GOVERNMENT 20 - Political Leaders: King David

David’s youth                                                         1041-1024 BC                                                      age:0-17
  • David, Israel’s best and most beloved king is the second of the Kings that God did not want. But if Israel wants a King, then David is the best God can recommend.
  • If Israel hadn’t demanded a king, David probably would have been their next delivered-judge raised up for Israel to save them from the Philistines.
  • David is born as 8th son into the family of Jesse, son of Obed, son of Boaz and Ruth, of the tribe of Judah, in Bethlehem. As youngest of eight, he probably didn’t have much chance to practice leadership, rather got practiced on by others (1 Sam 16:11)
  • When the momentous events start with the arrival of Samuel, David seems simply forgotten. To not call all of the sons at a moment like this is surprising. Some suggest that David was the son of a concubine, or even illegitimate.
  • It’s not clear how old he was at the anointing, and how many years are between the anointing & the Goliath story, but it was enough for young David to ponder, pray, process, evaluate.
  • He may well have picked up Samuel’s fear (1 Sam 16:2) and the nervousness & hushing up of the event by his family or Bethlehem, not wanting to attract Saul’s attention. For after all there is a king, and he has a family.
  • What does one do with an anointing? > pray, wait and let God work it out, and in the meantime get on with the sheep business.
  • He is a shepherd for his father’s flock, taking good care and being courageous even when not seen, killing bears and lions to protect his sheep (1 Sam 17:34-36).
  • David takes these experiences as learning grounds. They seem to have increased his confidence, he is faithful to do his job and God helps accomplish it.
  • When he is 17 years old, his father makes him a runner, bringing food to his three older brothers, who have become soldiers of Saul.
  • His courage and faithfulness with the sheep is lost on his oldest brother Eliab, though, he says to David “Why have you come down? With whom have you left those few sheep in the wilderness? I know your presumption and the evil of your heart; for you have come down just to see the battle” (1 Sam 17:28)
  • This is quite aggressive and a very belittling, after all it wasn’t David’s choice to look after the sheep, neither to now bring food to his brothers at the front lines. It’s also presuming knowledge of his heart, and a very negative knowledge at that.
  • Why? Is Eliab just a bully? (Samuel thought ‘he was it’, so God’s “no” confirmed? Or is this a fruit of that anointing, a brotherly resentment, competition, jealousy? Or anger at God? The anointing might have started difficult family mechanisms.
  • David’s answer “What have I done now? It was only a question” (1 Sam 17:29) also seems to indicate earlier conflicts, earlier challenges and accusations. David is not really honest, he doesn’t feel he can entrust himself to his brothers.
  • Solitude as shepherd, and possibly isolation after the anointing, also seems to have helped to deepen his relationship with God, his worship, his songs, his musical skill.
  • People when recommending him to Saul say: “I have seen a son of Jesse … skillful in playing, a man of valor, a warrior, prudent in speech, and a man of good presence; and the LORD is with him” (1 Sam 16:18). Though the sequence of ch 17 and 18 is not clear, this is quite a recommendation for a young person. Prudent in speech and good presence seems to indicate self-control, good judgment and humility.
David gets into the limelight                                                 1024 BC                                                     age: 17
  • At the front he hears Goliath’s taunts is offended for God (1 Sam 17:36). He picks up rumors of the rewards for killing Goliath (riches, daughter, tax-exemption) and inquires further, so much so that his brothers and other people take notice.
  • He is sent to Saul. David addresses Saul “Let no one’s heart fail because of him: your servant will go and fight with this Philistine” (1 Sam 17:32). David has rightly picked up on the fear and hopelessness of Israel.
  • Saul objects, David gives his lion and bear argument. Saul wants to equip him, but David realizes that he can’t handle helmet, coat of mail and sword, and rejects them. He takes no false security in technology, or what should give strength, he has confidence in what he knows. He is respectful, but also not over-impressed in talking to a king. He has own judgment and uses it. He operates from inside out.
  • Goliath taunts him, but David says “You come to me with sword and spear and javelin, bu I come to you in the name of the LORD of hosts, the Gd of the armies of Israel, whom you have defied … I will strike you down … so that all the earth may know that there is a God in Israel, and that all this assembly may know that the LORD does not save by sword and spear; for the battle is the LORD’s, and he will give you into our hand” (1 Sam 17:45-47).
  • David hits Goliath’s temple with a stone and kills him. Philistia flees before Israel.
  • David is catapulted into heroship and fame.
  • He is befriended, covenanted with, loved, honored and trusted by Saul’s firstborn Jonathan, who is at least 10 years his senior. In spite of the age, status and role difference, they become friends (1 Sam 18:1-4). David enters Saul’s service as personal musician, armor bearer and eventually as commander of the army (1 Sam 16:21, 18:5), with even Saul’s kindred approving.
  • David is courageous, victorious and popular with both army and people and defeats the Philistines time and again. His increasing fame puts him into conflict with Saul. Saul’s jealousy, awe, fear and mistrust for David grows.
  • Eventually Saul attempts twice to spear David while playing music for him, masking as depression or demon induced attacks.
  • What would be going on inside David? He is under command, he has power to really minister to the king in his darkest moments, he is painfully aware of the oddity of the set up (the old king & the anointed competition), he is probably unsure of how much Saul knows, he is trying to be godly, loyal, faithful, but this is getting increasingly difficult and dangerous.
  • When Saul promises his older daughter Merab to David, David shows caution and humility “Who am I and who are my kinsfolk, my father’s family in Israel, that I should be son-in-law to the king?” (1 Sam 18:18). When the date of the marriage comes, she is given to somebody else. David has to cope with this mixed message and underhanded dealing (1 Sam 18:19).
  • When Saul’s younger daughter Michal falls in love with David, Saul is happy to use it to snare David. He asks for 100 Philistine foreskins in dowry, hoping for David to get killed in such a venture (1 Sam 18:20-21)
  • David is more forward about this proposal, maybe precisely because it has more of an aspect of merit. Maybe he likes Michal, though their relationship will be troubled.
  • When David succeeds to give the dowry, Saul is increasingly afraid of David, who seems to always succeed, who now has the hearts of two of his children (1 Sam 18:29)
  • When Saul starts plotting David’s death more openly, Jonathan warns David and intercedes for him “The king should not sin against his servant David, because he has not sinned against you, and because his deeds have been of good service to you; for he took his life in his hand when he attacked the Philistine, and the LORD brought about a great victory for all Israel You saw it, and rejoiced; why then will you sin against an innocent person by killing David without cause?” (1 Sam 19:4-6).
  • Jonathan recommends David for his innocence, good attitude, courage and service. He challenges his father to righteousness. Saul swears not to kill him (1 Sam 19:6)
  • But Saul, when David is back after yet another victory over the Philistines, spears him again while playing music. Again it is masked, but now it’s in breach of Saul’s oath (1 Sam 19:6) and Michal fears for his life (1 Sam 19:11).
  • David decides it is time for civil disobedience and flees by a ruse by the help of his wife (who has an idol statue ready at hand! 1 Sam 19:13). The flight is justified, Saul indeed gave orders to kill David (1 Sam 19:11). At this time he writes Psalm 59.
  • Obedience to government has its limits: if the government makes immoral commands or if government commands interfere with the higher value of sanctity of life, then civil disobedience is needed.
  • David waited long, he has been willing to ‘not interpret negatively’, willing to trust open communication and oath, but once there is clear danger to his life, he flees.
  • He flees without killing, without rebellion, without ‘taking everybody with him’, without splitting the court and demanding loyalty of others.
  • David flees to Samuel in Ramah (1 Sam 19:18), understandably so:
    • Samuel is ‘the one who started it all’.
    • He is the one who has the word of God.
    • He can give assurance and reaffirm calling.
    • He might have instructions from the law as to how to behave (what is lawful? How far do you obey? When is civil disobedience justified?).
    • He can give wisdom and guidance for how to continue life as persona non grata. What is David’s role now? Good question.
  • When Saul sends messengers, and eventually comes in person to get David, God lets Saul fall into a prophetic frenzy, preventing capture and giving David time to flee.
  • David would have been encouraged to see God acting in this powerful and a bit ironic way to keep him safe. Maybe he sees in it a grace for Saul’s torment (1 Sam 19:18-24).
  • But David has not given up on things: he seeks out Jonathan and asks to understand the reasons. Maybe he thinks his anointing is not known. Or maybe that this wouldn’t be grounds enough for Saul to attack him. This expresses hope in Saul (1 Sam 20:1).
  • Jonathan, still willing to believe well of his father, assures David. But understanding the possible risk to life he agrees to test his father’s motivation towards David.
  • Saul, who has been plotting against David’s life, is infuriated by his absence, and at his son Jonathan’s innocent explanation (1 Sam 20:27-29).
  • Saul betrays not only his anger but also his heart set on this murder (1 Sam 20:30-34).
  • As per their agreement Jonathan warns David of imminent danger. Both express grief, love and deep respect for each other. They swear an oath of loyalty to each other and extend it to their descendants, knowing that the two families will be in a difficult relationship.
  • David will flee for good now, and Jonathan will go back to an ever more difficult court.
David on the run                                                      till 1011 BC                                                              age: twenties
  • David flees via Nob, where the tabernacle and the priests are, to ask them for provision & weapons. Ahimelech senses that something is wrong, and David uses diplomatically veiled language, probably to protect Ahimelech in a possible future inquiry by Saul, where knowledge will be interpreted as disloyalty (1 Sam 21:1-9). Unfortunately there is a witness who will not only betray the priests, but slay them.
  • David is met by his family, who now has equally fallen into disgrace. He puts up his parents with the king of Moab for safety (1 Sam 22:3-4) with foresight and diplomacy. Why would the king of Moab agree? Is Israel in some alliance? Is he trying to win points with an up and coming leader?
  • 1 Sam 22:1 mentions David hiding at the cave of Adullam. This could be the time when David writes Psalm 57 or Psalm 142, both mentioning a cave in the title.
  • Prophet Gad instructs David to flee a certain stronghold, David obeys. Unlike Saul David is shown to consistently respond to and obey prophetic instructions (1 Sam 22:5)
  • 1 Sam 22:2 is significant: “Everyone who was in distress, and everyone who was in debt and everyone who was discontented gathered to him.” This is a double sided sword, it gives David followers and an own army, but it also gives him the most difficult people to work with: rebellious, unhappy, hurt, possibly lawless. David has to prove a real leader and a true discipler. However he does it, it seems to work, mostly at least.
  • Abiathar, the son of priest Abimelech escaped Saul’s massacre at Nob and reports to David. “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the lives of all your father’s house. Stay with me, and do not be afraid; for the one who seeks my life seeks your life; you will be safe with me” (1 Sam 22:21-23). Psalm 52 is probably written at this time.
  • This answer shows David’s astuteness, his thinking for others even at a time of crisis for himself at Nob, but also his honesty now, taking responsibility, asking for forgiveness, trying to do damage control. David trusts Abiathar not to resent him.
  • David protects him and will use him in his role as priest. A life-long friendship starts and Abiathar together with Zadok are David’s priests and personal supporters for example at the revolt of Absalon (2 Sam 15:24).
  • Only at the very end of David’s life there is a conflict because Abiathar supports Adonijah over Solomon (1 Kin 1:7). Solomon later doesn’t execute him but rather bans him from the court, “because you carried the ark of the Lord God before my father David, and because you shared in all the hardships my father endured” (1 Kin 2:26).
  • What is David’s role now? Good question. He is banned from court, hunted yet anointed king. He could try to mount an attack on Saul, being an experienced and trusted army leader, but he won’t. Rather:
  • When David hear of the Philistines attacks on Keilah (a city of Judah) he inquires of God and in spite of the risk obeys, attacks the Philistines and sets the city free (1 Sam 23:1-7).
  • David is in a sense continuing to serve Saul’s interests as an army commander. He is doing what a king should do (protecting borders and civilians) but without the title king.
  • When Saul approaches to besiege Keilah because of David’s presence, David inquires of God whether Keilah will hand him over. God says “yes” so David flees in time. David respects the will of Keilah, doesn’t attack them for it, rather is forgiving and acts so as to prevent bloodshed or a civil war (1 Sam 23:8-14).
  • David doesn’t attack Saul, but Saul keeps hunting David. On one occasion, after a betrayal by the Ziphites, Saul is close to capturing David, when a message comes of the Philistines having attacked the land (1 Sam 23:27). David probably writes Psalm 54 at this time.
  • This is partially the hand of God, but also simply a fruit of Saul’s wrong choices: he uses army to hunt an innocent man rather than attending to government duty: lawfulness and the protection of borders.
  • Saul, acting on a tip-off, pursues David in the wilderness of En-gedi. Saul enters a cave to relieve himself, not knowing that David and his men are hidden in the cave. This may be the time he writes Psalm 57 (fleeing from Saul, in the cave) or Psalm 142 (in the cave).
  • David’s men urge him to kill Saul, he refuses (this is a test Saul never passed).
  • David stealthily cuts of a piece of Saul’s mantle. Even this non-violent deed causes him pangs of conscience (1 Sam 24:5).
  • He challenges Saul with it to prove his innocence and peaceful motivation, a risky gamble, revealing where he is “I spared you I said, ‘I will not raise my hand against my lord; for he is the LORD’s anointed … my hand shall not be against you … May the LORD therefore be judge” (1 Sam 24:10-15). David believes he can appeal to something righteous in Saul, he gives away military advantage in hope that he may reach Saul’s heart. David has seen God protect him as the anointed (against all odds) but he therefore will also respect Saul as another anointed one.
  • Saul acts unlawfully, and creates great temptation for David to do the same in self-defense or retaliation or anger. David resists the temptation to be lawless or violent, he will not usurp power for this is not how authority to govern is legitimately won.
  • Saul acknowledges David’s righteousness and his chosenness by God, securing an oath of non-aggression for his descendants from David. Saul has broken oath with David, yet he knows the integrity of David to keep an oath.
  • Psalm 7:3 and 7:8 show parallels to what David says to Saul in this situation (1 Sam 24:9-12), maybe it was written at this time.
  • During these wilderness years David has to live off the land. Yet rather than letting his men become a lawless, marauding band that lives off the people, he wields them into a disciplined army that protects the interests of civilians.
  • This is evidenced by the story of Nabal and Abigail of Carmel. Nabal’s servant says about David’s troops “the men were very good to us, and we suffered no harm, and we never missed anything when we were in the fields, as long as we were with them they were a wall to us both by night and by day, all the while we were with them keeping the sheep” (1 Sam 25:15-17). What a testimony to the discipline and commitment to lawfulness of David’s troops! David is discipling successfully.
  • When David is enraged at Nabal’s ungratefulness for the protection given, Nabal’s wife appeals to David, affirming and challenging his integrity “my lord is fighting the battles of the LORD; and evil shall not be found in as so long as you live … When the LORD has done to my lord according to all the good that he has spoken concerning you, and has appointed you prince over Israel, my lord shall have no cause of grief, or pangs of conscience, for having shed blood without cause of for having saved himself” (1 Sam 25:28-31).
  • She understands true and false use of power and encourages him to not act against conscience. It’s interesting that David has just successfully passed this same test on a higher level with Saul, then he almost fails it on a lower level with Nabal.
  • Chapter 26 is very parallel to the cave-story in chapter 24: Again a betrayal brings Saul on, again David’s own men counsel him to kill Saul as the opportunity arises, again David is giving proof that he could have killed Saul but hasn’t (Saul’s sword & water jar stolen at night) and again Saul is convicted, though David knows well enough not to trust it to last.
  • Maybe it’s this repetition that discourages David. Tired of being hunted, he decides to cross over into Philistine territory (1 Sam 27:1). There is no mention of him inquiring of the Lord. Nor does his time in Philistia prove to be any easier.

David in Philistia before 1011 BC age: late twenties

  • Philistine King Achish of Gath favors David and gives him the city of Ziklag to live in.
  • In a sticky situation with Achish (here or possibly earlier) David writes Psalm 56 and later Psalm 34 to thank God for his protection.
  • David starts to play a risky double game: He loots the settlements of the Geshurites, Girzites and Amalekites (towards South), killing all humans while telling Achisch he is raiding Judah.
  • Why these raids? Is this enrichment? War financing? Obeying God’s earlier command against the Amalekites? Securing Israel’s border? Enlarging Israel back to promised territory?
  • Whatever his reasons, David clearly deceives King Achish, saying he raided Judah. King Achish concludes that David will never be able to go back (1 Sam 27:12).
  • When Philistia musters for yet another war against Israel, Achish wants David to join the war on the Philistine side (1 Sam 28:1). David agrees with a cryptic remark: “Very well, then you shall know what you servant can do” Would he turn on the Philistines?
  • The other Philistine lords will not allow David to participate “What are these Hebrews doing here? … Send the man back, so that he may return to the place you have assigned to him; he shall not come down with us to battle, or else he may become an adversary to us in the battle. For how could this fellow reconcile himself to his lord? Would it not be with the heads of the men here?” (1 Sam 29:3-5).
  • David never participates in this war (the very one that will kill Saul & his sons) so it’s hard to tell what he would have done. Would he would have mutinied as the Philistines suspect? Or would he have let Saul run into the disaster it turns out to be?
  • David returns from the muster to find his city Ziklag raided and their families carried off. David’s men, in great frustration threaten to stone David. This must be David’s lowest point in life. He is hunted, exiled, rejected, attacked & now threatened by his own most loyal followers.
  • “But David strengthened himself in the LORD his God” (1 Sam 30:6). This is what Saul couldn’t or wouldn’t: in utter crisis David throws himself back on God. This may have been repentance (for the mistake of fleeing to Philistia), or just a crying out to God at a very low point.
  • For the first time mentioned since he decided to go to Philistia: he inquires of God whether to pursue the attackers. The answer is affirmative and so he does, being able to save all the people carried off, as well as the goods (1 Sam 30:7-20).
  • Again he pushed through an unpopular but just command (against the will of some of his victorious warriors): all warriors get part of the spoil, whatever their function in the war was (1 Sam 30:23-25). David, unlike Saul, is principled even when unpopular.
  • David sends a part of the spoil as gift to some cities of Judah, where he had earlier stayed … as pay off? Gratefulness? Extending support base? Keeping friendships up?
  • The news of Israel’s defeat and Saul & his sons death comes by a lying messenger, trying to endear himself to the new ‘king to be’ by telling him he killed Saul upon his request (2 Sam 1:8-10). David has him executed (2 Sam 1:16).
  • David intones a lamentation over Saul and his sons, extolling their valor & contribution for Israel (1 Sam 1:17-27) with a special commendation for Jonathan.
  • David also thanks and praises the people of Jabesh-Gilead for their initiative and courage in burying the bodies of Saul & his sons with honor (2 Sam 2:4-7).
  • With all these acts David sends a strong message to Israel, that he will not be like Saul, he will not ‘indulge ‘evil loyalists’, he will not be vindictive by punishing for loyalty to Saul’s house, he will not judge people for conflict of loyalty to duty in a difficult situation with two kings.
  • He will not do a ‘witch hunt’, he will not play politics nor think everything a conspiracy. He affirms righteous behavior and judges lawless behavior, whoever does it. By this he puts his leadership on a solid new footing right from the start.
  • Chronicles adds more records as to how David’s troops in the wilderness slowly increase (1 Chr 12:1-22). It is remarkable that even when Saul tries to control things (1 Chr 12:1) and David is a fugitive in Philistia at Ziklag, more and more Israelite troops join him of their own will:
    • the first group mentioned are mighty warriors of Benjamin of Saul’s kindred (1 Chr 12:2-7)! Why would a relative of Saul with a proven record of skill in battle desert Saul and join the fugitive David? Did Saul frustrate these men with his behavior or indecisive leadership? Did they for some reason ‘fall from grace’ in the eyes of an arbitrary king? Were they men of integrity, who couldn’t abide the rise of people like Doeg? Were they spiritually motivated, convinced that David was the true king?
    • A group of mighty warriors of Gad join David in the stronghold in the wilderness (1 Chr 12:8-15).
    • At another time some Benjaminites and Judahites came to David at the stronghold (1 Chr 12:16-18). David goes out to them to meet them (what a strategic nonsense to walk out of the stronghold to armed people who may well be faking friendship while staging an ambush!) and says “If you have come to me in friendship, to help me, then my heart will be knit to you but if you have come to betray me to may adversaries, though my hands have done no wrong, then may the God of our ancestors see and give judgment.”
    • David is clearly aware of the danger, he offers them himself, his friendship, in a very vulnerable way, again trusting God to save him and avenge him (like with Saul in 1 Sam 24:12). This speaks volumes of David’s leadership style of openness, vulnerability, friendship and trust. It also shows his deep trust in God to protect his life and his trust in God’s word to indeed fulfill, against all odds.
    • The Spirit of God affirms David and his leadership by the words of Amasai: “We are yours, O David; and with you, O son of Jesse! Peace, peace to you, and peace to the one who helps you! For your God is the one who helps you.” David receives them and makes them officers in his troops (1 Chr 12:18).
    • A group of Manassites desert to David even when he comes with the Philistines to do battle against Saul and then is rejected and returns to Ziklag (1 Chr 12:19-22). This is crazy: Israelites deserting to an Israelite fugitive currently serving the enemy at the time of battle. What makes people choose such a lose-lose scenario? Are they in such ever-increasing worry over Saul’s Israel? Or it is Israelites deliberately and in faith aligning themselves with God’s word, even at a time when this seems suicidal (Saul will persecute, David can’t protect)? It seems that David’s leadership is of such a kind, that it attracts people even when he can’t offer them anything.
    • It also seems that David at this time picks up warriors from foreign stock: One of the “thirty mighty men” is Uriah, husband of Bathsheba (a Hittite) and another is Zelek (an Ammonite). It seems David’s leadership appeal clearly goes beyond Israel.
    • Also David’s most personally loyal troops are the Cherethites, the Pelethites and 600 Gittites, all of Philistine origin most likely. Gittites are fro Gath, one of the five major cities of Philistia and Achish’s city (2 Sam 15:18), the Cherethites are from an area Southwest of Judah, and are called ‘sea coast people’ in Zeph 2:5.
    • The Cherethites and Pelethites are David’s personal bodyguard, under the command of Benaiah. They follow David when he flees from Absalon (2 Sam 15:18), they are used by Joab for the sticky business of putting down Sheba’s rebellion at a time when Israel is vulnerable to division, and they support David’s choice of Solomon when Adonijah tries to usurp the throne (1 Kin 1:38). David’s most loyal troops not even being Israel speaks about his attractiveness and leadership quality
David as King over Judah                                             1011-1004 BC                                                              age 30-37
  • Again he doesn’t presume on kingship, being well aware that he is not king unless the people want him. He therefore inquires of God whether to go up to Judah and if so, where to go. The answer is “yes” and “Hebron” (2 Sam 2:1). Hebron is one of the places he had roamed, one of the places that got the gift of the spoil (1 Sam 30:30). Interestingly it is not Bethlehem he goes to. Maybe that would have been like ‘presuming on kingship’ because Saul lead from his hometown Gibeah.
  • “Then the people of Judah came, and there they anointed David king over the house of Judah” (2 Sam 2:4). God’s promise has become partially true: one tribe at least confirms him as king. He is 30 years old, 13 years have passed since Goliath.
  • It is interesting that the tribe of Judah acts unilaterally here. Is this in obedience to God’s indication? in defiance of other tribes? In defiance of Saul’s house? In absence of clear leadership? … this rift will come up again in the not so far future.
  • Saul’s uncle and military commander Abner takes Saul’s remaining son Ishbaal (or Ish-Bosheth) and makes him King over Israel (1 Sam 2:8).
  • How much consensus is there over this? It’s not really stated, Israel does ‘obey’ the decision, though it is in defiance of David’s anointing, which seems to be common knowledge by now (1 Sam 25:30 for example). Maybe this is yielding to the only strong, decisive man in a time of national weakness (defeat by Philistia), which seems better than nothing?
  • A divided Kingdom is again on the horizon. 40 year old Ish-Bosheth rules in Mahanaim for two years and 30 year old David is King over Judah in Hebron. David understands that the northern tribes have the right to reject or choose his leadership and neither speaks nor acts in any way against the choice of Ish-Bosheth.
  • But the two sides are drawn into a war quite intentionally by their two army commanders, Abner (Israel) and Joab (Judah). It starts as a supposed friendly contest, but escalates into a war (2 Sam 2:12-17). Joab’s brother Asahel is killed by Aber during the initial battle, after a warning, though. This leads to an extended hostility and a 7 year war between Israel & Judah.
  • Israel is growing weaker. Abner, having been challenged by Ish-Boseth as to taking Saul’s concubine Rizpah is annoyed and tired. Abner threatens Ish-Boseth, who cannot stand up to him, and starts negotiations with David to transfer the kingdom from the house of Saul to David.
  • Joab, still angry at the death of Asahel, and knowing that David might reward Abner for bringing over Israel by making him commander of the combined army (himself being demoted), murders Abner in cold blood after peaceful negotiations (2 Sam 3:22-27).
  • This puts the negotiations in jeopardy and David into a difficult position: He declares himself not involved and not guilty, but rather curses the house of Joab. David also mourns publicly and buries Abner with honor “Do you not know that a prince and a great man has fallen this day in Israel?” (2 Sam 3:30).
  • David says “Today I am powerless, even though anointed king these men, the sons of Zeruiah, are too violent for me. The LORD pay back the one who does wickedly in accordance with his wickedness!” Joab is actually the son of his older sister, though probably similar in age to David. At the end of his life David will charge his son Solomon to execute Joab by saying “Moreover you know what Joab son of Zeruiah did to me, how he dealt with the two commanders of the armies of Israel, Abner son of Ner, and Amasa son of Jether whom he murdered, retaliating in time of peace for blood that had been shed in war” (1 Kin 2:5).
  • Important is the distinction between war times and peace times. In a war a soldier killing an enemy soldier does not constitute murder. Joab’s revenge is not an execution through the courts of a known murderer (he knew he wouldn’t get through with it according to the law).
  • But can David declare himself powerless? As the king it is his duty to see to justice, and here it is clear that civil government doesn’t actually prosecute (doesn’t have the power? is not courageous enough?) to hold military commanders accountable.
  • David not only doesn’t prosecute Joab, he leaves his as the commander of the combined army. Later, after the rebellion of Absalon, David tries to remove Joab from being the army commander, appointing Amasa, son of Jether. Again Joab murders him and holds on to power (2 Sam 19:13). Only Solomon finally manages to execute Joab (2 Kin 2:31-33).
  • One reason that David has no power over Joab is that he uses him to stealthily get rid of Uriah the Hittite, the husband of Bathsheba (2 Sam 11:14-21). After this, David has lost the moral grounds to hold him accountable.
  • The difficult relationship between David and Joab shows the difficult relationship between civil government & military.
  • After the death of Abner Ish-Boseth and Israel are dismayed (2 Sam 4:1) and shortly after Ish-Boseth is assassinated by two Benjaminites who think they can endear themselves to David with this murder (2 Sam 4:1-8). David promptly has them executed and shamed (2 Sam 4:9-12), again to discourage ‘evil loyalty’ but to judge it by the law as an unrighteous act.
David as King over Israel                                                 1004 – 971 BC                                                                       age 37-70
  • Then all the tribes of Israel come to David at Hebron and ask him to be their king, referring back both to Samuel’s prophecy as well as the time when David led the armies of Israel. They anoint David king over all Israel (2 Sam 5:1-5, 1 Chr 11:1-3) and God’s promise fulfills in their entirety.
  • A high number of troops come to David in Hebron with the express purpose to “turn the kingdom of Saul over to him according to the word of the LORD” (1 Chr 12:23): 6’800 of Judah, 7’100 of Simeon 4’600 Levites (who don’t go to war usually), 3’000 of Benjamin of the kindred of Saul, 20’800 of Ephraim, 18’000 of Manasseh, 200 chiefs of Issachar, 50’000 of Zebulon, 1’000 commanders of Naphtali, 28’000 of Dan, 40’000 of Asher, 120’000 of Transjordan (1 Chr 12:23-37). Of the men of Issachar it says expressively “those who had understanding of the times, to know what Israel ought to do” (1 Chr 12:32).
  • “All these … came to Hebron with full intent to make David king over all Israel likewise all the rest of Israel were of a single mind to make David king. They were there with David for three days, eating and drinking, for their kindred had provided for them … abundant provisions … for there was joy in Israel” (1 Chr 12:38-40). Though David had to go through many difficult and sometimes compromising years of being hunted, and through 7 years of a not-good civil war, when finally he is made king, it is with great consensus (Deu 1:14), in obedience to the word of God now born out and with much joy: legitimate and proven leadership of a man with character.
  • Hebron being located very South, David – probably wanting to accommodate the northern tribes of Israel – is looking for a new capital.
  • He conquers Jerusalem, a left-over Jebusite settlement, once conquered by Joshua but never really an Israelite town so far. The choice reflects his attempt to further the unity: it’s much closer to the geographical middle, belongs to no tribe really, and is on the border between Judah and Benjamin.
  • David gets into the stronghold by entering the water shafts, conquers it with Joab playing a leading role, fortifies it and makes it his capital (2 Sam 5:6-10, 1 Chr 11:4-9).
  • David’s crowning over all Israel brings on more Philistine attacks, which David repulses by carefully inquiring of God and obeying the given instructions (2 Sam 5:17-25). David doesn’t presume on his expertise in war but remains dependent on God.
  • Another effort to strengthen Israel’s unity, – besides an expression of personal devotion -, is David’s bringing the ark to Jerusalem.
  • He makes the city of David a center for all the tribes by bringing in the spiritual center, that has long been in disarray (the ark being left at Kiriath-jearim, 2 Sam 7:2).
  • David makes the return of the ark a joyful event that involves all Israel (2 Sam 6:1, 1 Chr 13:5), but he basically as a military endeavor and not as per the law (cart, not born).
  • When the cart shakes and Uzzah reaches out to steady the ark, God strikes him dead. David’s first reaction is anger, then fear (2 Sam 6:8-9) and the ark is put in the nearby house of Obed-edom until further notice (2 Sam 6:11).
  • Hearing that Obed-edom experienced blessing and having read up in the law, David starts a second attempt to bring the ark to Jerusalem, this time with priests present and Levites carrying the ark as per the law (1 Chr 15:1-28). Again he invites all Israel (1 Chr 15:3), which would have taken some courage after the fearful first failure. This speaks of David’s understanding & commitment to make this an ‘all-Israel’ thing, his humility and willingness to correct his mistakes publicly (it would have been easier to just drop and forget the whole thing). It also shows that David knows God to be principled, lawful and forgiving. He is assured that if he does it according to God’s will, then God will bless. He has none of Saul’s ‘God is incomprehensible, arbitrary, demanding’.
  • Like Saul, David has blurred the line between government and priesthood. David learns, repents, obeys and moves on.
  • Chronicles records David’s efforts to strengthen and organize worship, appointing leaders of the Kohathites, Gershonites and Merarites. Among them are Heman and Asaph, who also appear as authors in Psalms (Psa 88 of Heman, Psa 50, 73-83 of Asaph) and Jeduthun, who is chief musician (Psa 39, 62, 77). Obed-edom’s sons, who took care of the ark in their house, he makes gatekeepers (1 Chr 16:38).
  • David not only organizes worship, he is a worshiper, referred to as the sweet psalmist of Israel (2 Sam 23:1), and the inventor of musical instruments (Amos 6:5). In 73 psalms he is mentioned as author, the New Testament assigns another two psalms to him (Psa 2, Psa 95).
  • The fact that Chronicles can quote genealogies (1 Chr 1-9), priestly divisions (1 Chr 24), temple musicians (1 Chr 25), gatekeepers, officers (1 Chr 26), military divisions, tribal leaders and officials is because David valued, reorganized and recorded these.
Building a house
  • Now that David is settled at Jerusalem and the country has peace, he turns his ambition towards building a house for God (2 Sam 7, 1 Chr 17).
  • Prophet Nathan, pleased, gives him green light (2 Sam 7:3). But that night God gives Nathan a message for David: God affirms David’s desire, pointing out that God didn’t demand this nor did anyone else before him think of it. God promises David continued presence of God, victory, peace and a great name (2 Sam 7:9-11).
  • God then adds a total new dimension: “Moreover the LORD declares to you that the LORD will make you a house … your offspring after you … I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever … I will not take my steadfast love for him, as I took it from Saul … your house and your kingdom shall be made sure forever before me” (2 Sam 7:11-16).
  • The immediate reference is Saul: dynasty and kingship were removed from him, but it will not be removed from David not his house … forever.
  • This prophecy is fulfilled in Solomon, building the temple, in kingship of David lasting through many centuries in one continual dynasty (till 586 BC), but more importantly and fully it is fulfilled in Jesus, the son of David who will indeed rule as king forever and who will build the real temple: his body given to crucifixion and the church as the living body of Christ.
  • God uses the (unwanted) kingship to express this wonderful eternal truth, God graciously redeems the human blunder of 1 Sam 8, though still monarchy is not his will.
  • David is overwhelmed. His response and prayer reveals his awe, his humility and thankfulness for the unbelievable grace in this declaration (2 Sam 7:18-28).
  • He is also wise enough to ask for God’s blessing “so that it (his house) may continue forever before you” (2 Sam 7:29).
  • David’s military victories continue all around (2 Sam 8:1-12, 10:1-19, 1 Ch 18:1-13, 1 Ch 19-20), he secures the borders of Israel and establishes his administration (2 Sam 8:15-18, 1 Chr 18:14-17).
  • Psalm 60 is written at the time of the battle against Edom (2 Sam 8:13-14). Psalm 18 is a triumphant thanksgiving Psalm for God’s continual and amazing help.
  • 2 Sam 23:8-39 and 1 Chr 11:10-46 lists Israel’s most successful warriors, “the three” and “the thirty mighty men”. Israel is listing and celebrating its heroes, those who had a special hand in helping David throughout his many military challenges.
  • David remembers his covenant with Jonathan and provides for and brings his crippled son Mephibosheth to his court (2 Sam 9:1-13). He keeps his oaths.
David’s Family
  • David, back when negotiating with Abner, demands back his first wife Michal, that Saul married off to another man Paltiel (2 Sam 3:12-16). Paltiel is inconsolable and Michal never does well with David again, doesn’t understand nor share his relationship with God, rather despises him (2 Sam 6:20-23). It seems David’s hurt pride is speaking louder than his wisdom in this matter.
  • David also, probably having heard Michal was given to Paltiel, marries Abigail, the widow of Nabal of Carmel and Ahinoam of Jezreel during his wilderness years (1 Sam 25:43-44)
  • During his kingship over Judah in Hebron he marries several more wives and concubines, and becomes the father of 7 sons mentioned by name (2 Sam 3:2-5).
  • During his kingship over all Israel in Jerusalem he marries several more wives and becomes the father of 11 more sons mentioned by name (2 Sam 5:13-16, 1 Chr 14:3-7).
  • Saul had a wife and a concubine, David does way worse and starts a tradition of severe polygamy, which will sow seeds of destruction for later.
  • But some effect is immediate: It seems that polygamy has worked a degree of indulgence and also changed his view of women, and though many are available to him rightly, he succumbs to adultery.
  • It is noteworthy that this great sin and unlawful act comes at a time of relative ease, a time when the armies are out, but he is not as he used to (2 Sam 11:1-2). David, who has made so many righteous choices under so much pressure is here slowly eroded by ease, comfort, not busy working, indulgence and the good life.
  • When he sees & inquires about Bathsheba, it turns out she is the wife of one of his “thirty mighty men”, his most courageous and most trusted warriors, with whom he shared the wilderness years, in long-standing relationship (2 Sam 23:39).
  • David is not deterred, probably thinking he can get away with this adultery because Bathsheba was washing after her period and chances are small she will get pregnant. He clearly has no long-term thoughts around her.
  • When she sends word that she is pregnant, David tries to get away with it by bringing home Uriah from war, and letting the pregnancy appear as his. Uriah displays a high level of integrity, not going to see his wife because the troops are out fighting (2 Sam 11:11), even under the influence of alcohol (2 Sam 11:13).
  • Uriah’s behavior should hit David’s conscience because Uriah’s integrity in precisely the area that David is blundering: not out there fighting and rather self-indulgence.
  • David is probably annoyed, but doesn’t hear or respond to conscience. Rather – in order to not have to admit his sin and bear shame – has Uriah killed through warfare by instructions to Joab. This constitutes murder: premeditated, intentional killing.
  • Joab, not having the will nor integrity to challenge David, rather has him fall off the moral high ground … Joab’s vulnerability is lessened, his impunity strengthened.
  • After lamenting for her husband, David marries Bathsheba and has a son. Sadly she has not shown the strength to refuse David in the first place, and also must have understood the scheme now. How does she feel? Used? Annoyed? Worried? Powerful? Disdain towards David?
  • God is displeased and he sends prophet Nathan with a sensitive message dressed in a parable.
  • David betrays his knowledge of the law: he demands restitution of quadruple amount (Exo 22:1). It is evident that David, as Deu 17:18-20 commands and many of his psalms give evidence for, is in general carefully meditating on the law.
  • Though he has knowledge, David is only convicted of his adultery when God directly challenges him, and shames his with his grace “and if that had been too little, I would have added as much more. Why have you despised the word of the LORD, to do what is evil in his sight?” (2 Sam 12:8-9).
  • God predicts that as a consequence the sword will not depart from David’s house (2 Sam 12:10). This is a curse and it fulfills multiply in history. But it is also simply a natural consequence: David will now find it much harder to address unrighteousness in his own family, which will lead to further strife and bloodshed.
  • God also predicts that what David did secretly will be done to him publicly (2 Sam 12:11-12), which fulfills with David’s own son Absalom taking 10 of David’s concubines and sleeping with them in the eye of all Israel (2 Sam 16:21-22).
  • David repents wholeheartedly: he confesses his sin to be first against God (2 Sam 12:13). David will write Psalm 51 at this crisis, where he fully acknowledges his guilt and pleads for mercy, grace, cleansing, a new spirit, restoration and deliverance.
  • Prophet Nathan gives him an assurance of forgiveness (how fast? Right then? After a while? Was Psalm 51 written after being assured of forgiveness?) “Now the LORD has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die.”
  • In the law of Moses adultery and murder carries the death penalty. Here is is not applied, neither by God, nor a court nor David himself.
  • Why? Is it because God forgave and said he won’t die? Or because of the monarchy with an increasingly ‘above the law’ king? Is it that the law wasn’t applied that sharply anymore in general by this time?
  • David pleads earnestly with God for the life of the child, but God will not relent (2 Sam 12:15-16). When the child dies David accepts it (2 Sam 12:20-23).
  • Another child of Bathsheba by David is Solomon, who is loved by God (2 Sa 12:24-25). They have 4 sons, Shimeah, Shobab, Nathan, Solomon.
  • Meanwhile trouble is brewing in David’s family. David’s son Amnon – by the advice of David’s nephew – not only rapes his beautiful half-sister Tamar, but then rejects her as his wife, breaking the law (Ex 22:16). She is left a desolate woman (2 Sam 13:20).
  • David upon hearing becomes very angry “but he would not punish him because he loved him, for he was his firstborn” (2 Sam 13:21). No justice, no restitution, no attempt at damage control or counseling or reaching out. Why? Favoritism? The feeling that he can’t address murder because he committed murder himself? Passivity?
  • Absalom, as Tamar’s brother by default becoming her guardian doesn’t address things well with her either “Be quiet for now, my sister; he is your brother; do not take this to heart” (2 Sam 13:20). Absalom doesn’t address the issue, doesn’t bring it up with David, but internalizes it actively and turns it into bitterness against David and hatred and murder plots towards his half-brother Amnon (2 Sam 13:22).
  • After two years when the opportunity comes he murders Amnon at a feast with family present. David fears a bigger massacre but his nephew, the former adviser to the rape, coolly tells him not to worry (2 Sam 13:32-33).
  • Absalom flees to the King of Geshur, his mother’s relation. David grieves for Amnon, but eventually also for Absalom who is absent (2 Sam 14:1).
  • Joab, who perceives David’s feelings for Absalon, has Absalon returned, but David doesn’t allow him into his presence (2 Sam 14:24). Again a hanging situation with no addressing, no punishment, no forgiveness, no restitution, no closure.
  • After two years of this Absalom is frustrated and forces Joab to address things. He is finally forgiven by David and allowed back into his presence again (2 Sam 14:25-33).
  • But offense, hatred, bitterness, isolation and frustration – unchecked or rather encouraged in Absalom’s heart – has done its work: Absalom deliberately plots to overthrow his father.
David rebelled against
  • There is a huge contrast in the way David suffered yet chose integrity under Saul’s persecution and the way Absalom nurtures a sense of injury and plots rebellion under a lenient David.
  • Absalom over four deliberate years presents his handsome self to Israel. He sympathizes with people’s justified and not so justified grievances about David’s reign and “stole the hearts of the people of Israel” (2 Sam 15:1-6). It’s hard to imagine that such a public activity would go unnoticed by David. Yet he does nothing. Absalom foresees this inactivity or reluctance to address, and shamelessly uses it for his own advantage.
  • Finally he stages a rebellion with the support of Ahitophel, David’s counselor. The priests Abiathar and Zadok, David’s friend Hush and Joab, commander of the army remain loyal to David.
  • David and his household abandon Jerusalem, leaving behind 10 concubines. David clearly has so many women, he can spare a few.
  • Absalom sleeps with the 10 concubines of his father in the eyes of all Israel. But – against the advice of Ahitophel – Absalon doesn’t immediately pursue David, giving him time to regroup. At this time David writes Psalms 3 and Psalm 63.
  • In the ensuing war Absalom is defeated and killed by Joab, against David’s explicit command (2 Sam 18:1-18). David grieves for Absalom, disdaining the lives of the men faithful to him. Joab, though violent truly loyal to David, sorely warns David that this could turn Israel against him in earnest (2 Sam 18:33-19:8).
  • And he is right, as an ‘off-the-cuff’ rebellion by a Benjaminite named Sheba proves. The rift between Judah and Israel appears again and the specter of division, possibly civil war is on the horizon. Joab, ever decisive, stamps it out (2 Sam 20:1-22).
  • David forgives those who joined Absalom’s rebellion and rewards those loyal to him, in another attempt to mend the rift (2 Sam 19:18-19:40). After all this shame and insecurity people are overeager to express their loyalty (2 Sam 19:41-43).
  • David’s inactivity over his sons and their dealing by now has produced a rebellion, a civil war with many lives lost and an almost division of the country.
Famine and Census
  • When Israel suffers a three year famine, David inquires of God as to the reason (2 Sam 21:1) God indicates that it is for blood guilt incurred by Saul when he attacked Gibeon, breaking the treaty Joshua made more than 300 years ago (Jos 9:15).
  • The Gibeonites want the death of seven of Saul’s family in retribution. David gives them the 5 sons of Merab and the 2 sons of Rizpah, sparing Jonathan’s line. The law states that a son should not die for the sins of the father (reference? Ezr 18:20 also). What would righteousness have been in this case?
  • Another difficult story is that of David taking a census. “Again the anger of he LORD was kindled against Israel, and he incited David against them, saying, “Go, count the people of Israel & Judah” (2 Sam 24:1). In 1 Chr 21:1 it is Satan standing up against Israel, inciting David to count the people. In both accounts Joab opposes, but obeys.
  • What exactly is the sin in taking a census? Why is the command abhorrent to Joab?
    • Presumption?
    • Disobedience (but censuses were taken at God’s command before, Num 1, Num 26)?
    • Personal pride or a successful king?
    • Independence and trust in the wrong things (as this is a military census and will reveal military strength)?
    • A tool of control over people?
    • Or is the offense done by the people and this is the ‘story around it’?
  • The text doesn’t indicate clearly. The story seems to be told mainly for its future significance:
  • David has pangs of conscience at the census (in Chronicles he responds to God striking Israel), repents and confesses his sin. The prophet God gives him 3 punishments to choose from: 3 years of famine, 3 months of flight before enemies or 3 days of pestilence (2 Sam 24:11-13). David chooses the third “let us fall into the hand of the LORD, for his mercy is great, but let me not fall into human hands” (2 Sam 24:14). It speaks for David that he listens to conscience, confesses, repents, takes responsibility for all and trusts God’s mercy. David knows how to repent, in strong contrast to Saul.
  • The pestilence starts and 70’000 people die of it. David, on seeing the destroying angel at the threshing floor of Aranuah / Ornan the Jebusite (height above Jerusalem) cries out to God for the people, taking blame himself. The plague is suspended by the command of God.
  • Obeying instructions by prophet Gad David buys the site at full price to build an altar and sacrifices. The angel – still suspended – sheathes the sword by command of God (1 Chr 21:27).
Temple site and preparation
  • Since God heard his intercession at this altar, David decides to build a house for God there (1 Chr 21:28-22:1). At this point the ark is already in Jerusalem (1 Chr 15), but the tabernacle with the altar of burnt offering is at Gibeon (1 Chr 21:29-30). Arauna’s threshing floor becomes the site for Solomon’s temple. This is probably when David writes Psalm 30 (at the dedication of the temple).
  • David, not allowed to build the temple himself, throws himself into preparation work (1 Chr 22:2-5): dressed stones, iron for nails, doors, gates, clamps, bronze, cedar logs in great quantities.
  • David charges and instructs his son Solomon both privately (1 Chr 22) and publicly (1 Chr 28-29) to build the house quoting a word of God “you have shed so much blood … see, a son shall be born to you; he shall be a man of peace. I will give him peace from all his enemies of every side; for his name shall be Solomon … He shall build a house for my name … I will establish his royal throne forever” (1 Chr 22:9-10). Neither 2 Sam 7 nor 1 Chr 17 mentions the matter of bloodshed, not the man of peace, nor Solomon’s name … either those passages were shortened summaries, or David later got an additional word of God.
  • David, in his understanding of God also challenges Solomon as per the law with the ever-present “if then”“if you are careful to observe the statutes and the ordinances that the LORD commanded Moses for Israel” (1 Chr 22:13, 28:7) which God will later repeat to Solomon.
Succession
  • When David is old, he is slow to initiate the succession and Adonijah, son of David’s 5th wife Haggith, declares himself king with the support of Joab, commander of the army and priest Abiathar (1 Kin 1:1-10).
  • Prophet Nathan, priest Zadok, commander of the body guard Benaiah and Solomon’s mother Bathsheba appeal to David to make his choice of Solomon clear as per David’s earlier oath (1 Kin 1:13), probably referring to 1 Chr 28:5.
  • David does so and Adonijah’s usurpation of the throne is shot-lived (1 Kin 1:28-48). Solomon does not punish him but warns him of further trespass (1 Kin 1:52). David publicly blesses and prays for Solomon as the new king (1 Chr 29:10-22).
  • The succession is successfully accomplished: Israel obeys Solomon and Solomon’s many brothers as well as the military leaders pledge their allegiance to him (1 Chr 23-25). Even with a rule as accepted and stable as David’s succession is not simple, how much more this will become a problem later.
  • David leaves Solomon unfinished business to deal with: the punishment of Joab for the murder of Abner and Amasa (David didn’t manage to control him); the punishment of Shimei, who cursed David at Absalom’s rebellion (David had sworn him to not punish him); the rewarding of Barzillai for his help during Absalom’s rebellion (why not do this earlier? Would it have looked as preferential treatment?)
  • David dies at age 70, having reigned over Israel 40 years, 7 years at Hebron and 33 years at Jerusalem (2 Sam 5:4-5, 2 Ki 2:10-11).
  • Seeing David’s life, and hearing God use the concept of ‘kingship’ to announce the Messiah (2 Sam 7, 1 Chr 17), one might conclude that God was wrong in resisting the monarchy as a political system. But that would be premature.
  • One point is that there is less and less record of “and the people cried out to the Lord.” Now people look to the king, for good or worse, more levels of authority have been put in, power has been moved up.
  • Kings at their best go to the Law for counsel and instruction, and are obedient and accountable to it. David is as good as it gets.
  • But already many seeds of destruction are sown: severe polygamy, un-discipled sons of a king, intrigue, the influence of idolatry through foreign wives, power being moved up and slowly less accountable leadership.
  • Monarchy seems to have built up Israel, and it has, but is it sustainable?