,000 men who were of age but not seasoned in battle. This gives us the 1,100,000 total of 1 Chronicles 21:5. 8 The prophet Gad first appears in Scripture after David fled from Saul (1 Sam. 22:5). He must have been an expert on Jewish liturgy because he assisted David in organizing the Levites for their part in the temple worship services. He also kept an official record of the events of David's reign (1 Chron. 29:29). 9 More than once God sent plagues to Israel to chasten His people (Num. 11:31–34; 14:36–38; 16:46–50; 21:4–9; 26:9–10). Of course, this was in agreement with His covenant, which the people had broken.
The land that David purchased was no ordinary piece of property, for it was the place where Abraham had put his son Isaac on the altar (Gen. 22) and where Solomon would build the temple (1 Chron. 22:1; 2 Chron. 3:1). After the plague had ceased, David consecrated the site to the Lord (Lev. 27:20–21) and used it as a place of sacrifice and worship. The altar and tabernacle were at Gibeon, but David was permitted to worship at Jerusalem. The land was sanctified and would one day be the site of God's temple. David announced, "This is the house of the Lord God, and this is the altar of the burnt offering for Israel" (1 Chron. 22:1), and from that time began to get everything ready for Solomon to build the temple.
If you were asked to name David's two greatest sins, you would probably reply, "His adultery with Bathsheba and his numbering of the people," and you would be right. But out of those two great sins, God built a temple! Bathsheba gave birth to Solomon and God chose him to succeed David on the throne. On the property David purchased and on which he erected an altar, Solomon built the temple and dedicated it to the glory of God. What God did for David is certainly not an excuse for sin (Rom. 6:1–2), because David paid dearly for committing those sins. However, knowing what God did for David does encourage us to seek His face and trust His grace when we have disobeyed Him. "But where sin abounded, grace abounded much more" (Rom. 5:20). What a merciful God we serve!
CHAPTER THIRTEEN 1 Chronicles 22—29 DAVID'S LEGACY D avid "served his own generation by the will of God" (Acts 13:36 nkjv). When you serve your own generation faithfully, you also serve future generations. "He who does the will of God abides forever" (1 John 2:17 nkjv). The legacy of David enriched God's people Israel for centuries. Not only did David provide all that was needed for the building of the temple, he also wrote songs and designed musical instruments to be used in the worship services (23:5). Even more, it was through David's family that the Savior came into the world, "the Root and Offspring of David" (Rev. 22:16), so David still enriches the church today.
Notes 1 In the Old Testament, God viewed the rulers of Israel as shepherds, which explains passages like Jeremiah 10:21, 12:10, 23:1–8, 25:36; Ezekiel 34:1–18; Zechariah 10:2, 11:15–17. The word "pastor" means "shepherd." 2 Second Samuel 8:13 gives David credit for the great victory against the Edomites, while 1 Chronicles 18:12 attributes the victory to Abishai. The inscription of Ps. 60 states that Joab was also a part of the event. It's likely that David was in charge and Joab and his brother Abishai commanded the field forces. It was customary in those days for the king to get the credit for such victories (see 2 Sam. 12:26–31). 3 For an excellent comparative chart of David's mighty men, see pages 478–479 of the Old Testament volume of The Bible Knowledge Commentary, edited by John Walvoord and Roy Zuck (Victor). 4 Some students think that the three who brought the water from
When we hear David's name, we may think first of Bathsheba and David's sins, but these chapters present David the builder, the man who risked his life to gather wealth for the building of a temple to the glory of God. He's a great example for believers of every age who want to make their lives count for Christ and leave behind their own legacy of spiritual blessing.
Spiritual motivation Some Bible readers today might be tempted to scan
2 Samuel & 1 Chronicles day had made it into a den of thieves (Matt. 21:13; Luke 19:46; Jer. 7:11). A den of thieves is the place where thieves run to hide after they've done their wicked deeds, which suggests that a service in a local church can be a good place to go to pretend to be spiritual (1 John 1:5–10). How many local churches are known for their effective ministry of prayer? They may be houses of music, education, and even social activities, but are they houses of prayer?
these chapters, skip all the lists of names, and go on to read about the reign of Solomon in 2 Chronicles, but to do so would be a great mistake. Think of the encouragement and guidance these chapters must have given to the Jewish remnant that returned to Jerusalem after the Babylonian captivity. (See the books of Ezra, Nehemiah, Haggai, and Zechariah.) These courageous people had to rebuild the temple and organize its ministry, and reading these chapters would remind them that they were doing God's work. God gave each detail of the original temple and its ministry to David, who then gave it to Solomon. Those "lists of names" helped Zerubbabel and Joshua the high priest examine the credentials of those who wanted to serve in the temple (Ezra 2:59–64), and refuse those who were not qualified.
The temple was built and God honored it with His presence because the leaders and people gave their best to the Lord, sacrificed, and followed His directions. This is a good example for us to follow today. We are privileged to assist in the building of the church, and our motive must be only the glory of God.
Careful preparation (22:1–19) The Lord didn't permit David to build the temple, but He did honor the preparation David made for his son Solomon to do the job. "Well begun is half done" says the old proverb, and David was careful to have Solomon, the people, and the materials prepared for the great project. (See vv. 3, 5 and 14.)
These chapters encouraged the Jews in their labors centuries ago, and they can encourage us today as we seek to build the church (Eph. 2:19–22). When you read 1 Corinthians 3:9–23 and compare it with 1 Chronicles 22, 28, and 29, you see parallels that ought to encourage us to build the church the way God's Word commands.1 David knew that God's temple had to be built with gold, silver, and costly stones (22:14; 29:1–5), and Paul took these materials and applied them spiritually to the local church. They stand for the wisdom of God as found in the Word of God (Prov. 2:1–10; 3:13–15; 8:10–21). Wood, hay, and straw can be picked up on the surface, but if you want gold, silver, and jewels, you have to dig for them. We don't build the local church on clever human ideas or by imitating the world; we build by teaching and obeying the precious truths of the Word of God. (See 1 Cor. 3:18–20 for Paul's view of the wisdom of this world.)
The site, materials, and workers (vv. 1–4). We're not sure when the Lord began to give David the plans for the temple and its personnel, but the purchase of Ornan's property seemed to be the signal for action. When God sent fire from heaven to consume David's offerings (21:26), David knew that his sin was forgiven and that he was back in fellowship with the Lord. But David also perceived that his altar was now very special to the Lord and he continued to sacrifice there instead of going to the tabernacle at Gibeon. The Lord let him know that Mount Moriah was the place where He wanted the temple to be built. It's possible that David wrote Psalm 30 at this time, even though as yet there was no actual building to dedicate. By faith, he dedicated to the Lord the property he had purchased and the building that would one day stand on it.2
Solomon didn't have to draw his own plans for the temple, because the Lord gave the plans to David (28:11–12). As we read the Word and pray, the Lord shows us His plans for each local church. "Work out your own salvation [Christian ministry] with fear and trembling" (Phil. 2:12–13 nkjv) was written to a congregation of believers in Philippi, and though it has personal application for all believers, the emphasis is primarily on the ministry of the congregation collectively. Some local church leaders run from one seminar to another, seeking to learn how to build the church, when they probably ought to stay home, call the church to prayer, and seek the mind of God in His Word. God has different plans for each church, and we're not supposed to blindly imitate each other.
David enlisted both Jews and resident aliens (1 Kings 5:13–18) to help construct the temple. This division of David's government was under Adoram (2 Sam. 20:24), also called Adoniram (1 Kings 4:6).3 The 30,000 Jewish workers cut timber in Lebanon for a month and then returned home for two months, while the 150,000 "alien" laborers cut and delivered massive stones from the hills, supervised by Jewish foremen (1 Kings 5:13–18, and see 9:15–19; 2 Chron. 2:17–18). The fact that Gentiles worked along with the Jews suggests that the temple was indeed a house for all nations. We must not think that these resident aliens were treated as slaves, because the law of Moses clearly prohibited such practices (Ex. 22:21; 23:9; Lev. 19:33).
The temple was built to display the glory of God, and our task in the local church is to glorify God (1 Cor. 10:31; 14:25). When Solomon dedicated the temple, God's glory moved in (1 Kings 8:6–11), but when Israel sinned, the glory moved out (Ezek. 10:4, 18–19; 11:22–23). We wonder how many local churches go through the motions of worship Sunday after Sunday, yet there's no evidence of the glory of God.
For years, David had been amassing the materials for the temple, the total value of which was beyond calculation. Much of it came from the spoils of the battles David had fought and won (18:9–11; 26:26–28). David the warrior had defeated Israel's enemies and
The temple was to be "a house of prayer for all nations" (Isa. 56:7), but the religious leaders in Jesus'
2 Samuel & 1 Chronicles
23:25.) But the temple was for the Lord, so it was imperative that the leaders seek Him and have their hearts right before Him. David had his throne in Jerusalem and he wanted the ark—the throne of God—to be there also. His only concern was that the name of the Lord be glorified.
taken their wealth so that Solomon his son would have the peace and provisions necessary to build the house of God.
Solomon the builder (vv. 5–16). Some biblical chronologists believe David was about sixty years old when he inaugurated the temple building program, but we don't know how old Solomon was. David said his son was "young and inexperienced" (22:5; 29:1 niv), and after his accession to the throne, Solomon called himself "a little child" (1 Kings 3:7). This explains why David admonished and encouraged his son several times to obey the Lord and finish the work God had assigned to him (22:6–16; 28:9–10, 20–21). David also admonished the leaders to encourage and assist their new king in this great project. David wanted everything to be prepared before his own death so that Solomon would have everything he needed to build the house of God.
Temple organization (23:1—27:34) David knew that the ministers of the temple also had to be organized and prepared if God was to be glorified. Too often local church building programs concentrate so much on the financial and the material that they ignore the spiritual, and then a backslidden and divided congregation meets to dedicate the new edifice! A gifted administrator, David organized the Levites (chap. 23), the priests (chap. 24), the temple singers (chap. 25), and the temple officers (chap. 26). David wanted to be sure that everything in God's house would be done "decently and in order" (1 Cor. 14:40 nkjv). In making these decisions, David and his two priests drew lots (24:5–6, 31; 25:8; 26:13–14, 16). This was the process Joshua used when he gave the tribes their inheritance in the Promised Land (Josh. 14:2; 23:4). But organization wasn't an end in itself, for these people were being organized for service. The phrase "for the service of the house of the Lord" (or its equivalent) is used several times in these chapters to remind us that ministry is the major responsibility of God's servants in God's house. (See 23:24, 26, 28, 32; 25:1, 6, 8, 30; 28:13, 14, 20, 21; 29:5, 7; 2 Chron. 31: 16, 17.) It's one thing to fill an office, but quite something else to use that office to serve the Lord and His people.
David encouraged Solomon by assuring him that the temple project was the will of God; therefore, the Lord would help him finish it (vv. 6–10). God had enabled his father to fight the Lord's battles and bring about peace for Israel, and now it was time to build God's house (2 Sam. 7:9). The Lord had told David that a son would be born to him to accomplish this task (7:12–16; 1 Chron. 17:11; see Deut. 12:8–14). The emphasis David made was that the temple was to be built, not for the glory of the name of David or even of Solomon, but the name of the Lord (vv. 7, 8, 10, 19). David wanted to be sure that Solomon would honor the Lord and not build a monument to honor himself.
David further encouraged his son by reminding him of the faithfulness of God (vv. 11–13). If he would trust the Lord and obey Him fully, the Lord would maintain the peace and security of Israel and enable him to complete the project (see 28:7–9, 20). The words "Be strong, and of good courage; dread not, nor be dismayed" remind us of how Moses encouraged Joshua his successor (Deut. 31:5–8, 23); the Lord repeated that encouragement after Moses died (Josh. 1:6, 9). Moses and Joshua were faithful men, and God saw them through all their trials and enabled them to complete their work. He would do the same for Solomon.
The Levites (23:1–32; see also chap. 6). The author of Chronicles doesn't record the family struggle that occurred when Solomon became king (1 Kings 1–2), but verse 1 indicates an earlier appointment and 29:22 a second one. However, verse 1 may simply mean that David announced Solomon as his successor, as in 28:4–5, while 29:22 describes the actual coronation. (We get the impression that Solomon's coronation described in 1 Kings 1 was very hastily arranged.) Solomon's formal public accession to the throne is described in 29:21–25.
The Levites assisted the priests in the sanctuary ministry and were required by the law to be at least thirty years old (v. 3; Num. 4:3; see also Num. 8:24). Later that was lowered to twenty years (v. 24). The 38,000 Levites were divided into four groups, each with a specific ministry: 24,000 Levites who helped the priests in the sanctuary, 6,000 who were "officers and judges" (see 26:1–32), 4,000 who were gatekeepers ("porters" kjv; see 26:1–19), and 4,000 who were singers (see 25:1–31). There was one temple, one high priest, one divine law, and one Lord to serve, but there was a diversity of gifts and ministries, not unlike the church today. The fact that the Levites took care of the sanctuary while the priests served at the altar didn't mean that their work was less important to the min-
The third encouragement David gave his son was the great amount of wealth the king had accumulated for the project, along with the large number of workers who were conscripted (vv. 14–16). It seems incredible, but the king said he had amassed 3,750 tons of gold and 37,500 tons of silver, and that there was so much bronze and iron that it couldn't be weighed. At least Solomon wouldn't have to take up any collections!
The leaders of Israel (vv. 17–19). David ordered the leaders to cooperate with Solomon and help him complete the project. He reminded them that the peace and rest they enjoyed was only because God had used David to defeat Israel's foes and expand her borders. (Note the mention of "rest" in vv. 9 and 18 and in
2 Samuel & 1 Chronicles
73–83) and played the cymbals (16:5). Heman was also called "the king's seer" (v. 5), which suggests that he had a special gift of discerning the Lord's will. The Lord promised to give Heman a large family (v. 5 niv), and all his children were musicians. Jeduthun's name is related to "Judah" and means "praise," a good name for a choir director. Jeduthun is also associated with Psalms 39, 62, and 77. The word "prophesy" is used three times in verses 1–3 to describe the ministry of Asaph, Heman, and Jeduthun. The word usually refers to the ministry of the prophets in declaring God's Word. As has often been said, "The prophets were forth-tellers as well as fore-tellers." They spoke to present needs and didn't just predict future events. Miriam led the women in praising the Lord, and she was called a prophetess (Ex. 15:20). The root of the Hebrew word naba means "to bubble, to boil up," referring to the fervor and excitement of the prophet declaring God's message. Others say it comes from an Arabic root that means "to announce." The point is that the men who led Israel's sanctuary worship were not necessarily prophets in the technical sense, but they and their singers declared the Word (God's message) with enthusiasm and joy.
istry or to the Lord. Each servant was important to the Lord and each ministry was necessary.
David not only organized the sanctuary musicians, but he also provided them with proper musical instruments to use in praising the Lord (v. 5; 2 Chron. 29:25–27; Amos 6:5). Nothing that the priests and Levites did in the temple was left to chance or human invention, but was ordained by the Lord. Nadab and Abihu, the sons of Aaron, the first high priest (24:1–2), were killed by the Lord for devising their own form of worship (Lev. 10).
The Levitical duties are given in verses 24–32. The Israelites were at rest in their land and no longer a nomadic people, so the Levites didn't have to carry the various parts of the tabernacle from place to place (see Num. 4). The construction of the temple meant that the Levites would need new assignments. One of their tasks would be to keep the temple clean and in good repair and make sure that the temple precincts were ceremonially pure. They also saw to it that the supply of meal was available for the offerings. Whenever the daily, monthly, and annual sacrifices were offered, the Levite choir would provide praise to the Lord.
The priests (24:1–31). It was important that the priests truly be descendants of Aaron. In David's day, he had two high priests, Zadok, a descendant of Aaron through Eleazar, and Ahimelech, the son of Abiathar, who was from the line of Ithamar. Abiathar was David's friend and priest during his exile days (1 Sam. 20:20ff.) and also during the rebellion of Absalom (2 Sam. 15:24–29). Unfortunately, Abiathar wasn't loyal to Solomon and sided with Adonijah in his quest for the throne, and Solomon had to banish him from Jerusalem (1 Kings 2:22–27). Abiathar came from the line of Eli, and that line was rejected and judged by God (1 Sam. 2:30–33; also see 2 Sam. 22:26–27). The twenty-four families (clans) of priests were assigned by lot to serve in the sanctuary at scheduled times and the rest of the time would be in the priestly cities instructing the people. This procedure was still being followed when Zacharias served in the temple (Luke 1:5–9). He was from the clan of Abijah (24:10).
Temple officers (26:1–32). These officials included gatekeepers (vv. 1–19), treasurers (vv. 20–28), and miscellaneous officials scattered outside Jerusalem (vv. 29–32). The gatekeepers were assigned to guard the temple gates, with four guards at the north and south gates and six at the east and west gates (vv. 17–18 nlt). Two guards watched over the storehouse, and there were also guards outside the temple area. There are details about the temple area that aren't recorded in Scripture, and this makes it difficult for us to be exact in our description.4 It seems that the gatekeepers watched the people come and go and made sure that nobody was deliberately defiling the temple or behaving in a way that disgraced the sanctuary of the Lord.
The treasurers (vv. 20–28) guarded the two temple treasuries, one for general offerings and the other for "dedicated things" from the people, especially the spoils of war (vv. 20–28). (See 2 Kings 12:4–16.) Saul and David added to this treasury, but so did other leaders, such as Samuel the prophet and Abner and Joab, the two generals.
The musicians (25:1–31). Apart from the ritual blowing of the trumpets (Num. 10), nowhere in the law of Moses is there any mention of music in connection with Jewish worship, yet this chapter describes an elaborate organization of twenty-four courses of singers and musicians. David was a writer of psalms and a gifted musician (2 Sam. 23:1–2; 1 Sam. 16:18), and it's likely that the sanctuary musical worship came to fruition under his direction (v. 6), and the Lord approved these innovations (2 Chron. 29:25). Harps, lyres, and cymbals are mentioned here (v. 1), and trumpets are mentioned elsewhere (1 Chron. 13:8; 15:24, 28; 2 Chron. 5:13; 20:28). There were also choirs (1 Chron. 15:27).
The third group of temple officers (vv. 29–32) were the "officers and judges" assigned to tasks away from the temple and even west of the Jordan. They kept the king in touch with the affairs of the tribes of Reuben and Gad and the half tribe of Manasseh. But these officers were also responsible to keep these tribes involved in "every matter pertaining to God" (v. 32 niv), that is, the all-important religious events of the nation. Separated from the other tribes, the trans-Jordanic Israelites might easily grow careless about observing the annual feasts or even the weekly Sabbaths. This explains why these officers are listed among the temple workers. It's also likely that these officers were also responsible to collect taxes.
Three gifted Levites were put in charge of the instrumental music and the singing in the worship services. Asaph wrote at least twelve psalms (50,
2 Samuel & 1 Chronicles
Military administration (27:1–34) For Solomon to be able to build the temple, Israel had to remain a strong nation, at peace with her neighbors, for young Solomon wasn't a military genius like his father David. It was necessary to organize the army, the tribal leaders, and the managers and counselors who served the king personally.
which led to the downfall of the rebel army. Ahithophel's replacement was "Jehoiada son of Benaiah." This Benaiah is probably the son of David's trusted head of the royal bodyguard, Benaiah the priest. Abiathar the priest was one of David's must trusted helpers (1 Sam. 22:20–23), and though Joab and David were not intimates, David needed the head of his army in his inner circle if only to know what he was thinking. Joab didn't always have David's interests at heart.
The captains (vv. 1–15). David's army consisted of 288,000 men—not an excessively large standing army—made up of twelve divisions of 24,000 each, so that each man served one month out of the year. However, if a military emergency arose, the entire army could be called up. Each monthly military division was in the charge of one of David's "mighty men," who are listed in 1 Chronicles 11. The twelve commanders are: Jashobeam (vv. 2–3; see 11:11); Dodai (v. 4; see 11:12); Benaiah, head of David's personal bodyguard (vv. 5–6; see 11:22–25); Asahel, David's nephew (v. 7; see 11:26); Shamhuth (v. 8; see 11:27); Ira (v. 9; see 11:28); Helez (v. 10; see 11:27); Sibbecai (v. 11; see 11:29); Abiezer (v. 12; see 11:28); Maharai (v. 13; see 11:30); another Benaiah (v. 14; see 11:31); and Heldai (v. 15; see 11:30).
Sincere consecration (28:1—29:20) No amount of human machinery and organization can take the place of heartfelt consecration to the Lord. David was going to leave the scene, an inexperienced son would follow him, and the construction of the temple was a task beyond any one man or group of men. Apart from the blessing of the Lord, the people could not hope to succeed. Leaders come and go, but the Lord remains, and it is the Lord whom we must please.
David challenges the leaders (28:1–8). David assembled at Jerusalem the leaders mentioned in the previous chapters and reviewed for them the story of his great desire to build a temple for the Lord. It's good for people to know the heart of their leader and how God has worked in his or her heart. He emphasized that it was the Lord who chose and anointed him and who chose Solomon to be his successor. He reminded the leaders of God's gracious covenant with the house of David and of their responsibility to obey the law of the Lord. If they kept the terms of the covenant and obeyed God, He would keep His promises and bless the nation. As long as they obeyed the terms of God's covenant, they would possess the land and enjoy its blessings.
The tribal leaders (vv. 16–24). Each of the tribes had a leader (Num. 1–2, 4) and the tribes were broken down into smaller units (tens, fifties, hundreds, thousands; Ex. 18:17–23), each unit with a leader. For some reason, Gad and Asher are not mentioned in this list, but to reach the number twelve, Levi is included along with both tribes of Joseph (Ephraim and Manasseh). The king could summon twelve men and through them eventually get the ear of all the people.
The mention of the tribes and their leaders brought to mind David's ill-fated census (21:1–17; 2 Sam. 24). This extra piece of information helps us understand why the numbers differ in the two accounts (24:9; 21:5), because Joab didn't finish the census and not all the numbers were recorded.
David charges Solomon (28:9–10). Solomon had a great responsibility to set the example and obey the law of the Lord. A "perfect heart" means a heart wholly dedicated to the Lord, one that's not divided. It's unfortunate that in his later years Solomon became a double-minded man and began to worship idols, for this led to God's discipline and the division of the kingdom. For the second time, David admonished Solomon to "be strong" (22:13), and he would do it a third time before he finished his speech (v. 20). Dr. Lee Roberson has often said, "Everything rises and falls with leadership." If leadership is faithful to the Lord and trusting in Him, God will give success.
The king's managers (vv. 25–31). During Saul's reign, there was some kind of tax structure (1 Sam. 17:25), but this is not mentioned in the records of David's reign. Under Solomon, the taxes became intolerable (1 Kings 4:7, 26–28;12:1–24). David owned royal farms, orchards, vineyards, flocks, and herds, and from these he met the needs of the palace personnel. David had storehouses for his produce, and since his tastes weren't as expensive as Solomon's, what David received from the Lord went much further.
The king's counselors (vv. 32–34). Every leader needs an inner circle of counselors who will advise him, force him to examine his own decisions and motives, and help him seek the mind of the Lord. Jonathan, David's uncle, is given high recommendations. Jehiel appears to have been tutor to the sons in the royal family. Ahithophel had been David's trusted friend and wise adviser, but he sided with Absalom in the rebellion and committed suicide when Absalom rejected his counsel (2 Sam. 15:30–31; 16:15–17:23). Hushai was the man whose counsel was accepted by Absalom,
David conveys his gifts for the project (vv. 11–21). David's first gift to Solomon was a written plan for the temple and its furnishings (vv. 11–19). While the temple followed the pattern of the tabernacle in a general way, what Solomon built was larger and much more elaborate than what Moses built. David reminded Solomon that these plans were not suggestions from the Lord; they were a divine commission. The organization of the priests and Levites was also commanded by the Lord. Moses had to make
2 Samuel & 1 Chronicles thing we can do is give back to God what He gives to us and make an investment in the eternal.
everything according to the pattern God gave him on the mount (Ex. 25:9, 40; Heb. 8:5), and so did Solomon. The plans for the temple spelled out how much material should go into each piece of furniture and each part of the building (vv. 13–19), and nothing was to be changed.
He assures the Lord that the offerings came from his heart and the hearts of his people, and that they gave joyfully and with sincerity. David prays that his people might always have hearts of generosity, gratitude, and joy, and that they might always be loyal to their God. In other words, may they worship God alone and not make wealth their God.
David's second gift was another word of encouragement to strengthen Solomon's will and his faith (v. 20). Like Moses encouraging Joshua (Deut. 31:6–7), David told Solomon that the Lord would never forsake him and that he could find in God all the wisdom and strength he needed to complete the project.5
Like any godly father, David closed his prayer by interceding for his son Solomon, that he would always be obedient to what was written in the law, and that he might succeed in building the temple to the glory of God. ("Palace" in v. 19 kjv means "any large palatial structure.") He then called on the congregation to bless the Lord, and they obeyed and bowed low and even fell on their faces in submission and adoration. What a way to begin a building program!
The third gift Solomon received from his father was a people prepared to work with him and complete the project (v. 21). We've seen how David organized the various levels of leaders, both civil and religious, so they could work harmoniously and follow their new king. Just as the Lord provided skillful people to construct the tabernacle (Ex. 35:25–35; 36:1–2), so He would provide the workers that Solomon needed to build the temple of Jehovah. This promise was fulfilled (2 Chron. 2:13–14). Furthermore, all the people would listen to their new king's commands and obey him.
Joyful celebration (29:21–25) The next day, David provided sacrifices for the Lord and a feast for his leaders. The burnt offerings were sacrificed to express the people's total dedication to the Lord. But David also offered fellowship offerings, and a part of each sacrifice was used for a fellowship meal. It was a joyful occasion that climaxed with the coronation of Solomon. It was very important that the representatives of all Israel agree that Solomon was God's appointed king; otherwise, he could never have led them in the building of the temple. David was anointed privately by Samuel (1 Sam. 16:13) and publicly at Hebron on two occasions (2 Sam. 2:4; 5:3), so he was anointed three times. At the same celebration, Zadok was anointed high priest, which suggests that Abiathar was set aside. Eventually Abiathar turned traitor and supported Adonijah and was sent into retirement (1 Kings 2:26–27, 35).
David's fourth gift was his own store of wealth that he had accumulated for the building of the temple (29:1–5). According to 22:14, the spoils of battle devoted to the Lord amounted to 3,750 tons of gold and 37,500 tons of silver. David added from his own wealth 110 tons of gold and 260 tons of silver (v. 4). This means that David was responsible for providing 3,860 tons of gold and 37,760 tons of silver. But the king then urged his leaders to give generously to the "building fund" (vv. 6–9), and they contributed 190 tons of gold, plus another 185 pounds, 375 tons of silver, 675 tons of bronze, and 3,750 tons of iron, as well as precious stones. This sounds like Paul's "gold, silver, and precious stones" (1 Cor. 3:12). The remarkable thing about the leaders and their offering is that they gave willingly and "rejoiced with great joy" at the privilege! This time we're reminded of Paul's words in 2 Corinthians 8:1–5 and 9:7.
The book closes on a sober note as it records the death of King David. A Russian proverb says, "Even the greatest king must at last be put to bed with a shovel." True, but some bring glory to God even from the grave! From that day on, the Jewish kings were all measured against David (1 Kings 3:3; 15:5; 2 Kings 18:3; 22:2; 14:3; 15:3, 34; 16:2; 18:3; 20:3). David's legacy is a long one and a rich one. He unified the nation, gave the people peace in their land, and extended the borders of the kingdom. God chose him to establish the dynasty that eventually brought Jesus the Savior into the world. He provided much of the wealth that was used to build the temple, and the king who constructed it. He also purchased the site on which the temple would be built. God gave David the plans for the temple, and David recruited the workers to build it.
David calls on the Lord (29:10–21). This magnificent prayer begins with praise and adoration to the Lord (vv. 10–14). God had blessed David richly, so he blesses God thankfully! His words are a short course in theology. He blesses the God of Israel and acknowledges His greatness, power, glory, victory, and majesty. God owns everything! God is sovereign over all! His name is great and glorious! But who are David and his people that they should be able to give so lavishly to the Lord? After all, everything comes from Him, and when we give, we only return to the Lord that which He has graciously already given to us.
In contrast to the eternal God, David declares that he—the king!—is like any other human, an alien and a stranger on the earth. God is eternal, but human life is brief and nobody can prevent the inevitable hour of death. (Here David sounds like Moses in Ps. 90.) Since all things come from God, and life is brief, the wisest
David wrote songs for the Levites to sing as they worshipped God, and he also provided the musical instruments. He organized the temple ministry and taught the people that the worship of God was the number-one priority for them and the nation. Before he died, he encouraged Solomon, challenged the lead-
2 Samuel & 1 Chronicles ers, and gave to the new king a united people, enthusiastic about building the house of God. We today learn from David's life both what to do and what to avoid. We read and meditate on David's hymns, and sometimes we sing them.
tired of Solomon's taxes and vast building programs, and they stoned Adoram to death (2 Kings 11:18). 4 First Chronicles 26:18 in the KJV has been a popular verse with people who like to criticize the Scriptures: "At Parbar westward, four at the causeway, and two at Parbar." What does "Parbar" mean? Many Hebrew scholars say it means "colonnade" and refers to an area west of the temple proper. The nlt reads, "Six were assigned each day to the west gate, four to the gateway leading up to the Temple, and two to the courtyard." A footnote says that "courtyard" could also be translated "colonnade," but "the meaning of the Hebrew is uncertain." 5 Forgive a personal note at this point. Back in the fifties, when I was pastoring my first church, the Lord led us into a building program. I'm not a builder and I have a problem even reading a blueprint, and I was very worried. One day in my personal devotional time, during the course of my regular Bible reading, I came to 1 Chronicles 28:20, and the Lord gave it to me as His promise of success. It carried me through.
Notes 1 It's too bad that many well-meaning preachers misinterpret 1 Corinthians 3:9–23 and preach about "building your life." You can make that application, but the basic interpretation has to do with building the local church. For an exposition of this passage, see my book Be Wise (Victor). 2 The psalm certainly fits David's experiences described in 1 Samuel 24 and 1 Chronicles 21. His pride led him to sin (vv. 6–7) and the nation was under the penalty of death. But God answered his plea for deliverance, and His anger lasted for a short time. 3 Adoram wasn't a popular man. After Solomon's death, Solomon's son Rehoboam took the throne. The people were
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h sovereignty of God in directing the destinies of all nations, and the holiness of God in opposing idolatry. Especially important is the way all four books magnify the Davidic dynasty and thus prepare the way for the coming of the Messiah. The books of Kings identify eight kings of Judah, descendants of David, who pleased the Lord: Asa (1 Kings 15:9–15); Jehoshaphat (22:41–43); Joash, or Jehoash (2 Kings 12:1–3); Amaziah (14:1–4); Azariah, or Uzziah (15:1–4); Jotham (15:32–38); Hezekiah (18:1–3); and Josiah (22:1–2). The rulers of the northern kingdom were not a godly lot and were not part of David's dynasty.
OUTLINE Key theme: Irresponsible leadership destroys nations Key verses: 1 Kings 9:4–9
I. THE KINGDOM PROTECTED (1 KINGS 1:1—2:46)
A. The last days of David—1:1—2:12 B. The first acts of Solomon—2:13–46
II. THE KINGDOM ENRICHED (1 KINGS 3:1—
10:29) A. God's gift of wisdom—3:1–28 B. Organizing the government—4:1–34 C. Building the temple—5:1—6:38; 7:13–51 D. Dedicating the temple—8:1—9:9 E. Building the royal houses—7:1–12 F. Miscellaneous royal projects—9:10–24 G. Solomon's glory—10:1–29
III. THE KINGDOM DIVIDED (1 KINGS 11:1—14:31)
A. Solomon's folly—11:1–43 B. Rehoboam's folly—12:1–24; 14:21–31 C. Jeroboam's folly—12:25—14:20
CONTENTS
1 Kings 1:1—2:46 (1 Chronicles 29:22–30) 612 Sunset and Sunrise
IV. THE KINGDOMS DESTROYED (1 KINGS
1 Kings 3—4 (2 Chronicles 1) 617 Wisdom from Above
15:1—22:53) A. Judah—15:1–24 B. Israel—15:25—22:53
1 Kings 5:1—6:38; 7:13–51 (2 Chronicles 2—4) 622 Fulfilling David's Dream
The two books of Kings record about four hundred years of the history of Israel and Judah, while the two books of Chronicles see the history of the united kingdom and then the kingdom of Judah from the priestly point of view. Besides recording history, these books teach theology, especially the faithfulness of God in keeping His covenant, the
1 Kings 8:1—9:9, 25–28 (2 Chronicles 5—7) 626 God's House and Solomon's Heart
1 Kings 7:1–12; 9:10—10:29 (2 Chronicles 8:1—9:28) 632 The Kingdom, Power, and Glory
1 Kings 11:1–43 (2 Chronicles 9:29–31) 636 The Foolish Wise Man
1 Kings 1
1 Kings 12:1–24; 14:21–31 (2 Chronicles 10:1—12:16) 640 He Would Not Listen
1 Kings 17—18 654 Let the Fire Fall!
1 Kings 19 659 The Cave Man
1 Kings 12:25—14:20 645 A New King, an Old Sin
1 Kings 20:1—22:53 664 Ahab, the Slave of Sin
1 Kings 15:1—16:28 (2 Chronicles 13—16) 650 Kings on Parade
Reviewing 1 Kings 669 Reflections on Responsibility take of thinking that his father was unable to function normally and therefore interfere with his plans, but he was wrong. Instead of being a sympathetic son, Adonijah decided to claim the throne for himself. If he won the support of his siblings, the government leaders, the priests, and the army, he could pull off a coup and become the next king
CHAPTER ONE 1 Kings 1:1—2:46 (1 Chronicles 29:22–30) SUNSET AND SUNRISE A
I. The kingdom protected (1 Kings 1:1— 2:46) A.The last days of David—1:1—2:12 crisis isn't what makes a person; a crisis shows what a person's made of." In one form or another, you find this statement in the writings of insightful thinkers from antiquity to the present. Another version is, "What life does to you depends on what life finds in you." The same sun that hardens the clay melts the ice.
The traitors (vv. 5–7). Following the example of his infamous brother Absalom (2 Sam. 15:7–12), Adonijah began to promote himself and generate popular support. Like Absalom, he was a handsome man who had been pampered by his father (v. 6; 2 Sam. 13—14), and the unthinking people joined his crusade. Wisely, Adonijah got the support of both the army and the priesthood by enlisting Joab the general and Abiathar the high priest. Both of these men had served David for years and had stood with him during his most difficult trials, but now they were turning against him. Yet Adonijah knew that the Lord had chosen Solomon to be Israel's next king (2:15), and Abiathar and Joab certainly understood this as well. When the Lord gave David His covenant (2 Sam. 7), He indicated that a future son would succeed him and build the temple (1 Chron. 22:8–10), and that son was Solomon (1 Chron. 28:4–7). Adonijah, Abiathar, and Joab were rebelling against the revealed will of God, forgetting that "[t]he counsel of the Lord stands forever" (Ps. 33:11 nkjv).
The kingdom of Israel was facing a crisis because King David was on his deathbed. In facing this crisis, different people responded in different ways.
Adonijah the opportunist (1:1–10) A real leader looks at a crisis and asks, "What can I do that will best help the people?" An opportunist looks at a crisis and asks, "How can I use this situation to promote myself and get what I want?" Opportunists usually show up uninvited, focus attention on themselves and end up making the crisis worse. Adonijah was that kind of person.
The occasion (vv. 1–4). Adonijah was David's oldest living son and was probably thirty-five years old at this time. David's firstborn, Amnon, was killed by Absalom; his second son, Kileab (or Daniel), must have died young because there's no record of his life; and the third son, Absalom, was slain by Joab (1 Chron. 3:1–2). As David's eldest son, Adonijah felt that he deserved the throne. After all, his father was a sick man who would soon die, and it was important that there be a king on the throne of Israel. Like his older brother Absalom (2 Sam. 15:1–6), Adonijah seized his opportunity when David wasn't at his best and was bedfast. However, Adonijah underestimated the stamina and wisdom of the old warrior and ultimately paid for his pride with his life.
The faithful (vv. 8–10). Again, like his brother Absalom, Adonijah hosted a great feast (2 Sam. 15:7–12) and invited all his brothers except Solomon (v. 26). He also ignored several other important leaders in the kingdom, including Zadok the high priest, Benaiah the leader of the king's personal guard, Nathan the prophet, and David's "mighty men" (2 Sam. 23).1 This was a coronation feast and the guests were proclaiming Adonijah as king of Israel (v. 25). Perhaps some of them thought that the ailing King David had actually laid his hands on Adonijah and named him king. After all, Adonijah's brothers were at the feast, which suggested they made no claim to the throne. But surely the guests were aware of the absence of Solomon, Zadok, Benaiah, and Nathan. And did anyone ask when and where Nathan had anointed Adonijah, and if he had been anointed, why the event was so secret? The faithful servants of God and of David had been
Abishag became a companion and nurse for David and was probably officially considered a concubine, so there was nothing immoral about their relationship. She will become a very important person in the drama after David's death (2:13–23). Adonijah made the mis-
1 Kings 1
Solomon would be the next king of Israel. She then informed him that Adonijah was hosting a coronation banquet and that Abiathar and Joab were there with all the royal sons except Solomon. Obviously the banquet was not to honor Solomon! Adonijah had proclaimed himself king, but all Israel was waiting for David's official word concerning his successor. Her coup de grace was the obvious fact that if Adonijah became king, he would quickly get rid of both Bathsheba and her son. What David did was a matter of life or death. Abishag was witness to all that Bathsheba said (v. 15).
left out, an obvious clue that Adonijah had named himself as king without any authority from David or the Lord.
Often in Bible history it appears that "truth is fallen in the street, and equity [justice] cannot enter" (Isa. 59:14 nkjv), but the Lord always accomplishes His purposes. "The wicked is snared in the work of his own hands" (Ps. 9:16 nkjv). Adonijah's great feast was the signal David's loyal servants needed to inform David that it was time to name Solomon the next king of Israel.
Nathan informed David (vv. 22–27). While Bathsheba was speaking to her husband, Nathan came into the palace and was announced, so Bathsheba left the room (v. 28) and Nathan entered the bedchamber. He asked the king two questions: Did David announce that Adonijah would sit on his throne, and had the king done this in secret without telling his servant the prophet (vv. 24, 27). Sandwiched between these two questions was his report that Adonijah was now celebrating his coronation, all the king's sons except Solomon were at the feast, and so were Abiathar and all the military commanders. Nathan didn't mention Joab, but Bathsheba had already done that. What Nathan revealed was that Joab had brought his officers with him, so the army was backing Adonijah. However, David's loyal servants—Nathan, Zadok, and Benaiah—had been ignored. That being the case, Nathan wondered if Adonijah really had the authority to proclaim himself king.
Nathan the loyalist (1:11–53) If ever King David had a loyal friend and adviser, it was the prophet Nathan. Nathan brought the good news about God's covenant with David and his descendants8 (2 Sam. 7:1–17), and Nathan also shepherded David through those dark days after the king's adultery with Bathsheba (2 Sam. 12). Nathan must have had musical gifts as well because he helped David organize the worship in the sanctuary (2 Chron. 29:25–26). When Solomon was born, Nathan told the parents that the Lord wanted the boy also named "Jedidiah—beloved of the Lord" (2 Sam. 12:24–25). When Nathan heard about Adonijah's feast and his claim to the throne, he immediately went to work.
Nathan informed Bathsheba (vv. 11–14). Though we haven't read anything about Bathsheba since the birth of Solomon, we must not conclude that she had been unimportant in the affairs of the palace. Her conduct in this chapter alone is evidence that she was a courageous woman who wanted to do the will of God. To be sure, it was her son who was to be the next king, and had Adonijah succeeded in gaining the throne, both Bathsheba and her son would be killed (vv. 12, 21). But the fact that Nathan turned immediately to Bathsheba suggests that he knew what the future queen mother could do. Also, the way Adonijah approached her and Solomon received her (2:13–19) indicates that both men recognized her as a woman of influence. It's unfortunate that too many people think of Bathsheba only as "the adulteress" when it was her intervention that saved Israel from disaster at a critical hour.
It's very likely that Nathan's recitation of these facts brought to David's memory the terrible days of Absalom's rebellion, and he didn't want the nation to experience another civil war. Solomon was a man of peace (1 Chron. 22:9). Reared in the palace, he had no experience of war as did his father; and if there was a civil war, how could he build the temple?
David instructed his loyal servants (vv. 28–37). David responded immediately to the crisis and told Nathan to call Bathsheba back to his bedside. The two were alone (v. 32). David spoke to Bathsheba and reaffirmed the fact that her son Solomon was to be the next king of Israel. He had sworn this to her privately and would not back down on his oath. But then David went even further and made Solomon his coregent that very day! "I will surely carry out this day …" (v. 30). If David waited too long, Adonijah's rebellion could grow in strength; and after David died, who would have authority to act? By making Solomon his coregent immediately, David stayed in control and Solomon would do his bidding. Solomon was no longer merely prince or even heir apparent: he was now coregent with his father and the king of Israel.
Bathsheba informed David (vv. 15–21). The prophet had given Bathsheba the words to speak, a brief statement of only two questions that she expanded into a very moving speech. The key word in the dialogue of this entire scenario is "swear," used in verses 13, 17, 29, and 30. Nathan and Bathsheba knew that David had promised that Solomon would be the next king because Solomon was God's choice. David had publicly announced the appointment of Solomon when he announced the building of the temple (1 Chron. 22, 28). When God gave a special name to Solomon, this certainly suggested that he would be David's successor (2 Sam. 12:24–25).
David then asked them to call his loyal servants— Nathan the prophet, Zadok the priest, and Benaiah the head of his personal bodyguard—men he knew he could trust. He instructed them to proclaim Solomon king in a public demonstration at Gihon. This was an important place of springs on the eastern slope of Mount Zion less than a mile up the valley (north) from
Bathsheba bowed before the king (v. 16, and see 23, 31, 47, 53) and then reminded him of his oath that
1 Kings 1—2 took hold of the horns of the altar, which is what people in danger did before the establishment of the six cities of refuge (2:28; Ex. 21:13–14). A place of asylum at least delayed judgment and gave the accused an opportunity for a hearing (Deut. 19).
En Rogel where Adonijah was hosting his great feast (v. 9). It wouldn't take long for the news to get to Adonijah! Solomon was to ride David's royal mule, and it was to be announced that Solomon was sharing David's throne as king and would be David's successor. Zadok and Nathan were to anoint Solomon with the holy anointing oil from the tabernacle. The trumpet would be blown, declaring to the people that this was an official event. Solomon was now king and ruler over all Israel and Judah.2 (See 4:20, 25.)
Solomon showed mercy to his brother and allowed him to return to his home in Jerusalem. This amounted to house arrest because the king's guards could keep Adonijah under constant surveillance. But Solomon also warned his brother to be careful how he behaved, for as an insurgent, Adonijah was worthy of death.4 If he stepped out of line, he would be executed. Adonijah bowed before Solomon, but his heart was submitted neither to the Lord nor his brother.
Benaiah was the son of a priest (1 Chron. 27:5), but he chose a military career and became one of David's mighty men (2 Sam. 23:20–23) and the leader of David's personal guard, the Cherethites and Pelethites (v. 38; 2 Sam. 8:18). After hearing David's instructions, Benaiah spoke up enthusiastically in agreement and thus gave both David and Solomon the support of the soldiers under his command. Later, Solomon would execute Joab for his treachery in following Adonijah and would give his position to Benaiah (2:35). Benaiah was as loyal to Solomon as he had been to David.
David the realist (2:1–11; 1 Chron. 29:26–30) David "served his own generation by the will of God" (Acts 13:36 nkjv), but he was also concerned about Solomon and the next generation. David had his enemies, some of whom were in his own household and inner circle, and he wanted to be certain that the new king didn't inherit old problems. During his long reign of forty years, David had unified the nation, defeated their enemies, successfully organized kingdom affairs, and made more than adequate preparation for the building of the temple. He sang his last song (2 Sam. 23:1–7) and then gave his last charge to Solomon.5 "Put the Lord first" (vv. 1–4). The Old Testament records the last words of Jacob (Gen. 49), Moses (Deut. 33), Joshua (23:1—24:27), and David (1 Kings 2:1–11). "I go the way of all the earth" is a quotation from Joshua at the end of his life (Josh. 23:14), and "Be strong and show yourself a man" sounds like the Lord's words to Joshua at the start of his ministry (Josh. 1:6). Solomon was a young man who had lived a sheltered life, so he needed this admonition. In fact, from the very outset of his reign, he would have to make some tough decisions and issue some difficult orders. David had already commissioned Solomon regarding building the temple (1 Chron. 22:6–13), a task that would take seven years. One day Solomon would come to the end of his life, and David wanted him to be able to look back with satisfaction. Blessed is that person whose heart is right with God, whose conscience is clear and who can look back and say with the Master: "I have glorified You on the earth. I have finished the work which You have given Me to do" (John 17:4 nkjv).
The Lord informed Israel (vv. 38–53).3 Zadok, Nathan, and Benaiah, protected by David's personal troops, obeyed David's instructions to the letter and announced to all Israel that Solomon was king. The people were ecstatic as they played their musical instruments and shouted "God save King Solomon." This shout echoed down the valley and reached En Rogel where the people were shouting "God save King Adonijah" (v. 25).
As they finished their meal, Adonijah and his guests heard the shouting and the sound of the trumpet and wondered what was going on in Jerusalem. Had David died? Was it a declaration of war?
Their questions were answered by the arrival of Jonathan, the son of Abiathar the priest who had assisted David during Absalom's rebellion (2 Sam. 17:17–22). Adonijah thought that Jonathan was bringing good news, but it turned out to be the worst possible news for Adonijah, Abiathar, and Joab. Jonathan's report is that of an eyewitness who saw Solomon riding the king's mule and watched as Zadok and Nathan anointed the new king. But verses 47–48 describe what transpired in David's bedchamber (vv. 36–37), and we wonder where Jonathan obtained this information. Did he hear Benaiah tell his troops that they would now be loyal to Solomon as they had been to David? Did Nathan or Zadok quote David's words to the people?
David's words parallel those of Moses when he commissioned Joshua (Deut. 31). First Moses admonished Joshua to "be a man" and face his responsibilities with courage and faith (vv. 1–8), and then Moses gave the law to the priests and admonished the people (including Joshua) to know it and obey it. The king was expected to be familiar with the law and the covenant (Deut. 17:14–20), for in obeying God's Word he would find his wisdom, strength, and blessing.6
Jonathan made it clear that Solomon was at that very moment the king of Israel. Adonijah, his fellow conspirators, and his guests knew what that meant: they were all under great suspicion. The guests, including the naive princes, all rose up and fled back to the city for safety, and Adonijah fled to the tabernacle for asylum. This was the tent in Jerusalem, which housed the ark (1 Chron. 16:1, 37). The tabernacle with the other furnishings was at Gibeon (1 Chron. 16:39–40; 1 Kings 3:4). There was an altar there and Adonijah
But David also reminded his son of the special covenant the Lord had made concerning the Davidic
1 Kings 2 his throne was secure, so there was no need for any official decisions or ceremonies.
dynasty (v. 4; 2 Sam. 7:1–17). He warned Solomon that if he disobeyed God's law, he would bring chastening and sorrow to himself and the land, but if he obeyed God's commandments, God would bless him and the people. More importantly, God would see to it that there was always a descendant of David sitting on the throne. David knew that Israel had a ministry to perform in providing the vehicle for the promised Redeemer to come to earth, and the future of God's redemptive plan rested with Israel. How tragic that Solomon didn't fully follow God's law and was the means of promoting idolatry in the land and then causing the kingdom to be divided.
Solomon the strategist (2:12–46) The new king had his agenda all prepared: deal with Joab, deal with Shimei, reward the sons of Barzillai, and build the temple. But his first major crisis came from his half brother Adonijah.
Adonijah's request (vv. 13–25). Solomon had graciously accepted Adonijah's submission to the new regime (1:53), although Solomon certainly knew that the man was deceitful and ready to strike again. The fact that Adonijah went to the queen mother with his request suggests that he expected her to have great influence with her son. Adonijah's declaration in verse 15 shows how confused he was in his thinking, for if Solomon was God's choice for the throne, and Adonijah knew it, why did he attempt a coup and try to seize the crown? Like Absalom, he thought that a popular demonstration and the cheers of the people meant success. Perhaps Adonijah said "it was his [Solomon's] from the Lord" just to impress Bathsheba.
B.The first acts of Solomon—2:13–46
"Protect the kingdom!" (vv. 5–9). David knew that there were perils lurking in the shadows in the kingdom and he warned Solomon to act immediately and deal with two dangerous men. Joab, commander of David's army, was the first to be named. He had stood by David through many difficult trials, but from time to time he had asserted his own will and been guilty of murdering innocent men. Joab was David's nephew and the brother of Abishai and Asahel, and all of them were noted warriors. But Joab killed Abner because Abner had killed Asahel (2 Sam. 2:12–32). Joab also killed David's son Absalom even though he knew David wanted him taken alive (2 Sam. 18). He murdered Amasa, whom David had appointed leader of his forces (2 Sam. 20), and he supported Adonijah in his quest for the throne (1 Kings 1:7). Joab had been involved in David's scheme to kill Bathsheba's husband, Uriah (2 Sam. 11:14ff.), and perhaps the crafty general was using his knowledge to intimidate the king. David didn't mention Uriah or Absalom to Solomon, and Solomon already knew that Joab was a traitor to the king.
Students differ in their interpretation of Bathsheba's role in this scenario. Some say she was very naive in even asking Solomon, but Bathsheba had already proved herself to be a courageous and influential woman. It's likely that she suspected another plot because she knew that possession of a king's wife or concubine was evidence of possession of the kingdom. This was why Absalom had publicly taken David's concubines (2 Sam. 16:20–23), for it was an announcement to the people that he was now king. It's difficult to believe that the king's mother was ignorant of this fact. I may be in error, but I feel that she took Adonijah at his word, knowing that Solomon would use this as an opportunity to expose Adonijah's scheme. By having Abishag as his wife, Adonijah was claiming to be coregent with Solomon!
The second dangerous man was Shimei (vv. 8–9). He was a Benjamite and a relative of Saul who wanted to see Saul's line restored to the throne. He cursed David when David was fleeing from Absalom (2 Sam. 16:5–13). To curse the king was a violation of the law (Ex. 22:28), but David accepted this unkindness as a discipline from the Lord. Later, when David returned to the throne, Shimei humbled himself before the king and David forgave him (2 Sam. 19:18–23). But David knew that there was always a pro-Saul element in the northern tribes, so he warned Solomon to keep Shimei under surveillance.
Solomon immediately detected the reason behind the request and said, "Ask for him the kingdom also!" The king knew that Adonijah, Abiathar, and Joab were still united in gaining control of the kingdom. By asking for Abishag, Adonijah issued his own death warrant, and Benaiah went and took the traitor's life. David wasn't there to feel the pain of another son's death, but the execution of Adonijah was the final payment of the fourfold debt David had incurred (2 Sam. 12:5–6). The baby died, Absalom killed Amnon, Joab killed Absalom, and Benaiah executed Adonijah. David paid for his sins fourfold.
David not only remembered dangerous men like Joab and Shimei, but he also remembered helpful men like Barzillai (v. 7), who had provided him and his people with what they needed when they fled from Absalom (2 Sam. 17:27–29). David had wanted to reward Barzillai with a place at his table, but the old man preferred to die in his own home. He asked David to give the honor to his son Kimham (2 Sam. 19:31–38), but now David instructed Solomon to care for Barzillai's sons and not Kimham alone.
Abiathar's removal (vv. 26–27). But Solomon didn't stop there: he also defrocked Abiathar the priest, who had supported Adonijah, and sent him into retirement at the priestly city of Anathoth, about three miles from Jerusalem. This had been the home of Jeremiah the prophet. In deposing Abiathar, Solomon fulfilled the prophecy given to Eli that his family would not continue in the priesthood (1 Sam. 2:27–36; see Ezek. 44:15–16). Zadok was made high priest (v. 35), and his
David did go "the way of all the earth," and "died in a good old age, full of days and riches and honor …" (1 Chron. 29:28 nkjv). Solomon was already king and
1 Kings 2 or maybe he thought the guards weren't watching him. Most likely he was deliberately defying Solomon and pushing the limits just to see what he would do. He found out. Solomon knew that Shimei had left Jerusalem, and when he returned, the king confronted him with his crime. Solomon delivered a brief but powerful speech that condemned him for what he did to David and what he had just done to Solomon, and it ended with Benaiah executing Shimei the traitor.
descendants filled the office until 171 BC. Solomon recognized the fact that Abiathar had faithfully served his father David, so he didn't have him executed.
Joab's execution (vv. 28–35). Joab no doubt had an efficient spy system, and when he heard the news that Adonijah had been slain, he knew he was next on the list. He fled to the tabernacle David had erected in Jerusalem for the ark of the covenant (2 Sam. 6:17) and there claimed asylum by taking hold of the horns of the altar. However, only people who were guilty of manslaughter could do this and claim the right to a trial, and Joab was guilty of both murder and disloyalty to King David and King Solomon. Joab defied both Benaiah and Solomon by refusing to come out of the sacred enclosure, but Solomon was not to be treated in such an arrogant manner by a man who was obviously a traitor and a murderer. Though he was a soldier, Benaiah belonged to a priestly family, so it was legal for him to enter the sacred precincts, and he went and killed Joab at the altar and then buried him. Solomon then promoted Benaiah to be the commander of the army in the place of Joab (v. 35).
Solomon was to be a "man of peace" (1 Chron. 22:6–10), and yet he began his reign by ordering three executions. But true peace must be based on righteousness, not on sentiment. "But the wisdom that is from above is first pure, then peaceable" (James 3:17 nkjv). The land was polluted by the innocent blood that Joab had shed, and the land could be cleansed only by the execution of the murderer. David didn't execute Joab, even after Joab killed Absalom, because David knew that he himself had blood on his hands (Ps. 51:14). David was guilty of asking Joab to shed Uriah's innocent blood, but Solomon's hands were clean. Solomon was indeed a "man of peace," and he achieved that peace by bringing about righteousness in the land.
It's important to understand that Solomon wasn't simply acting in revenge in the place of his father David. Solomon explained that the death of Joab took away the stain of the innocent blood that Joab had shed when he killed Abner and Amasa. The shedding of innocent blood polluted the land (Num. 35:30–34) and the victim's blood cried out to God for vengeance (Gen. 4:10). The cities of refuge were provided for people who had accidentally killed somebody. They could flee to one of the six cities and be protected until the elders had investigated the case. But murderers like Joab were not to be given any mercy but were to be executed so that the innocent blood they had shed would pollute the land no more (Deut. 19:1–13; 21:1–9; Lev. 18:24–30). Saul's treatment of the Gibeonites had polluted the land and created trouble for David (2 Sam. 21:1–14), and Solomon didn't want that to happen during his reign.
From the human viewpoint, it was sunset for David and sunrise for his son Solomon, but not from the divine viewpoint. "But the path of the just is like the shining sun, that shines ever brighter unto the perfect day" (Prov. 4:18 nkjv). As a leader, David was "as the light of the morning … even a morning without clouds" (2 Sam. 23:4), and for the sake of David, the Lord kept the lamp burning in Jerusalem (1 Kings 11:36; 2 Kings 8:19). Even today, when we read and sing his psalms and study his life, that light shines on us and helps to direct our way.
Notes 1 We aren't able to identify with certainty Shimei and Rei (v. 8), unless they were David's brothers Shimea and Raddai who held offices in the kingdom (1 Chron. 2:13–14 niv). There was also a Shimei, son of Ela, who served in Solomon's court (1 Kings 4:18). The Shimei in 1 Kings 1:8 certainly wasn't the same Shimei who cursed David during Absalom's rebellion (2 Sam. 16:5–12; 19:18–23). 2 David ruled over a united kingdom, so the phrase "over Israel and over Judah" seems strange to us. But this record was written many years after these events occurred and after the kingdom had been divided. 3 1 Chronicles 29:23–25 records another coronation service for Solomon. Whether this is the same one described in 1 Kings 1 or a later celebration that was larger and more carefully planned, we can't be sure. It seems unlikely that the ailing David got up from his deathbed, made the speeches recorded in 1 Chronicles 28:1–29:20, witnessed Solomon's second anointing, and then returned to his room to die. 1 Chronicles 29:22 states that Solomon was "acknowledged as king" and anointed "a second time," so the event in 1 Kings 1 has to be his first. It's possible that the author of Chronicles dropped this information in at this point as a summary of the last events in the life of David (29:21–30). In times of crisis, it wasn't unusual for the new king
Shimei's daring (vv. 36–46). Since Shimei was related to Saul (2 Sam. 16:5; 1 Sam. 10:21), he was a potential troublemaker who might arouse the tribe of Benjamin against the new king, and perhaps even stir up the ten northern tribes of Israel. David had brought unity and peace the nation and Solomon didn't want Shimei creating problems. He ordered him to move to Jerusalem, build himself a house, and stay in the city. If he left the city and crossed the Kidron Valley, he would die. Jerusalem wasn't that large a city at that time, so Solomon's men could keep their eyes on the Benjamite who had cursed David and thrown dirt and stones at him.
Shimei obeyed for three years and then disobeyed. When two of his slaves ran away and went twenty-five miles to Gath, Shimei decided to go personally and bring them back. Surely he could have hired somebody else to go get the slaves, but he went himself. Perhaps he thought he had fulfilled the terms of the agreement,
1 Kings 3 people to help support his extravagant lifestyle. When David died, the people mourned; after Solomon died, the people begged his successor King Rehoboam to lighten the heavy yoke his father had put on their necks. David was a warrior who put his trust in God; Solomon was a politician who put his trust in authority, treaties, and achievement. "King Solomon was among the wisest fools who ever wore a crown," wrote Frederick Buechner.1 to have a hasty coronation and then a larger and more formal one later. There are some chronological problems here, but in view of the volatile situation, it isn't impossible that God gave David strength to participate in the great public events described in 1 Chronicles 28—29. Solomon's second anointing was necessary to establish once and for all that he was indeed the king. David was anointed three times (1 Sam. 16:13; 2 Sam. 2:4 and 5:3). 4 Since Adonijah was the leader of the rebellion, he was the most responsible. Solomon not only pardoned Adonijah but he also pardoned the other sons of David who were at the feast (1:9). Solomon realized that they had been duped by Adonijah and attended the feast in innocence. Once there, they discovered the reason for the celebration, but it would have been dangerous to leave, knowing that all the army officers were there. Jonathan's news report gave them the opportunity they needed to escape. 5 Chronologists don't find it easy to calculate Solomon's age at his accession to the throne, nor do we know how long David lived after Solomon became coregent. David was thirty years old when he began to reign in Hebron (2 Sam. 5:1–5), and he reigned seven years there and thirty-three years in Jerusalem, making him seventy years old when he died. If he was fifty when he committed adultery with Bathsheba, and if Solomon was the son born next after the death of their baby (2 Sam. 12:24–25), then Solomon could have been eighteen or nineteen years old when he became king. However, 1 Chronicles 3:5 suggests strongly that Solomon was their fourth son, which could make him as young as fifteen when he became king. David described Solomon as "young and tender [inexperienced niv]" (1 Chron. 22:5 kjv), but perhaps this was the language of an aged father as he looked at his successor. Raised in the security of the palace, Solomon wasn't the well-rounded man that his father was, but does any leader think his son is ready to take over? 6 For examples of kings obeying God's law, see 2 Kings 14:6; 18:4, 6.
Solomon is mentioned nearly three hundred times in the Old Testament and a dozen times in the New Testament. He's listed in the genealogy of Jesus Christ (Matt. 1:6–7) and is cited as an example of splendor (Matt. 6:29; Luke 12:27) and wisdom (Matt. 12:42; Luke 11:31). He is identified as the builder of the temple (Acts 7:47). One of the colonnades in the temple was named after him (John 10:23; Acts 3:11; 5:12). His father, David, was recognized as the ideal leader, and his record became the standard by which every succeeding king of Judah was measured. However, nobody pointed to Solomon as a good example of a godly ruler.
Chapters 3 and 4 describe events that occurred during the first three years of Solomon's reign, before he began to build the temple (6:1), and they describe Solomon in several roles.
The peacemaker (3:1a) Solomon's name comes from the Hebrew word shalom which means "peace," and during his reign, the kingdom was at peace with its neighbors. His father, David, had risked his life on the battlefield to defeat enemy nations and claim their lands for Israel, but Solomon took a different approach to international diplomacy. He made treaties with other rulers by marrying their daughters, which helps to explain why he had seven hundred wives who were princesses, as well as three hundred concubines (11:3). It appears that Solomon entered into treaty arrangements with every petty ruler who had a marriageable daughter! Yet Moses in the law warned the Jewish kings not to multiply wives (Deut. 17:14–20).
II. The kingdom enriched (1 Kings 3:1— 10:29) A.God's gift of wisdom—3:1–28
CHAPTER TWO 1 Kings 3—4 (2 Chronicles 1) WISDOM FROM ABOVE W
His first bride after he became king was the daughter of the pharaoh of Egypt, Israel's old enemy. This alliance indicates that Egypt had slipped much lower on the international scene and that Israel was now much higher, because Egyptian rulers didn't give their daughters in marriage to the rulers of other nations.2 It's significant that Solomon didn't put his Egyptian wife3 into the royal palace where David had lived, because it was near the ark of the covenant (2 Chron. 8:11), but housed her in another place until her own palace was completed. He spent seven years building the temple of God but thirteen years building his own palace (1 Kings 6:37—7:1).
hen Solomon ascended the throne, the people of Israel soon learned that he was not another David. He was a scholar, not a soldier, a man more interested in erecting buildings than fighting battles. David enjoyed the simple life of a shepherd, but Solomon chose to live in luxury. Both David and Solomon wrote songs, but Solomon is better known for his proverbs. We have many of David's songs in the book of Psalms, but except for Psalms 72 and 127, and the Song of Solomon, we have none of Solomon's three thousand songs.
Solomon's complex system of treaties cut at the very heart of Israel's unique position as the people of God among the nations of the world. They were God's holy people, a chosen people among whom the Lord himself dwelt (Ex. 33:16; Deut. 4:7–8, 32–34). God had made
David was a shepherd who loved and served God's flock, while Solomon became a celebrity who used the
1 Kings 3
9:17–19; 10:26–29). He became quite a "horse dealer" himself and imported horses and chariots and sold them to other nations (2 Chron. 1:14–17; 9:25–28), no doubt making a good profit on the sales. He also built "store cities" in strategic places (9:15–19; 2 Chron. 8:1–6). At that time, Israel controlled several important trade routes that needed to be protected, and military personnel were housed in these cities, along with supplies of food and arms.
no covenants with the Gentile nations, nor had He given them His Word, His sanctuary, or His holy priesthood (Rom. 9:1–5). God said to the Jews, "I am the Lord your God, who has separated you from other people" (Lev. 20:24, 26). As long as Israel trusted the Lord and obeyed Him, the nation would "dwell safely alone" (Deut. 33:28). The prophet Balaam described Israel as "a people dwelling alone, not reckoning itself among the nations" (Num. 23:9 nkjv).
Solomon violated the law of Moses not only by marrying many wives but also by multiplying horses and depending on chariots (Deut. 17:14–17). Contrary to God's command, Solomon went back to Egypt for both! The king was required to copy out for himself the book of Deuteronomy (Deut. 17:18–20), and we wonder how Solomon responded when he read the command about wives and horses. Or did he ever meditate on what his father wrote in Psalm 20:7 (and see also 33:16–19)? During Solomon's reign, the outward splendor and wealth of Israel only masked an inward decay that led eventually to division and then destruction.
The Lord placed Israel among the Gentile nations to be a witness to them of the true and living God, a "light among the Gentiles" (Isa. 42:6). If Israel had continued to be faithful to the terms of God's covenant (Deut. 27—30), the Lord would have blessed them and used them as an "object lesson" to the pagan nations around them. Instead, Israel imitated the Gentiles, worshipped their idols, and abandoned their witness to the true God. For that reason, God had to chasten them and then send them into captivity in Babylon. God wanted Israel to be the "head" of the nations, but because of her compromise, she became the "tail" (Deut. 28:13, 44). Solomon may have thought he was making political progress by bringing Israel into the family of nations, but the consequence was really spiritual regress. Solomon also entered into lucrative trade agreements with other nations (10:1–15, 22), and the nation prospered, but the price he paid was too high.
The worshipper (3:2–15) Solomon certainly made a good beginning, for he "loved the Lord, walking in the statutes of David his father" (v. 3), but a good beginning doesn't guarantee a good ending. Saul, the first king of Israel, started out with humility and victory, but he ended up being rejected by the Lord and committing suicide on the battlefield. Solomon himself would write in Ecclesiastes 7:8, "The end of a thing is better than its beginning" (nkjv) and "A good name is better than precious ointment, and the day of death than the day of one's birth" (7:1 nkjv). We receive our name soon after birth, and between birth and death, we either enhance that name or debase it. After death, we can't change a bad name into a good name or a good name into a bad name. "Great is the art of beginning," wrote the American poet Longfellow, "but greater the art is of ending."
The kingdom of Israel prospered only as she trusted God and obeyed the terms of His covenant. If they were true to the Lord, He promised to give them all they needed, to protect them from their enemies, and to bless their labors. But from the very beginning of the Jewish monarchy, Israel's leaders made it clear that they wanted to be "like the other nations" (1 Sam. 8), and Solomon led them closer to that goal. Ultimately, Solomon married many pagan wives and began to worship their false gods, and the Lord had to chasten him. (See 1 Kings 11.)
The builder (3:1b) Solomon is remembered as the king during whose reign the temple was built (chaps. 5—7; 2 Chron. 2— 4). His alliance with Hiram, king of Tyre, gave him access to fine timber and skilled workmen. But he also built his own palace (7:1–12), which seems to have consisted of living quarters plus "the house of the forest of Lebanon," where arms were stored and displayed (10:16–17), the Hall of pillars, and the Hall of Judgment. He also built a house in Jerusalem for his Egyptian princess wife (2 Chron. 8:11). Official state visitors were overwhelmed by the splendor of these structures (chap. 10).
Consecration (vv. 2–4). God purposed that the people of Israel have a central place of worship and not imitate the nations in Canaan by building "high places"4 wherever they chose. When Israel entered the land, they were instructed to destroy these "high places" and the idols that were worshipped there (Num. 33:52; Deut. 7:5; 12:1ff.; 33:29). However, until the temple was built and centralized worship was established in the land, the people of Israel worshipped the Lord in the "high places." In time, the phrase "high place" began to be used to mean "a place of worship" and the Jews worshipped Jehovah at these temporary shrines.
Though he wasn't a warrior himself, Solomon was concerned about the security of the land. He expanded and strengthened the "Millo" (9:24; 11:27), a protective wall or embankment that David had begun to build (2 Sam. 5:9). The word millo means "filling." Solomon had a special interest in horses and chariots and built stables in special "chariot cities" (4:26;
Gibeon was such a sacred place, for the tabernacle was located there. As a first step toward the construction of the tabernacle, David had moved the ark of the covenant to Jerusalem, but the rest of the tabernacle, including the altar of sacrifice, was still at Gibeon,
1 Kings 3 bly twenty years old at this time and certainly much younger than his advisers and officers, some of whom had served his father. He called himself a "little child" (1 Chron. 22:5; 29:1ff.), a mark of both honesty and humility. The phrase "to go out or come in" refers to giving leadership to the nation (Num. 27:15–17; Deut. 31:2–3; 1 Sam. 18:13, 16; 2 Kings 11:8). In his prayer, the king not only confessed his own smallness but also the nation's greatness (v. 8). The people of Israel were the people of God! This meant that God had a great purpose for them to fulfill on earth and that their king carried a great responsibility in ruling them. God had multiplied the nation and fulfilled His promise to Abraham (Gen. 12:2; 13:16; 15:5), Isaac (Gen. 26:1–5), and Jacob (Gen. 28:10–14), and Solomon wanted the blessing to continue.
located five miles north of Jerusalem. Solomon assembled the leaders of Israel and arranged for them to go to Gibeon with him and worship the Lord (2 Chron. 1:1–6). This event would not only be an act of consecration but it would manifest to the people the unity of the nation's leaders. Solomon offered a thousand burnt offerings to the Lord as he and his officers together praised the Lord and sought His face. The burnt offering pictured total dedication to the Lord.
Revelation (v. 5). The assembly lasted all day and the people remained at Gibeon for the night, including King Solomon who was given a remarkable dream from the Lord. David had both Nathan and Gad as his counselors, but there seems to have been no prophet in Solomon's circle of advisers. Twice the Lord spoke to the king through dreams (see 9:1–9). The Lord sometimes communicated His messages through dreams not only to His own servants but also to those of other nations, such as Abimelech (Gen. 20), the Egyptian servants of Pharaoh (Gen. 40), and Pharaoh himself (Gen. 41).
The king concluded his prayer by anticipating the future and asking the Lord for the wisdom needed to rule the nation (v. 9). Wisdom was an important element in Near Eastern life and every king had his circle of "wise men" who advised him. But Solomon didn't ask for a committee of wise counselors; he asked for wisdom for himself. In that day, the wise person was one who was skillful in the management of life.5 It meant much more than the ability to make a living; it meant the ability to make a life and make the most out of what life might bring. True wisdom involves skill in human relationships as well as the ability to understand and cooperate with the basic laws God has built into creation. Wise people not only have knowledge of human nature and of the created world, but they know how to use that knowledge in the right way at the right time. Wisdom isn't a theoretical idea or an abstract commodity; it's very practical and personal. There are many people who are smart enough to make a good living but they aren't wise enough to make a good life, a life of fulfillment that honors the Lord.
Solomon heard the Lord say, "Ask! What shall I give you?" (v. 5 nkjv). The Lord's command and question were a revelation of God's grace as well as a test of Solomon's heart. (The word "ask" is found eight times in this passage.) What people ask for usually reveals what they really desire, and what they desire depends on how they envision their life's calling. Had Solomon been a warrior, he might have asked for victory over his enemies, but he saw himself as a youthful leader who desperately needed wisdom so he could adequately serve God's chosen people. He had succeeded David, Israel's greatest king, and Solomon knew that the people couldn't help but compare and contrast father and son. But even more, he had been called to build the temple of the Lord, an awesome task for such an inexperienced leader. Solomon knew he couldn't accomplish that great venture without wisdom from heaven.
Solomon asked God to give him "an understanding heart," because no matter how smart the mind may be, if the heart is wrong, all of life will be wrong. "Keep your heart with all diligence, for out of it spring the issues of life" (Prov. 4:23 nkjv). The word translated "understanding" means "hearing"; Solomon wanted a "hearing heart." True understanding comes from hearing what God has to say, and to the Old Testament Jew, "hearing" meant "obeying." When the Lord speaks to us, it's not that we might study and pass judgment on what He said, but that we might obey it. An understanding heart has insight and exercises discernment. It is able to distinguish the things that differ (Phil. 1:9–11). It knows what is real and what is artificial, what is temporal and what is eternal.6 This kind of understanding is described in Isaiah 11:1–5, a prophecy concerning the Messiah. Believers today can claim the promise of James 1:5.
Petition (vv. 6–9). Solomon's prayer was brief and to the point, and it was spoken with true humility, for three times he called himself "your servant." First, Solomon reviewed the past and thanked God for the faithfulness and steadfast love shown to his father (v. 6). Solomon acknowledged God's goodness in keeping his father through many trials and then giving him a son to inherit his throne. Solomon is referring here to the covenant God gave to David when he expressed his heart's desire to build a temple for God (2 Sam. 7). In that covenant, God promised David a son who would build the temple, and Solomon was that son. Solomon admitted that he wasn't the king because God recognized his abilities but because He kept His promises to his father David.
Then, Solomon moved into the present and acknowledged God's grace in making him king (v. 7). But he also confessed his youthfulness and inexperience and therefore his desperate need for God's help if he was to succeed as Israel's king. Solomon was proba-
Approbation (vv. 10–13). God was pleased with Solomon's request for wisdom, for it showed that the king was concerned with serving God and His people by knowing and doing God's will. Solomon never read Matthew 6:33, but he practiced it—and the Lord gave
1 Kings 3—4
Israel, the law of Moses laid down some severe restrictions and punishments (Lev. 19:29; 21:7, 9, 14; Deut. 23:18). The book of Proverbs warned young men about the wiles of the harlot ("the strange woman"), and Paul instructed believers to avoid prostitutes (1 Cor. 6:15–16). These two women lived together with other prostitutes in a brothel, they became pregnant about the same time and both delivered babies. One can't help but feel sorry for the little ones who came into the world in such a place, without fathers to provide for them and protect them. But the kind of men who would visit prostitutes might not be the best fathers!
to him the additional blessings that he didn't ask for! God always gives His best to those who leave the choice with Him. When you read the book of Proverbs, you find that the love of wisdom and the practice of discernment can lead to these extra blessings (see Prov. 3:1–2, 10, 13–18). In the subsequent chapters, we will learn about Solomon's wealth and honor and how he attracted visitors from other nations who wanted to hear his wisdom.
Obligation (v. 14). The Lord was careful to remind Solomon that his obedience to God's covenant and his devotion to the Lord were the keys to his future blessings. Solomon was required to write out his own personal copy of Deuteronomy (Deut. 17:18–20), and this would include the covenant spelled out in Deuteronomy 28—30. Solomon also knew the terms of the covenant God made with his father David (2 Sam. 7:1–17) and that it required obedience on the part of David's son and successor (vv. 12–16). God promised to lengthen Solomon's life if he obeyed the Word (Prov. 3:2, 16), for he would be honoring God and his father David and could claim the promise of Exodus 20:12 (see Eph. 6:1–3). It's unfortunate that Solomon with all his wisdom forgot this part of the agreement and gradually drifted into sin and disobedience, and God had to chasten him.7
Since there were no witnesses to the birth of the two babies or the death of the one, the case couldn't be tried in the courts in the normal way. It would be one woman's word against the word of the other, even though it was obvious that one of the women was a liar. Using the divine wisdom God gave him, Solomon bypassed the word of the women and went right to their hearts, for the heart of every problem is the problem in the heart. By suggesting that they "divide the baby" between them, Solomon revealed the heart of the true mother and gave her baby to her. We aren't told what he did with the mother who had lied and stolen (kidnapped) the baby. We trust that the true mother abandoned her sinful ways and raised her son in the ways of the Lord.
When Solomon returned to Jerusalem, he went to the tent that housed the ark and there offered more sacrifices (v. 15). The ark represented the presence of God among His people and the rule of God over His people (Ps. 80:1; 99:1). Solomon acknowledged the sovereign rule of God over his own life and the life of the nation. In other words, Solomon knew that he was second in command. It was when he started to forget that basic truth that he got himself into trouble.
For weeks, the account of this event was the main topic of conversation in all Israel, and Solomon's decision announced to everybody that the king was indeed a wise man.
The administrator (4:1–28; 2 Chron. 1:14–17) David was a gifted administrator (2 Sam. 8:15–18; 20:23–26), and his son inherited some of that ability. Even though Solomon had great wisdom and authority, he couldn't handle the affairs of the kingdom alone. A good leader chooses capable associates and allows them to use their own gifts and thereby serve the Lord and the people.
B.Organizing the government—4:1–34
The discerner (3:16–28) God's chosen leaders can't always remain on the heights of spiritual glory but must take that glory and blessing with them into the place of duty and service. Jesus left the Mount of Transfiguration for the valley of conflict (Matt. 17:1–21), and Paul left the heights of heaven to carry on earth the pain of a thorn in the flesh (2 Cor. 12:1–10). Solomon had been worshipping at Gibeon and Jerusalem, but now he has returned to the responsibilities of the throne.
Special officers (vv. 1–6). Azariah was the high priest (v. 2). He was the son of Ahimaaz and the grandson of Zadok, the priest who had served David so faithfully. It appears that Ahimaaz had died and therefore his son was given the office. See 2 Samuel 15:27, 36; 1 Chron. 6:8–9. The word ben in Hebrew can mean son or grandson. While David had only one scribe, Solomon had two (v. 3), and they were the sons of David's scribe, Shisha. He was also known as Seriah (2 Sam. 8:17), Sheva (2 Sam. 20:25), and Shavsha (1 Chron. 18:16). Solomon's kingdom was much larger and more complex than that over which his father ruled, so the keeping of records would have been more demanding.
Like his father David, Solomon gave the common people access to the king (2 Sam. 14). God had given Solomon a special gift of wisdom and now he could put it to use. He had stood before the ark, the throne of God, and now his people could stand before his throne and seek help. But for Solomon to receive two prostitutes at his throne was certainly an act of condescension. Like Jesus, he welcomed "publicans and sinners" (Luke 15:1–2), except that Jesus did more than solve their problems: He changed their hearts and forgave their sins. In every way, Jesus is "greater than Solomon"(Matt. 12:42).
Jehoshaphat had been recorder during David's reign (2 Sam. 8:16; 20:24), and Benaiah had been appointed head of the army by Solomon (2:35). He was born into a priestly family but chose a military life instead.
Although prostitution seemed to be tolerated in
1 Kings 4
For some reason, five of the commissioners are identified by their fathers, for ben in Hebrew means "son of" (8–11, 13). The son of Abinadab (v. 11) may have been a son of David's own brother and therefore a cousin to Solomon (1 Sam. 16:8; 17:13). He also married one of Solomon's daughters, as also did Ahimaaz (v. 15). It's likely that Solomon instituted this supply system several years into his reign since he didn't have adult children when he was crowned. Baana was probably a brother to Jehoshaphat the recorder (vv. 12 and 3). These twelve men had great power in the land and were a part of the corrupt bureaucracy that Solomon wrote about in Ecclesiastes 5:8–12.
Abiathar had been exiled because of his part in the plot involving Adonijah (2:27), and Zadok had died and been replaced by his grandson. Since both Zadok and Abiathar had served with David, they are found in the official roster. Azariah was in charge of the twelve officers who supervised the twelve districts that Solomon had marked out in Israel (vv. 7–19). Whether his father was Nathan the prophet (1:11), Nathan the son of David (2 Sam. 5:14), or another man named Nathan is not explained. Nathan was a popular name in Israel.
Zabud was a priest who served as special adviser to the king; Ahishar managed the complex affairs of the king's household; and Adoniram was in charge of the men who were drafted to labor in the public works of the kingdom (9:15–23; 2 Chron. 2:2, 17–18; 8:7–10). These would not be Israelites but foreigners in the land. However, in the building of the temple, Solomon did conscript Israelites to devote four months a year to public service (5:13–18). Adoniram was also known as Adoram and he was stoned to death by the people when Rehoboam became king (1 Kings 12:18–20). Samuel had warned the people that their king would do such things (1 Sam. 8:12–18). Special commissioners (vv. 7–19, 27–28). Solomon marked out twelve "districts" of various sizes and put a commissioner over each district. The boundaries of the districts ignored the traditional boundaries of the tribes and even incorporated territory that David had taken in battle, and each district was to provide food for the king's household for one month. It's likely that the commissioners also collected taxes and supervised the recruiting of soldiers and laborers for the temple and Solomon's other building projects. By establishing new districts that crossed over old boundaries, Solomon may have hoped to minimize tribal loyalty and eliminate some of the tension between Judah and the northern tribes. Instead, the plan only aggravated the tension, particularly since Judah wasn't included in the redistricting program. Being the royal tribe that contained the royal city, Judah was administered separately.
Special disctinctions (vv. 20–28). The nation of Israel became famous for its large population, its peace and security, its buildings, its wise king, and its satisfying lifestyle, "eating, and drinking, and making merry" (v. 20). Of course, the population grew because of God's promise to the patriarchs (Gen. 15:5; 17:8; 22:17; 26:4; 32:12) and His promises in the covenant (Deut. 28:1–14). The enlarged territory was also a part of God's promise (Gen. 15:18; Ex. 23:31; Deut. 1:7; Josh. 1:4). The tributary nations submitted to Solomon's rule and brought him gifts and tribute annually, and Solomon enjoyed great blessing because of God's covenant with David (2 Sam. 7). Contrary to God's law, Solomon multiplied horses in the land (Deut. 17:16) and built special cities for housing them (v. 26; 10:26–29; 2 Chron. 1:14–17; 9:25, 28).8
The scholar (4:29–34) King David appreciated and enjoyed God's created world and wrote hymns of praise about the Creator and His creation, but Solomon looked upon nature more as an object of study. God gave Solomon wisdom and breadth of understanding beyond that of the great wise men of the east, and he was able to lecture accurately about the living things in God's creation. Ecclesiastes 2:5 informs us that Solomon planted great gardens, and no doubt it was in these that he observed the way plants and trees developed.
Any king with seven hundred wives and three hundred concubines, plus numerous officers and frequent guests, would have a large household to feed. The Queen of Sheba came with "a very great train" that must have included several hundred people. According to verses 22–23, the meals for one day in the palace required 185 bushels of fine flour, 375 bushels of coarse meal, ten oxen fattened in the stall and twenty oxen from the pasture, one hundred sheep, and various kinds of game and fowl. Solomon also needed grain for his many horses, which may have been how the coarse meal (barley) was used. The conquered nations may have looked upon these monthly donations as part of their tribute to King Solomon, but the Jewish tribes considered the whole system to be a humiliating form of extortion. After Solomon's death, it was no wonder that the ten tribes rose up in revolt against "all the king's horses and all the king's men."
Ethan and Heman are mentioned in 1 Chronicles 15:19 as members of David's musical staff assigned to direct sanctuary worship. Ethan is probably the man also known as Jeduthun who wrote Psalms 39 and 89 (1 Chron. 16:41–42; 25:1, 6), and Psalm 88 is assigned to Heman. These men were also known for their wisdom. Other than 1 Chronicles 2:6, we have no further information about Calcol and Darda.
Most of Solomon's three thousand proverbs have been lost, for fewer than six hundred are recorded in the book of Proverbs. Also lost are "the annals of Solomon" (11:41) as well as the books about Solomon written by Nathan, Ahijah, and Iddo (2 Chron. 9:29). We do find many references to nature in Proverbs, Ecclesiastes, and the Song of Solomon, so Solomon's scientific enquiries did yield spiritual truth and practical lessons for life. He became an international celebrity and important people from all over the
1 Kings 4—5 known world came to see his treasures and hear his wisdom.
(11:9–13). Note that in the first three instances, the emphasis was on obedience. 8 Solomon didn't need 40,000 horses when he had only 1,400 chariots (1 Kings 10:26; 2 Chron. 1:14), so the figure 4,000 in 2 Chronicles 9:25 is no doubt the correct one. If each chariot had two horses, that would leave 1,200 horses for the fortress cities Solomon had armed and also for other state services. 9 Bible Characters from the Old and New Testaments (Kregel: 1990), 284.
Peace and prosperity reigned while Solomon was king, but no matter how successful things appeared to citizens and visitors, all was not well in the kingdom. During the period between his ascension to the throne and his dedication of the temple, Solomon appears to have walked with the Lord and sought to please him. But Alexander Whyte expressed it vividly when he wrote that "the secret worm … was gnawing all the time in the royal staff upon which Solomon leaned."9 Solomon didn't have the steadfast devotion to the Lord that characterized his father, and his many pagan wives were planting seeds in his heart that would bear bitter fruit.
CHAPTER THREE 1 Kings 5:1—6:38; 7:13–51 (2 Chronicles 2—4) FULFILLING DAVID'S DREAM S
Notes 1 Frederick Buechner, Peculiar Treasures (New York: Harper and Row, 1979), 161. 2 Solomon's wife's dowry from Pharaoh was the Philistine city of Gezer (1 Kings 9:16). Egypt had conquered Philistia and still held authority over it. This was not Solomon's first wife, because his firstborn son and successor, Rehoboam, had an Ammonite mother named Naamah (14:21). Solomon must have married before he became king because Rehoboam was forty-one years old when he took the throne, and Solomon reigned forty years. 3 The Jews were not to marry the women who belonged to the pagan nations in the land of Canaan (Ex. 34:16; Deut. 7:1ff.), a law that Solomon eventually violated. There seemed to be no regulation concerning a Jew taking an Egyptian wife. Jewish tradition says that his wife did adopt the Jewish faith. 4 They were called "high places" (bamah) because they were usually located in the hills, away from the cities, in the midst of nature and "closer" to heaven. The word bamah means "elevation." Worship at these pagan shrines usually involved unspeakable orgies. Some Jews worshipped Baal at the high places during the period of the judges (Judg. 6:25; 13:16). During the days of Samuel and Saul, sacrifices weren't always offered at the tabernacle altar (1 Sam. 7:10; 9:11–25; 13:9; 14:35; 16:5). David built an altar on Mount Moriah (1 Chron. 21:26), no doubt anticipating the day when the temple would stand there. Worship at the high places was a constant temptation and sin during the days of the Jewish monarchy, and no sooner did one king destroy these pagan shrines than his successor would rebuild them. 5 See my book on Proverbs, Be Skillful (Victor, 1995). 6 Two different Hebrew words are translated "understanding" in this passage. In verse 9, the word shama means "to hear, listen, obey." The Hebrew daily confession of faith is called "the Shema," and begins "Hear, O Israel …" (Deut. 6:4–5). The word used in verses 11–12 is bin and means "to distinguish, to discern, to separate." Together, the words mean "to hear with the intention to obey, and to exercise discernment so as to understand." 7 The Bible records four times when God spoke to Solomon: at Gibeon (3:10–15), during the building of the temple (6:11–13), after the completion of his building projects (9:3–9), and when Solomon disobeyed the Lord and worshipped idols urely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob" (Ps. 132:3–5). So wrote King David, for it was his passionate desire to build a temple for the glory of the Lord. "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple" (Ps. 27:4). The Lord knew David's heart but made it clear that He had other plans for His beloved servant (2 Sam. 7). David was so busy fighting wars and expanding and defending the borders of the kingdom of Israel that he didn't have time to supervise such a complex and demanding enterprise. Solomon, the man of peace, was God's choice to build the temple, and his father prepared him for the task and encouraged him (1 Chron. 22 and 28). Since the days of Moses, the people of Israel had brought their sacrifices and offerings to the tabernacle, but now they were no longer a pilgrim people but a nation settled in their own land. The tabernacle was a fragile, portable building, and the time had come for Israel to build a temple to their great God. The nations around them had temples dedicated to their false gods, so it was only right that the people of Israel dedicate a magnificent temple to honor Jehovah of Hosts, the true and living God. In the second month (our April/May) of the year 966, the fourth year of his reign, Solomon began the work,1 and these chapters record several stages of the project.
C.Building the temple—5:1—6:38;
Securing the materials (5:1–12; 2 Chron. 2:1–16) As he anticipated the building of the temple, David had set aside some of the spoils of battle especially for the Lord (1 Chron. 22:14). This amounted to 3,750 tons of gold, 37,500 tons of silver, and an unmeasured amount of bronze, iron, wood, and stone. All this wealth he presented publicly to Solomon (1 Chron.
1 Kings 5 transport it overland to the building site, about thirtyfive miles away, as the crow flies.3
29:1–5). David also added his own personal treasure and then invited the leaders of the nation to contribute as well (1 Chron. 29:1–10). The final totals were 4,050 tons of gold and over 38,000 tons of silver, not to speak of thousands of tons of bronze and iron, as well as precious stones. It was a great beginning for a great project.
As any pastor and church board can attest, building programs are not easy, and they either bring out the best or the worst in God's people. But like Moses who supervised the building of the tabernacle, Solomon had a great deal going for him. Both men knew that God had chosen them to direct the work and that He would enable them to finish successfully. Both leaders had an incredible amount of wealth and materials at their disposal before they started, and both received the construction plans from the Lord Himself. Both were blessed to have leaders who gave generously to support the project.
David also gave Solomon the plans for the temple that had been given to him by the Lord (1 Chron. 28). David had also assembled some artisans and laborers to follow those plans and work in wood and stone to prepare material for the temple (1 Chron. 22:1–4). Hiram, king of Tyre, had provided workers and materials for the building of David's palace (2 Sam. 5:11), and David had enlisted their help in preparing wood for the temple (1 Chron. 22:4). Solomon took advantage of this royal friendship to enlist Hiram to provide the workers and timber needed for the temple.
Conscripting workers (5:13–18; 9:15–23; 2 Chron. 2:2, 17–18; 8:7–10) It would take a great deal of manpower to fell the trees, trim the logs, and transport them to the construction site for the builders to use. David's incomplete census had revealed that there were 1,300,000 able-bodied men in the land (2 Sam. 24:9), and Solomon conscripted only 30,000 to labor on the temple, about 2.3 percent of the total available labor force. Ten thousand of the men spent one month each quarter in Lebanon assisting Hiram's men in their work, and then they had two months at home. These men were Jewish citizens and were not treated like slaves (9:22; see Lev. 25:39–43). We aren't told if they shared in any of the wages Solomon promised Hiram's workers, but they probably didn't.
Hiram had sent Solomon his greetings on the occasion of his coronation, and Solomon had sent back official thanks plus a request for his help in the construction of the temple. In his message, Solomon indicated that he knew that his father had discussed the building of the temple with Hiram, so Hiram wasn't hearing about it for the first time. David had even told Hiram about God's covenant (2 Sam. 7) and God's choice of Solomon to build the house of God. Solomon made it clear that he was constructing, not a monument to the glory of his father, but a temple to the honor of the name of the Lord (v. 5; see 8:16–20, 29, 33, 35, 41–44). Solomon also requested a master artisan who could make the intricate and beautiful furnishings required for the temple (7:13–14; 2 Chron. 2:7), and King Hiram sent him Hiram (or Huram-Abi; 2 Chron. 2:13–14). He was the son of a mixed marriage, for his father was a Phoenician and his mother was from the tribe of Naphtali.2 He was gifted as a metal worker and cast the two pillars at the entrance of the temple as well as the metal furnishings within the temple. As when Moses built the tabernacle, the Lord assembled the needed workers and empowered them to do their work (Ex. 31:1–11; 35:30–35).
Solomon also took a census of the non-Israelite aliens in the land and drafted 150,000 of them to cut and transport stones for the temple (5:15–18; 9:15–23; 2 Chron. 2:17–18; 8:7–10). Of this group, 70,000 carried burdens and 80,000 cut limestone blocks from the hills. In charge of this group were 3,000 overseers and 300 supervisors who were aliens, and over the entire group were 250 Jewish officers. The stone blocks had to be cut carefully so they would fit together perfectly when assembled at the temple site (6:7), and that would demand careful planning and expert supervision.
Even though the conscription involved a very small portion of the male citizens, the Jewish people resented Solomon taking 30,000 of their men to work in Lebanon four months out of the year. This critical attitude helped to strengthen the people's revolt against Rehoboam and to precipitate the division of the nation after Solomon's death (12:1–21). Indeed, when it came to labor and taxes, Solomon did indeed put a heavy yoke on the people.
Solomon's letter was really a commercial contract, for in it he offered to pay for the wood by providing food annually for Hiram's household (5:11), and also to pay the workers one large payment for their labor (2 Chron. 2:10). Until the work was completed, King Hiram's household received annually 125,000 bushels of wheat and 115,000 gallons of pure olive oil. The workers would receive one payment of 125,000 bushels of wheat, 125,000 bushels of barley, and 115,000 gallons of wine and of olive oil, all of which would be divided among them. In his reply, Hiram accepted the terms and outlined the procedure. His men would cut the trees in Lebanon, prepare the logs, and then take them down the coast to Joppa (modern Jaffa; 2 Chron. 2:16), either on ships or bound together as rafts. At Joppa Solomon's men would claim the timber and
Both Jews and Gentiles assisted in the construction of the temple, and this fact is significant, for the temple was to be "a house of prayer for all nations" (Isa. 56:7; Matt. 21:13; Luke 19:46). After the captivity, the Persian government assisted the Jews in rebuilding their temple, and Herod's temple had a special area for the Gentiles. Sad to say, some of the Jewish religious leaders turned the court of the Gentiles into a market
1 Kings 5—6
Unlike the tabernacle, the temple had three levels of rooms attached to outer walls of the temple on the south, west, and north walls. Each chamber was seven and a half feet high. The walls that supported these chambers were constructed like three stairsteps, and the chambers stood on wooden supports that rested on these stairs. The rooms on the upper level were ten and a half feet wide, on the second level nine feet wide, and on the lowest level seven and a half feet wide. These chambers were probably used for storage. At the middle of the south wall of the temple was a door leading to the lowest level of rooms and to a spiral stairway leading to the middle and top floors. On each level there must have been a narrow passage connecting the rooms. In the north and south walls, above the third level of rooms, were narrow windows that let in a small amount of light (v. 4). There were no windows in the tabernacle of Moses. However, the light necessary for ministry in the holy place came from ten lampstands, five along the north wall and five along the south wall. Of course, so large and heavy a structure required a strong foundation (v. 38).
for selling sacrifices and changing foreign money into Jewish currency. The church today is a temple of God composed of believers in Jesus Christ, both Jews and Gentiles (Eph. 2:11–22). It is being "built up" to the glory of the Lord as "living stones"—both Jews and Gentiles—are added to the temple by the Holy Spirit (1 Peter 2:5).
Hiram's workmen in Lebanon were not worshippers of the Lord, and the aliens in the land of Israel were not Jewish proselytes, yet God used both of these groups of "outsiders" to help build His holy temple. The Lord would "have all men to be saved" (1 Tim. 2:4), but even if they aren't believers, He can use them to fulfill His purposes. He used Nebuchadnezzar and the Babylonian army to chasten Israel, and called Nebuchadnezzar "my servant" (Jer. 25:9), and He used Cyrus king of Persia to set Israel free and help them rebuild their temple (Ezra 1). This should encourage us in our praying and serving, for the Lord can use people we least appreciate to get His will done on earth. God can even work through unconverted government officials to open doors for His people or meet the needs they might have.
A divine message (vv. 11–13). We don't know who brought this message (probably a prophet) or when it was delivered, but the Lord sent His Word to the king at a time when he was either discouraged with the building program or (more likely) starting to become proud of what he was accomplishing. The Lord reminded Solomon, as He must constantly remind us, that He's not impressed with our work if our walk isn't obedient to Him. What He wants is an obedient heart (Eph. 6:6). God would fulfill His promises to David and Solomon (2 Sam. 7), not because Solomon built the temple but because he obeyed the Word of the Lord. A similar warning was included in the covenant God gave Moses in Deuteronomy 28— 30, so it was not a new revelation to Solomon. This was the second time God spoke to Solomon about obedience (see 3:5ff.), and He would speak to him about it again after the dedication of the temple (9:3–9).
Building the temple (6:1–38; 2 Chron. 3:1–17) What were David's two greatest sins? Most people would reply, "His adultery with Bathsheba and his taking a census of the people," and their answers would be correct. As a result of his sin of numbering the people, David purchased property on Mount Moriah where he built an altar and worshipped the Lord (2 Sam. 24). David married Bathsheba and God gave them a son whom they named Solomon (2 Sam. 12:24–25). Now we have Solomon building a temple on David's property on Mount Moriah! God took the consequences of David's two worst sins—a piece of property and a son—and built a temple! "But where sin abounded, grace abounded much more" (Rom. 5:20 nkjv). This isn't an encouragement for us to sin, because David paid dearly for both of those transgressions, but it is an encouragement to us go on serving God after we've repented and confessed our sins. Satan wants us to think that all is lost, but the God of all grace is still at work (1 Peter 5:10).
The inner structure (vv. 14–35). When the basic building was completed, the workers focused on the inside of the temple, which was the most important part, for it was there that the priests carried out the ministry of the Lord. The interior walls from ceiling to floor were paneled with cedar boards, overlaid with gold (v. 22), on which were carved open flowers and gourds, and the floor was covered with planks of pine (or fir), also overlaid with gold (vv. 15 and 30). A pair of beautifully carved folding doors led into the Holy Place from the court of the priests (vv. 31–35). Like the cherubim, these doors were made of olive wood covered with gold, and they even had hinges of gold (7:50). Golden chains hung across the outside of the doors (v. 21).
The outer structure (vv. 1–10, 36–38; 2 Chron. 3). The ancient world had a "short cubit" or "common cubit" of almost eighteen inches and a "long cubit" of almost twenty-one inches. The common cubit was used for the temple (2 Chron. 3:3), which means that the structure was ninety feet long, thirty feet wide, and forty-five feet high. A porch thirty feet wide and fifteen feet deep stood at the front of the temple, and a courtyard for the priests surrounded the sanctuary. It was separated from an outer courtyard by a wall composed of stone blocks and wood (v. 36; 2 Chron. 4:9). Jeremiah 36:10 calls the court of the priests "the upper courtyard," which suggests that it stood higher than the outer courtyard. The doors of the temple faced east, as did the gate of the tabernacle.
At the west end of the Holy Place, sixty feet from the doors, hung the beautiful veil that marked off the Holy of Holies, also called the Most Holy Place (2 Chron. 3:10). This created a room that was a cube,
1 Kings 7—9 measuring thirty feet on every side (v. 20).4 In the tabernacle of Moses, the Holy of Holies was also a cube, but it measured only fifteen feet per side. In fact, the dimensions of the temple were twice those of the tabernacle—ninety feet by thirty feet as opposed to forty-five feet by fifteen feet. The walls of the Holy of Holies were paneled with cedar wood and covered with gold, and the floor was made of gold-plated fir planks. Even the nails used in the Holy of Holies were plated with gold. It was in the Holy of Holies that the ark of the covenant was kept.
steps leading up to a ledge on which the priests could stand and minister (see Ezek. 43:13–17). Some students believe that the altar itself wasn't fifteen feet high but was shorter than that and stood on a stone base that raised it higher. The tabernacle altar was only four and a half feet high.
The laver or molten sea (vv. 23–26; 2 Chron. 4:2–5, 10). To the left of the entrance, on the south side of the court (v. 39), stood the huge "molten sea" that replaced the smaller laver that had stood in the tabernacle court (vv. 23–26; see Ex. 30:17–21; 38:8). It was round and made of brass a handbreadth thick with the image of lilies around the rim, and it could hold over 17,000 gallons of water.6 This large basin measured fifteen feet across and was seven and a half feet high. It stood on the backs of twelve cast statues of oxen, in groups of three, with each group facing a different direction. Perhaps these twelve oxen represented the twelve tribes of Israel. (See 2 Kings 16:17.)
The ark of the covenant represented the throne of God who was "enthroned between the cherubim" (Ps. 80:1 niv). It was a wooden chest, forty-five inches long, twenty-seven inches wide, and twenty-seven inches high. Because the two tables of the law were in the ark, it was also called "the Ark of the Testimony" (Ex. 25:22). Across the top of the ark was a golden "mercy seat," and at each end was a cherub made of olive wood and covered with gold. The cherubim were fifteen feet high and their wings were fifteen feet across, so that as the ark sat in the Holy of Holies, the four wings reached from wall to wall. (See vv. 23–28 and Ex. 25:10–22 and 37:1–9). Once a year, the high priest was permitted to enter the Holy of Holies, sprinkle the blood of the sacrifice on the mercy seat and thus cover the sins of the people for another year (Lev. 16).
There must have been a system for removing small amounts of water so the priests could wash their hands and feet, but this system isn't explained in the text. Perhaps there were spigots at the base of the basin. If the priests didn't keep their hands and feet clean as they ministered in the temple, they were in danger of death (Ex. 30:20). In Scripture, water for drinking is a picture of the Spirit of God (John 7:37–39), while water for washing is a picture of the Word of God (Ps. 119:9; John 15:3; Eph. 5:25–27). As the priests labored for the Lord in the temple, they became defiled and needed to be cleansed, and as we serve the Lord, we too can become defiled and need the "washing of water by the word." Jesus pictured this truth in John 13 when He washed the disciples' feet.
Hiram cast two large pillars of bronze, each twentyseven feet high and eighteen feet in circumference.5 They were freestanding, about four inches thick, and hollow (Jer. 52:21). A decorative capital four feet high rested on top of each pillar (2 Kings 25:17). It was comprised of an inverted bowl, lotus petals, and a network or interwoven chain of pomegranates. The two pillars were named "Jachin" ("he establishes") and "Boaz" ("in him is strength") and they stood outside the entrance to the Holy Place, Jachin to the north and Boaz to the south. The "he" in these definitions surely refers to God, and the pillars bore witness to the Jewish people that it was God who established their nation and Israel's faith in Jehovah was the source of their strength. Some see in this a reference to David's dynasty, established by God (2 Sam. 7) and continued by Him.
The ten stands and lavers (vv. 27–39; 2 Chron. 4:6). These were beautifully decorated metal wagons, six feet square and four and a half feet high, with handles at each corner. Each stand could hold a basin that held 230 gallons of water. The stands were kept in the court of the priests right next to the sanctuary, five on the north side and five on the south side. Since the stands were on wheels, they could easily be moved from place to place. They were used for the washing and preparing of the sacrifices (2 Chron. 4:6) and perhaps for the general cleanliness of the temple. The dirty water could then be wheeled away and disposed of in a proper place and the basins filled with clean water from the molten sea.
7:13–51
Furnishing the temple (7:13–51; 2 Chron. 4) The furnishings of the temple were important to the priests, for without the divinely ordained furniture, they couldn't do their ministry or please the Lord.
It's worth noting that these very practical and useful stands were also very beautiful, which teaches us that God sees beauty in holiness and the holiness of beauty (Ex. 28:2; Ps. 29:2; 96:6, 9; 110:3).
The brazen altar (2 Chron. 4:1). As you approached the temple from the east, you came to the entrance to the inner courtyard of the priests. It was to this entrance that the people brought their sacrifices and offerings to be presented to the Lord. On the right, toward the north, stood the altar of brass, thirty feet square and fifteen feet high (2 Chron. 4:1), where the fire was kept burning and the priests offered the sacrifices (see 8:64; 9:25; see Ex. 27:1–8; 38:1–7). The height of the altar suggests that there must have been
The golden incense altar (6:20, 22; 7:48). The altar was made of cedar covered with gold, but we have no dimensions given in the text. It stood before the veil that separated the Holy Place from the Holy of Holies, and on it the priests burned incense each morning and evening when they cared for the lamps (Ex. 30:1–10; 37:25–29). In Scripture, the burning of incense is a picture of our
1 Kings 7—9 prayers rising up to the Lord (Ps. 141:1–2; Rev. 5:8; Luke 1:8–10). The Lord gave Moses the recipe for the mixture of spices that was used in the tabernacle and temple worship (Ex. 30:34–38), and this mixture was not to be counterfeited or used for any other purpose. The golden altar was used for no other purpose, and on the annual day of Atonement, the high priest applied blood to this altar to cleanse and purify it (Ex. 30:10). Without "clean hands and a pure heart" (Ps. 24:3–5), we can't approach the Lord and expect Him to hear and answer prayer (Ps. 66:18; Heb. 10:19–25).
new districts and borders, this is no problem. The tribes of Dan and Naphtali were united in the eighth district of Naphtali, supervised by Ahimaaz (4:15). 3 Hiram also provided Solomon with wood for his palace complex. Apparently Solomon ran up a bill he couldn't pay immediately because Hiram also loaned him some gold. As collateral, Solomon gave Hiram twenty cities on the border of Galilee and Phoenicia, but Hiram wasn't pleased with them (1 Kings 9:10–14). Later, Solomon was able to pay his debt and reclaim the cities (2 Chron. 8:1). Of course, all these payments of food and gold came out of the pockets of the Jewish people, so it's no wonder they protested and asked for relief after Solomon died (1 Kings 12:1–15). 4 The height of the temple was forty-five feet, which meant there was an "attic space" fifteen feet high above the Holy of Holies. We aren't told if or how this space was used. 5 2 Chronicles 3:15 gives the height of the pillars as thirty-five cubits, which some take to mean the combined height. 6 1 Kings 7:26 says the basin held 2,000 baths, or about 11,000 gallons of water, while 2 Chronicles 4:5 says 3,000 baths or over 17,000 gallons. The larger amount may have been its full capacity while the smaller amount was what was normally kept in the molten sea. Water was a precious commodity in the East, and it would take a lot of labor to fill up the huge basin.
The golden lampstands and tables (vv. 48–49; 2 Chron. 4:7–8, 19–20). In the tabernacle that Moses constructed, there was only one table for the loaves of bread, but the temple had ten golden tables, five in a line on each side of the Holy Place. The tabernacle had one golden lampstand with seven lamps on it, but the temple had ten golden lampstands in the Holy Place, five along the north wall and five along the south wall. They provided the light needed for the ministry in the Holy Place.
The miscellaneous utensils (vv. 40–50; 2 Chron. 4:7–8, 11–22). The priests required many different utensils in order to carry on their work, including wick trimmers, bowls for sprinkling water and sacrificial blood, dishes, ladles, large pots for cooking the meat from the peace offerings, and shovels for removing the ashes. The temple was an imposing structure that contained expensive furnishings made of gold and polished bronze, but the daily ministry would have been impossible without these small utensils.
CHAPTER FOUR 1 Kings 8:1—9:9, 25–28 (2 Chronicles 5—7) GOD'S HOUSE AND SOLOMON'S HEART F
It's difficult to calculate the cost of this building in modern currency. It isn't enough just to know the price of the precious metal today, but we also need to know its purchasing power. Then we must calculate what Solomon paid for manpower and materials and try to express it in contemporary equivalents. When you consider that there was gold overlay on the inside walls and floors, the furniture, the doors, and the cherubim, you have no hesitation concluding that this was a very costly building. And yet all this beauty was destroyed and this wealth was confiscated when the Babylonian army captured Jerusalem and destroyed the temple (see Jer. 52). Nebuchadnezzar robbed the temple and deported the captives in stages, and eventually his men burned the city and the temple so they could get their hands on all the gold that was there.
ellow citizens, we cannot escape history." Abraham Lincoln spoke those words to the American Congress on December 1, 1862, but King Solomon could have spoken them to the Jewish leaders when he dedicated the temple during the Feast of Tabernacles in the twenty-fourth year of his reign.1 No matter where the Jews are in this world, or what the century is, they have their roots in Abraham, Moses, and David. King David is mentioned twelve times in this section,2 and Moses is mentioned three times. During his prayer, Solomon referred to God's covenant with his father (2 Sam. 7) and also to the covenant God gave to Moses recorded in Deuteronomy 28—30. The main thrust of his prayer is that God would hear the prayers directed toward the temple and forgive those who sinned, and this request is based on the promise given in Deuteronomy 30:1–10. Israel's kings were commanded to make their own copy of the book of Deuteronomy (Deut. 17:18–20), and Solomon's many references to Deuteronomy indicate that he knew the book very well.
D.Dedicating the temple—8:1—9:9
How painful it is to realize that Solomon, the man who constructed the temple, was the man who married a multitude of foreign wives and encouraged idolatry in Israel, the very sin that turned the nation away from God and brought upon them the fiery judgment of the Lord.
Notes 1 After the Babylonian captivity, the Jewish remnant began to rebuild the temple at the same time of the year (Ezra 3:8). 2 Second Chronicles 2:14 identifies his mother with Dan, not Naphtali, but when you remember how Solomon established
What kind of a "house" did Solomon dedicate that day?
A house of God (8:1–11; 2 Chron. 5:1–14) Solomon assembled at Jerusalem the leaders of the
1 Kings 7—9
(Num. 9:15–23), but now the glory came to dwell within the beautiful temple Solomon had built. As the glory filled the house, the priests praised God with voice and instruments, for the Lord inhabits the praises of His people (Ps. 22:3).
tribes of Israel and whoever of the citizens could attend, from the north to south (v. 65), that they might assist him in dedicating the house of God. The word "house" is used twenty-six times in this passage (thirtyseven times in 2 Chron. 5—7), for this structure was indeed the "house of God." (vv. 10, 11, 17, etc.). But what made this costly building the house of the Lord? Not simply that God commanded it to be built and chose Solomon to build it, or that He gave the plans to David and provided the wealth to construct it. Those matters were important, but the thing that made this temple the house of the Lord was the presence of the Lord God Jehovah in the sanctuary.
The presence of God's glory was the distinguishing mark of the nation of Israel (Ex. 33:12–23; Rom. 9:4). The sins of the people caused God's glory to depart from the tabernacle (1 Sam. 4:19–22), but now the glory had returned. But the nation would sin again and be taken to Babylon, and there Ezekiel the prophet would have a vision of the glory of God leaving the temple (Ezek. 8:1–4; 9:3; 10:4, 18–19; 11:22–23). However, God would also allow Ezekiel to see the glory return to the kingdom temple (43:1–5). The glory came to earth in the person of Jesus Christ (John 1:14; Matt. 17:1–7), but sinners crucified "the Lord of glory" (1 Cor. 2:8). When Jesus returned to heaven, the cloud of glory accompanied Him (Acts 1:9) and the temple was left "desolate" (Matt. 23:38–24:2).
The ark was brought in (vv. 1–9; 2 Chron. 5:1–9). In the Holy of Holies, Jehovah was "enthroned between the cherubim" (Ps. 80:1 niv). The pagan nations had their temples, altars, priests, and sacrifices, but their temples were empty and their sacrifices useless. The true and living God dwelt in the temple on Mount Moriah! That's why Solomon's first act of dedication was to have the ark of the covenant brought from the tent David had pitched for it (2 Sam. 6:17) and placed into the inner sanctuary of the temple.3 The tabernacle equipment and furnishings were also brought to the temple and stored there (2 Chron. 5:5). The ark of the covenant was the only piece of the original furniture that was kept in active service, for nothing could replace the throne of God or the law of God that was kept in the ark. That this dedication service took place during the Feast of Tabernacles was significant, for the ark had led Israel all during their wilderness journey.
Since the coming of the Spirit at Pentecost (Acts 2), God's glory has resided in each of God's children individually (1 Cor. 6:19–20) as well as in the church local (1 Cor. 3:16) and the church universal (Eph. 2:19–22). Until Jesus comes to take us to the eternal glory, our privilege and responsibility is to bring glory to Him as we serve here on earth. Each local assembly, worshipping the Lord in spirit and truth, should manifest the glory of the Lord (1 Cor. 14:23–25).
A house of testimony (8:12–21; 2 Chron. 6:1–11) God not only graciously dwells with His people, but He also gives them His Word and faithfully keeps His promises. That's the major theme of this section, for in it Solomon glorified Jehovah by reviewing the history of the building of the temple.
The priests placed the ark before the large cherubim that Hiram had made, whose wings spanned the width of the Holy of Holies (6:23–30). The cherubim on the original golden mercy seat looked at each other, while the new cherubim looked out toward the Holy Place where the priests ministered. The angels of God not only "look into" the mysteries of God's grace (1 Peter 1:12), but they also behold the ministry of God's people and learn about God's grace (1 Cor. 4:9; 11:10; Eph. 3:10; 1 Tim. 5:21). At one time, a pot of manna and the staff of Aaron stood before the ark (Ex. 16:33; Num. 17:10; Heb. 9:4), both of which were reminders of rebellion in Israel (Ex. 16:1–3; Num. 16). But the nation was now making a new beginning and those items weren't needed. The important thing was that Israel obey the law of God that was kept in the ark. The Jews were no longer a pilgrim people, but the staves were left in the ark as a reminder of God's faithfulness to them during those forty years of discipline.
The mystery of God (vv. 12–13; 2 Chron. 6:1–2). The king was standing on his special platform (2 Chron. 6:13), facing the sanctuary, the priests were at the altar (5:12) and the people were gathered in the assembly, and all of them had just seen a marvelous manifestation of the glory of God. Yet Solomon opened his address by saying, "The Lord said He would dwell in the dark cloud" (v. 12 nkjv). Why speak of darkness when they had just beheld God's radiant glory? Solomon was referring to the words of the Lord to Moses at Mount Sinai: "Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever" (Ex. 19:9 nkjv). There was indeed a thick cloud of darkness on the mountain (Ex. 19:16; 20:21; Deut. 4:11; 5:22), and Moses went into that darkness with great fear (Heb. 12:18–21). Solomon was connecting the events of that day to Israel's past experience at Sinai, for the people of God must not be cut off from their roots in history.
The glory came down (vv. 10–11; 2 Chron. 5:11–14). The ark was but a symbol of the throne and presence of God; it was the actual presence of the Lord in His house that was important. Once Solomon and the people had honored God and placed His throne in the Holy of Holies, the glory of God came and filled the house of the Lord. The glory cloud had guided Israel through the wilderness
God is light (1 John 1:5) and dwells in light (1 Tim. 6:16), but He cannot fully reveal Himself to man because "there shall no man see me, and live" (Ex. 33:20). The emphasis at Sinai was on hearing God, not
1 Kings 7—9 prayer ("hands folded and eyes closed") was unknown to the Jews. Their posture was to look up by faith toward God in heaven (or toward the temple) and lift their open hands to show their poverty and their expectancy as they awaited the answer (v. 38, 54; Ex. 9:29, 33; Ps. 63:4; 88:9; 143:6). This practice was carried over into the early church (1 Tim. 2:8). The word "heaven" is found at least a dozen times in verses 22–54. Solomon opened his prayer with praise and thanksgiving to the Lord, the covenant-making and covenant-keeping God. "There is no God like thee" (v. 23; compare Ex. 15:11 and Deut. 4:39). He then referred to God's covenant with his father, David, the covenant that appointed Solomon as David's heir and the builder of the temple (2 Sam. 7). But Solomon also claimed the covenant promise of the Davidic dynasty and prayed that David's royal line would continue just as God had promised. Of course, the ultimate fulfillment of that promise is in Jesus Christ (Luke 1:26–33, 67–75; Acts 2:29–30; Rom. 1:3). As Solomon prayed, he was overwhelmed by the contrast between the greatness of God and the insignificance of the work he had done in building the temple. How could Almighty God, the God of the heavens, dwell in a building made by men's hands? Solomon had expressed this same truth to King Hiram before he began to build (2 Chron. 2:6), and the prophet Isaiah echoed it (Isa. 66:1). Stephen referred to these words from Solomon and Isaiah when he defended himself before the Jewish council (Acts 7:47–50), and Paul emphasized this truth when preaching to the Gentiles (Acts 17:24). Solomon realized that God's willingness to dwell with His people was wholly an act of grace.
seeing God, lest the Jewish people would be tempted to make images of their God and worship them. Like the church today, Israel was to be a people of the Word, hearing it and obeying. King David envisioned the Lord with darkness under His feet and darkness as His canopy (Ps. 18:9, 11; see 97:2). There is mystery about God that humbles us, because we don't always understand Him and His ways, but this mystery also encourages us to trust Him and rest upon His Word. Solomon didn't want the people to think that God was now their "neighbor" and therefore they could speak to Him or about Him any way they pleased. "But the Lord is in His holy temple. Let all the earth be silent before Him" (Hab. 2:20 nasb).
Like a servant reporting to his master, Solomon announced that he had built the house to be God's dwelling place (v. 13). This reminds us that Moses finished work of building and erecting the tabernacle (Ex. 40:33), that our Savior finished all that the Father instructed Him to do (John 17:4), and that both John the Baptist and Paul finished their courses successfully (Acts 13:25; 2 Tim. 4:7). All of us will give an account of our life and service when we see the Lord (Rom. 14:10–13), and it behooves us to be faithful to the calling He has given us, so that we end well.
The goodness and faithfulness of God (vv. 15–21). Over more than fifty years of ministry, it's been my privilege to assist many local churches in dedicating new sanctuaries, and in my messages, I've tried to emphasize the work of God in the history of His people. As A. T. Pierson used to say, "History is His story." It's easy for new church members and new generations that come along to take for granted or forget the history of their church. The weekly Sabbath, the annual feasts (Lev. 23), and the presence of the temple would bear witness to the Jewish people, young and old, that Jehovah was their God. The word "remember" is used at least fourteen times in the book of Deuteronomy because God didn't want His people to forget the lessons of the past.
The burden of his prayer is in verses 28–30: that the Lord would keep His eyes on the temple and His ears open to the prayers of the people and answer them when they prayed toward the temple. He asked the Lord to forgive the sins of the people when they prayed (vv. 30, 34, 36, 39, 50) and in so doing maintain "the cause of his people Israel" (v. 59). Solomon knew the terms of the covenant found in Deuteronomy 28—29, and the calamities he mentioned in his prayer are the very disciplines the Lord promised to send if Israel disobeyed His law. But Solomon also knew that Deuteronomy 30 promised forgiveness and restoration if God's people would repent and turn to the Lord. Jonah looked toward the temple and prayed, and God forgave him (Jonah 2:4), and Daniel prayed for the people as he looked toward Jerusalem (Dan. 6:10). "My house shall be called a house of prayer for all nations" (Isa. 56:7 nkjv; Matt. 21:13; Mark 11:17; Luke 19:46).
God in His goodness and grace made a covenant with David concerning his family and his throne (2 Sam. 7), and He included in that covenant the promise of a son who would build the temple. What God spoke with His mouth, He accomplished with His hand (v. 15), and what He promised to David, He performed through Solomon (v. 20). But God did these things for the honor of His name, not for the glory of either David or Solomon (vv. 16–20). God's name is referred to at least fourteen times in Solomon's address and prayer. The king was careful to give God all the glory. Whenever the people would come to worship, they would remember that the goodness and faithfulness of the Lord made the temple possible.
Solomon presented to the Lord seven specific requests.
A house of prayer (8:22–53; 2 Chron. 6:12–42) According to 2 Chronicles 6:13, Solomon knelt on the special platform near the altar as he prayed this prayer, his hands lifted to heaven. Our traditional posture for
(1) Justice in the land (vv. 31–32; 2 Chron. 6:22–23). Solomon had begun his reign by judging between two women (3:16–28), but it would be impossible for him to handle every case of personal
1 Kings 7—9
Him, He would shelter His people and their land from these calamities. But once again, Solomon asked the Lord to forgive His people when they confessed their sins, and to restore their land (see 2 Chron. 7:13–14).
conflict in the land and still perform all the duties of the king. Judges were appointed in Israel to hear local cases (Ex. 18:13–27; 21:5–6; 22:7–12; Deut. 17:2–13; 25:1), and the priests were also available to apply the law and render decisions (1 Chron. 23:4; 26:29). If a man was accused of sinning against his neighbor, the accused could take an oath at the temple altar and the Lord would declare whether or not the man was innocent. How this verdict was declared isn't explained, but perhaps the priest used the Urim and Thummim (Ex. 28:30; Lev. 8:8). Justice in the land is essential if citizens are to enjoy "life, liberty, and the pursuit of happiness." How tragic that, in later years, it was the godless kings of Israel and Judah who allowed injustice into the land.
In his prayer, Solomon frequently mentioned the land (vv. 34, 36–37, 40–41, 46–48) because this was part of Israel's inheritance from the Lord. When the people began to sin, God punished them first in the land (see the book of Judges), and when they persisted in their rebellion, He allowed enemy nations to take them out of the land. In 722 BC, the Assyrians conquered Israel and assimilated the people, and in 606–586 the Babylonians defeated Judah, burned Jerusalem and the temple, and took many of the people captive to Babylon. When God punished His people out of their land, He finally cured them of their idolatry.
The judges' responsibility was to "condemn the wicked … and justify the righteous," but when it comes to our salvation, God justifies the ungodly (Rom. 4:5) on the basis of the sacrifice Christ made on the cross (Rom. 5:6). God has condemned all people as unrighteous (Rom. 3:23) so that He might show grace to all mankind and save those who will put their trust in His Son.
(5) Foreigners who came to pray (vv. 41–43; 2 Chron. 6:32–33). These were not the "resident aliens" in Israel who settled in the land and had certain privileges and responsibilities under the law (Lev. 16:29; 17:10, 12; 18:26; 19:34; 20:2; 25:6, 45). The "foreigners" were people who would come to Israel because they had heard of the greatness of the Lord and His temple. (Gentile workers had helped to build the temple.) It was the responsibility of Israel to be a "light" to the pagan Gentile nations and to demonstrate to them the glory of the true and living God. Solomon had this in mind when he asked the Lord to hear and answer the prayers of people outside the covenant, so that "all peoples of the earth may know Your name and fear You" (v. 43 nkjv; see v. 60). If these people began to pray to the Lord Jehovah, perhaps they would come to trust and worship Him.
(2) Military defeat (vv. 33–34; 2 Chron. 6:24–25). This defeat is caused because the people have sinned in some way (Josh. 7) and the Lord is displeased with them. If Israel obeyed the terms of the covenant, there would be peace in the land and God would give Israel victory over any enemies who attacked them. But if Israel sinned, God would allow their enemies to triumph over them (Lev. 26:6–8, 14–17, 25, 33, 36–39; Deut. 28:1, 7, 15, 25–26, 49–52). If this defeat brought the people to repentance, then God would forgive them and see to it that the prisoners were released and returned home.
From the very beginning of the nation, when God called Abraham and Sarah to leave Ur and go to Canaan, God declared that He wanted Israel to be a blessing to the whole world (Gen. 12:1–3). God's judgments against Pharaoh and Egypt were a witness to the nations (Ex. 9:16), as was His opening of the Red Sea at the Exodus (Josh. 2:8–13). When God dried up the Jordan so Israel could enter the Promised Land, He revealed His power and glory to the other nations (Josh. 4:23–24). His blessing on Israel in the land of Canaan was a witness to the pagan nations (Deut. 28:7–14), and so was David's victory over Goliath (1 Sam. 17:46). God blesses us that we might be a blessing, not that we might horde the blessing and boast. The Jews prayed, "God be merciful to us and bless us, and cause His face to shine upon us, that Your way may be known on earth, Your salvation among all nations" (Ps. 67:1–2 nkjv). The church today needs to pray that prayer and keep that purpose in mind.
(3) Drought in the land (vv. 35–36; 2 Chron. 6:26–27). Israel had title to the land because of God's covenant with Abraham, but they could possess it and enjoy its blessings only if they obeyed God's law. One of the severest disciplines listed in the covenant was drought in the land (Lev. 26:19; Deut. 28:22–24, 48). The Lord promised His people that He would send the rain in its season (Deut. 11:10–14) only if they honored Him. Since the Israelites were a pastoral and agricultural people, rain was absolutely necessary for their survival. Whenever the people obeyed the Lord, they enjoyed bumper crops and their flocks and herds were healthy and multiplied. The purpose of drought was to bring the people to a place of repentance, and God promised to forgive their sins and send the rain. See 1 Kings 18.
(4) Other natural calamities (vv. 37–40; 2 Chron. 6:28–31).4 God warned in the covenant that Israel's disobedience would bring divine discipline to them. He would send famine (Lev. 26:26, 29; Deut. 28:17, 48), blight (Lev. 26:20; Deut. 28:18, 22, 30, 39–40), invasions of insects (Deut. 28:38, 42), and various sicknesses and plagues (Lev. 26:16, 25; Deut. 28:21–22, 27, 35, 59–61). However, if they obeyed
(6) Armies in battle (vv. 44–45; 2 Chron. 6:34–35). When God sent His people into battle, it was a "holy war" that could be won only by His strength and wisdom. Using the silver trumpets, the priests sounded the call to arms (2 Chron. 13:12–16; Num. 10:1–10). They assisted the armies to ascertain
1 Kings 7—9 prayer with a plea that the Lord not reject him, the anointed king, David's son and heir. "Remember the mercies of your servant David" (2 Chron. 6:42 nkjv), referring to God's promises to David in the covenant (2 Sam. 7; Ps. 89:19–29).
God's will (1 Sam. 23:1–2), and they encouraged the men to fight for the glory of the Lord and trust Him alone (Deut. 20:1–4). Even in the midst of battle, the soldiers could look toward the temple and ask the Lord for His help. When he described the Christian soldier's equipment, Paul included prayer as one of the essentials for victory (Eph. 6:18–19). The French writer Voltaire said, "It is said that God is always on the side of the heaviest battalions," but the truth is that God is on the side of those who pray in His will.
These "sure mercies of David" (Isa. 55:3 nkjv) involve the coming of Jesus Christ, the Son of David, to be the Savior of the world (Acts 13:32–40).
A house of praise (8:54–61; 2 Chron. 7:1–3) The king had been kneeling on the special platform near the altar, his hands lifted to God, but now he stood to give the people a blessing from the Lord. Usually it was the priests who blessed the people (Num. 6:22–27), but on a special occasion such as this, the king could give the blessing as David did (2 Sam. 6:18, 20). Solomon blessed the whole assembly and through them the entire nation, and he gave thanks to God for His great mercies.
(7) Defeat and captivity (vv. 46–53; 2 Chron. 6:36–39). The pronoun "they" in verse 46 refers to the people of Israel, and Israel's history shows that the nation was prone to sin. All of us are sinners (Prov. 20:9; Rom. 3:23), but God's special blessings on Israel and His covenant with them made their disobedience that much more serious. By disobeying God's law and imitating the sins of their idolatrous neighbors, the Jews were sinning against a flood of light. In the covenant, God warned that repeated rebellion would lead to captivity (Lev. 26:27–45; Deut. 28:49–68). The other disciplines took away from the Jews the blessings of the land, but captivity took them away from the land itself. The Jewish people did experience defeat and captivity. Assyria conquered the northern kingdom of Israel in 722 and Babylon conquered the southern kingdom of Judah in 606–586 and took the Jews captive to Babylon. This terrible event was predicted by Isaiah (6:11–12; 11:11–12; 39:6) and Micah (4:10), and Jeremiah revealed that the Babylonian captivity would last for seventy years (Jer. 25:1–14; 29:11–14). When the prophet Daniel understood what Jeremiah wrote, he began to pray that God would keep His promises (Deut. 30:1–10) and set the nation free (Dan. 9:1ff.). No doubt many other believing Jews ("the remnant") also interceded, and God stirred Cyrus, king of Persia, to allow the Jews to return to their land and rebuild their temple (Ezra 1; 2 Chron. 36:22–23).
As Solomon reviewed the history of the Jewish nation, his conclusion was that the promises of God had never failed, not even once. God's people had often failed the Lord, but He had never failed them. He promised Moses that He would give the nation rest, and He did (Ex. 33:14). By His power, He enabled Joshua to overcome the nations in Canaan and claim the land for Israel's inheritance. Moses told the people that when they had entered into the promised rest, God would give them a central sanctuary where they could offer their sacrifices and worship God (Deut. 12:1–14), and now that temple had been provided. In his farewell speech to the leaders, Joshua emphasized the same truth (Josh. 23:14–15, and see 21:45). But Joshua also reminded them that the warnings would be fulfilled as well as the promises, and he cautioned them to obey the Lord in all things.
Solomon especially emphasized one promise that God gave to the patriarchs and repeated often in Jewish history, that the Lord would not leave His people or forsake them. God was with Abraham during his life, and He promised to be with Isaac (Gen. 26:3, 24) and Jacob (Gen. 28:15; 31:3; 46:1–4). He renewed this promise to Moses (Ex. 3:12; 33:14), and Moses repeated it to Joshua (Deut. 31:6–8, 17). The Lord Himself also gave the promise to Joshua (Josh. 1:5, 9; 3:7; see 6:27). He also gave it to Gideon (Judg. 6:15–16), and the prophet Samuel repeated it to the nation (1 Sam. 12:22). David encouraged Solomon with this promise when he appointed him to build the temple (1 Chron. 28:20).
Solomon gave the Lord several reasons why the Lord should forgive His people when they repented and returned to Him. After all, they were His people whom He had purchased and delivered from Egyptian bondage (v. 51). Israel was His special people, separated from the other nations to glorify God and accomplish His mission on earth. Again, Solomon revealed his knowledge of the book of Deuteronomy (4:20; 7:6; 9:26–29; 32:9).
He closed his prayer by asking the Lord to keep His eyes upon the temple and the people who worshipped there, and to keep His ears open to the requests of the people who prayed at the temple or toward the temple (2 Chron. 6:40–42). His benediction in verse 41 is found in Psalm 132:8–10.5 Israel was no longer a pilgrim people, but they still needed the Lord to guide and help them. (See also the words of Moses in Num. 10:35–36.) Thanks to David's victories on the battlefield, God had kept His promise and given Israel rest, but as Andrew Bonar said, "Let us be as watchful after the victory as before the battle." Solomon closed the
After the days of Solomon, the prophet Isaiah repeated this promise and gave comfort to the Jewish people who would experience the Babylonian captivity (Isa. 41:10, 17; 42:16; 44:21; 49:14–16). The Lord used it to encourage Jeremiah (Jer. 1:8, 19; 20:11), and Jesus gave it to His disciples before He ascended to the Father (Matt. 28:19–20). The church today can claim the promise just as did believers long ago (Heb. 13:5). See also Psalms 27:9; 37:25, 28; 38:21.
1 Kings 7—9
(or fellowship offering, Lev. 3 and 7:11–34) was presented to the Lord, but part of the meat was given to the priests and part was retained by the worshipper. He and his family could enjoy a feast and even invite friends to share it with them. The Jews raised their animals for milk, wool, and young and didn't often eat meat, so the fellowship feast after the sacrifice was a real treat. The dedication lasted a week, the feast lasted another week, and the event closed with a day of solemn assembly (2 Chron. 7:8–9). The sacrifices must have been offered day after day, for the meat of the fellowship offering could be eaten only two days and all leftovers had to be burned the third day (Lev. 19:5–8).
Solomon also asked God to help him and his people to have hearts that were inclined to the Lord and eager to obey His commandments (v. 58). He knew the book of Deuteronomy and must have had 5:29 in mind—"Oh, that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever!" (nkjv). Solomon admonished the people to have sincere hearts and to follow the Lord wholeheartedly (v. 61).
Finally, Solomon asked the Lord to remember the prayer that he had spoken with his lips and from his heart (vv. 59–60). Our spoken words are but breath and sound, and they vanish almost immediately. It encourages us to know that no believing prayer spoken to the Lord is ever forgotten, for God remembers our prayers and answers them in His time and in His own way. (See Rev. 5:8 and 8:3.) Solomon's prayer was not selfish. He wanted the people of Israel to be faithful to the Lord so that all the nations of the earth might come to know and trust the God of Israel. How encouraging to know that the prayer of one man could touch and influence a whole world! God still wants His house to be called "a house of prayer for all nations."
While some churches go overboard on eating—"the upper room has become the supper room"—there is nothing wrong with God's people eating together. Jesus often used meal settings to teach the Word, and the early church occasionally held what was called "a love feast" (agape), a potluck meal that may have been the only decent meal some of the members had all week, especially the slaves (1 Cor. 11:20–22, 33–34; Jude 12). The members of the various Jerusalem assemblies often ate together (Acts 2:42–47; 4:35; 6:1), and hospitality was a virtue often encouraged in the epistles (Rom. 12:13; 16:23; 1 Tim. 3:2; 5:10; Titus 1:8; 1 Peter 4:9; 3 John 8). "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31 nkjv).
The Lord answered Solomon's request by sending fire from heaven to consume the sacrifices on the altar, and once again the glory of God filled the house (2 Chron. 7:1–3). God sent fire from heaven when Aaron the priest blessed the people (Lev. 9:23–24), and also when Elijah the prophet called upon God (1 Kings 18:38). Now he sent fire when Solomon the king offered his prayer and his sacrifices to the Lord. But the people all responded by bowing to the ground and praising the Lord. Imagine the sound of thousands of people shouting, "Truly he is good, truly his lovingkindness is everlasting" (2 Chron. 7:3 nasb). God had accepted the prayer of the king and the worship of the people!
However, the peace offering symbolizes Jesus Christ who is our peace (Eph. 2:14) and who has given us the gift of His peace (John 14:27). Because of His sacrifice on the cross, we have "peace with God" (Rom. 5:1), and by surrendering to Him, we can have "the peace of God" in our hearts (Phil. 4:6–9). God's people "feed" on Jesus Christ as we read the Word and make it a part of our lives, and as we obey what it commands. Jesus Christ is the center of our fellowship, just as at the dedication of the temple the peace offerings were the center of the fellowship.
A house of fellowship (8:62–66; 2 Chron. 7:4–10) The assembly that gathered for the dedication of the temple came from the southernmost boundary of the kingdom ("the river of Egypt" = the Wadi of Egypt) to the northernmost boundary ("the entrance to Hamath") and formed a "great congregation" (v. 65 nkjv; and see 4:21). Many of them brought sacrifices to the Lord and Solomon himself provided 22,000 cattle and 120,000 sheep and goats. The new altar was too small for the offering of so many animals, so to expedite matters, the king sanctified the courtyard and it was used for sacrifices.
God doesn't live in the church buildings we erect, but when we assemble in these buildings dedicated to Him, we ought to emphasize worship, fellowship, joy, and witness. Such meetings are occasions for both joy and solemnity. "Serve the Lord with fear, and rejoice with trembling" (Ps. 2:11 nkjv). When the Holy Spirit is in control, both rejoicing and reverence will characterize the gathering.
A house of responsibility (9:1–9; 2 Chron. 7:11–22) The presence of God's glory in the temple and the coming of fire from heaven to consume the sacrifices assured Solomon that his prayer had been heard and was accepted by the Lord. But there would not always be that same splendor of glory in the temple, nor would fire from heaven consume every sacrifice; so the Lord spoke His Word to Solomon, for "the Word of the Lord endures forever" (1 Peter 1:25).
It was customary to feast and rejoice during the week set aside for the Feast of Tabernacles. The feast celebrated God's gracious care of His people during their years in the wilderness, and the people of Israel could look back and give thanks. But now they could look around and give thanks for the new temple, the promises of God, and the presence of the glory of the Lord. Just like the other sacrifices, the peace offering
Promise (vv. 1–3; 2 Chron. 7:11–16). As He had done at Gibeon (3:4–5), the Lord appeared to
1 Kings 7—9 was once honored and from which the gospel of Jesus Christ was sent out to a lost world.
Solomon and spoke the word that he needed to hear. He assured the king that He had heard his prayer and would answer it. His eyes would be on the house Solomon had built and dedicated, and His ears would be alert to hear the prayers of His people. The people and their king had dedicated the house to the Lord, but now He would sanctify the house and make it His own. God's name was on the house, God's eyes were watching, and His ears listening. It was indeed the house of the Lord.
From Solomon's death in 931 until the reign of Zedekiah (597–586), the Davidic dynasty would continue for God would keep His promise to David. But the only Jew alive today who qualifies to sit on David's throne and can prove it from the genealogies, is Jesus of Nazareth, Son of David, Son of God. One day He will reign from David's throne and "the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. 2:14 nkjv).
The text in 2 Chronicles 7:11–16 mentions some of the specific requests that Solomon had made in his prayer, and the Lord promised to answer every request. He was willing to forgive His people when they sinned if only they would humble themselves, pray, seek His face, and turn from their sins. God has never made a covenant with any other nation but Israel, but since Christian believers today are God's people and called by His name, they can claim this promise.
Notes 1 The sequence of events as recorded in 1 Kings appears to be as follows. First, the temple structure was built in seven years (6:1–38). Then, the royal palaces were built in thirteen years (7:1–12), making a total of twenty years for all this construction (9:10). During that time, Hiram was constructing the furnishings of the temple and supervising the work within the building (7:13–51). When all this work was completed, Solomon dedicated the temple (8:1–66), following which God appeared to Solomon the second time (9:1–9). The Lord's words to Solomon in 9:3 [2 Chron. 7:12] are not as meaningful if the dedication had taken place thirteen years before. 2 The text mentions the city of David (v. 1), God's choice of David (v. 16), and especially God's covenant with David (vv. 15–18, 20, 24–26). The Lord kept His promise and gave David a son who built the temple that David wanted to build (v. 20). When the people left the dedication service and the feast that followed, they rejoiced at the good things the Lord had "done for David" (v. 66). 3 David's first attempt to bring the ark to Jerusalem failed miserably, but his second attempt was successful. Solomon followed his father's example by offering many sacrifices as the priests carried the ark from the city of David to the temple. However, unlike his father, Solomon didn't dance in the holy procession. 4 Amos 4 describes how God did send many of these judgments to the kingdom of Israel. 5 It's generally accepted by students that Psalm 132 was composed for use when the ark was brought to the temple and the temple was dedicated. The petitioner asked God to bless the king (Solomon) for the sake of David (vv. 1, 10), that is, because of the covenant God made with David in 2 Samuel 7. David wanted to build the temple (vv. 2–9), but God chose his son to do it. The Lord also promised to keep David's descendants on the throne (vv. 11–12, 17) and defeat Israel's enemies (v. 18).
Obedience (vv. 4–5; 2 Chron. 7:17–18). The Lord made the matter very personal and spoke specifically to Solomon, referring to the covenant God had made with his father, David (2 Sam. 7). The Lord reaffirmed the terms of the covenant and assured Solomon that David would always have a king on the throne so long as his descendants obeyed the law and walked in the fear of the Lord. Solomon couldn't expect God's blessing just because David was his father and he had obeyed David and built the temple. Solomon had to be a man like his father, a man after God's own heart (1 Sam. 13:14), a man of integrity (Ps. 78:72). It's interesting that the Lord said nothing about David's adultery, deception, and plot to murder Uriah. These had been serious transgressions for which David had paid dearly, but David had confessed them and the Lord had forgiven him.
Warning (vv. 6–9; 2 Chron. 7:19–22). God had given the Jewish people His Word, and He expected them to obey it, and the king had to practice the law and set the example for others. It's tragic that after the death of Solomon the nation divided and both kingdoms gradually declined until they were destroyed. The Lord in these words was only rehearsing the terms of the covenant found in Leviticus 26 and Deuternomy 28—30, a covenant that the Jewish people knew well. The kingdom of Judah did turn to idols, disobey the Lord, and invite His chastening. The Babylonian army devastated the land, destroyed Jerusalem, and robbed and burned the temple Solomon had dedicated. Instead of being a blessing to all the nations of the earth, the ruined city and temple would shock visitors from other nations and move them to ridicule.
E.Building the royal houses—7:1–12
CHAPTER FIVE 1 Kings 7:1–12; 9:10—10:29 (2 Chronicles 8:1—9:28) THE KINGDOM, POWER, AND GLORY M
Before we pass judgment on David's royal line, let's consider how many local churches, schools, denominational agencies, and other Christian ministries have abandoned the true faith and ceased to bring glory to the Lord. We could honestly write "Ichabod—the glory has departed" on many an edifice in which Christ ost people remember King Solomon as the man who built the temple of God in Jerusalem, but during his reign, he was occupied with many
1 Kings 7—9 soft to provide protection, these shields were not used in battle but were there to impress visitors. They were taken from the building only when displayed on special ceremonial occasions.
different activities. These chapters record a series of vignettes depicting some of the things Solomon did to advance his kingdom and enhance his life. But these activities also reveal Solomon's character and expose some of the areas of weakness that later produced a bitter harvest. Gradually, Solomon became more interested in prices than in values, and in reputation rather than character, and in the splendor of the kingdom rather than the good of the people and the glory of the Lord.
From the hall you moved into the throne room, the "Hall of Justice," where Solomon met with his officers, settled disputes referred to him, and gave judgment concerning governmental affairs. It was there he had his magnificent throne described in 10:18–20. Solomon's living quarters, and, we assume, the queen's quarters, were behind this throne room (7:7–8 niv). Of course there were other entrances to various parts of the building, all of them protected by the king's special bodyguard, and Solomon had a private concourse that led from his residence to the temple. Next to the temple of the Lord, Solomon's "palace" must have been an imposing structure.
Solomon builds a palace (7:1–12) The work on the temple structure was completed in seven years,1 but it took several more years for Hiram and his crew to decorate the interior and construct the furnishings. While they were busy at the temple, Solomon designed and built a palace for himself that was a combination of personal residence, city hall, armory, and official reception center. "I enlarged my works," he wrote, "I built houses for myself" (Eccl. 2:4 nasb).
F.Miscellaneous royal projects—9:10–24
Solomon disappoints a friend (9:10–14; 2 Chron. 8:1–2) Hiram, king of Tyre, had been David's good friend, and David had told him about his plans to build a temple for the Lord (5:1–3), plans the Lord didn't permit David to carry out. After David's death, Solomon became Hiram's friend (Prov. 27:10) and contracted with Hiram to help build the temple (5:1–12). Hiram would send timber and workers if Solomon would pay the workers and provide Hiram with food in return for the timber. Solomon also conscripted Jewish men to cut stone (5:13–18) and the aliens in the land to help bear burdens (9:15, 20–23; 2 Chron. 8:7–10).
When you read this description of the project, you get the impression that it involved several isolated structures, but 1 Kings 9:10 refers to "the two houses [buildings]," the temple and the "palace." The palace was twice as large as the temple and probably had two if not three stories. It was 150 feet long, 75 feet wide, and 45 feet high. (The temple was 90 x 30 x 45.) The total structure included two porches or colonnades, Solomon's own residence, a residence for his Egyptian wife2 (and perhaps part of his harem), a throne room ("hall of justice"), and a spacious reception hall, all tied together by a large courtyard set off by walls like those at the temple.
But 1 Kings 9:11 and 14 inform us that Hiram also supplied Solomon with 120 talents of gold (about four and a half tons)! King Solomon had at least 3,750 tons of gold available before he began to build the temple (1 Chron. 22:14–16), and the fact that he had to get gold from Hiram surprises us. The gold, silver, and other materials for the temple that are inventoried in 1 Chronicles 22, 28–29 were all dedicated to the Lord, so they couldn't be used for any other building. This means Solomon needed the gold for the "palace" complex, perhaps for the gold shields, so he borrowed it from Hiram, giving him the twenty cities as collateral. These cities were conveniently located on the border of Phoenicia and Galilee.3
We don't have a detailed description to guide us, but it appears that when you approached the building, you came to a smaller porch that served as the main entrance (v. 7). This led to a larger porch or colonnade with cedar pillars, which probably served as a waiting room. From here you moved into "the hall of pillars," a large assembly hall with sixty cedar pillars (vv. 2–3), forty-five of which held up the cedar-beamed ceiling that formed the floor of the second story. Fifteen pillars were placed opposite each other against the side walls, to the right and left of the entrance, and fifteen down the center of the room, all bearing the cedar beams. The other fifteen pillars were placed strategically where needed, especially at the entrance (see v. 6 niv).
Apart from the fact that Solomon shouldn't have been so extravagant in building his "palace," he didn't have the right to give twenty cities away just to pay his debts. All the land belonged to the Lord and could not be deeded away permanently (Lev. 25:23). One purpose for the Year of Jubilee (Lev. 25:8ff.) was to make sure the land that had been sold was returned to the original owners and so that no clan or tribe could be deprived of their inheritance. But Solomon was starting to behave like his Egyptian father-in-law who had wiped out the population of an entire Canaanite city and given the city to his daughter as a wedding gift (v. 16). But Hiram didn't like the cities that Solomon gave
Because of the abundance of these cedar pillars from Lebanon, the structure was known as "the Palace of the Forest of Lebanon." The assembly hall was no doubt used for official government occasions. In this hall, Solomon displayed three hundred large shields and two hundred smaller shields, all made of wood covered with gold (10:16–17). The larger ones used seven and a half pounds of gold each, a total of 1,500 pounds, and the smaller shields three and a half pounds apiece, making 1,025 pounds, a total of 2,525 pounds of gold for all five hundred shields. Since gold is too
1 Kings 7—9 who had once ruled the land (v. 20; Gen. 15:18–21; Josh. 3:10). In building the temple, he had also enlisted the temporary help of the Jewish men (5:13–14; 9:15, 22–23), but no Jewish worker was treated like a slave. The Jews were made officers and leaders in these building projects.
him! After looking them over, he called them "Cabul" which sounds like a Hebrew word that means "good for nothing." He didn't think the collateral was worth the investment he had made. However, the story seems to have had a happy ending. Solomon must have paid back the loan because Hiram returned the cities to him and Solomon rebuilt them for the Israelites (2 Chron. 8:1–2). Did Solomon pay off the loan with the 120 talents of gold that the Queen of Sheba gave him (10:10)?
Solomon worships the Lord (9:25; 2 Chron. 8:12–16) Annually, the adult Jewish males in Israel were required to appear at Jerusalem to celebrate Passover, Pentecost, and Tabernacles, (Ex. 23:14–19; Deut. 16:1–17). To Christian believers today, these three feasts signify the death of Christ, the Lamb of God, for our sins (John 1:29; 1 Cor. 5:7); the resurrection of Christ and the coming of the Holy Spirit (1 Cor. 15:23; Acts 2); and the future regathering of God's people in the kingdom (Rev. 20:1–6). To the Jewish people, Passover looked back to their deliverance from Egyptian bondage while Tabernacles commemorated God's care during their years in the wilderness. Firstfruits (Pentecost) celebrated the goodness of God in sending the harvest.
Solomon exhibits in this incident some character traits that disturb us, including the extravagant cost of the "palace" that necessitated a loan, and then giving a friend poor collateral that wasn't even his to give away. Humanly speaking, were it not for Hiram, the temple would not have been built, and this was no way for Solomon to treat a generous friend.
Solomon strengthens his kingdom (9:15–24; 2 Chron. 8:1–11) When the Lord appeared to Solomon in Gibeon, He promised to give him riches and honor to such an extent that there would be no king like him all the days of his life (3:13). He kept that promise and made Solomon's name famous and his accomplishments admired by people in other nations. Solomon's father, David, had conquered enemy territory and added it to the kingdom, but he hadn't attempted to build an international network that would make Israel powerful among the nations. David was a mighty general who feared no enemy, but Solomon was a shrewd diplomat and politician who missed no opportunity to increase his wealth and power. This section lists for us the achievements of Solomon both at home and abroad.
Solomon lived in Jerusalem, but he set an example by going to the temple and offering sacrifices. Of course, it was the priests who offered both the sacrifices and the incense. The burnt offering signified total dedication to the Lord; the fellowship or peace offerings spoke of peace with God and communion with Him and one another; and the burning incense was a picture of prayer offered to the Lord (Ex. 30:1–10; Ps. 141:2; Rev. 8:3). There are no instances in Scripture of the common people bringing incense to be offered on the golden altar, since this was a task the priests performed twice daily for the whole nation. However, Psalm 72, "A Psalm for Solomon," mentions continual prayer to be made for the king (v. 15), and there is no reason why Solomon could not have provided some of the spices needed for the special incense (10:2, 10; Ex. 30:34–38). The account in 2 Chronicles 8 indicates that Solomon also provided the sacrifices that were needed during these feasts as well as on the special Sabbaths and the new moon festivals. He obeyed the law of Moses in this regard, and he also followed the plan instituted by his father, David, for the ministry of the priests and Levites in the temple (1 Chron. 23—26). Asaph was chief over the musicians (1 Chron. 16:4–5), and there were 4,000 singers divided into twenty-four courses. Each singer ministered at the temple two weeks every year. There was also a special choir of 288 singers (1 Chron. 25:7). Solomon was careful to see to it that David's songs and instruments were used and that his plan for organizing the priests and Levites was honored.
We don't usually think of Solomon as being a military man, but this one exploit is recorded in Scripture (2 Chron. 8:3). Hamath was a city north of Damascus at the farthest northern border of the kingdom of Israel (Num. 34:8; Josh. 13:5). People from this area attended the dedication of the temple (8:65; 2 Chron. 7:8). The city was situated on a very important trade route from which Solomon could collect custom and duty and also guard against invaders. Along with Hamath, Solomon fortified Hazor, Megiddo, and Gezer and made them "store cities," that is, places where chariots, horses, arms, and food were stored for the use of the Jewish troops. Solomon knew that if he didn't protect the outlying areas of the kingdom, he might find himself at war with his neighbors, his treaties notwithstanding.
G.Solomon's glory—10:1–29
Solomon also strengthened and extended "the Millo," the terraced area next to the walls of Jerusalem that buttressed the wall and gave more protection to the city. The word millo means "to fill." This was an "earthfill fortification" that was begun by David (2 Sam. 5:9) and continued by Solomon (9:24; 11:27). The king and his family, the people of the city, and the wealth in the temple and the palace all had to be protected.
Solomon expands his influence (8:26—10:13; 2 Chron. 8:17—9:12) Solomon was a great entrepreneur. He made trade agreements with many nations, built a navy, and hired
To accomplish all this work, the king conscripted the aliens in Israel, the descendants of the Canaanites
1 Kings 7—10 gaudy display of wealth. Even Solomon wrote, "Better is a little with the fear of the Lord, than great treasure with trouble. Better is a dinner of herbs [vegetables] where love is, than a fatted calf with hatred" (Prov. 15:16–17 nkjv). Hearing Solomon's words of wisdom may have excited the dinner guests, but the officers and servants had heard it before. One of the dangers of living in that kind of situation is that we begin to take things for granted, and before long, we don't value them at all. This can apply to spiritual treasures as well as material wealth.
Hiram's expert seamen to manage it for him. Being an inland people for the most part, the Jews were not given to maritime pursuits, so Solomon depended on the Phoenicians, a coastal people, to handle this aspect of his enterprises. Importing products from the east enriched Solomon's coffers and helped to make the kingdom more international in its outlook. This outreach surely gave opportunities for the Jews to bear witness of their God to the pagan Gentiles, but there's no record that there was such a ministry. Solomon had to maintain a huge budget and he needed as much money as he could get. On one trip they brought back 420 talents of gold, about sixteen tons of gold. The ships also brought luxury items like ivory, apes, and peacocks. It appears that Solomon also had a zoo (Eccl. 2:4–9). The words of the English poet Oliver Goldsmith come to mind:
When the queen said, "Blessed be the Lord, your God," she wasn't affirming her personal faith in Jehovah. People in those days believed in "territorial deities." Each nation had its own god or gods (1 Kings 20:28) and when you left your land, you left your gods behind (1 Sam. 26:19). Once she returned home, the queen would worship the gods of her own land, even though she had seen the glories of the God of Israel and heard His wisdom. Jesus didn't commend the Queen of Sheba for her faith but for the fact that she made every effort to travel about 1,500 miles to hear the wisdom of Solomon, when the Son of God, one "greater than Solomon," was in the midst of the Jewish people (Matt. 12:39–42). The tragedy of lost opportunity!
Ill fares the land, to hast'ning ills a prey, Where wealth accumulates, and men decay.4
The visit of the Queen of Sheba (10:1–13) was undoubtedly motivated both by Solomon's mercantile endeavors as well as her own desires to meet Solomon, see the glories of his kingdom, and test his highly esteemed wisdom. Sheba was a wealthy and highly civilized nation located in southwest Arabia, and the queen brought with her expensive gifts that also served as samples of what her country had to offer (Isa. 60:6; Jer. 6:20; Ezek. 38:13). She "told him all her heart" and he told her what she wanted to know. What she heard and what she saw left her breathless. She had heard the reports but she didn't really believe them until she saw it all for herself. We're reminded of the experience of Thomas (John 20:24–29).
It's interesting to contrast this account of the meeting of Solomon and the Queen of Sheba with the account of Solomon's first act of justice as king when he met two prostitutes (3:16ff.). They were commoners but she was a queen, and they had very little but she was very wealthy. Yet the king's door was open to all three of these women and he sought to help them. Of course, the Queen of Sheba negotiated a trade pact with Solomon, but there's no evidence that she trusted the true and living God.
The commercial network that Solomon established certainly helped the economy of the nation and brought many influential visitors to Jerusalem, but did it help the king and his people draw near to God? Israel wasn't supposed to be isolated from the community of nations, because she was to be a light to the Gentiles, but she was supposed to be separated from the sins of those nations that didn't know the true and living God. Along with the influx of foreign merchandise came the influx of foreign ideas, including ideas about religion and worship; and eventually Solomon himself, influenced by his foreign wives, succumbed to idolatry (11:1ff.).
The record of her visit gives us an opportunity to get a glimpse of life in the palace. The queen not only marveled at Solomon's palace, but she was impressed by the meals (4:7, 22–23), the livery and conduct of the servants, the seating of the officers and guests, and the incredible wealth that was displayed on and around the tables. She walked with Solomon on his private concourse to the temple where she watched him worship. (See 10:5 and 2 Chron. 9:4 niv margin.) The wisdom of Solomon's words and the wealth of Solomon's kingdom were just too much for her, and she was no pauper herself! She brought Solomon expensive gifts, including an abundance of spices and 120 talents of gold (four and a half tons). Solomon reciprocated by giving her whatever she asked for out of his royal bounty.
Solomon lives in splendor (10:14–29; 2 Chron. 9:13–28) When God promised to give Solomon wisdom, He also promised him riches and honor (3:13). It isn't a sin to possess wealth or to inherit wealth. Abraham was a very wealthy man who gave all his wealth to his son Isaac (Gen. 24:34–36). Earning money honestly isn't a sin, but loving money and living just to acquire riches is a sin (1 Tim. 6:7–10).
The queen couldn't contain herself. She announced publicly that Solomon and his servants had to be the happiest people on earth, yet it was Solomon who later wrote the book of Ecclesiastes and declared, "Vanity of vanities, all is vanity!" We wonder if Solomon's officers and servants didn't gradually grow accustomed to all the pomp and circumstance of court life, especially the
Solomon himself wrote, "Whoever loves money
1 Kings 10—11 never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless" (Eccl. 5:10 niv). Someone has wisely said, "It's good to have the things that money can buy, provided you don't lose the things money can't buy."
2 Nothing is said about Solomon's wife Naamah, the Ammonitess, who gave birth to Rehoboam, Solomon's firstborn son and successor (14:21). 3 Control of the cities would give Hiram whatever resources were available, including taxing the citizens or conscripting them for service. It was not a nice way for Solomon to treat his own people. 4 "The Deserted Village" by Oliver Goldsmith, lines 51 and 52. 5 It's futile to connect the number 666 with Revelation 13:18. When you add Hiram's loan of 120 talents of gold (9:14) with the 420 talents brought in by the navy (9:28) and the 120 talents given by the queen of Sheba (10:10), you have a total of 660 talents of gold. It is said that the number six in Scripture is the number of man, always short of the number seven, the perfect number that belongs only to God. If this is true, then Solomon's 666 talents represents man's ultimate wealth, not the true eternal wealth that comes only from God. We brought nothing into this world, and we shall take nothing out (1 Tim. 6:7; Job 1:21; Ps. 49:17).
Solomon's annual income was 666 talents of gold, or about twenty-five tons.5 It came from several sources: (1) taxes, (2) tolls, customs, and duty fees, (3) trade, (4) tribute from vassal rulers, and (5) gifts. His use of conscripted labor was also a form of income. It took a great deal of money to support his splendid manner of life, and after Solomon's death, the people of Israel protested the yoke they were wearing and asked for the burden to be lightened (12:1–15).
Why did Solomon need five hundred shields that required 2,525 pounds of gold to make? Why did he need an ivory throne overlaid with gold? Why must he and his guests drink only from golden vessels? To what purpose were the thousands of horses and chariots he assembled? Why did he need seven hundred wives and three hundred concubines? In pursuing each of these goals, Solomon disobeyed the very Word of the Lord! The Lord warned in Deuteronomy 17:14–20 that Israel's king was not to multiply horses and go to Egypt to get them, nor was he to multiply wives or gold. Solomon not only acquired thousands of horses, but he became a horse dealer himself! Deuteronomy 17:20 warns the king that he must remain humble before the Lord "and not consider himself better than his brothers." It's not difficult to believe that Solomon's heart was lifted up with pride, and pride always leads to destruction and a fall (Prov. 16:18).
CHAPTER SIX 1 Kings 11:1–43 (2 Chronicles 9:29–31) THE FOOLISH WISE MAN S
III. The kingdom divided (1 Kings 11:1— 14:31) A.Solomon's folly—11:1–43 cripture never blinks the defects of its heroes," wrote the gifted British expositor Alexander Maclaren. "Its portraits do not smooth out wrinkles, but, with absolute fidelity, give all faults."1 This inspired biblical honesty is seen in the record of the life of King Solomon. God gave Solomon unusual wisdom, incredible wealth, and great opportunities, but in his older years, he turned from the Lord, made foolish decisions, and didn't end well. "A man's own folly ruins his life" (Prov. 19:3 niv). Solomon wrote those words and probably believed them, but he didn't heed them.
To the world of that day, and especially to the Jewish people, Solomon became a model of wealth and splendor, and no doubt many envied him. But Jesus said that one of the Father's lilies was more beautifully arrayed than Solomon in all his glory (Matt. 6:28–30). True beauty comes from within, from "the hidden person of the heart" (1 Peter 3:4 nkjv). The more we must add to our possessions before people will admire us, the less true wealth and beauty we really have.
It isn't difficult to trace the steps in Solomon's downward path.
David had prophets and priests who advised him and even warned and rebuked him, but nobody seems to have admonished Solomon to pay more attention to making a life instead of amassing a fortune. A Roman proverb says, "Riches are like salt water—the more you drink, the more you thirst." Henry David Thoreau said that a man is rich in proportion to the number of things he can afford to do without, and Jesus asked, "For what profit is it to a man if he gains the whole world, and loses his own soul?" (Matt. 16:26 nkjv).
Solomon disobeyed God's Word (11:1–8) Going back to Egypt may have been Solomon's first step in turning away from the Lord. He secured a bride from Egypt (v. 1; 3:1; 9:24), and he purchased horses and chariots there (4:26–28; 10:26–29). Both of these actions revealed Solomon's unbelief. He married the Egyptian princess in order to establish a peace treaty with her father, and he wanted horses and chariots because he didn't really believe that Jehovah could protect the land. What his father David had written was not in Solomon's creed: "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God" (Ps. 20:7 nkjv). His marriages and his procuring of horses and chariots were in direct disobedience to the Lord's clear commands (Deut. 17:16; 7:1–6; Ex., 23:31–34; 34:15–16; Josh. 23:12–13). Solomon's bad example in choosing wives
Notes 1 The timber and the stones had to be brought from a distance and the stones carefully cut to fit into the structure without any further dressing. All of this took time. Doing the delicate gold work within the temple, plus making the many pieces of furniture and utensils, would also require time. This explains why it took twenty years to finish both structures.
1 Kings 11 king was openly worshipping and supporting the idols of those nations? He used to offer sacrifices and burn incense only to the Lord Jehovah, but when he got older, he started to include the false gods his wives worshipped (8:25; 11:8).
from pagan nations created problems for Ezra and Nehemiah over four centuries later (Ezra 9:2; 10:2–3; Neh. 13:23–27).
In terms of "biblical geography," Egypt represents the bondage of the world.2 The wilderness pictures the unbelief of God's people today as, like Israel, they wander and fail to lay hold of their inheritance in Christ.3 The Promised Land represents the rest God gives to those who trust Christ, submit to Him, and go forth to conquer by faith. All believers have been delivered from the world system that is contrary to God (Gal. 1:4), and all believers are exhorted to claim their inheritance in Christ now and not to wander aimlessly through life. No Christian believer has to trust the world for anything, because we have received in Christ every blessing that we need (Eph. 1:3; 2 Peter 1:1–4). We are in the world physically but not of the world spiritually (John 17:14:19), and all our needs come to us from the Father in heaven (Matt. 6:11; Phil. 4:19).
When you read the book of Ecclesiastes, you discover that when Solomon's heart began to turn from the Lord, he went through a period of cynicism and despair. He even questioned whether his life was worth living. Without a close walk with the Lord, his heart was empty, so he pursued pleasure, became involved in commercial ventures with many foreign nations, and engaged in vast building programs. However, he still found no enjoyment in life. At least thirty-eight times in Ecclesiastes, Solomon wrote, "Vanity of vanities."
His love for spiritual values was replaced by a love for physical pleasures and material wealth, and gradually his heart turned from the Lord. First he was friendly with the world (James 4:4), then spotted by the world (James 1:27), and then he came to love the world (1 John 2:15–17) and be conformed to the world (Rom. 12:2). Unfortunately, the result of this decline can lead to being condemned with the world and losing everything (1 Cor. 11:32). That's what happened to Lot (Gen. 13:10–13; 14:11–12; 19:1ff.), and it can happen to believers today.
The danger of marrying pagan unbelievers is spelled out in v. 2 nkjv, which is a quotation from Deuteronomy 7:4: "they will turn away your heart after their gods." That's exactly what happened to Solomon (vv. 3, 4, 9). The Ammonites and Moabites were descendants of Abraham's nephew Lot (Gen. 19:30ff.). The Ammonites worshipped the hideous god Molech and sacrificed their infants on his altars (Lev. 18:21; 20:1–5; and see Jer. 7:29–34; Ezek. 16:20–22). Chemosh was the chief god of the Moabites, and Ashtereth (Astarte) was the goddess of the people of Tyre and Sidon. As the goddess of fertility, her worship included "legalized prostitution" involving both male and female temple prostitutes, and that worship was unspeakably filthy. (See Deut. 23:1–8; 1 Kings 14:24; 15:12; 22:46.) The Babylonians also worshipped this goddess and called her Ishtar.
Solomon ignored God's warning (11:9–13) The Lord wasn't impressed with Solomon's royal splendor, for the Lord looks on the heart (1 Sam. 16:7) and searches the heart (1 Chron. 28:9; Jer. 17:10; Rev. 2:23). It was Solomon who wrote, "Keep your heart with all diligence, for out of it spring the issues of life" (Prov. 4:23 nkjv), yet in his old age, his own heart was far from the Lord. Since the discovery of the circulation of the blood by William Harvey in the 17th century, everybody knows that the center of human physical life is the heart. But what's true physically is also true morally and spiritually. We're to love God with all our heart (Deut. 6:5) and receive His Word into our hearts (Prov. 7:1–3). God wants us to do His will from our hearts (Eph. 6:6). If our heart is wrong toward God, our entire life will be wrong, no matter how successful we may appear to others.
Solomon had exhorted the people to have hearts that were "perfect with the Lord" (8:61 kjv), that is, undivided and totally yielded to Him alone; yet his own heart wasn't perfect with God (v. 4). Solomon didn't totally abandon Jehovah but made Him one of the many gods that he worshipped (9:25). This was a direct violation of the first two commandments given at Sinai (Ex. 20:1–6). The Lord Jehovah is the only God, the true and living God, and He will not be put on the same level as the false idols of the nations. "For I am God, and there is no other; I am God, and there is none like Me" (Isa. 46:9 nkjv).
When Solomon was born, he was greatly loved by the Lord and given the special name "Jedidiah" which means "beloved of the Lord" (2 Sam. 12:24–25). But now we read that God was angry with Solomon because the king's heart had turned from the Lord. Solomon was turning his back on a wealth of blessing God had given to him and sinning against a flood of light. To begin with, the Lord had given Solomon a father who, though he wasn't perfect (and who is?), was devoted to the Lord with a single heart. David had prayed for Solomon and encouraged him to do the will of God and build the temple. Twice the Lord had appeared to Solomon (3:5; 9:2) and reminded him of the terms of the covenant He had made with his father (2 Sam. 7). Solomon certainly knew the terms of the
Solomon's compromise wasn't a sudden thing, for he gradually descended into his idolatry (Ps. 1:1). First he permitted his wives to worship their own gods; then he tolerated their idolatry and even built shrines for them. Eventually he began to participate in pagan practices with his wives. His sensual love for his many wives was more compelling than his spiritual love for the Lord, the God of Israel. He was a man with a divided and disobedient heart, and people who are doubleminded and unstable are dangerous (James 1:8). How could Israel be a light to the Gentile nations when their
1 Kings 11 law as his wife, and Hadad had a son by her. This meant that Egypt and Edom were now in league against Israel.
covenant in Deuteronomy 28—30, for he referred to them in his prayer when he dedicated the temple.
We don't know how God delivered this warning to Solomon; perhaps it was through a prophet. But God warned Solomon that, after his death, the kingdom would be divided and his son would reign over only the tribes of Judah and Benjamin. The other ten tribes would become the northern kingdom of Israel. The verb "tear" in verse 11 is picked up in the "action sermon" of Ahijah the prophet when he tore Jeroboam's new robe into twelve parts (vv. 29ff.). This division of the kingdom wouldn't be the peaceful work of a diplomat but the painful work of an angry Lord.
The death of King David and his general Joab meant that it was safe for Hadad and his band to return to Edom. There Hadad planned to strengthen the nation and direct a series of attacks against the Israelites. Hadad knew he couldn't take over Solomon's kingdom, but the Lord used him to harass Solomon and his troops in a series of border attacks. This constant irritation from the south should have reminded Solomon that God was disciplining him and calling him back to a life of obedience.
Rezon of Damascus (vv. 23–25). When David defeated the Syrians at Zobah (2 Sam. 8:5–8), a young man named Rezon fled to Damascus with his band of soldiers and set himself up as king. David apparently recognized him as king, and Rezon must have been a capable man because the power of Syria increased under his leadership. But Rezon allied himself with Hadad, leader of Edom, and began to harass Solomon from the north. Rezon established a dynasty of strong rulers in the area (known as Aram), all of whom gave trouble to the kings of Judah (15:18–20; 20:1ff.; 2 Kings 8—13 and 15—16 passim.) Rezin was king of Aram (Syria) during the time of Isaiah the prophet (Isa. 7:1–8; 8:6; 9:11).
Were it not for God's covenant with David and His love for Jerusalem, the city where His temple stood, He would have taken the entire kingdom away from Solomon's descendants. God promised David a dynasty that would not end, and therefore He kept one of David's descendants on the throne in Jerusalem until the city was taken by the Babylonians and destroyed. Of course, the ultimate fulfillment of that covenant promise is in Jesus Christ (Luke 1:32–33, 69; Acts 2:29–36; Ps. 89:34–37). God's name was upon the temple (1 Kings 8:43), so He preserved Jerusalem, and God's covenant was with David, so He preserved David's dynasty. Such is the grace of God.
There is no evidence that Solomon took this warning to heart. Had he remembered his own dedication prayer, he could have looked toward the temple and confessed his sins to the Lord.
Solomon opposed God's servant (11:26–43; 2 Chron. 9:29–31) Hadad attacked Solomon from the south and Rezon from the north, but Jeroboam was one of Solomon's own leaders who threatened the king from within the official ranks. He was an Ephraimite who displayed excellent management qualities and caught the eye of the king. Since Jeroboam was from the tribe of Ephraim, Solomon put him in charge of the Jewish labor force from the house of Joseph, namely the tribes of Ephraim and Manasseh. By now, the nation had grown weary of Solomon's building projects and especially of the way he conscripted Jews to do the work (5:13–18), and young Jeroboam had his introduction to the undercurrents of opposition against the king. This knowledge, plus the fact that Solomon had put him over northern tribes, would assist him when the time came to establish the ten northern tribes in their own kingdom.
Solomon resisted God's discipline (11:14–25) Solomon's many marriages had been his guarantees of peace with the neighboring rulers, and Solomon's reign had been a peaceful one. But now his system would start to fall apart, for the Lord raised up "adversaries" against Solomon (vv. 14, 23, 25) and used them to discipline the rebellious king. That God would discipline David's disobedient heirs was a part of the covenant (2 Sam. 7:14–15) and was reaffirmed to Solomon when God spoke to him at Gibeon (3:14). It was repeated while Solomon was building the temple (6:11–13) and after the temple was dedicated (9:3–9). See also 1 Chronicles 22:10 and Psalm 89:30–37. The king certainly could not have been ignorant of the dangers of disobeying the Lord. Three of Solomon's opponents are mentioned specifically.
One day in the course of his own work, Jeroboam was stopped by Ahijah the prophet from Shiloh who had a message for him from God. During Solomon's reign, prophets didn't play a prominent role, but prophets will be very important from now until the end of the kingdom of Judah. Whenever the kings or the priests defied the Word of God, the Lord often sent a prophet to warn them. Prophets were "forth-tellers" more than "fore-tellers." They came with a message from God for that present day, and if they revealed anything about the future, it was to help them call people back to obedience to God's will.4
Hadad the Edomite (vv. 14–22). Solomon had women from Edom in his harem (v. 1), but this didn't stop Hadad from making trouble for Israel. David and Joab had won a great victory over Edom and wiped out the male population (2 Sam. 8:13–14; 1 Chron. 18:11–13; see Ps. 60 title), but Hadad, one of the princes, had fled with some of his father's leaders and found asylum with Pharaoh in Egypt. This must have been a new Pharaoh who didn't find it necessary to recognize Solomon's marriage treaty with the Egyptian princess. Even more, he not only gave Hadad food and a place to live, but he also gave him his own sister-in-
1 Kings 11 accomplishments of his very full life were recorded not only in 1 Kings and 2 Chronicles, but also in some books that we don't possess, including the Acts of Solomon (possibly an official register), a book by Nathan the prophet, as well as records by Ahijah and Iddo. Solomon is the first Jewish king whose death was recorded in the "official words" of verses 41–43 and 2 Chron. 9:29–31. See also 2 Chronicles 9:29; 12:15; 26:22; and 32:32. Like King Saul, Solomon was handed great opportunities but didn't make the most of them. He knew a great deal about animals, plants, bringing wealth to the nation, and constructing buildings, but he was defective in sharing the knowledge of the Lord7 with the Gentiles who came to his throne room. Like his father, David, Solomon had a gift for enjoying women, but when Solomon sinned, he didn't have David's sincere heart and broken spirit of repentance. The grandeur of the kingdom and not the glory of the Lord was what motivated Solomon's life.
Ahijah dramatized his message by tearing Jeroboam's new garment into twelve parts and giving him ten of them. This was God's way of saying that Jeroboam would become king of the ten northern tribes of Israel.5 Ahijah explained why two tribes were still reserved for the house of David and also why Solomon's son was being given only those two tribes. Solomon had sinned greatly by introducing idolatry into the land, a sin that would eventually destroy the nation and lead them into captivity.
It was for David's sake that God protected Judah and Jerusalem. Solomon hadn't kept the terms of the covenant God made with his father (2 Sam. 7), but God would be faithful to His Word (2 Sam. 7:11–13). The lamp would burn for David until the end of the Jewish monarchy with the fall of Zedekiah (2 Kings 25; see 1 Kings 11:36; 15:4; 2 Kings 8:19; 21:7; Ps. 132:17).
Ahijah closed his message by warning Jeroboam that what happened to him was wholly of God's grace. He had better take his calling seriously and obey the Word of the Lord, or God would discipline him just as He had to discipline Solomon. God would give Jeroboam an enduring dynasty if he obeyed the law of God. However, that dynasty would not replace the dynasty of David in Judah, for from David's dynasty the Messiah would come and fulfill the covenant promises. God humbled David's successors by giving them only two tribes, but He wouldn't humble them forever. There would be a healing of the division of the nation when Messiah came (Jer. 30:9; Ezek. 34:23; 37:15–28; Hos. 3:5; Amos 9:11–12), and then the king would reign over the whole nation.6
He left behind the temple of God, his royal palace, a nation in bondage, an economy in trouble, as well as the books of Proverbs, Ecclesiastes, and the Song of Solomon. The nation was united during his reign, but there was a hairline split in the nation that eventually revealed itself in open rebellion and division. Solomon's hunger for wealth and achievement put a heavy financial burden on the nation, and after his death, the people revolted.
But the people did worse than that: they followed Solomon's bad example and began to worship the gods of their neighbors. It was this sin more than any other that brought about the downfall of the Jewish nation. "Solomon imported the wives," wrote William Sanford LaSor, "the wives imported the gods; Solomon tolerated it, encouraged it, built places of worship for these idolaters. What can you expect the people to do but follow along?"
Since Ahijah and Jeroboam were alone in the field when the message was delivered (v. 29), we don't know how the word of Jeroboam's special call reached Solomon's ears. Jeroboam may have told some of his close associates who were distressed by the way the king was treating the people, or perhaps God gave Ahijah permission to send the message to Solomon. This message was God's last word of discipline and rebuke for the wayward king, for what more could He do to awaken the king than to take most of the kingdom away from his successor? Solomon should have fallen on his face in repentance and contrition and sought the face of the Lord, but instead he tried to kill his rival. Jeroboam fled to Egypt for safety. The new Pharaoh was Shishak, a man who had no obligations to the house of David.
May our allegiance always be sincere and loyal to Jesus Christ, the one "greater than Solomon," who died for us, who lives for us, and one day will come for us!
Notes 1 Expositions of Holy Scripture, by Alexander Maclaren, on 1 Kings 11:4–13. 2 I like F. W. Robertson's definition of "the world." You find it in volume 4 of his collected sermons, 165. "The world is that collection of men in every age who live only according to the maxims of their time." In amassing wealth and multiplying wives, and in his desire to live in splendor, Solomon was imitating the eastern potentates and not following the Word of God or the example of his father, David. 3 In spite of what songwriters say, crossing the Jordan and entering the land of Canaan is not a picture of going to heaven. We certainly won't have to fight our way into heaven! It's a picture of turning our back on the past and entering by faith into our present inheritance in Christ, the blessings He wants us to enjoy, and the work He wants us to do. All of this is explained in the book of Hebrews.
Solomon had forsaken the Lord (v. 33; see 9:9), and this would be the recurring sin of many kings of Israel and Judah (18:18; 19:10, 14; 2 Kings 17:16; 21:22; 22:17). The sin of idolatry cut at the very heart of Israel's faith, Jehovah was the only true and living God, the God of Abraham, Isaac, and Jacob.
Solomon reigned from 971 to 931. Did he return to the Lord before he died? Bible students don't agree in their interpretations and answers. Certainly his admonition in Ecclesiastes 12:13–14 points in the direction of repentance and restoration, and we trust this was so. The
1 Kings 12—14
An arrogant king (12:1–17; 2 Chron. 10:1–19) Alexander Maclaren called this account "a miserable story of imbecility and arrogance," and he was right. The story reveals that, whatever gifts Rehoboam may have possessed, he didn't have the gift of relating to people and understanding their needs. David was a king who loved his people and risked his life for their welfare. Solomon was a king who didn't serve the people but used the people to satisfy his own desires. Reheboam was a king who ignored the lessons of the past and turned his ears away from the voices of the suffering people. He was unfit to rule.
4 For instances of prophets courageously confronting kings, see 13:1–10; 14:1–18; 16:1–4; 20:22ff.; 22:1ff.; 2 Kings 1. 5 Samuel had ripped Saul's garment and used the event to preach a message (1 Sam. 15:27), and David had cut a piece from Saul's garment (1 Sam. 24:4–6). The image is an obvious one. 6 Students of Old Testament history have noted that early in the nation's history, there was rivalry between the ten northern tribes and the two southern tribes, so it wasn't easy to divide the nation. See Judges 5:14–16; 2 Samuel 19:41–43; 20:2; 1 Kings 1:35; 4:20, 25. This rivalry will be healed when Messiah reigns (Isa. 11:13). 7 William Sanford LaSor, Great Personalities of the Old Testament (Revell, 1959), 125.
The assembly at Shechem (vv. 1–3; 2 Chron. 10:1–3). Solomon must have made it clear that Rehoboam was to be the next king, but it was still necessary for the people to affirm the choice and enter into covenant with God and the king. This had been done when Saul became king (1 Sam. 10:17) and also when David and Solomon were each crowned (2 Sam. 2:4; 5:1ff.; 1 Kings 1:28ff.). Rehoboam and his officers appointed Shechem as the meeting place, and Jeroboam and the men of the northern kingdom attended.3 Jeroboam had returned from his asylum in Egypt and was the acknowledged leader of the northern ten tribes. Rehoboam knew this man was his enemy, but he didn't dare openly oppose him lest he alienate the people. Surely Rehoboam also knew the prophecy given by Ahijah that Jeroboam would become ruler of the northern kingdom, but perhaps he didn't think it would really occur. No doubt he thought that the Davidic dynasty and the Solomonic prosperity would carry the day. He forgot 2 Samuel 7:12–14.
CHAPTER SEVEN 1 Kings 12:1–24; 14:21–31 (2 Chronicles 10:1—12:16) HE WOULD NOT LISTEN T
B.Rehoboam's folly—12:1–24; hen I hated all my labor in which I toiled under the sun," Solomon wrote in Ecclesiastes, "because I must leave it to the man who will come after me. And who knows whether he will be a wise man or a fool?" (Eccl. 2:18–19 nkjv).
His successor was his son Rehoboam, who occasionally made a shrewd decision but for the most part was a foolish ruler. At the beginning of Rehoboam's reign, a selfish decision on his part divided the nation, and during his fourth year, Rehoboam decided to turn from the Lord and worship idols, and that brought the judgment of the Lord. His reign could hardly be called successful.
If Rehoboam selected Shechem for this important meeting, it was one of the smartest things he ever did. Shechem was located about forty miles north of Jerusalem, a good central city for such an important meeting. It was situated in the tribe of Manasseh, and this would please the people in the northern ten tribes. Joseph's tomb was at Shechem (Josh. 24:32), the tabernacle had been in Shiloh in Ephraim, and Samuel the prophet was from the hill country of Ephraim (1 Sam. 1:1). Abraham, the father of the Jewish nation, had been in Shechem (Gen. 12:6) and so had Jacob (Gen. 33:18). Joshua had confirmed the covenant with Israel at Shechem (Josh. 24), so Shechem was a place of great historical and spiritual significance to the Jewish people.
According to 1 Kings 14:21, Rehoboam was fortyone years old when he began to reign.1 Since Solomon reigned for forty years (11:42), this means that Rehoboam was born before Solomon became king. But the same text informs us that Rehoboam's mother was an Ammonite woman named Naamah,2 which means that the Egyptian princess Solomon married was not his first wife (3:1). His father David had married a princess from Geshur, a nation in Syria, and she became the mother of Absalom (2 Sam. 3:3). This was undoubtedly a political move on David's part, so perhaps Solomon's marriage to an Ammonite woman didn't upset David in his latter years. The Hebrew text of 14:21 reads "Naamah the Ammonite" (italics mine), suggesting that she was distinguished above the other Ammonite women in the court. This would include Solomon's Ammonite wives and concubines, which Rehoboam inherited when he became king.
Ephraim, and Manasseh, the descendants of Joseph, considered themselves the leading tribes in Israel and openly expressed their resentment of the leadership of Judah (Ps. 78:60, 67). David had welcomed volunteers from Ephraim and Manasseh into his warrior band (1 Chron. 12:30–31), but for years, Ephraim and Manasseh had sown seeds of division and dissension in the land (see Judg. 8:1; 12:1). Perhaps Rehoboam thought that being crowned at Shechem would be a step toward peace and unity between the north and the south, but it turned out to be just the opposite.
What life does to us depends on what life finds in us. During Rehoboam's reign of seventeen years, the way he responded to situations revealed what kind of a person he really was. At least four characteristics stand out in his short reign.
The appeal of the ten tribes (vv. 4–5; 2 Chron. 10:4–5). Led by Jeroboam, the leaders of the northern
1 Kings 12—14
In making important decisions, we should seek sound spiritual counsel (Prov. 11:14; 15:22; 24:6), but let's be sure the counselors we talk to are mature saints who are able to guide us aright. The British writer Frank W. Boreham said, "We make our decisions, and then our decisions turn around and make us." Sometimes we forget our decisions, but our decision can never forget us, because we reap what we sow. If the path we choose turns out to be a detour, then let's admit it, confess our sin, and ask the Lord to lead us back to the right road.
tribes protested the heavy yoke that Rehoboam's father had laid on them, including high taxes and forced labor. When Solomon reorganized the land into twelve districts (4:7–19), it appears that Judah wasn't included, and this policy may have been followed when he conscripted laborers (5:13–18). We can easily understand how the other tribes would respond to such blatant favoritism. Why should these hardworking people sacrifice just so the king could live in a magnificent house, be pampered by servants, and eat daily at a festive table? The people were wearing a galling yoke, and they were tired of it.
The elders gave Rehoboam the best advice: be a servant of the people and the people will serve you. However, Rehoboam had already made up his mind, so he immediately rejected that answer and turned to his contemporaries whom he knew would give him the answer that he wanted. He had no intention of weighing the facts, seeking God's will, and making the wisest choice. In more than fifty years of ministry, I've seen so-called Christian leaders take the Rehoboam approach, do terrible damage to the work of the Lord, and then walk away from the mess, leaving behind poison and debris that will take years to remove.
Back in the days of the judges, when Israel had asked for a king, Samuel warned them that having a king would be a very costly luxury (1 Sam. 8:10–22). The very things Samuel warned about were done by Solomon and would be continued by Rehoboam unless he altered his policies. It must have irritated Rehoboam that Jeroboam was the spokesman for the ten northern tribes, for surely he knew about the prophecy of Ahijah and that his father Solomon had tried to kill Jeroboam (11:29–40). Furthermore, Jeroboam was a favorite in Egypt and Rehoboam didn't know what plans he and Pharaoh had made together. The kingdom was not in good shape and only Rehoboam could make things better. Visitors to Israel were awestruck by what they saw, but they couldn't detect the moral and spiritual decay that was creeping through the foundations of the kingdom, beginning in the throne room.
The ancient world honored age and maturity, but our modern society worships youth. In our churches and parachurch ministries, there's a desperate need for generational balance, with the older and younger generations communicating with each other and learning from each other, just like a family (Titus 2:1–8; 1 Tim. 5:1–2). A friend told me he wanted to start a church only for people fifty and older, and I suggested he put an undertaker on the staff. God meant for His church to include male and female, old and young, and those in between, and that all of them should learn from one another. There are old fools as well as young fools, and age is no guarantee of wisdom or even useful experience. The young people in my life help me catch up with the present, and I help them to catch up on the past, and so we all stay balanced and love one another.
The people were willing to serve Rehoboam if only he would serve them and make life a bit easier for them. All of God's truly great leaders had been servants to the people—Moses, Joshua, Samuel, and especially David—but Solomon had chosen to be a celebrity and not a servant, and Rehoboam was following his bad example. When the Son of God came to earth, He came as a servant (Luke 22:24–27; Phil. 2:1–13), and He taught His disciples to lead by serving. Jesus washed His disciples' feet as an example of humble service (John 13:1–17), and He wants us to follow His example, not the examples of the "great leaders" in the secular world (Matt. 20:25–28).
The young counselors were interested primarily in being important and magnifying themselves and the authority of the new king. They thought the best way to do that was to make a show of force. Youth, in general, seek to have authority and freedom, until they make the painful discovery that they may not be ready to use these precious gifts wisely. After admonishing both the elder saints and the younger ones, Peter wrote, "Yes, all of you be submissive to one another, and be clothed with humility, for 'God resists the proud, but gives grace to the humble'" (1 Peter 5:5 nkjv).
The advice of the counselors (vv. 6–11; 2 Chron. 10:6–11). Let's give Rehoboam credit for asking for a delay to give him time to think and seek counsel. However, time solves no problems; it's what leaders do with time that really counts. There's no evidence that the king sought the Lord in prayer or that he consulted with the high priest or with a prophet. We get the impression that his mind was already made up but that he was willing to go through the motions in order to please the people. One of the marks of David's leadership was that he was willing to humble himself and seek the mind of God, and then pray for God's blessing on his decisions. Leaders who try to impress people with their skills, but take no time to seek God, only prove that they don't know the most important thing in spiritual leadership: they are second in command. (See Josh. 5:13–15.)
The announcement of the king (vv. 12–17; 2 Chron. 10:12–17). A man forty-one years old who had grown up in the palace, who had been given three days to consider a matter, and who even had access to those who could determine the will of God, should never have made this kind of a decision. His father had even written a book of practical proverbs about wisdom, one of which said, "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov. 15:1