The Levites
First Chronicles 23: 1-6

David started making the arrangements for Temple services
several years before the end of his life.

When David was old and full of years, he made his son Solomon king over Isra’el (to see link click Eo – David Makes Solomon King). He also gathered together all the leaders of Isra’el, as well as the priests and Levites. The Levites thirty years old or more were counted, as in the days of Moshe (Numbers 4:3 and 23), and the total number of men was thirty-eight thousand. This is an exceedingly large number. But his fundamental idea was to divide the men of the tribe into four operational units. David said: Of these, twenty-four thousand are to be in charge of the work of the Temple of the LORD. David separated the Levites into divisions corresponding to the sons of Levi: Gershon, Kohath and Merari (First Chronicles 23:6). Under David the main Levitical body of twenty-four thousand was divided into twenty-four monthly divisions just like the priests. These subdivisions provided a means for rotating them for service in the Temple, probably no more than a thousand on duty at any one time (see the commentary on The Life of Christ Ak – The Birth of John the Baptist Foretold). And six thousand are to be officials and judges. Four thousand are to be gatekeepers and four thousand are to praise ADONAI with the musical instruments I have provided for that purpose. This choir exhibited another aspect of David’s musical prowess, which was long remembered by Isra’el (Amos 6:5).

David Makes Arrangements for Temple Services
First Chronicles 23:1 to 26:32

David started making the arrangements for Temple services
several years before the end of his life.

At the end of David’s life, after he had already effectively turned the reins of government over to Solomon (First Chronicles 23:1), he undertook the task of organizing and ensuring the perpetuation of a religious structure. His concern for the worship of YHVH in the Temple went beyond the material preparations that he had made for the construction of the physical building (to see link click Ep – David Makes Preparations for the Temple). Of even more lasting significance were the arrangements that he made for the organization of its ministering personnel, the Levites. Guided by ADONAI through his prophets (Second Chronicles 29:25), the king exercised his administrative genius to establish a system of procedures that helped maintain legitimate worship under his successors, which also provided the operational framework for promoting the revival of Torah during the days of Ezra (see the commentary on Ezra-Nehemiah Ap – The Revival of Temple Worship), and that continued to meet the needs of the LORD’s worshiping community during Yeshua’s day (see the commentary on The Life of Christ Ak – The Birth of John the Baptist Foretold).

In the last year of his life, David took a census of the male Levites thirty years old or more and he found that they numbered 38,000 at that time. His fundamental idea was to divide the men of the tribe into four operational units (First Chronicles 23:4):

24,000 the work of the Temple (23:7 to 24:31),

4,000 choir and musicians (First Chronicles 25:1-31),

4,000 gatekeepers, treasurers and other officials (First Chronicles 26:1-28), and

6,000 officials and judges (First Chronicles 26:29-32).

The priests, the musicians, and doubtless the Temple Levites as well, were specifically assigned to twenty-four different divisions. These subdivisions provided a means for rotating them in the service of the LORD on a monthly basis.⁵¹⁸

David Makes Preparations for the Temple
First Chronicles 22: 1-19

David makes preparations for the Temple DIG: From ADONAI’s point of view, why was David disqualified from building the Temple himself? What feelings can you read between the lines? Is David able to “let go” of his dream? What resources did David provide for his son? In one sense that made it easier for Solomon, but in another sense what burden would Solomon inherit because of all of David’s preparations? How did David greet his son? What virtues did David insist that Solomon cultivate? How would the LORD help him with that? Are David and Solomon cast from the same mold? Why or why not?

REFLECT: When have you “passed the torch” to a subordinate at work? To an heir in the family? What preparations have you made for passing on your life’s work or family values? Would you “arrange” your child’s life, as David did for Solomon? What kind of a head start (or stunted development) in life did you get from your father? Mother? Grandfather? Grandmother? Uncle? Aunt? Or was God your heavenly Father because no one else was there for you?

David started making arrangements for Temple services several years before the end of his life.

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. We’re not sure when ADONAI began to give David the plans for the Temple, but the purchase of Araunah’s threshing floor seemed to be the signal for action (to see link click El – David Builds an Altar). When God sent fire from heaven to consume David’s offerings, David knew that his sin was forgiven and that he was back in fellowship with ADONAI. But David also knew that his altar was very special to YHVH, and he continued to sacrifice there instead of going to the Tabernacle at Gibeon. God let him know that Mount Moriah was the place where He wanted the Temple to be built. David probably wrote Psalm 30 at that time, even though there was an actual building to dedicate. By faith, he dedicated to Ha’Shem the threshing floor he had purchased and the building that would one day stand on it. Then David declared: The house of ADONAI, God is to be here, and also the bronze altar (see the commentary on Exodus Fa – Build an Altar of Acacia Wood Overlaid with Bronze) for Isra’el (First Chronicles 22:1).

Site, materials and workers: So David gave orders to assemble the foreigners residing in Isra’el, and from among them he appointed stonecutters to prepare dressed stone for building the house of God. The enormous quantity of materials is striking. He provided a large amount of iron to make the nails for the doors of the gateways and for the fittings, and more bronze than could be weighed. He also provided more cedar logs from Lebanon than could be counted, for the Sidonians and Tyrians had brought large numbers of them to David (First Chronicles 22:2-4). David enlisted both Jews and resident aliens (First Kings 5:13-18) to help construct the Temple. This division of David’s government was under Adoniram (First Kings 4:6). 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 (First Kings 5:13-18, 9:15-19; Second Chronicles 2:17-18). 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 won (First Chronicles 18:9-11; 26:26-28). David, the warrior, had defeated Isra’el’s enemies and taken their wealth so that Solomon, his son, would have the peace and provisions necessary to build the house of God.⁵¹⁵

Solomon the builder: We don’t know how old Solomon was when he started this project, but David said: My son Solomon is young and inexperienced. This explains why David both warned and encouraged his son several times to obey ADONAI and finish the work God had assigned to him (First Chronicles 22:6-16, 28:9-10 and 20-21). He also reminded the elders of the people to encourage and assist their new king in the great project. David knew that the house to be built for the LORD should be of great magnificence and fame and splendor in the sight of all nations. Therefore, I will make preparations for it. So David made extensive preparations before his death (First Chronicles 22:5).

David encouraged Solomon by assuring him that the Temple project was the will of God. Then he called for his son Solomon and charged him to build a house for ADONAI, the God of Isra’el. David spoke to Solomon, saying: My son, I had it in my heart to build a house for YHVH, the LORD my God. But this word of the LORD came to me, “You have shed much blood and have fought many wars. You are not to build a house for my Name, because you have shed much blood on the earth in My sight. But you will have a son who will be a man of peace and rest, and I will give him rest from all his enemies on every side. His name will be Solomon, and I will grant Isra’el peace and quiet during his reign. He is the one who will build a house for my Name. He will be My son, and I will be his Father. And I will establish the throne of his Kingdom over Isra’el forever” (First Chronicles 22:8-10). David emphasized the Temple was to be built, not for the glory of David or even Solomon, but for ADONAI. David wanted to be sure that Solomon would build a house that would honor YHVH and not build a monument to honor himself.

David continued to counsel Solomon. Now my son, ADONAI be with you, and may you have success and build the house of the LORD your God, as He said you would. May YHVH give you discretion and understanding when He puts you in command over Isra’el, so that you will observe the Torah of ADONAI your God. Then you will have success if you are careful to observe the decrees and regulations that the LORD gave Moshe for Isra’el. The words: Be strong and courageous. Do not be afraid or discouraged (First Chron. 22:11-13), remind us of how Moshe encouraged Joshua, his successor (Deuteronomy 31:5-8 and 23); Ha’Shem repeated that encouragement after Moses died (Joshua 1:6 and 9). Moshe 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.⁵¹⁶

The third encouragement David gave his son was the great amount of wealth the king had accumulated for the project. I have taken great pains to provide for the Temple of YHVH a hundred thousand talents of gold, a million talents of silver, quantities of bronze and iron too great to be weighed, and wood and stone. And you may add to them. You have many workers: stonecutters, masons and carpenters, as well as those skilled in every kind of work in gold and silver, bronze and iron – craftsmen beyond number. Now begin the work, and the LORD be with you (First Chronicles 22:14-16).

The leaders of Isra’el: David ordered the leaders to cooperate with Solomon and help him complete the project. Then David ordered all the leaders of Isra’el to help his son Solomon. He said: Is not ADONAI your God with you? And has He not granted you rest on every side? For He has given the inhabitants of the Land into my hands, and the Land is subject to the LORD and to His people. Now devote your heart and soul to seeking YHVH your God. Begin to build the sanctuary of ADONAI your God, so that you may bring the ark of the Covenant of the LORD and the sacred articles belonging to God into the Temple that will be built for the Name of YHVH (First Chronicles 22:17-19). His only concern was that the name of the LORD be glorified.

If you were asked to name David’s two greatest sins, you would probably reply, “His adultery with Bathsheba (see Dc – David and Bathsheba) and his numbering of the people (see Ek – David Counts the Fighting Men),” and you would be right. Though David’s sins were great, so was David’s repentance great. His heart was torn by his sin. God forgave David and allowed him the privilege of collecting much of the materials that would be used in the building of the Temple. Bathsheba gave birth to Solomon, and YHVH chose him to succeed David on the throne. On the property David purchased and on which he erected an altar (see El – David Builds an Altar), Solomon built the Temple and dedicated it to the glory of the LORD. What ADONAI did for David is certainly no excuse for sin (Romans 6:1-2), because David paid dearly for committing those two 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 increased, grace increased all the more (Romans 5:20b).⁵¹⁷

David Makes Solomon King
First Kings 1: 28-53

David makes Solomon king DIG: What is Bathsheba’s mood coming before David again? On hearing David’s promise? What ceremonies are involved in the coronation of Solomon? What significance do they have? What did Jesus mean by these very same symbols (Matthew 21:1-5). Who are Benaiah, the Kerethites and the Pelethites? What role do they play here? Whose job does Benaiah want? What is significant about the timing of Solomon’s inauguration? How do the various people respond to the news of Solomon’s coronation? Why did Adonijah take hold of the horns of the altar (Exodus 21:1-14)? Why do you think this act was designated as a way of seeking refuge from judgment? Is Solomon’s response fair or soft? Should Adonijah be suspicious? Why?

REFLECT: Is the LORD with you in ways you can feel and know? Do you need more of that kind of “with-ness?” Why or why not? When you see a schemer at work, do you step in and get involved? Or keep quiet and mind your own business? Why? Are there any worries, rumors, political maneuvering, which are causing you concern? Can the group help? In your family, are you the eldest child, the youngest or in any other way “favored” by your parents? How did your parents’ fairness (or lack of it) affect you?

David’s health began to fail him in 971 BC

After learning that his oldest living son, Adonijah, was trying to seize the throne from God’s chosen successor, Solomon, King David called in Bathsheba because she had left the bedroom when Nathan’s presence was announced (to see link click En  – Adonijah Sets Himself Up as King). Similarly, Nathan must have left the room when the queen was recalled. It was part of their plan to appear independent of one another and to avoid the appearance of collusion. So she came into the king’s presence and stood before him. The two were alone. The king then took an oath, “As surely as the LORD lives, who has delivered me out of every trouble, I will surely carry out today what I swore to you by ADONAI, the God of Isra’el, ‘Solomon your son shall be king after me, and he will sit on my throne in my place’ (First Kings 1:28-30).” By making Solomon his co-regent immediately, David stayed in command and Solomon would do his bidding. Solomon was no longer merely the prince or even his heir apparent. He was then co-regent with his father and the king of Isra’el.⁵⁰⁸ Nathan’s and Bathsheba’s double strategy had worked. David was still the key player, still master of his own house, still capable of an act of great authority.

Then she bowed low with her face to the ground and, kneeling before the dying king, said: May my lord King David live forever! Then King David took full command of the situation, saying: Call in Zadok the priest, Nathan the prophet and Benaiah (see Ej – David’s Mighty Warriors). When they came before the king, he said: Take the Kerethites and the Pelethites (foreign mercenaries and David’s loyal bodyguard) commanded by Benaiah, those loyal to me, with you and set Solomon my son on my own mule and take him down to Gihon. The fact that Solomon was mounted on David’s royal mule demonstrated to the people that the anointing had David’s blessing. The presence of Zadok and Nathan indicated Divine approval, and that of Benaiah military approval. The site of the anointing was just outside the City in the Kidron Valley, on the east bank of the Ophel. It was at that time Jerusalem’s major source of water and was therefore a natural gathering place of the people.⁵⁰⁹ There have Zadok the priest and Nathan the prophet anoint him king over Isra’el. Blow the trumpet and shout, “Long live King Solomon!” Then you are to go up with him, and he is to come and sit on my throne and reign in my place. I have appointed him ruler over Isra’el and Judah (First Kings 1:31-35).

The end of the scene in the king’s bedroom gives the last word to Benaiah who was ready to replace Joab as the top military man. He answered the king, “Amen! May the LORD, the God of my lord the king, so declare it. As ADONAI was with my lord the king, so may He also be with Solomon to make his throne even greater than the throne of my lord King David (First Kings 1:36-37).

So Zadok the priest, Nathan the prophet, Benaiah, the Kerethites and the Pelethites went down and had Solomon mount King David’s mule, which was like riding in the king’s limo or arriving on Air Force One. Then they escorted him to Gihon. Zadok the priest took the Sacred oil of dedication preserved for such an occasion (see the commentary on Exodus Fp – The Altar of Incense in the Sanctuary: Christ, Our Advocate with the Father) from the Tabernacle at Gibeon (First Kings 3:4), and anointed Solomon. Then they sounded the trumpet and all the people shouted, “Long live King Solomon.” Everything went as planned. The public celebration was enormous. All the people went up after him, playing pipes and rejoicing greatly, so that the ground shook with the sound (First Kings 1:38-40). The choice of Gihon as the location of the public anointing and proclamation of Solomon as king may well have been dictated by its proximity to En Rogel. By this means David left no doubt in anyone’s mind as to his own wishes in the matter. It was clear that the king’s decisive act was received with overwhelming public approval.⁵¹⁰

Adonijah and all the guests who were with him heard it as they were finishing their feast. On hearing the sound of the trumpet, Joab asked, “What’s the meaning of all the noise in Tziyon.” Even as he was speaking, Jonathan son of Abiathar the priest arrived. He had assisted David during Absalom’s rebellion (Second Samuel 17:17-22). Adonijah thought he was bringing good news and said: Come in. A worthy man like you must be bringing good news. “Not at all,” Jonathan answered. “Our lord King David has made Solomon king. The king has sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites, and they have put him on the king’s mule, and Zadok and Nathan have anointed him king at Gihon. From there they have gone up cheering, and the City resounds with it! That’s the noise that you hear. Moreover, Solomon has taken his seat on the royal throne (First Kings 1:41-46).

Also, the royal officials have come to congratulate our lord King David, saying: May your God make Solomon’s name more famous than yours and his throne greater than yours! And King David bowed in worship on his bed and said: Praise be to ADONAI, the God of Isra’el, who has allowed my eyes to see a successor on my throne today (First Kings 1:47-48). Because this had transpired in David’s bedroom, either Nathan or Zadok (or both) must have quoted David’s words to the people. From his eyewitness report, Jonathan made it clear that at that very moment, Solomon was the king of Isra’el.

At this, all Adonijah’s guests rose in alarm and disappeared like rats off a ship going down. The party was over. Nobody wanted to be seen with Adonijah. Earlier it had been acknowledged that if Adonijah had won, Solomon and his mother would be marked for death. Now the shoe was on the other foot. So Adonijah, in fear of Solomon, went and took hold of the horns of the bronze altar in the Tabernacle (see the commentary on Exodus Fa – Build an Altar of Acacia Wood Overlaid with Bronze). This method of seeking sanctuary was a time-honored custom. In Isra’el the grasping of the horns of the altar didn’t provide sanctuary for every criminal – only those guilty of the unintentional slaying of another. The horns were the projections at the corners of the bronze altar on which the blood of sacrifice was smeared. To grasp the horns was to claim the protection of God until the case was judged.⁵¹¹ The symbolism of taking hold of the horns of the bronze altar seems to have meant that since YHVH had been gracious to man, as seen in accepting man’s offerings to atone for his sins, so one man should be gracious to another man who had offended him.⁵¹² It appears that Adonijah believed that the corners of the bronze altar was a holy place and would provide him with some protection from Solomon’s vengeance. But when Solomon was told, “Adonijah is afraid of you and is clinging to the horns of the altar, saying: Let King Solomon swear to me today that he will not put his servant to death by the sword.” Solomon replied: If he shows himself to be worthy, not a hair of his head will fall to the ground; but if evil is found in him, he will die (First Kings 1:49-52).

Then King Solomon sent men, and they brought him down from the altar. And Adonijah came and bowed down to King Solomon, and Solomon said: Go to your home (First Kings 1:53). A bargain seemed to be struck, a promise of good behavior in exchange for clemency. But Adonijah didn’t live up to his end of the bargain. After David’s death, he would come to Bathsheba and make a daring request. He wanted to be given Abishag, the Shunammite who had last ministered to the king, as his wife (First Kings 1:1-2). The problem was that she had the status of a concubine, part of the king’s harem, and as Absalom found out – anyone claiming a woman in the king’s harem, claimed to be the king (Second Samuel 16:20-23)! He made his pitiful request to the queen mother by reminding her that he was “supposed” to be the king, and receiving Abishag would be a nice little consolation prize. But in making his request, Adonijah foolishly signed his own death warrant.

Bathsheba dutifully relayed the request to Solomon, perhaps with rolling eyes (First Kings 2:19-22). She seemed to be an indifferent messenger. But surely she understood, as Adonijah apparently did not, the inevitable outcome of the request. Solomon’s response was swift and clear. Ask for Abishag? Why not ask for the entire Kingdom? Adonijah had not only threatened Solomon, but he had failed to accept the will of God. Benaiah, the hatchet man of the new regime, was dispatched and the rebellious Adonijah was killed.⁵¹³

Sooner or later what happened to Adonijah will happen to those who sit on the throne of their own universe. We may be popular for a time. Especially if we throw great parties. We may be able to find people who will sing our praises. But eventually our pleasures will turn sour and we will end up all alone, like Adonijah. This has happened to some of the most famous people in the world. Ask Adolf Hitler, who tried to rule the world but died alone in his concrete bunker underground at his own hand. Or ask Howard Hughes, who was the richest man in the world but died alone and afraid – a recluse, self-imposed in his own home.

Better yet, ask yourself: How well has life worked out when you have tried to have it on your own terms, with yourself as the king or queen and everyone else as your servant? Has it been everything you had hoped for, or has it failed royally to live up to your expectations? And what will happen when you hear the blast of God’s trumpet at the final judgment? Will it bring the good news of your salvation, or will it be the sound of your doom? Sooner or later the party will be over. Which means each of us has a choice to make. Do I still claim to run my own life, or am I ready to enthrone Jesus Christ as my King?⁵¹⁴

Adonijah Sets Himself Up as King
First Kings 1: 1-27

Adonijah sets himself up as king DIG: Who were the major players in the power struggle for succession to David’s throne? What is David’s condition? To what is an aging king vulnerable? Who arranges for Abishag to wait on David? Is the monarchy of Isra’el hereditary? What are the pros and cons of making Adonijah king? Is he a champion schemer or an anxious heir? Why did Nathan oppose Adonijah and his plan? Why does Nathan approach Bathsheba? What’s the risk of getting involved? What are Nathan and Bathsheba concerned about? What might happen to them if Adonijah came to power? What would happen to Zadok and Benaiah? How is Nathan’s plan supposed to sway the king? How did Nathan’s speech compare with Bathsheba’s? Which do you admire, and why? How as Bathsheba’s influence seen in the place at that time?

REFLECT: In what ways do you feel more vulnerable now than ten years ago? What bothers you about aging? How competitive are you? Would you run over people in order to win? Walk over them? Ask them to step aside? What ambitions have you yet to fulfill? On a scale of 1 to 10, rate your need to control. Do you try to control things directly, or do you sway people indirectly? Do you have a brother or sister who can’t stand you? What happened? Is reconciliation possible? Desirable? In what ways do you need to “set your eyes upon your King” for direction at this point in your life? What will you do for the kingdom of God? Which side will you take when people exalt themselves and try to tear down His Kingdom? What will you do to make a Kingdom difference for the coming generation?

David’s health began to fail him in 971 BC

When King David was very old, he could not keep warm even when they put covers over him. The rabbis teach that this coldness was inflicted upon David by God as a punishment for his having cut off a piece of Sha’ul’s robe (First Samuel 24:5). So his attendants said to him, “Let us look for a young virgin to serve the king and take care of him. She can lie beside him so that our lord the king may keep warm.” Then they searched throughout Isra’el for a beautiful young woman and found Abishag, the Shunammite, and brought her to the king. The woman was very beautiful; she took care of the king and waited on him, but the king had no sexual relations with her (First Kings 1:1-4). The woman chosen to minister to David had the status of a concubine, though in fact she served David as a nurse and nothing more.

Now Adonijah, David’s fourth son, whose mother was Haggith, cherished the thought of his right to succeed David as king and put himself forward, brazenly declaring: I will be king. His father had spoiled him and he was, in fact, the oldest living son. He seems to have learned nothing from his failed brother Absalom, for like him, he asserted himself without reckoning with the still formidable power of David to make or break his ambitious sons. Like Absalom, he even looked dashing, like a king. More than that, Adonijah felt that he deserved the throne. So he got chariots and horses ready, with fifty men to run ahead of him. As a side note, David, had never disciplined him as a boy by asking, “Why do you behave as you do?” Adonijah was merely allowed to do whatever he wanted to do, so he assumed himself to be his father’s favorite and presumptive heir (First Kings 1:5-6). 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.

Adonijah was cunning enough to get the support of both the army and the priesthood by enlisting Joab the general and Abiathar the priest. Both of these men had served David for years and had stood by him during his most difficult trials, but now they were turning against him and rebelling against the LORD.⁵⁰² They gave him their full support (First Kings 1:7). But Zadok who was the High Priest at that time, Benaiah, one of David’s mighty men (to see link click Ej – David’s Mighty Warriors), Nathan the prophet, and Shim’i and Rei, two unknowns of David’s special guard, did not join Adonijah (First Kings 1:8).

Now David had already publicly proclaimed the selection of Solomon to the throne when he announced the building of the Temple (First Chronicles 22 and 28). Nevertheless, Adonijah had arranged a coronation feast on the eve of his planned proclamation as David’s successor. He sacrificed (Hebrew: zaback, used to indicate the solemnity of the occasion) sheep, cattle and fattened calves at the Stone of Zoheleth (the meaning is the serpent’s stone, a winding stair hewn in the rock of the Mount of Olives) near En Rogel, which is located slightly southwest of Jerusalem, where the Hinnom and Kidron valleys intersect. It was somewhat secluded and thus ideally suited for Adonijah’s secret gathering of forces before taking public action.⁵⁰³

The participation of Joab and Abiathar in the ritual sacrifice and coronation lent an aura of legitimacy to the occasion (Absalom had begun his coup in a similar fashion). Adonijah invited all his brothers, the king’s sons, and all the royal officials of Judah. Maybe all his guests thought that David had actually laid his hands on Adonijah and named him king. But he did not invite Nathan the prophet or Benaiah or the special guard or his brother Solomon, so it was pretty obvious that Adonijah had named himself king without any authority from either David or YHVH (First Kings 1:9-10).

Then Nathan became aware of the plot, he acted immediately. He was tactful and thoughtful, just as he had been when he reprimanded David for his sin against Bathsheba and Uriah. The prophet probably sought a secret meeting with Bathsheba somewhere in the palace. Though we haven’t heard about Bathsheba since the birth of Solomon, it would be a mistake to think she was just a pretty face. Like Esther before her, this courageous woman saved Isra’el from disaster at a critical hour. If Adonijah succeeded in gaining the throne, both she and Nathan would have been killed. But the fact that Nathan turned to Bathsheba suggested that he knew she was a woman of influence.

Nathan asked her, “Have you not heard that Adonijah, the son of Haggith, has become king, and our lord David knows nothing about it? Now then, let me advise you how you can save your own life and the life of your son Solomon. Nathan sent Bathsheba in to see the king first. Her status as favored wife would ensure a quick hearing, and immediate action was indeed necessary: Go in to King David and say: My lord the king, did you not swear to me your servant, ‘Surely Solomon your son shall be king after me, and he will sit on my throne?’ This oath is mentioned here for the first time. David probably took it after the promise God made to him that Solomon would succeed him as king. Furthermore, he advised her to ask: When then has Adonijah become king? While you are still there talking to the king, I will come in and confirm my word to what you have said” (First Kings 1:11-14). The plan was set.

So because David was old and feeble, Bathsheba went to see the aged king in his bedroom where Abishag the Shunammite was attending him. Bathsheba approached David with deference and humility bowing down, prostrating herself to give him honor. But she also approached him forthrightly, bluntly telling the king what he needed to hear.⁵⁰⁴ “What is it that you want?” the king asked. Bathsheba got to the point: My lord, you yourself swore to me your servant by ADONAI your God, “Solomon your son shall be king after me, and he will sit on my throne.” But now Adonijah has actually proclaimed himself king, and you, my lord the king, do not know about it. Nor did he know who was and who wasn’t on Adonijah’s “guest list.” He has sacrificed great numbers of cattle, fattened calves, and sheep, and has invited all the king’s sons, Abiathar the priest and Joab the commander of the army, but he has not invited Solomon your servant. The validity of Solomon’s claim to the throne was not in question here. Both Nathan and Bathsheba knew David’s feelings in the matter. The danger was that Adonijah would succeed to the throne through David’s inaction. So the queen pressed the issue: My lord the king, the eyes of all Isra’el are on you, to learn from you who will sit on the throne of my lord the king after him. Otherwise, as soon as my lord the king is laid to rest with his ancestors, my son Solomon and I will be treated as criminals (First Kings 1:15-21). Bathsheba’s warning reflected reality. The omission of Solomon from the “guest list” was a sure sign that she and her son would be marked for death if Adonijah succeeded.⁵⁰⁵

While she was speaking with the king, Nathan the prophet arrived at the palace. And the king was told, “Nathan the prophet is here.” So he went before the king in bed and bowed with his face to the ground (First Kings 1:22-23). At that point Bathsheba apparently left the bedroom and was not present when Nathan spoke to the king.

Nathan said: Have you, my lord the king, declared that Adonijah shall be king after you, and that he will sit on your throne? Today he has gone down from Jerusalem to En Rogel and sacrificed great numbers of cattle, fattened calves, and sheep. He has invited all the king’s sons, the commanders of the army and Abiathar the priest, but Benaiah and your servant Solomon he did not invite. Is this something my lord the king has done without letting his servants know who should sit on the throne of my lord the king after him (First Kings 1:24-27)? Nathan corroborated and supplemented Bathsheba’s appeal. The point of the prophet’s skillful, and not too ingenuous appeal lies in the insinuation that, to judge from all appearances, David must have been acting behind the backs of his confidential advisors. Nathan pretended to be surprised (because he knew it wasn’t true) that the king would do such a thing, yet he supposedly couldn’t imagine any other explanation of Adonijah’s behavior.

It’s very likely that Nathan’s recitation of these facts brought David’s memory back to the terrible days of Absalom’s rebellion, but he didn’t want the nation to experience another civil war. Solomon was a man of peace (First Chronicles 22:9). Reared in the palace, he had no experience of war as did his father; and if there was another civil war, how could he build the Temple?⁵⁰⁶ If only one person had come to warn him, perhaps David would have doubted the accuracy of the report he was given. But Bathsheba and Nathan came one right after the other, and with two witnesses – the biblical number for establishing any criminal matter in a court of law (Deuteronomy 19:15) – the king was fully persuaded. Now that he knew the truth, he needed to act like a king.⁵⁰⁷ And there are times which call for us to take immediate action – to not act would be sinful for then it would allow sin to happen.

His Anger is For a Moment,
But Joy Comes in the Morning
Psalm 30: 1-12

A psalm, and a song, of David for the dedication of the Temple.

His anger is for a moment, but joy comes in the morning DIG: For what reasons does David praise God? How does he account for why ADONAI allowed this time of discipline to come about? What error did David make? What do you learn about the LORD’s anger? About His mercy? How did David argue that God should spare him? What did this indicate about his view of the afterlife? Had the Temple been built yet? Why would this psalm be appropriate for the dedication of the Temple?

REFLECT: Is security important to you? How much of your time goes toward renting an apartment or buying a house? Medical and life insurance? Savings? Where does your security lie? Has God turned your morning into a time of dancing? Was it sudden, surprising you with joy? Or did your mood swings level out more gradually? How is the theme sorrow producing joy developed in the B’rit Chadashah (John 16:19-22; Second Corinthians 4:16-18)? Are you in morning now? How long has your weeping in the night been? How long until morning comes, do you think?

David’s pride led him to sin and the nation was under the penalty of death (to see link click Ek – David Counts the Fighting Men). But ADONAI answered David’s plea for deliverance, and His anger lasted for only a short time.

A. Praise for God’s Wonderful Acts: Because of his pride, the plague sent by God had taken seventy thousand Israelites. Sick of his sin and in fear for his people, David interceded and prayed: Please! ADONAI my God, let Your hand be against me and against my father’s family, but do not let the plague remain on Your people. I have sinned, I, the shepherd, have done wrong. Therefore, as a result of David’s change of heart from pride to repentance, the Angel of the LORD stopped at the threshing floor of Araunah the Jebusite (Second Samuel 24:16b-17). He prayed: I will extol you, O Lord, for You have lifted me up and have not let my foes rejoice (Hebrew: samach) over me. The enemies of Isra’el would have rejoiced over the downfall of King David. O Lord my God, I cried to You for help, and You have purified me (Hebrew: rapha) purified me. David praised God for answered prayer: O Lord, You have brought up my soul from Sh’ol: You restored me to life from among those who go down to the pit (Psalm 30:1-3 ESV).⁴⁹⁸

B. God’s Anger and His Favor: These verses are full of contrasts: anger and favor, weeping and joy, night and morning, firm and struck with terror. They express the depth of God’s care and the benefits of dependence on Him. Sing praises to the LORD, O you faithful of His and give thanks to His holy name. David’s praise arose for two complementary reasons: forgiveness and restoration. First, the LORD forgives. For His anger is but for a moment, and His favor is for a lifetime. Weeping may tarry for the night, but joy comes in the morning (Psalm 30:4-5 ESV). The roughest edges are smoothed by time. Sorrow slips away and another sits in her place. Once I was prosperous and used to say that nothing could ever shake me. Second, the LORD restores. It was a favor of ADONAI that he was restored. When You showed me favor, ADONAI, I was firm as a mighty mountain. But when You hid Your face, I was struck with terror (Psalm 30:4-7 CJB). David knew he couldn’t change on his own because he was sinful from the day he was born (Psalm 51:5). The word favor signifies a renewal of love, forgiveness, restoration and blessing. In his strength he was weak, but in God’s purification, he regained his strength. Then when he was weak, then he was strong (Second Corinthians 12:10).⁴⁹⁹ So are we.

A. Praise for God’s Wonderful Acts: When God brought the plague, David called to ADONAI pleading for mercy. The imperfect tense of the Hebrew verbs may better be translated as: I kept on calling . . . I kept on crying out for mercy. David reflected again on the desperate situation in which he found himself. What advantage is there in my death, in my going down to sh’ol? Can the dust praise You? Can it proclaim Your truth? If he had been overcome by his suffering and had died, the wicked would have had occasion to gloat. Hear me, ADONAI, and show me Your favor! ADONAI, be my helper! Out of concern for God’s name, David asked to praise the name of the LORD so that all people would know that he was faithful. Based on the covenantal promises of God, David called on Him for mercy and help. As Simon Peter would say to Yeshua in the future: Lord, to whom shall we go? You have the words of eternal life (John 6:68). There is no one else! And ADONAI was faithful in changing David’s circumstances. You turned my morning into dancing! You removed my sackcloth and clothed me with joy (Hebrew: simchah), so that my well-being can praise You. Such is the goodness of God. Because of the mercy of ADONAI, David vows to continue to praise the LORD and not be silent. This was an expression of true repentance. ADONAI my God, I will praise You forever (Psalm 30:8-12 CJB).⁵⁰⁰ So the praise, which has the enthusiasm of dancing, also has depth to it, and persistence. More persistence, perhaps, than David himself could guess when he included the word forever.⁵⁰¹

David Builds an Altar
Second Samuel 24:18-25
and First Chronicles 21:18-30

David builds an altar DIG: After the plague, David built an altar. Where was it? Why there? What did David’s prayer have to do with that (Second Samuel 24:17; First Chronicles 21:16-17)? Why did David want to buy Araunah’s threshing floor? For what price? What results? Why should God’s messages go through Gad? From this story, what do you learn about the Angel of the LORD? About God? About David’s relationship with God? About people who suffered, or lost loved ones? What would have happened here if, instead of repenting, David had gotten stubborn, resentful or bitter? Do you know anyone like that?

REFLECT: Are you ready to say to your King, “Take whatever pleases you?” What freebies would you willingly give up? What costly items do you fear He might take that you want to keep? What does this story say about the link between sin and suffering? Between sin and sacrifice? Between wrath and mercy? What bearing does this have on your confidence that God brings good out of the trials we endure? How is that true for you? YHVH accepted David and his sacrifice. Has ADONAI accepted you?

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

After the fiasco of the census and the plague (see Ek – David Counts the Fighting Men), the prophet Gad once again appeared on the scene, but this time with a message of hope. On that day Gad went to David and said: Go up and build an altar to ADONAI on the threshing floor of Araunah the Jebusite or Mount Moriah, which doubtless was located on an elevated spot exposed to the wind. So David went up, as YHVH had commanded through Gad. When Araunah looked and saw the king and his officials coming down toward him, he went out and bowed down before the king with his face to the ground, his acknowledged superior (Second Samuel 24:18-20; First Chronicles 21:18-19). If Araunah had himself once been the Jebusite king of Jerusalem, he was then merely another servant of the Israelite king of Jerusalem.⁴⁹⁵

While Araunah was threshing wheat, he turned and saw the Angel of the LORD, and his four sons who were with him ran and hid themselves. Then David approached, and when Araunah saw him, he left the threshing floor and bowed down before David with his face to the ground (First Chronicles 21:20-21).

Araunah said, somewhat afraid because the Jebusites had been defeated and were living amongst the Jews in peace: Why has my lord the king come to his servant? “To buy your threshing floor,” David answered, “so I can build an altar to the LORD, that the plague on the men of Isra’el may be permanently stopped. Sell it to me at full price” (2 Samuel 24:21; 1 Chronicles 21:22). David could have seized the property, or even borrowed it, but he insisted on buying it. He knew how much his sin had cost, and he refused to give ADONAI something that had cost him nothing.

Then Araunah said to David, “Take it! Let my lord the king do whatever pleases him. Look, here are oxen (although they usually worked as draft animals, oxen were also commonly sacrificed as burnt offerings and fellowship offerings) for the burnt offering, and here are the threshing sledges and ox yokes for the wood. Your Majesty, Araunah gives all this to the king.” Araunah also said: May the LORD your God accept you. It would seem that Araunah the Jebusite was deliberately distancing himself from what he considered to be an Israelite deity (Second Samuel 24:22-23).

The conversation between David and Araunah is reminiscent of the one between Abraham and Ephron (see the commentary on Genesis Fu – Abraham said: I am an Alien Among You, Sell Me Some Property So I Can Bury My Dead), and David’s situation is just as desperate as Abraham’s had been. And there is other significant land purchase attested to by the Scriptures: The tomb of Joseph, acquired in Shechem (see the commentary on Joshua – Joseph’s Bones Were Buried at Shechem). These three acquisitions were all purchased without bargaining and paid for with unquestioningly legal tender. They are unchangeable Jewish possessions of the Land of Promise!

When Araunah said: Take it, I give all this to the king, we have what appears to be a free offer of the threshing floor. But this was not to be taken seriously. That was the way things were done in the ancient Near East negotiations. David understood this was just a polite way of starting the negotiations. Then we have David’s counter offer. But King David replied emphatically to Araunah, “No! I insist on paying the full price. I will not sacrifice to the LORD my God burnt offerings that cost me nothing.” As custom would have it, then Araunah would cleverly give his actual asking price. But David’s offer was so forceful and overwhelming that no counter was needed. Therefore, David bought the threshing floor and the oxen for fifty shekels of silver, and he bought the whole site (Hebrew: hammaqom) of Mount Moriah for six hundred shekels of gold (Second Samuel 24:24-25a; First Chronicles 21:24-25a).

David built an altar to ADONAI there and sacrificed burnt offerings and fellowship offerings. From that point on Mount Moriah became the only place of acceptable sacrifice. God let the king know that it was the place where He wanted the Temple to be built (see Em – His Anger is For a Moment, But Joy Comes in the Morning). He called on the LORD, and God answered him with fire from heaven on the altar of the burnt offering. Then ADONAI spoke to the Angel of the LORD, and He put His sword back into its sheath. At that time David saw that YHVH had answered him on the threshing floor of Araunah the Jebusite and the plague of Isra’el was stopped (2 Sam 24:25b; 1 Chron 21:26-28). The sacrifices that David offered averted God’s wrath by means of the burnt offerings (see my commentary on Exodus Fe – The Burnt Offering) and fellowship offerings (see my commentary on Exodus Fg – The Peace Offering). Those sacrifices satisfied every claim of God’s holiness and justice, so that He was free to act on behalf of David and Isra’el.

The spread of an inexplicable, incurable and fatal disease was, and is, a dreadful thing. And the image of the angel of ADONAI bringing death, but stopping at Jerusalem’s door provides a vivid picture of intense fear suddenly relieved. David’s city was to be spared, as it happened again in the time of Hezekiah (see my commentary Isaiah Gw – Then the Angel of the LORD Put To Death a Hundred and Eighty Five Thousand Men in the Assyrian Camp), so giving rise to the popular belief that the Temple and City were inviolable (see my commentary on Jeremiah Cc – False Religion is Worthless).⁴⁹⁶

The Tabernacle of the LORD (see the commentary on Exodus Eq – Christ in the Tabernacle), which Moses had made in the wilderness, and the bronze altar (see the commentary on Exodus Fa – Build an Altar of Acacia Wood Overlaid with Bronze) were at that time on the high place at Gibeon. But David could not go before it to inquire of God, because he was afraid of the sword of the Angel of the LORD (First Chronicles 21:29-30).

Although David appeared content to simply build an altar on the threshing floor of Araunah the Jebusite, his son Solomon would eventually build the Temple there (First Chronicles 22:1) on a hill called Moriah (Second Chronicles 3:1; Genesis 22:2). At the same site where Abraham once held a knife over his son (see the commentary on Genesis Fm – Take Your Only Son Isaac, and Sacrifice Him as a Burnt Offering), David saw the Angel of the LORD with sword ready to plunge into Jerusalem. In both cases death was averted by sacrifice. The Temple was established there as the place where Isra’el was perpetually reminded that without the shedding of blood there is no forgiveness of sin (Hebrews 9:22). Death for Isaac was averted because the sword of divine justice would ultimately find its mark in the Son of God (John 19:33). Small wonder, then, that the B’rit Chadashah should begin with the genealogy of Yeshua the Messiah the son of David, the son of Avraham (Mattityahu 1:1 CJB).⁴⁹⁷

David Counts the Fighting Men
Second Samuel 24:1-17
and First Chronicles 21:1-17

David counts the fighting men DIG: This story presents us with many theological and ethical problems as we seek insights into David’s self-inflicted dilemma. What prompted David’s request to take a census: God’s anger? Satan’s ruse? David’s pride? David’s insecurity? Some external threat? If YHVH asked David to do it, then why the subsequent punishment? How did Joab remain true to his own conscience while taking David’s census? How could the Adversary dupe a man after the LORD’s own heart? Why was David so conscience-stricken? Why three options? And why punish the people for something that David ordered? Who is the Angel of ADONAI and where have we seen Him before? Does God change His mind? How so? Under what circumstances?

REFLECT: In what ways are you proud of your accomplishments, acquisitions or responsibilities? Behind your proud array or aura you show to the world, are you also insecure? Are you like David? Tempted to lean upon the strength of your superior assets rather than in weakness depend upon YHVH? Though you may have prayed for strength in order to achieve great things for ADONAI, where has He made you weak, that you might learn to humbly depend on Him?

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

The Sin: Once again (to see link click Ef – The LORD’s Wrath Against Isra’el) the anger of ADONAI burned against Yisra’el. God allowed Satan to incite (Hebrew: suth, meaning to allure, instigate, persuade or stir) David to take a census of Yisra’el and Y’hudah (Second Samuel 24:1). There was nothing illegal about a national census, as long as it was done according to commandments laid down by the Torah (see the commentary on Exodus Eu – The Atonement Money for the Tabernacle). As a good Jew, Yeshua paid His Temple tax (see the commentary on The Life of Christ Gf – Jesus and the Temple Tax) even though He knew that much of the ministry at Herod’s Temple had been polluted by the sons of Annas (see the commentary on The Life of Christ Iv – Jesus Entered the Temple Area and Drove Out All Who Were Buying and Selling), and had been rejected by His Father (Matthew 23:37 to 24:1).

But the census that David ordered wasn’t to collect the annual Tabernacle tax, it was a military census. So the king said to Joab and the army commanders (Hebrew: sar, meaning captain, chief or chief of the commanders) with him, “Go throughout the tribes of Yisra’el from Dan to Beersheba and enroll the fighting men (Hebrew: chayil meaning strength, army, armies, elite army, forces or warriors), then report back to me so that I may know how many there are” (Second Samuel 24:2; First Chronicles 21:2). The census was motivated by pride and pride is number one on the list of the sins that God hates (Proverbs 6:16-19). It is the ground in which all other sins grow. The Torah makes a distinction between sudden sins of passion and willful sins of rebellion (Deut. 19:1-13; Exodus 21:12-14). But David’s census was willful rebellion (and he had over nine months to repent).⁴⁹¹

In the various scenes in David’s history, Joab doesn’t come across as a godly man, but even he was against the project, and so were his officers. He protested as strongly as he could, saying: May the LORD your God multiply the troops a hundred times over, and may the eyes of my lord the king see it. My lord the king, are they not all my lord’s subjects? Why does my lord the king want to do such a thing? Why should he bring guilt on Isra’el?” The king’s word, however, overruled Joab and the army commanders; so Joab left the presence of the king and went throughout Isra’el to enroll the fighting men (Second Samuel 24:3-4; First Chronicles 21:3-4).

After crossing the east side of the Jordan, they camped near Aroer, south of the town in the forge, and then went through Gad and on to Jazer. They went to Gilead and the region of Tahtim Hodshi, and on to Dan Jaan and around toward Sidon on extreme north of the Kingdom near the Mediterranean Sea. Then they went south toward the fortress of Tyre and all the towns of the Hivites and Canaanites. Finally, they went on to Beersheba in the Negev of Judah, but they didn’t count the Levites because they were exempt from military duty (Numbers 1:49, 2:33) or the men of Benjamin (Second Samuel 24:5-7). But Joab did not include Levi and Benjamin in the numbering, because the king’s command was repulsive to him. The Tabernacle was located at Gibeon in Benjamin territory (First Chronicles 16:39-40, 21:29), and Joab may have thought it unwise to invade holy territory on such a sinful mission.

After they had gone through the entire Land, they came back to Jerusalem at the end of nine months and twenty days. Joab reported the number of the fighting men twenty years old and upward who were fit for military service to the king: In Isra’el there were about eight hundred thousand able-bodied men who could handle a sword, and in Judah was about five hundred thousand. This command was also evil in the sight of YHVH so He punished Isra’el (Second Samuel 24:8-9; First Chronicles 21:5-7).

The Choice: Eventually coming to the realization that his command to take the census of Isra’el’s fighting men had not only been repulsive to Joab, but also evil in the sight of God, David was conscience-stricken. He said to ADONAI, “I have sinned greatly in what I have done. Seven times in Scripture we find David confessing, “I have sinned (Second Samuel 12:13, 24:10 and 17, First Chronicles 21:8 and 17; Psalm 41:4 and 51:4). Now, YHVH, I beg You, take away the guilt of Your servant. I have done a very foolish thing.” ADONAI forgives our sins when we confess them (First John 1:9), but there are still consequences. Since it was David’s sin that would reap the whirlwind, YHVH gave him the choice of the consequence. Why? Because David’s disobedience in numbering his military out of pride was a sin of the will. A deliberate choice on his part.⁴⁹² Before David got up the next morning, the word of the LORD had come to Gad the prophet, who had given him sound advice during his outlaw period (First Samuel 22:5). “Go and tell David, ‘This is what YHVH says: I am giving you three options. Choose one of them for me to carry out against you’ (Second Samuel 24:10-12; First Chronicles 21:8-10).”

It is universally acknowledged that Jews, traditionally speaking, have understood their religious obligations within the context of the covenantal relationship between God and Isra’el. Consequently, Jewish ethics are addressed to members of a covenanted community, rather than to autonomous individuals. Therefore, all Israelites, the innocent as well as the guilty, were responsible for the nation’s guilt. Ha’Shem punished Isra’el for David’s sins as well as their own. Hadn’t the people rejected David for Absalom? And then some followed Sheba? Hadn’t they rejected the head of the Covenant and thereby God’s Covenant itself? For these reason and other reasons, YHVH intended to punish them.⁴⁹³

The Judgment: So Gad went to David and said: This is what ADONAI says: Take your choice: Three years of famine in your land? Or three months of being swept away by your enemies while they pursue you with their swords. Or three days of plague in your land, with the Angel of the LORD ravaging every part of Isra’el. The shorter the time the more intense the suffering. The three punishments are named in God’s covenant with Isra’el (Deuteronomy 28), so David probably wasn’t surprised. Relayed to David through Gad, the LORD’s three options turned out to be three punishments.

Now then, think it over and decide how I should answer the One who sent me. David said to Gad, “I am in deep distress. Let me fall into the hands of God for His mercy is very great; but do not let me fall into human hands” (Second Samuel 24:13-14; First Chronicles 21:11-13). The rabbis teach that if David chose famine, he would have placed his people in the hands of the food merchants; if he chose war, he would have placed Isra’el in the hands of the enemy; so David chose the plague in which only YHVH was in control. And David put himself in a position to share equally with his people. Concerning famine, David would still have plenty of food, concerning war, David had a great army to protect him, but with the plague, only God would be in control.

The Plague: The Torah states that the unintentional sin of the high priest was equivalent to the sin of the entire congregation (Leviticus 4:1-1, 13-14), so how much more would the judgment apply to a king who had sinned intentionally? Knowing the mercy of ADONAI, David wisely chose the plague for his punishment.⁴⁹⁴ So ADONAI sent a plague on Isra’el from that morning until the end of the three-day period, and seventy thousand men of Isra’el died between Dan and Beersheba (Second Samuel 24:15). The plague affected the whole country. And just as in the days of Sennacherib’s attempted siege of Jerusalem (see the commentary on Isaiah Gp – The Timeline of Sennacherib’s Invasion of Judah), the Angel of the LORD was the instrument of the divinely sent plague.

David looked up and saw the Angel of the LORD standing between heaven and earth, with a drawn sword in his hand extended over Yerushalayim. Then David and the elders, clothed in sackcloth, fell face down, and turned from disobedience to obedience. Then David spoke to ADONAI when he saw a vision of the Angel striking the people; he said: Was it not I who ordered the fighting men to be counted? I, the shepherd, have sinned and done wrong. But these sheep, what have they done? And like Moshe, David called down the wrath of God on himself and his own family rather than seeing the carnage continue (see the commentary on Exodus Gw – Please Forgive Their Sin, but if not, Blot Me Out of the Book You have Written). David interceded and prayed: Please! ADONAI my God, let Your hand be against me and against my father’s family, but do not let the plague remain on Your people (Second Samuel 24:17; First Chronicles 21:16-17).

So when the Angel of the LORD stretched out His hand toward Yerushalayim to destroy it, ADONAI relented concerning the disaster and said to the Angel who was destroying the people, “Enough! Now withdraw Your hand” (Second Samuel 24:16).

As ADONAI would later explain to Jeremiah, if at any time I suddenly announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned turns from their evil, then I will relent (Hebrew: nacham) and not inflict on it the disaster I had planned (see the commentary on Jonah Ax – The Ninevites Believed God). These are perhaps the two best passages in all the TaNaKh concerning the problem often raised about the nature of God. That is to say, how is it possible for a changeless God to change His mind? Isn’t God someone who never changes? Has God’s nature changed? No! It is not God’s nature that changed. It’s merely God’s attitude toward the people who are in view. YHVH is sovereign and can change His plans (Jeremiah 18:7-8). Plans are enabled to be changed when people’s hearts change, when they repent in true sorrow for their sin.

In Numbers 23:19 Moshe said that YHVH is not man that He should relent, in the sense of changing His mind. But the LORD’s response to a changed condition in the conduct of mankind has always followed certain eternal principles. ADONAI does act differently toward mankind when they turn from disobedience to obedience. And because Ha’Shem has always been consistent with those principles, in reality, there has been no actual change of mind on God’s part. It only appears that way from our point of view.

Therefore, the Angel of the LORD stopped at the threshing floor of Araunah the Jebusite. This is the same Angel of the LORD who found Hagar near a spring of water in the wilderness (see the commentary on Genesis Ej – Hagar and the Angel of the LORD). This is the Angel of the LORD who defended Yerushalayim (see my commentary on Isaiah Gw – Then the Angel of the LORD Put To Death a Hundred and Eighty Five Thousand Men in the Assyrian Camp). This is a unique Person. He is called the Angel of the LORD 58 times in the Bible and He is called the Angel of God 11 times. This is never a common angel, but always the second Person of the Trinity, the pre-incarnate Messiah. The threshing floor of Araunah was on Mount Moriah, a hill east of Jerusalem, on which the Temple would eventually be built (Second Samuel 24:14-16; First Chronicles 21:14-15).

The humbled David who prayed in Second Samuel 24:17 was very different from the regal David of Second Samuel 24:2. Like the prodigal son (see the commentary on The Life of Christ Hu – The Parable of the Lost Son and His Jealous Brother), David had returned to his senses. He was indeed a man after God’s own heart (First Samuel 13:14). David wasn’t perfect and there were times in his life when he departed from that identity, but here, he had come back to his true self.

What about you? Have you surrendered to Jesus Christ as you Lord and Savior? Has your halo slipped? Do you need to return to [your] senses and get back to who you really are? Repent and run to your Father’s arms. Have you been through much in this life? Don’t waste your sorrows. Find someone who needs the wisdom that only you can give. Use your spiritual gifts. Help someone this week. You might be the only “Jesus” they will ever see.

David’s Mighty Warriors
Second Samuel 23:8-39
and First Chronicles 11:10-47

David’s Mighty Warriors DIG: This is David’s hall of fame. What kind of people do you imagine the typical mighty man of David was? Who should get the credit for their victories? When in David’s lifetime do you think the event of Second Samuel 23:13-17 occurred? For what was Abishai famous? Why do you think he was commander of The Three, but not among them? For what was Benaiah famous? How was he honored? What names do you recognize among the Thirty? What biblical events bring their names to mind for you?

REFLECT: Take a sample cross-section of 100 believers in the LORD’s spiritual army. Would you place yourself in the top 30? 40? 50? Why? What strengths would you need to develop to be among the King’s mighty spiritual warriors? Where YHVH has placed you now, what would it mean for you to “stand your ground”? What major obstacles or opposition would you be able to strike down with the help of ADONAI? In the near future, in what battle of yours would you like to see God give you the victory? Do you feel like you are fighting any battles all by yourself? How can you pray?⁴⁸⁶

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

Mirroring the deeds of the earlier account (to see link click Eg – David’s Heroes), which includes reports of several exploits that heighten the similarities between the two narratives, the section divides quite naturally into two main segments, the first order of three describes the adventures experienced by the warriors in the highest echelons of David’s army, and the second order of thirty provides a list of notable fighting men who were among the thirty.⁴⁸⁷ The Thirty was a title rather than an exact figure, though it is likely that those who fell in battle were replaced. Then, for unknown reasons, the Chronicler added another sixteen names (First Chronicles 11:41-47). This, in effect, was David’s military “Hall of Fame.”

The First Order of Three (Second Samuel 23:8-12; First Chronicles 11:10-12, 20 and 22): These were the names of David’s mighty warriors – they, together with all Isra’el, gave his kingship strong support to extend it over the whole land, as the LORD had promised – this is the list of David’s mighty warriors. All of these episodes seem to have been individual feats requiring a massive amount of courage to stand alone and turn the tide of battle in the face of overwhelming odds. But that would be wrong. The secret behind it all was that ADONAI-Tzva’ot, the LORD of heaven’s angelic armies, brought about a great victory. All God’s servants must recognize this secret lest we fail to see our success as gifts and turn them – or ourselves – into idols.⁴⁸⁸

1. Josheb-Basshebeth, a Tahkemonite died in battle, then Jashobeam, a Hacmonite (First Chronicles 11:10-11) took his place and was chief of the Three. He raised his spear against eight hundred men, whom he killed in one encounter (Second Samuel 23:8). Did the fear of the LORD drive all of these men over the cliff, or did Josheb-Basshebeth’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 sword or spear.⁴⁸⁹

2. Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty warriors, he was with David when they taunted the Philistines gathered at Pas Dammim for battle. Then the Israelites retreated, but Eleazar stood his ground and struck down the Philistines till the muscles of his hand became so stiff, it was like his hand froze to the sword. ADONAI-Tzva’ot brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead (Second Samuel 23:9-10; First Chronicles 11:12). In doing so, David’s men repaid the indignities perpetrated by the Philistines on an earlier occasion (First Samuel 31:8).

3. Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Isra’el’s troops fled from them. But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the LORD brought about a great victory (Second Samuel 23:11-12; and implied in First Chronicles 11:15-19).

During harvest time, three of the thirty chief warriors came down to David at the cave of Adullam (see Ba – David Escapes to the Cave at Adullam), while a band of Philistines was encamped in the Valley of Rephaim. At that time David was in the stronghold, and the Philistine garrison was at Beit-Lechem. David longed for water and said: Oh, that someone would get me a drink of water from the well near the gate of Beit-Lechem. David was just thinking out loud, not expecting what he said to be taken seriously. He was expressing that he was homesick, not that he was necessarily thirsty. But the three mighty warriors took him at his word and broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead he poured it out before YHVH. Having received the water at the risk of death, it was too precious to drink. David treated the water as if it were a drink offering (Exodus 29:38-42a; Numbers 15:4-10; Luke 22:10; John 19:33). “Far be it from me, ADONAI, to do this” he said. “Is it not the blood of the men who went at the risk of their lives?” Because they risked their lives to bring it back David would not drink it. Such were the exploits of the three mighty warriors (Second Samuel 23:13-17; First Chronicles 11:15-19).

The Second Order of Thirty (Second Samuel 23:24-29; First Chronicles 11:26-47): The thirty, which was apparently the original number in this legions of honor among David’s men, had some men replacing others as they were killed in battle. For example, Mebunnai died in battle and was replaced by Sibbecai (number 10), and Zalmon was killed on the battlefield and replaced by Llai (number 11). Needless to say, the composition and leadership of the Thirty varied throughout the years.

1. Abishai, David’s nephew, was the brother of Joab son of Zeruiah was chief of the Thirty. His heroism was demonstrated by his having volunteered to go down at night with David into Sha’ul’s camp (First Samuel 26:6-7). He had also been a joint commander, with his brother Joab, against the forces of Ish-Bosheth and Abner (Second Samuel 2:24). He was later to lead divisions in the wars against the Ammonites (Second Samuel 10:10), Absalom (Second Samuel 18:2), and Sheba (Second Samuel 20:6). He was David’s most ruthless supporter. He gained a reputation as a fearless warrior when he raised his spear against three hundred men, whom he killed, and so he became as famous as the Three. Was he not held in greater honor than the First Order of Three? Yes, he was doubly honored above the Three and became their commander, even though he was not included among them (Second Samuel 23:18-19; First Chronicles 11:20-21, 12:18a).

2. Benaiah son of Jehoiada, a valiant fighter from Kabzeel, performed great exploits. He was a remarkable man who was born to serve as a priest (First Chronicles 27:5), but became a soldier. In the Bible there are priests who become prophets, such as Jeremiah, Ezeki’el, and John the Baptist, but Benaiah is the only priest who became a soldier. Benaiah struck down Mo’ab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a very hungry lion. And he struck down a huge Egyptian who was seven and a half feet tall. Although the Egyptian had a spear like a weaver’s rod in his hand, Benaiah went against him with a staff. He snatched the spear from the Egyptians hand and killed him with his own spear. For such heroism he became commander of David’s mercenary Cretan and Philistine troops (First Chronicles 18:17). Benaiah was loyal to the house of David and supported Solomon when he came to the throne (First Kings 1:8-10). When Joab tried to make Adonijah king, it was Benaiah who executed him, thus fulfilling David’s command to Solomon (First Kings 2:35, 4:4 and First Chronicles 27:5-6). Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty warriors. He was held in greater honor than any of the Thirty, but he was not included among the Three. And David put him in charge of his bodyguard. In Chapter 8 verse 18 Benaiah was over the foreign troops loyal to David (Second Samuel 23:20-23; First Chronicles 11:22-25).

The roster of the Thirty begins at this point and must have been first formulated some time before David became king of all Isra’el. This list illustrates the ability of David to hold the allegiance of men from very different backgrounds. Several of the men were foreigners. As might be expected, a number of his closest supporters came from the hill country of Judah, where David fought many of his early battles. However, David didn’t do the job alone! We think of David as a mighty warrior, and he was. But, how far would he have gotten without his loyal and gifted soldiers? Not very far. All these men were renowned in their lifetimes and honored by the king they served: Among the Thirty mighty warriors were:

3. Asahel, the youngest of David’s nephews and the brother of Joab (Second Samuel 23:24a; First Chronicles 11:26a), was killed pursuing Abner in his uncle’s war against Ish-Bosheth (Second Samuel 2:18-23).

4. Elhanan son of Dodo from Beit-Lehem (Second Samuel 23:24b; First Chronicles 11:26b).

5. Shammah the Harodite (Second Samuel 23:25a; First Chronicles 11:27a), meaning a man from Harod, the pool near Mount Gilboa where Gideon tested his men (Judges 7:1-7).

6. Elika the Harodite (Second Samuel 23:25b).

7. Helez the Paltite (Second Samuel 23:26a) – Pelonite (First Chronicles 11:27b, 27:10).

8. Ira son of Ikkesh from Tekoa (Second Samuel 23:26b; First Chronicles 11:28a, 27:9).

9. Abiezer from Anathoth (Second Samuel 23:27a; First Chronicles 11:28b, 27:12).

10. Mebunnai the Hushathite (Second Samuel 23:27b) died in battle and Sibbecai the Hushathite took his place (First Chronicles 11:29a).

11. Zalmon the Ahohite (Second Samuel 23:28a) died in battle and Illai the Ahohite took his place (First Chronicles 11:29b).

12. Maharai the Netophathite (Second Samuel 23:28b; First Chronicles 11:30a, 27:13).

13. Heleb son of Baanah the Netophathite (Second Samuel 23:29a; First Chronicles 11:30b, 27:15).

14. Ithai son of Ribai from Gibeah in Benjamin (Second Samuel 23:29b; First Chronicles 11:31a).

15. Benaiah the Pirathonite (Second Samuel 23:30a; First Chronicles 11:31b).

16. Hiddai from the ravines of Gaash died in battle and Hurai from the ravines of Gaash took his place (Second Samuel 23:30b; First Chronicles 11:32a).

17. Abi-Albon the Arbathite (Second Samuel 23:31a; First Chronicles 11:32b).

18. Azmaveth the Baharumite (Second Samuel 23:31b; First Chronicles 11:33a).

19. Eliahba the Shaalbonite (Second Samuel 23:32a; First Chronicles 11:33b).

20. The sons of Hashem the Gizonite (Second Samuel 23:32b; First Chronicles 11:34).

21. Jonathan the son of Shagee the Hararite (First Chronicles 11:33b).

22. Ahiam son of Sharar the Hararite (Second Samuel 23:33b; First Chronicles 11:35).

23. Eliphal son of Ur (First Chronicles 11:35).

24. Eliphelet son of Ahasbai the Maakathite (Second Samuel 23:34a).

25. Eliam son of Ahithophel the Gilonite, the son of David’s advisor who defected to Absalom (Second Samuel 23:34b).

26. Hepher the Mekerathite (First Chronicles 11:36a).

27. Ahijah the Pelonite (First Chronicles 11:36b).

28. Hezro the Carmelite (Second Samuel 23:35a; First Chronicles 11:37a).

29. Paarai the Arbite (Second Samuel 23:35b) died in battle, and Naarai the son Ezbai took his place (First Chronicles 11:37b).

30. Igal son of Nathan from Zobah, the son of Hagri (Second Samuel 23:36).

31. Joel the son of Nathan (First Chronicles 11:38a).

32. Bani the Gadite (Second Samuel 23:36b NLT) died in battle and Mibhar son of Hagri (Second Chronicles 11:38b) took his place.

33. Zelek the Ammonite, a Gentile, like Uriah the Hittite (Second Samuel 23:37a; Second Chronicles 11:39).

34. Naharai the Beerothite, the armor bearer of Joab son of Zeruiah (Second Samuel 23:37b; Second Chronicles 11:39).

35. Ira the Ithrite, a Gentile (Second Samuel 23:38a; First Chronicles 11:40a).

36. Gareb the Ithrite, another Gentile (Second Samuel 23:38b; First Chronicles 40b).

37. Uriah the Hittite, a Gentile (Second Samuel 23:39a; First Chronicles 11:41). The narrative exercises great restraint here. Much more might have been said in relation to his name, but perhaps it was unnecessary. The mere mention of Uriah’s name is probably enough to evoke the whole sordid story. In fact, the terseness of the details says more than abundance of words ever could.

There were thirty-seven in all (Second Samuel 23:39b). The most prominent name is the one that is absent – Joab. The absence is spectacular. We don’t know why he is missing. Perhaps his name did not even need to be mentioned. We know Joab presided over everything most crucial to David. It is a measure of his power that Naharai the Beerothite, his armor bearer, made the list. But Joab is most likely not as absent as he appears to be. He hovers everywhere in David’s story, characteristically ruthless, relentless and decisive. David lived in a world of blood, power, violence and force. And there was Joab.⁴⁹⁰

Then, for unknown reasons, the Chronicler added another sixteen names (First Chronicles 11:41-47). Perhaps they were replacements for those killed or alternates.

38. Zabad son of Ahlai (First Chronicles 11:41).

39. Adina son of Shiza the Reubenite, who was chief of the Reubenites, and the third with him (First Chronicles 11:42).

40. Hanan son of Maacah (First Chronicles 11:43).

41. Joshaphat the Mithnite (First Chronicles 11:43).

42. Uzzia the Ashterathite (First Chronicles 11:44).

43. Shama the son of Hotham (First Chronicles 11:44).

44. Jeiel the son of Hotham (First Chronicles 11:44).

45. Jediael son of Shimri (First Chronicles 11:45).

46. Joha the Tizite (First Chronicles 11:45).

47. Eliel the Mahavite (First Chronicles 11:46a).

48. Jeribai son of Elnaam (First Chronicles 11:46b).

49. Joshaviah son of Elnaam (First Chronicles 11:46c).

50. Ithmah the Moabite (First Chronicles 11:46d).

51. Eliel (First Chronicles 11:47a).

52. Obed (First Chronicles 11:47b).

53. Jaasiel the Mezobaite (First Chronicles 11:47c).

My God, My God,
Why Have You Forsaken Me?
Psalm 22: 1-31

For the director of music. To the tune of “The Doe of the Morning.” A psalm of David.

My God, My God, why have You forsaken Me DIG: What is David’s basic struggle? What seems worse: God’s distance or people’s mocking? Where is David’s faith in the midst of these struggles? What does he recall about ADONAI’s past action that leads him to the words of verses 1 and 11? What is David’s claim in verses 9-11? How is this true? How would you describe the mood shift between verses 1-21 and 22-31? What details of this psalm turn up in the crucifixion narrative? How does this help you to understand this psalm?

REFLECT: When you are stricken with grief, feeling abandoned even by God, how do you express yourself? At such times, what does it mean to you to know that Jesus felt the same way? Put verses 3-5 and verses 9-11 in your own words. If you were to host a feast for your King to celebrate His grace and mercy in your life, what one thing would you say? The author of Hebrews quotes verse 22, saying that Jesus is not ashamed to call them brothers (Hebrews 2:11-12). Do you think of Messiah as your brother? What does that relationship mean to you?

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

As David looked back on his life, there were times when he felt abandoned by God and surrounded by his enemies. He lamented about his tremendous suffering and desperate struggle with death, pleading with YHVH to deliver him from such a terrible fate. But at the end of his life David could see that his prayer had been answered, and he was able to declare wonderful news to the righteous of the TaNaKh and the Gentile nations.

The gospel writers also saw connections between some of the words in this psalm (verses 1, 8, 16-18) and other events in the last days of Yeshua’s life. Also Hebrews 2:12 quotes Psalm 22:22. Therefore, believers down through the ages have understood this psalm to point to the death of Messiah. This means that David used many poetic expressions to portray his immense suffering, but these poetic words became literally true of the suffering of Jesus Christ at the hands of His enemies. This is a psalm of the cross.

A. God’s Abandonment, Rule and Praise of Isra’el: The fact that David opened this psalm by addressing YHVH so personally is extremely ironic. Although he felt abandoned, and although those around him thought he was abandoned – David still prayed. The lamp of faith had not been extinguished in the face of the LORD’s silence. The prayer begins with a threefold cry to El and with three questions. My God (My Father), my God (my Father), why have you forsaken me? Why are you so far from saving me, so far from my cries of anguish? For David, these words were not a lapse of faith, or of a broken relationship, but a cry of disorientation as God built his character for future leadership as king. The strain of being hated and hunted was almost too much, and his faith was being stretched to its limits. God was there all the time. But it seemed to David like he had been forsaken.

On the cross Yeshua cried out in His native Aramaic: Eloi, Eloi, lema sabachthani? which means My God, My God, why have you forsaken Me. Jesus used David’s same words, but there was a difference. Christ was abandoned. For the first and only time in all eternity, God the Father had turned His back on God the Son and the unity of the Trinity was broken. At that point, Yeshua uses, My God, My God, because He was no longer in a parental relationship with the Deity, but a judicial relationship because Jesus had become our sin sacrifice. God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God (Second Corinthians 5:21). He was suffering the wrath of God (see the commentary on The Life of Christ, to see link click Lv – Jesus’ Second Three Hours on the Cross: The Wrath of God Stage 19 – Christ’s Fourth Words from the Cross).

We know from this that our redemption was purchased at an awful cost. Jesus took on all the sins of the world, past, present and future in His body on the cross, so that we might die to sins and live for righteousness (First Peter 2:24). He cried out in agony as our sin and the separation from the Father took its toll on Him. My God, I cry out by day (being crucified at nine o’clock in the morning), but you do not answer, by night as the sun was darkened from noon until three o’clock in the afternoon (see the commentary on The Life of Christ Lv – Jesus’ Second Three Hours on the Cross: The Wrath of God Stage 18 – Darkness That Covers the Entire World), but I find no rest. Yet you are enthroned as the Holy One; You are the one Isra’el praises. In You our ancestors put their trust; they trusted and You delivered them. To you they cried out and were saved; in You they trusted and were not put to shame (Psalm 22:1-5). Where are Your answers now? How those thoughts must have been upon Yeshua’s heart as He hung between heaven and earth. It was God’s holiness that had put Him on the cross and it was God’s deliverance that would bring Him through. Yet, in the pain of Divine silence, the temptation was for those thoughts to become accusations, weapons against Ha’Shem. In that Messiah has suffered, being tempted, He is able to aid those who are tempted (Hebrews 2:18 ESV). The darkness of the Divine withdrawal was also Satan’s final opportunity to tempt the Son of God.⁴⁸¹

B. Public Spectacle: God’s distance was also an opportunity for human accusation. Suffering undercuts our self-esteem. So David had not only lost his sense of dignity, but he felt less than human. If David had trusted in the LORD, then why was he suffering? They conclude that either he had boasted of trusting in God but was hypocritical or that YHVH really didn’t love him. The support of ADONAI’s invisible hand seemed not to be there for David, and the mockers made the most of it.⁴⁸² But I am a lowly worm, trodden under foot, treated with contempt, and not a man, scorned by everyone, despised by the people. All who see me mock me; they hurl insults, shaking their heads. “He trusts in ADONAI,” they say, “let God rescue him, since He delights in him (Psalm 22:6-8).

It is not difficult for us to see Yeshua hanging from the cross as we read these verses. In a futile attempt to get Jesus to come down from the cross, the Jewish religious leaders quoted Psalm 22:8. Some of them were so smug that they threw some scripture in His face. They said: He trusts in God? Let God rescue Him now if He wants Him, for He said: I am the Son of God (see the commentary on The Life of Christ Lu – Jesus’ First Three Hours on the Cross: The Wrath of Man Stage 12: The Sixth Mockery).

C. God’s Sovereignty: In reflecting on his own desperate situation, David turned his thoughts from the mockers around him to YHVH. The problem of suffering finds some solace in God’s sovereignty and love for His own. From birth David had owed his life to God, and from birth ADONAI had been his covenantal God.⁴⁸³ Yet You brought me out of the womb; You made me trust in You even at my mother’s breast. From birth I was cast on you; from my mother’s womb You have been my God. Do not be far from me, for trouble is near and there is no one to help (Psalm 22:9-11).

Similarly, in the birth narratives of both Matthew and Luke there is a constant affirmation of the plan, providence, protection and power of ADONAI in Yeshua’s coming into the world. The virgin birth is God’s miraculous work (see the commentary on The Life of Christ Aq – The Birth of Jesus). Beit-Lechem, the angels, the Sh’khinah glory, and the flight into Egypt are all part of God’s sovereignty. In a very special way, YHVH took Jesus from Miryam’s womb as His one and only Son (John 3:16). God the Son had experienced a oneness with God the Father from all eternity past. Therefore, Ha’Shem’s distance, His silence, was overwhelming. And because He had become sin’s sacrifice on our behalf, trouble was near and He had to bear the penalty for our sin alone. Hence, there was no one to help Him. Jesus certainly experienced this distress on the cross. For the one and only time in His life He was separated from God the Father and God the Holy Spirit.

C. God’s Protection: There were times in David’s life when he felt the anguish of being hunted down by his enemies, who are portrayed by a number of metaphors. David compared his enemies to bulls. Many bulls surround me; strong bulls of Bashan (a district east of the Jordan known for its rich pasture and cattle) encircle me. Again, roaring lions that tear their prey open their mouths wide to spring against me. I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted within me. My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; You lay me in the dust of death. Every Jewish city had a pack of hungry dogs, howling at night, and devouring even dead bodies when they could get to them. So David compared those who surrounded him and wanted to kill him in this way. And just as the imagery of his enemies as bulls and lions evoked feelings of fear and powerlessness, so also the imagery of dogs created a picture of dogs viciously attacking him, gnawing at, and biting into his hands and feet. Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet (Psalm 22:12-16).

David said: All my bones are on display; people stare and gloat over me (Psalm 22:17). The Ruach ha-Kodesh would look down the long road of history to see Christ being treated in the same brutal manner by the Romans that David ascribed to himself (see the commentary on The Life of Christ Ls – Then They Brought Jesus to Golgotha, the Place of the Skull Stage 4 – The Arrival at Golgotha). Moreover, David remembered that his enemies divided his clothes among them and cast lots for his garment (Psalm 22:18). As part of the shame of the cross, the Roman soldiers cast lots for the last piece of Christ’s clothing (see the commentary on The Life of Christ Lu – Jesus’ First Three Hours on the Cross: The Wrath of Man Stage 8 – The Dividing Up of His Clothes).

But suddenly David remembered his God, which evoked the memory of His promises to be near, to support His people, and to protect them from dangers. But the turning point, for both David and Christ, was when they said: You, ADONAI, do not be far from me. You are my strength; come quickly to help me. Deliver my life from the sword, my precious life from the power of the dogs. Rescue me from the lion’s’ mouth; from the horns of the wild oxen (and then the sudden, dramatic change back to Hebrew for the last word, a single Hebrew verb in the perfect tense: anitani) You have answered Me (Psalm 22:19-21). The work was done!

When He had received the drink, Jesus said in Aramaic: It is finished (John 19:30a). He said “It” is finished, not “I” AM finished. Jesus spoke in Aramaic, but the Bible is written in Greek and this is one word in Greek, tetelestai, and it is in the perfect tense, indicating a past, completed action, with continuing, and in this case, permanent results. Tetelestai was a Greek word used in accounting. Archeologists found an enormous amount of invoices at a dig in Egypt. Many Jews had fled Jerusalem before the Roman destruction and settled in Alexandria. There they translated the Hebrew Scriptures into Greek, the international language of the day. In Alexandria, Egypt, archeologists found a large quantity of invoices with tetelestai, written on clay tablets. In accounting terms, it means paid in full. In other words, what Messiah was saying, was that the price for sin had been paid in full (see the commentary on The Life of Christ Lu – Jesus’ First Three Hours on the Cross: The Wrath of Man Stage 23 – Christ’s Sixth Words from the Cross).

B. Public Praise: After David had been rescued, and his prayers had been answered, his mood changed: I will decree Your name to my people; in the congregation of the righteous (which excludes the ungodly and the mockers) I will praise You. He encouraged the righteous of the TaNaKh to join in: You who fear the LORD, praise Him! All you descendants of Jacob, honor him! Revere Him, all you descendants of Isra’el! For He has not despised or scorned the suffering of the afflicted one; He has not hidden His face from him but has listened to his cry for help (Psalm 22:22-24). The doctrine of the Resurrection is not revealed here, but the theme is present. God makes alive, God heals, God restores, God answers. In His resurrection, Yeshua declared the mighty works of YHVH to His apostles. He presented Himself alive after suffering by many infallible proofs (Acts 1:3). The Savior’s witness led to their worship, and the apostles praised, glorified and feared Him as they fell at His feet (Yochanan 20:28).⁴⁸⁴

A. God’s Presence, Rule and Praise of Isra’el and the Gentile Nations: The poor will eat and be satisfied; those who seek YHVH will praise Him – may your hearts live forever! All the ends of the earth will remember and turn to the LORD, and all the families of the Gentile nations will bow down before Him, for dominion belongs to ADONAI and He rules over the nations. All the rich of the earth will feast and worship; all who go down to the dust will kneel before Him – those who cannot keep themselves alive. God’s work of salvation will not only go out throughout the earth but will also be passed down from generation to generation. Posterity will serve Him; and future generations will be told about YHVH. They will proclaim His righteousness, declaring to a people yet unborn. The righteousness of God is made clear in the psalms final line: He has done it (Psalm 22:25-31)! The universal application of this psalm can only find its fulfillment in the One whose name is above every name; the One to whom every knee shall bow (Philippians 2:9b-10a). But it not only points to Messiah, as we have proposed; it was on Christ’s heart as He hung on the cross. He endured the silence of Ha’Shem in that awful moment knowing that His cry would be answered and that through His suffering the Gentile nations would be blessed. Psalm 22 held Him in support in His hour of need, and it can hold us also. We will say with David and our Savior, “You have answered Me.”⁴⁸⁵

David’s Song of Praise
Second Samuel 22:1-51 and Psalm 18:1-50

For the director of music. Of David the servant of the LORD.
He sang to YHVH the words of this song when ADONAI delivered him
from the hand of all his enemies and from the hand of Sha’ul.

David’s song of  praise DIG: In David’s song of victory, what was he giving thanks for? How did David describe the LORD in his song of praise? How were David and the nation of Isra’el part of God’s grand, sovereign plan to include the Gentiles in salvation? If you had to express the emotions of David’s song in music, what types of music would you choose and why? What refrains would you dramatize? What solo parts stand out? Where would you signal the musical crescendo? What about this song reflects his triumph over foreign enemies? Nowhere in First or Second Samuel did the cosmic events described here actually happen to David. Why then does he use such figurative language to describe how God saved him? To what other redemptive experiences in Isra’el’s collective history is he alluding? How could David make such claims about himself? What qualities of God do you see through the eyes of David? What effect does YHVH have on him? In referring to his qualities as a warrior and a king, what new insights do you gain into David?

REFLECT: Has God ever delivered you from anything bad? If so, from what? What does the image of YHVH as a rock mean to you? How can you use David’s example when facing opposition? Ha’Shem used hard times to build David into a leader. When have you noticed the LORD using hard times to mold you? What new insights might these verses give you into the victorious rule of Messiah, the descendant of David? When do you feel like ADONAI would shake heaven and earth to save you? Or don’t you think YHVH would even lift a finger? Why? Knowing you are worth that much effort to Him, and that He delights in you, what does that do for your motivation to praise God among the nations who do not know Him? How might God help you prevail over enemies “too strong for you?” Over what “walls” would you like God to help you scale? What verse of lyric from David’s song would you claim to describe how you want to see the LORD work in your life? What are the key insights you take away from this psalm?⁴⁷⁰

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

Second Samuel 22 is mirrored in Psalm 18 with few variations. It’s likely that Second Samuel 22 was the original version, but when the song was adapted for corporate worship, David wrote a new opening. David’s song of praise tells us about God’s attributes and actions. Both elements are found throughout. Psalm 18 is read every year in the synagogues around the world on the seventh day of Passover.

According to the superscription, David had experienced victories over his enemies, including Sha’ul. The Psalm of thanksgiving may have served as a victory hymn on various occasions of victory over the enemies of Isra’el.⁴⁷¹ After reviewing all that ADONAI was to him, David then recorded his deliverance by the LORD and rejoiced in the mercies shown to him. This psalm is a song of gratitude for victory by the warrior-king who was at peace.⁴⁷²

The original situation is not entirely clear. It’s unlikely that this song was written just after the defeat of Sha’ul and the beginning of David’s reign in Hebron. And the last verse of the song infers that it was written after God made His everlasting covenant with His anointed king (to see link click Ct – The LORD’s Covenant with David). Consequently, it seems to have been a reflective psalm, written at a time that David’s power was at its height (Second Samuel 8:14). We can further infer from Psalm 18:20-27 that he wrote the psalm before his great sin with Bathsheba had left its mark on him and its shadow on his kingdom.⁴⁷³

A. YHVH, the Rock of Isra’el: David sang to the LORD the words of this song when YHVH delivered him from the hand of all his enemies and from the hand of Sha’ul. His simple statement of intimate devotion – I love you, LORD, my strength – identifies him immediately as a man after God’s own heart. David loved God. The assertion that God is David’s strength is really the heart of the psalm. He knows the LORD’s character because of the way He acts. Therefore, he says: ADONAI is my rock (Hebrew: sela, because He provided stability and security for him), my fortress (Hebrew: mesuda or Masada, the name of Herod’s well-know fortress by the Dead Sea) and my Deliverer; my God is my rock (Hebrew: tzur), picturing a high place in whom I take refuge, my shield and the horn of my salvation in which one could flee for protection. All these staccato-like metaphors summarized David’s life when Sha’ul hunted him down like a dog. Death avoided him daily. It seemed impossible that he should escape with his life, but YHVH had done it. He is my stronghold, my refuge and my Savior – from violent people you save me (Second Samuel 22:1-3 and Psalm 18:1-2). Notice the repeated first person possessive pronoun my. ADONAI was personal to David. He knew Him. He could count on Him. Consequently, when David called on His God, something happened. He was saved from his enemies. Likewise, Yeshua promises that when we call on His name, something will happen: Until now you have not asked for anything in My name. [But] ask and you will receive, and your joy will be complete (Yochanan 16:24). We can also call upon the LORD and count on His answer because of His character revealed in what He says and does.⁴⁷⁴

B. Affliction: The image of the rock gives way to the image of a storm. I called to the LORD, who is worthy of praise, and have been saved from my enemies. The waves of death swirled about me (see the commentary on Jonah At – Jonah’s Prayer); the torrents of destruction overwhelmed me. The cords of Sh’ol coiled around me; the snares of death, pictured as a hunter setting traps for his prey, confronted me. The threat of death was very real. In my distress I called to ADONAI; I called out to my God. From His Temple in heaven He heard my voice; my cry came before Him, to His ears (Second Samuel 22:4-7; Psalm 18:3-6). What do we do when death presses in upon us? Cower in fear? Escape to denial? David cried out to God, his Savior. He knew YHVH was his God. And he knew where He was to be found . . . in His heavenly Temple (Psalm 11:4). Our God is not like the deaf idols. He hears our cries for help. We are His children. As Psalm 10:17 says: You, LORD, hear the desire of the afflicted; You encourage them, and You listen to their cry.⁴⁷⁵

C. ADONAI’s Coming to Help: Then David changed from his near historical past to the far eschatological future and the Second Coming. The earth trembled and quaked, the foundations of the heavens shook; they trembled because He was angry. Smoke rose from His nostrils; consuming fire came from His mouth, burning coals blazed out of it and dark clouds were under his feet (see the commentary on Revelation Bv – The Sun Will Be Turned to Darkness and the Moon Blood Red). He mounted the cherubim (see the commentary on Revelation Ew – He is Dressed in a Robe Dipped in Blood, And His Name is the Word of God) and flew; He soared on the wings of the wind. He made darkness His canopy around Him – the dark rain clouds of the sky. Out of the brightness of His presence (the Shechinah glory) clouds advanced with hailstones and bolts of lightning blazed forth. The LORD thundered from heaven; the voice of the Most High resounded (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). He shot His arrows and scattered the enemy, with great bolts of lightning He routed them (see the commentary on Revelation Ex – The Eight Stage Campaign of Armageddon). The valleys of the sea were exposed and the foundations of the earth laid bare at the rebuke of YHVH (see the commentary on Revelation Fr – Then I Saw a New Heaven and a New Earth), at the blast of breath from His nostrils (Second Samuel 22:8-16; Psalm 18:7-15). When Jesus returns, it will be a time of rejoicing for all believers: Then John heard what sounded like the roar of a huge crowd, like the sound of rushing waters, like loud peals of thunder, saying: Hallelujah! ADONAI, God of heaven’s angelic armies has begun His reign! Let us rejoice and be glad! Let us give Him the glory! For the time has come for the wedding of the Lamb, and His Bride has prepared herself – fine linen, bright and clean has been given her to wear (Revelation 19:6-8a).

D. ADONAI’s Deliverance: Then David changed back from the far eschatological future to his near historical past. God reached down from on high and took hold of me. He drew me out of deep waters, or the waves of death, mentioned earlier. He rescued me from all of my powerful enemies, from my foes, who were too strong for me. Without God’s deliverance David would have been lost (just like the righteous of the TaNaKh during the Great Tribulation). They confronted me in the day of my disaster, but ADONAI was my support (Second Samuel 22:17-19; Psalm 18:16-18). Therefore, God’s deliverance of David became a model for His future deliverance of Isra’el at the end of the Great Tribulation. And when we call upon the LORD today, He is ready to fill us with His Spirit. When we battle against the Adversary and his demons, when we deal with the powers of this world, we too have a power, the power of the Ruach ha-Kodesh. And in that power, the power of the evil one is broken.

E. God’s Faithfulness to the Faithful: He brought me out into a spacious place; He rescued me because He delighted in me. The LORD has dealt with me according to my righteousness; according to the cleanness of my hands He has renewed me. Obviously, David wasn’t always righteous. But when he did sin, he would repent, confess and offer a sacrifice (see Df – O God, A Broken and Contrite Heart You Will Not Despise). For I have kept the ways of YHVH; I am not guilty of turning from my God. For all His rulings were before me, I did not depart from His regulations in the Torah. I was pure-hearted toward Him and kept myself from my sin. David is not claiming he never sinned, but he always loved God with all his heart. David’s victory over his enemies point to Messiah. Within the covenant ultimately fulfilled by Christ, David received the reward of God’s deliverance: Hence, ADONAI repaid me for my righteousness, according to my purity in His view. Having meditated upon God’s deliverance, David then addressed YHVH directly, revealing the true source of his claim of righteousness. With the merciful, You are merciful; with the champion of purity, You are pure; with the honest, You are honest; but with the crooked You are cunning. People are afflicted, You save; but when Your eyes are on the haughty, you humble them. The humble learn that all they have is the gift by grace alone (Ephesians 2:8-9). For You, ADONAI, are my lamp; ADONAI lights up my darkness. All of David’s wisdom and accomplishments came from divine revelation. Applying this thought to the battle before him, David acknowledged that it was YHVH who strengthened him. With You I can run through a whole troop of men, with my God I can leap a wall (Second Samuel 22:20-30 CJB; Psalm 18:19-29).⁴⁷⁶

D. ADONAI’s Perfections: God was both David’s strength in battle and his protection in battle. As for God, His way is perfect: The LORD’s Word is flawless; He shields all who take refuge in Him. For who is God besides YHVH? And who is the Rock except our God? It is God who arms me with strength and keeps my way secure. God removed every obstacle that blocked the path of his life. He makes my feet like the feet of a deer; He causes me to stand on the heights (Habakkuk 3:19). He trains my hands for battle; my arms can bend a bow of bronze (Job 20:24). ADONAI then supported His king. You make Your saving help my shield, and Your right hand sustains me. The right hand is the hand of power and authority (Psalm 20:6). Paradoxically it is God’s humility that made David great and kept him from falling. Where the living God is at work there can be seen an uncanny combination of authority and humility. Your help has made me great. You provide a broad path for my feet, so that my ankles do not give way (Second Samuel 22:31-37; Psalm 18:30-36). We can see this fully expressed in Jesus’ ministry. ADONAI, out His abundant grace, equipped David for battle and assured him of victory. Not only that, He offers the same to us today! Through His Word He illuminates our darkness and shows us where the real battle is to be fought against Satan and his demons. Then He gives us the strength of His Spirit for the battle, to leap over walls and to tear down strongholds (Second Corinthians 10:4). In this battle, the LORD arms us with spiritual weapons and teaches us how to use them (Ephesians 6:13-18). He grants us His authority and humility keeps us secure in Him. Ha’Shem’s Kingdom is at war with the devil and we, like David, are soldiers in His army.⁴⁷⁷

C. ADONAI’s Victory Over His Enemies: Armed for battle, David graphically described the fight. I pursued my enemies and crushed them; I did not turn back till they were destroyed. I crushed them completely, and they could not rise; they fell beneath my feet (see Af – The Problem of War in the TaNaKh). You armed me with strength for battle; You humbled my adversaries before me. You made my enemies turn their backs in flight, and I destroy my foes. They cried for help, even to ADONAI, but there was no one to save them, He did not answer (Second Samuel 22:38-42; Psalm 18:37-41). When they fought against David, they fought against the LORD’s anointed. His triumph was by grace alone. This same is true for us. We conquer only in Christ. He is the One who is seated at God’s right hand interceding for us. Although in this world [we] experience trouble (John 16:33), yet we are more than conquerors through Him who loved us (Romans 8:37). We are not, however, to be victims. We are called into a spiritual battle to fight against the spiritual forces of evil in the heavenly realms (Ephesians 6:12-13), and in this, we can expect a spiritual victory like David’s. Come what may, nothing will be able to separate us from the love of God that is in Christ Jesus our Lord (Romans 8:39).⁴⁷⁸

B. The Glorious Deliverance: David’s victory in battle assures us that his kingdom, which represents the Kingdom of God, is established. I beat them as fine as the windblown dust of the earth; I pounded and trampled them like mud in the streets. You have delivered me from the attacks of the people (see Cg – War Between the Houses of David and Sha’ul). David was delivered from the attacks of his own people and the threat of the Gentile nations. Now they are submitted to him. You have made me the head of nations; people I did not know (the Gentile nations) now serve me, foreigners cower before me. No one wanted to mess with David. As soon as they hear of me, they obey me and acknowledge my authority. The nations all lose heart; they come trembling from their strongholds, with their hands in the air (Second Samuel 22:43-45; Psalm 18:42-45). This description of David’s reign is, once again, prophetic, foreshadowing the coming of the New Jerusalem (see my commentary on Revelation Fs – The Eternal New Jerusalem). Yeshua now rules His Church made up of Jewish and Gentile believers (Ephesians 2:14), and one day He will rule the Gentile nations after the Adversary’s power is destroyed (Revelation 20:1-3). The Gentile nations will walk by its light, and the kings of the earth will bring their splendor into it (Revelation 21:24). The redeemed will consist of peoples from every nations, tribe, people and tongue (Revelation 7:9) who will not lose their national identity. This is echoed by the prophets (Isaiah 60:1-5, 11, 16, 19-20). In this interim before the Lord’s return, we battle, bet we battle in His strength and victory. We also know the outcome of our war.⁴⁷⁹

A. YHVH, the Rock of Isra’el: With the confidence of victory and reign before him, David turned to worship. He made his confession: ADONAI lives! While the idols of my enemies are lifeless. Praise be to my Rock! ADONAI was his refuge and security. Exalted be my God, my Savior! He is the God who avenges me, who subdues the nations under me, who saves me from my enemies. You exalted me above my foes; from violent men you rescued me. Remembering what YHVH had done, David gave Him praise: Therefore I will praise You, LORD, among the nations. No only did David give thanks, he also sang: I will sing the praises of Your name. The goal of our salvation is that we worship with the mighty heavenly chorus in praise to Him who sits on the throne and to the Lamb, “Praise and honor and glory and power be to ADONAI the Father and Seh Ha’Elohim, God’s Lamb, the Lamb for ever and ever” (see my commentary on Revelation Cf – You Are Worthy To Take the Scroll). The psalm ends on a confessional note: He gives His king, King David, great victories. He shows unfailing kindness to His anointed, to David and his descendants forever (Second Samuel 22:47-51; Psalm 18:46-50). From this we see in the psalms conclusion the gospel story. Another David has come. He had defeated the enemies of Ha’Shem and established His reign.⁴⁸⁰

Psalm 18 reveals the God who controls nature and history, who establishes His King and His Kingdom. He is not absent but present, not distant but near, not aloof but involved, not powerless but powerful. In His Son, the Kingdom has come and is coming. Finished, but not yet. Light pierces the darkness and the Adversary and his demons tremble. Yet we wait for the full dawn. In this hope we live and pray: Your Kingdom come (see my commentary on The Life of Christ Dp – When You Pray, Go Into Your Room and Close the Door).

David’s Heroes
Second Samuel 21:15-22
and First Chronicles 20:4-8

David’s heroes DIG: To whom were these four Philistines related? Who was Rapha? What was decided about David after the first conflict? The books of Samuel show us clearly that it is not mere size or strength that really counts in the warfare between the forces of God and those of Satan. What other illustrations of this can you think of in the Bible?

REFLECT: What battles have you recently fought for your King? What battles do you anticipate in the coming week? Who do you regard as your “spiritual heroes” who have kept their light burning for YHVH and have shared that light with you? What promises of ADONAI have been important to you throughout your life as a believer?

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

Parallel to the narrative of David’s mighty men (Second Samuel 23:8-39; First Chronicles 11:10-47), this account summarizes four notable battles that David and his men fought against the Philistines. The first and last verses of the unit refer to David and his men and thus serve to frame the whole. Verse 22 observes that the four slain Philistine champions were descendants of Rapha, the ancestor of one distinctive group of giants, the last of their lineage, called the Rephaim. Their deaths reinforced the reliability of God’s ancient promise: On the day YHVH made a covenant with Abram, God said: To your descendants I give this Land, from the Wadi of Egypt to the great river Euphrates, the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites (Genesis 15:18-21).

As the aged David reflected back on his life, he fondly remembered four battles and the four Jewish heroes that killed four Philistine giants. As David was only a youth when he slew Goliath (First Samuel 17:45-58), these four Philistine giants from Goliath’s hometown of Gath could not be Goliath’s brothers, but his sons. Therefore, some people have made a wrong interpretation when they beyond the words of scripture into their own invention and say that David picked up five smooth stones, one for Goliath and four others for his four brothers.

In the first conflict, once again there was a battle between Isra’el’s age-old enemy, the Philistines, and Isra’el after the fall of Rapha but before the Absalom revolt. David went down from the heights of Zion to the Philistine foothills and plains with his men to fight against the Philistines. But the king became exhausted. And Ishbi-Benob, one of the descendants of Rapha, whose bronze spearhead weighed three hundred shekels (about seven-and-a-half pounds) and who was armed with some sort of a new sword, said he would kill David. But Abishai son of Zeruiah, David’s nephew, came to his defense; he struck the Philistine down and killed him. Then, sensing that the king had just experienced a close shave, David’s men swore to him, saying: Never again will you go out with us to battle (Second Samuel 21:15-17). David’s age had caught up with him and he could no longer fight as he did when he was younger. The king’s troops didn’t want him going to battle anymore so that the ever-burning lamp in the Tabernacle of Isra’el will not be extinguished, because it was a symbol of wellbeing and righteousness (Proverbs 13:9, 20:20, 24:20). David is described as the source of the blessings and prosperity of the people, and the life of the people was bound up in their king. In one sense David was Isra’el.

The second contest against the Philistines, which took place at Gob, or another name for Gezer, which is located just east of the Philistine plain twenty miles west-northwest of Yerushalayim. There, Isra’el won the battle because Sibbecai the Hushathite, known elsewhere in the Second Order of the Thirty (to see link click  Ej – David’s Mighty Warriors), killed Sippai, one of the descendants of Rephaites. And the Philistines were subjugated in part by the death of Sippai (Second Samuel 21:18; First Chronicles 20:4).

The third battle with the Philistines was again at Gob/Gezer. This time the Israelite hero Elhanan son of Jair the Bethlemite killed Lahmi, a fellow countryman (Hebrew: ach meaning fellow, countryman, fellow countryman, kinsman or relative) of Goliath the Gittite, who had a spear with a shaft like a weaver’s rod (Second Samuel 21:19; First Chronicles 20:5). The Bible states that the giant Elhanan slew was the brother of Goliath of Gath, but any brother of the Goliath that David slew would be well past fighting age. So this could not be the brother of Goliath that David slew.

In the fourth encounter, which took place at Gath in enemy territory, there was a huge man with six fingers on each hand and six toes on each foot – twenty-four in all. The genetic strains that produced gigantism must also have caused this malformation. He also was a descendent from Rapha. When he taunted Isra’el (as Goliath had done many years earlier), Y’honatan son of Shimeah (named, of course, for David’s dear friend), David’s nephew, killed Mr. Six-Digits (Second Samuel 21:20-21; First Chronicles 20:6-7). With this giant’s death, the terror caused by the Philistine giants came to an end.

These four Philistines were descendants of Rapha (literally the ghost) in Gath, the hometown of Goliath whom David slew long ago. Goliath’s sons fell at the hands of David and his men (Second Samuel 21:22; First Chronicles 20:8). Their demise was another installment of what is to come, another assurance of what will be, another picture-along-the-way of how it will be at the last – all your enemies will be silenced (Isaiah 54:17).

The LORD’s Wrath Against Isra’el
Second Samuel 21: 1-14

The Lord’s war against Isra’el DIG: What caused the famine (Joshua 9:20)? Why did Isra’el make a treaty with the Gibeonites in the first place? Sha’ul decimated the Gibeonites in his zeal, but David spared them due to an oath before the LORD. What does this say about the basic differences between the two men? About the seriousness of oaths? About God’s judgment? What shocks you about the Gibeonites request and David’s acceptance? Why did David spare Mephibosheth, but not Sha’ul’s other sons (First Samuel 20:14-17)? What contrast between the two does this again highlight? What is significant about both oaths and executions being made before the LORD? What link do you see in 21:1 and 9? Why would it please God to see Sha’ul’s descendants executed?

REFLECT: Are there ways in which we may take the Lord’s name in vain without actually swearing an oath? What about claiming to be guided by Him when we are doing something that is clearly unbiblical? Is a promise always important, no matter how long ago it was made or how inconvenient or costly it is now to fulfill it? This section deals with a very difficult passage. A Bible teacher once said, “I am not too bothered by the Scriptures I don’t understand, although I continue to seek light on them. There is quite enough challenge for me in the passages I do understand.” How would these scriptures fit into that category? What can you learn from this episode about the Gibeonites, David and Sha’ul’s descendants? Which of your actions this week do you want to affirm as being before ADONAI?

The last four chapters of Second Samuel serve as an appendix to David’s career. These events occurred earlier in the king’s life but are presented here to show the other kinds of problems David had to face – famine and plague (Chapters 21 and 24) – the men David relied on to fight his battles (Chapter 23), and how the king learned to praise God through his trials (Chapter 22 and Psalm 22).

When Isra’el suffered famine for three years in succession, David presumed that the LORD was saying something to His people through the disaster. He was not mistaken.⁴⁶⁴

The Cause: During the reign of David, there was a famine for three successive years; so David sought the face of ADONAI. YHVH’s answer was not long in coming. He told David plainly what was wrong: It is on account of Sha’ul and his bloodstained house; it is because he put the Gibeonites to death in violation of the covenant the Israelites had made with the Gibeonites. At that time Isra’el, under Joshua’s leadership, had just destroyed Jericho and Ai and were about to attack the Amorite federation in the Canaanite hill country. The people of Gibeon, who were in the path of Joshua’s destruction, pretended to be faraway aliens and so escaped annihilation. Not only that, they tricked Joshua into making a covenant with them whereby they would serve Isra’el forever in minor ways but would never be attacked. Joshua 9:16 informs us that Isra’el cut (Hebrew: karath) a covenant with Gibeon. An animal was cut, its pieces put opposite one another, and those taking the covenant obligation would walk between the pieces. By this act they were saying, “As this animal is cut into pieces, so may we be cut up if we do not keep this oath.” Now the Gibeonites demanded that this curse be carried out (see the commentary on Genesis, to see link click Eg – I am the LORD, Who Brought You Out of Ur of the Chaldeans to Give You This Land). ADONAI had declared that bloodshed pollutes the land . . . do not defile the Land where you live and where I dwell, for I, ADONAI, dwell among the Israelites (Numbers 35:33). Now the Gibeonites were not a part of Isra’el but were survivors of the Amorites; the Israelites had sworn to spare them, but Sha’ul, in an action not recorded in the Bible, had tried to annihilate them in his zeal for Isra’el and Judah (Second Samuel 21:1-2). As a result, the underlying cause of the famine was a broken covenant.

Sha’ul’s religious life was a puzzle. Attempting to appear very godly, he would make foolish vows that nobody should keep (First Samuel 14:24-35), while at the same time he didn’t obey the clear commandments of ADONAI (First Samuel 13 and 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, Sha’ul’s great-grandfather, was the forerunner of the Gibeonites (First Chronicles 8:29-33 and 9:35-39), so Sha’ul slaughtered his own relatives!⁴⁶⁵

The king was determined to right the wrong done by Sha’ul. The problem was clear, but the solution was nebulous. So he summoned the Gibeonites and asked them, “What shall I do for you? How shall I make atonement so that you will bless the LORD’s inheritance? Or what can I do so that Isra’el is blessed, rather than being cursed because she had violated the Torah under King Sha’ul. The word atonement is being used here because of Isra’el’s unrepeated murder. The execution would be based upon Numbers 35:31: Do not accept a ransom for the life of a murderer, who deserves to die. They are to be put to death. The Gibeonites answered: We have no right to demand silver or gold from Sha’ul or his family. They did not want any ransom for the death of their people. Nor do we have the right to put anyone in Isra’el to death. The Gibeonites had no authority to execute any Jews. The implication, of course, was that David did have such authority. That was a clear hint, but they weren’t specific. So David asked them, “What do you want me to do for you” (Second Samuel 21:3-4)? Once David got more specific, so did they.

The Gibeonites’ desire for vengeance concerned one man, and since he was dead, focused on his descendents. They answered the king, “As for Sha’ul, the man who destroyed us and plotted against us so that we have been decimated and have no place anywhere in Isra’el, let seven (implying full retribution) of his male descendants be given to us to be killed (the Hebrew word, yaqa, implies impalement) and their bodies exposed before the LORD at Gibeah, ironically, Sha’ul’s hometown – YHVH’s chosen one.” Sha’ul’s bloodstained house would then be completely avenged. So the king said: I will give them to you (Second Samuel 21:5-6). David was the antidote to Sha’ul’s sin.

The Solution: The king did not shrink in the heart-rending task of selecting seven grandsons of Sha’ul (perhaps David thought about those who had died because of his sin – Bathsheba’s baby, Uriah the Hittite, Amnon, Absalom and Amasa). However, he spared Mephibosheth son of Y’honatan, the grandson of Sha’ul, because of the oath before ADONAI between David and Y’honatan (First Samuel 20:41-42a). Sha’ul was a covenant-breaker, but David was a covenant-keeper. But the king took Armoni and Mephibosheth, the two sons of Aiah’s daughter Rizpah (Sha’ul’s concubine), whom she had borne to Sha’ul, together with the five sons of Sha’ul’s eldest daughter, Merab, whom she had borne to Adriel son of Barzillai the Meholathite. He handed them over to the Gibeonites, who hanged them and exposed their bodies on a hill before the LORD where they could be easily seen. All seven of them fell together; they were put to death during the first days of the harvest, just as the barley harvest was beginning and the rainy season had ended in the latter part of April (Second Samuel 21:7-9). The Jews would still have to deal with the drought through the end of that year. But after that the rains came, suggesting that God’s curse, which had been on the Land, then rested on the executed sons of Sha’ul for anyone who is hung on a tree is under a curse (Deuteronomy 21:23).⁴⁶⁶

Most readers are simply appalled at the sheer horror of this scene. That, I think, is the primary application of this passage. We should be aghast. The Bible tells us that atonement is horrible. It is gory. Atonement is never nice, but always gruesome. We need to see the horror of atonement, for we can easily fall into the trap of regarding atonement as merely a sterile doctrine, a concept, an idea to be explained, a bit of theology to be analyzed. Or, little better, to view it as a moving story to be re-played during Passion Week. But we should know better. Surely the Israelite worshiper realized this when he towed a young bull by faith to the Bronze Altar (see the commentary on Exodus Fa – Build an Altar of Acacia Wood Overlaid with Bronze) and had to slit its throat, skin it, cut it into pieces, and wash the insides and legs (Leviticus 1:3-9). It was all mess and gore and flies. Not nice. From slicing the bull’s throat in Leviticus 1 all the way to the old rugged cross, God has always said atonement is nasty and repulsive (see the commentary on The Life of Christ Ls – Then They Brought Jesus to Golgotha, the Place of the Skull). If we’ve grown too accustomed to Golgotha, maybe Gibeah can shock us back to the truth: atonement is a drippy, bloody, smelly business. The stench of death hangs heavy whenever the wrath of God has been quenched.⁴⁶⁷

The Final Burial of Sha’ul’s Family: Rizpah, mourning her two sons, took sackcloth and spread it out for herself on a rock, making a tent for herself. She could not prevent the executions nor the exposure. There was so much she was helpless to change; but she did what she could. From the beginning of the harvest till the rain poured down from the heavens on the bodies, for seven months, from April to October, she did not let the birds touch her dear ones by day or the wild animals by night (Second Samuel 21:10). When the rains came again, it not only proved that the drought was over and the curse was removed, but even more, it proved the righteousness of the executions. Because their bodies were exposed, she made sure that no birds or wild animals touched them. The Torah states that the bodies had to be taken down by sundown (Deuteronomy 21:22-23). But this was not the case of a simple murder, but also the violation of a sacred covenant. This was a case of expiation of the Land. And if no execution took place, the Land would continue to be polluted (Numbers 35:37). These executions took place to show national responsibility to keep a covenant. The judgment of Sha’ul’s sin was pronounced on him, his household and his descendants. And according to Exodus 34:6-7, in dealing with His covenant nation, God punished to the fourth generation.⁴⁶⁸

When David was told of Rizpah’s gripping devotion, he was obviously touched by her loving action. So he went and took the bones of Sha’ul and his son Y’honatan from the citizens of Jabesh Gilead. They had stolen their bodies from the public square at Beth Shan, where the Philistines had hung them after they struck Sha’ul down on Gilboa (see Bw – Sha’ul Takes His Own Life). David brought the bones of Sha’ul and his son Y’honatan from there, and the bones of those who had been killed and exposed by the Gibeonites were gathered up. Reinternment of bones was not uncommon in ancient times (for the odyssey of Joseph’s bones see Genesis 50:25-26; Exodus 13:19 and Joshua 24:32), and David intended to give the bones of Sha’ul and Y’honatan an honorable – if secondary – burial. So Sha’ul and his son Y’honatan found their final resting place in the tomb of Sha’ul’s father Kish, at Zela in Benjamin territory. The execution of the seven had atoned for Sha’ul’s sin and fully satisfied (propitiated) the wrath of God over defiling the Land. After that, justice had been done, and ADONAI answered prayer on behalf of the Land (Second Samuel 21:11-14).

The Ruach ha-Kodesh wants to leave you sad and solemn – He doesn’t want you running off to your next activity. There is something incredibly sad about this sight. And often there is goodness in sadness: It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of everyone; the living should take this to heart. Frustration is better than laughter, because a sad face is good for the heart. The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure (Ecclesiastes 7:2-4). Here is a gut-wrenching mystery. And the Writer would fill your senses with it, as if to say, “Look what comes from covenant-breaking.”

Psalm 90:11 comes to mind: Who can comprehend the power of Your anger? Your wrath is as awesome as the fear You deserve. Whoever stops to consider the wrath of God? The Psalm answers, almost no one. However, the Spirit says that you should. Stay at Gibeah. Let it sink into your pores. Share the tragedy. It will do you good. Remain at Golgotha. Let the sadness sink in. Consider the wrath of YHVH and ponder the paths of love: This is love: not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins (First John 4:10).⁴⁶⁹

Sheba Rebels Against David
Second Samuel 20: 1-22

Sheba rebels against David DIG: In what ways do events in the previous chapter (especially 19:41-43) fuel Sheba’s revolt? What did Sheba say that lit the fires of conflict? To squash Sheba’s revolt, why did David bypass Joab twice, first favoring Amasa and then Abishai? What particularly galls Joab about Amasa’s appointment? Is Sheba’s revolt a popular uprising? Popular with whom? Betrayed by whom? Beheaded by whom? Why did Joab kill Amasa? What principles of effective communication did the woman demonstrate? What principles of effective communication did Joab demonstrate?

REFLECT: Joab was extremely loyal to David but essentially unsubmissive to him. Could this be true of your relation to Christ? When have you been really tempted to desert your King? For what reason? What kept you from going AWOL? When someone diminishes your status or authority, how does that make you feel? When resentment builds up, how do you keep that in check? Where might resentment be getting the better of you now? How can your faith make a difference during such trying times? How does a crisis bring out the best and worst advice? How can you tell the difference? What is the relationship between wisdom and skill? What happens when a person only possesses skill and not wisdom?

976 BC

Instead of basking in the glow of his newly won victory with a united nation, David continued to face a series of problems. He went from the pan to the fire. I am sure the words of Nathan continued to echo in David’s head: Now, therefore, the sword will never depart from your house, because you despised Me and took the wife of Uriah the Hittite to be your own (Second Samuel 12:10). That bloody sword would claim two more victims here.

The Revolt of Sheba: The contention between the Israelite and Judean delegation at Gilgal (see Ed – David Returns to Yerushalayim: Epilogue – Y’hudah or Yisra’el) became so heated that a Benjamite by the name of Sheba announced a revolutionary, separatist movement against David and led the Israelites to desert the king. When the king crossed over the Jordan River to Gilgal, an ungodly man named Sheba son of Bikri, a Benjamite, was there. The feelings became so heated that one person could spark a whole revolt. He sounded the shofar and shouted, “We have no share in David, no part in Jesse’s son! Every man to his tent, Isra’el!” So all the men of Isra’el deserted David to follow Sheba. But the men of Judah stayed by their king all the way from the Jordan River to Jerusalem (Second Samuel 20:1-2).

As Dale Ralph Davis points out in his commentary on Second Samuel, when Sheba rebelled against the covenant king, he also rebelled against YHVH. Which is somewhat tiring to the reader of Second Samuel. We’ve already been through this with Absalom in Chapters 15-18. But we must remember that the same ungodly principle goes on in the universal Church. People “say” that the Bible is inerrant, and claim they follow the Word of God. Yet they are only “Talking the Walk”. Talk is not truly follow and yielding one’s life to God. When a married woman finds another man she prefers to her husband, or a husband who has gotten close to another woman at work and wants to get rid of his older wife for a younger and prettier woman, somehow that authority of the Bible doesn’t matter very much to him anymore. Or when someone has been wronged by another, they think: it was too much, the wound too deep, the offense too vicious to be reconciled and seek forgiveness. No, that thought is not from God and God calls us to take every thought captive (First Corinthians 10:5). Instead they should point out to the offended that Yeshua gives no option but to reconcile: If your brother or sister sins against you, rebuke them; and if they repent forgive them. Even if they sin against you seven times in a day and seven times come back to you saying, “I repent,” you must forgive them (Luke 17:3-4). They forget that they are recipients of Jesus’s love and forgiveness. The offended cannot control their pride. We must always remember that there are “Sheba’s” in the Church. They rebel against rightful authority to call their own shots; they lift up their hand against the King.⁴⁶¹

When David returned to his place in Jerusalem, he took the ten concubines he had left to take care of the palace and put them in a house under guard. He provided for them but had no sexual relations with them because Absalom defiled them (Second Samuel 16:21-22). And because they had been the king’s concubines, they could not be married to any other man. Therefore, they were kept in confinement till the day of their death, living, for all intents and purposes, as widows (Second Samuel 20:3). Absalom’s first act was to claim David’s harem as a public act of taking the royal throne; David’s first act was to reclaim his authority over the royal harem as a means of regaining the royal throne.

There is something intensely sad about this scene. We have seen it all before in the tragedy of Tamar (see Dh – Amnon and Tamar). Ammon raped her and threw her out like human garbage. She remained alone and childless the rest of her days. Ammon sinned and she suffered the consequences.

We continue to meet this radical sadness in the Kingdom of God. You do and I do. Multitudes of Messiah’s children know what it is to have their lives turned upside down because of the sins of others. And when all is said and done, there is no remedy. There is help . . . in the One sent to bind up the broken hearted (see the commentary on Isaiah Jz – The Spirit of the Sovereign LORD is On Me), and in the hand of Him who promises to wipe every tear from their eyes (see the commentary on Revelation Fr – Then I Saw a New Heaven and a New Earth).

The Murder of Amasa: The overriding issue for David, however, was not the removal of his concubines, but an effective response to the challenge of the ten northern tribes. He would not allow Sheba’s rebellion to grow. Then the king said to Amasa, the new general of David’s army: Summon the army, the men of Judah, to come to me within three days, be ready to march and be here yourself. But when Amasa went to summon Judah, he took longer than the time the king had set for him (Second Samuel 20:4-5). Amasa failed his first assignment. You never have a second chance to make a first impression. He either had the slows or simply couldn’t accomplish the call-up in the allotted time.

Therefore, David turned to Abishai, Joab’s younger brother, to be the general of his army. The king said to Abishai, “Now Sheba will do us more harm than Absalom did. Take your standing army and pursue him, or he will find fortified cities and escape from us.” So Joab’s own military staff, the Kerethites and Pelethites and all the mighty warriors (see Ej – David’s Mighty Warriors) went out under the command of Abishai. They marched out from Jerusalem to pursue Sheba (Second Samuel 20:6-7). David continued to pass over Joab as his general, but significantly, the troops are still called Joab’s men.

Imagine their surprise when they met Amasa at the great rock of Gibeon about six miles northwest of Jerusalem. Joab was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. He had adjusted it so as he stepped forward, it dropped out of its sheath. To Amasa it would appear that Joab’s dagger fell out accidently. So when Joab picked up the dagger, Amasa wouldn’t be focusing his attention on it. Joab had planned to kill Amasa at his first opportunity. It was all over but the stabbing. Then Joab said to Amasa, “How are you, my brother?” Then Joab took Amasa by the beard with his right hand to kiss him. But the kiss of Joab turned out to be the kiss of a Judas (Luke 22:47-48). Amasa was not on his guard against the dagger in Joab’s left hand, and Joab plunged it into his belly, and his intestines spilled on the ground. Without being stabbed again, Amasa died. It was merely a clinical matter for Joab. An obstacle to be removed so he could proceed to the next item on his agenda. Then Joab (now mentioned first) and his brother Abishai pursued Sheba. But by the force of his personality and actions, Joab became the real leader of the expedition despite David’s expressed wishes and effort (Second Samuel 20:8-10).⁴⁶²

Now Joab stationed one of his soldiers beside the body of Amasa and he called out as the soldiers marched by: Whoever favors Joab, and whoever is for David, let him follow Joab! He made sure everyone got the message: Joab was in control of the king’s army, although unbeknownst to the king! The pursuing army was aghast at the gruesome sight of Amasa’s body Amasa laying there in the middle of the road wallowing in his blood. And one of the soldiers saw that all the troops came to a halt there. Soldiers loyal to Amasa didn’t want to leave the body of their commander in that pitiful state in the middle of the road. So they didn’t move. When the soldier stationed there by Joab realized that everyone who came up to Amasa stopped, he dragged him from the road into a field and threw a garment over him. After Amasa had been removed from the road, everyone went on with Joab to pursue Sheba (Second Samuel 20:11-13). Abishai then disappeared from the record, unable to hold his own once Joab showed up on the scene.

The Death of Sheba: Things were beginning to look bleak for Sheba. He had passed through all the tribes of Isra’el looking for support: To Abel Beth Maakah (the extreme north of Yisra’el) and through the entire region of the Bikrites (members of his own tribe), who gathered together, but very few actually ended up following him. All the troops with Joab came and besieged Sheba in Abel Beth Maakah. They built a siege ramp up to the city, and it stood against the outer fortifications. In the middle of the attack, while they were battering the wall to bring it down a female voice pierced the air. A wise woman called out from the city, “Listen! Listen! Tell Joab to come here so I can speak to him” (Second Samuel 20:14-16). Others already recognized Joab as the real general. She was sharp, clever, insightful, and for the third time in the life of David, a woman changed the course of events. Abigail was the first (see Bn – Abigail Acted Quickly), the wise woman of Tekoa was the second (see Dl – The Wise Woman of Tekoa), and this wise woman of Abel Beth Maakah was the third. Her quick thinking saved the day.

He went toward her, and she asked, “Are you Joab?” “I am,” he answered. She said: Listen to what your servant has to say. “I’m listening,” he said (Deuteronomy 20:10-11). She continued: Long ago they used to say, “Get your answer from Abel,” and that settled it. The point was that Joab would do well to seek her counsel. We are peaceful and faithful in Isra’el. You are trying to destroy a city that is a mother of Isra’el, a place where people have looked for guidance, well-being and life. Why do you want to swallow up ADONAI’s inheritance (Second Samuel 20:17-19)?

“Far be it from me!” Joab replied, “Far be it from me to swallow up or destroy! That is not the case. A man named Sheba son of Bikri, from the hill country of Ephraim, has lifted up his hand against the king, against David. Hand over this one man, and I’ll withdraw from the city.” The deal was cut. It wasn’t long before Sheba lost his head over the matter. The woman said to Joab, “His head will be thrown to you from the wall.” Then the woman went to all the people with her wise advice, and they cut off the head of Sheba and threw it to Joab. The traitor was dead. The rebellion had ended. So Joab sounded the shofar, and his men dispersed from the city, each returning to his home. He had done what was necessary to save David’s throne.

And Joab went back to the king in Jerusalem, after a successful mission, once again the general of the king’s army (Second Samuel 20:20-22). We are not surprised. Joab had butchered Abner (Second Samuel 3:27) and Absalom (Second Samuel 18:14-15). Now Amasa. He specialized in treachery and bloodshed. At this point, the reactions of David are omitted, but on his deathbed they were made clear to Solomon, who was warned: Don’t let his gray head go down to the grave in peace (First Kings 2:6 CJB). But for the moment, Joab gambled and won. David could hardly have welcomed him with open arms. Nevertheless, he had saved the Kingdom. Joab was both intensely loyal and completely uncontrollable. He didn’t revolt against David like Sheba, nor did he seek the throne like Absalom. He was faithful. He didn’t try to become the king . . . but he acted like the king. On the one hand he was loyal to David, but on the other hand he really didn’t submit to David. In a way, it was like there was a double rebellion going on: by Sheba who wanted to leave the kingdom and by Joab who would not be controlled within the kingdom, but was continually slicing and dicing to keep his own position unopposed. We can see a spiritual principle there.⁴⁶³

Spiritual deception is not only about false outward appearances, but also has much to do with false words. Anyone can say, “Lord, Lord” with their mouth. Not everyone who says to Me, “Lord, Lord,” will enter the kingdom of Heaven, but only those who do the will of My Father who is in heaven (Matthew 7:21). Notice that it is not the one who says he knows Jesus or who believes certain facts about Him; rather, it is the one who does the Father’s will that is saved. The issue is obedience to the Word of God. Yeshua said: If you hold to My teaching you are really My disciples. Then you will know the truth, and the truth will set you free (John 8:31). You cannot separate salvation and obedience from the will of ADONAI, as the writer to the Hebrews makes clear: He became the source of eternal salvation for all who obey Him (Hebrews 5:9). There is such a thing as acknowledging God’s sovereignty and disagreeing with His will. In the end, such people will have no place in the Kingdom. There are scores of “Joabs” in the congregations of God.

David Returns to Yerushalayim
Second Samuel 19: 8b-43

David returns to Yerushalayim DIG: Why did David first choose the tribe of Judah to help him unify the people? What positive result came from David granting amnesty to the rebel army? How did David deal with Shim’i? Why? How and why did David rebuke Abishai? Why did David appoint Amasa to be his commanding general instead of Joab? What complicated situation did David face when Mephibosheth met with him? What was Mephibosheth’s goal in the meeting? How did David reward Barzillai for his kindness? How did Barzillai respond? Why are the men of Yisra’el so upset? What was at stake for them?

REFLECT: How do you typically deal with conflict or potential conflict? Is the LORD’s return of David to power based, at least in part, on David’s favoring and forgiving others? Or is David now able to grant general amnesty only because YHVH has first forgiven him? Why do you think so? If King Yeshua were to grant amnesty to you for something as particular as what King David offered Shimei, Mephiboseth, Barzillai or Kimham, what would that amnesty cover in your case? This week, where will you be as forgiving as David? As repentant as Shimei? As generous as Barzillai? As sincere and grateful as Mephibosheth?

976 BC

The literary unit here describing the return of King David to Jerusalem, parallels his flight caused by Absalom’s rebellion (see Dp – David Flees From Absalom). Since the earlier account included David’s instructions to three of his supporters (Ittai, Zadok and Hushai), the present narrative contains meetings with three representatives of important constituencies with which David must come to terms (Shim’i, Mephibosheth and Barzillai). The resulting chiastic outline focuses on Mephibosheth. These three are bracketed by a prologue and an epilogue, each of which deals with questions of who – Yisra’el or Y’hudah should escort the king on his triumphant return to the City.⁴⁵¹

The civil war was more than a son challenging a father. Absalom, attractive figure that he was, became a magnet who evoked and mobilized a variety of forces and parties hostile to or weary of David. The elimination of Absalom and the end of the fighting did not cause the hostility to melt easily away. David was left with the problem of how to reclaim the loyalty of those who had opposed him. This section deals with the aftermath of that civil war.⁴⁵²

A. Prologue – Yisra’el or Y’hudah: These verses report on the confusion and conflict after the civil war. Meanwhile, the Israelites had fled to their homes. Throughout all the tribes of Yisra’el, all the people were arguing among themselves, saying: King David delivered us from the hand of our enemies; he is the one who rescued us from the hand of the Philistines. But now he has fled the country to escape Absalom; and Absalom, whom we anointed to rule over us, has died in battle. So now why do you fellow Israelites say nothing about bringing the king back to his throne (Second Samuel 19:8b-10)? 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 this from happening.

Absalom’s revolt had erupted in the heart of Judah – in Hebron. Therefore, David’s first act was to consolidate his power and send a message to his old Hebron-based colleagues, the elders of Judah, the ones who had supported Absalom’s coup. Moreover, Ahithophel, David’s turncoat advisor, was from Y’hudah, as was Amasa, the military commander of Absalom’s revolt. Absalom had apparently won significant support within Judah and had every reason to believe that if David won the civil war he would take out his revenge on them. So no word had reached David from Judah; many of them likely feared David would return with a sword rather than a scepter. So David’s appeal and reassurance was exactly what was needed.⁴⁵³ King David sent his message to Zadok and Abiathar, the priests, “Ask the elders of Judah, ‘Why should you be the last to bring the king back to this palace, since what is being said throughout Yisra’el has reached the ear of the king at his quarters?” David could have easily returned to Jerusalem with his military strength, but he wanted to be asked back by his own tribe instead. You are my relatives, my own flesh and blood. So why would you be the last to bring back the king?

David not only scolded in order to win their loyalty, he also negotiated. Amazingly, David promoted Amasa, David’s nephew and Joab’s cousin, to be the new general of his army. May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab (who had a nasty habit of killing anyone who got in his way). His ego seemed out of control. Joab had disobeyed the king’s orders and killed his son. If he did this to the king’s son, what might he do to the king himself? This was a masterstroke of diplomacy. Not only did David punish Joab for killing his son, but he also united the army, won the support of the elders of Judah and offered an olive branch to those who supported Absalom. Amasa won over the hearts of the men of Y’hudah so that they were all of one mind. Then the elders of Y’hudah sent word to the king, “Return, you and all your men.” Happy to comply with their request, the king returned from Mahanaim and went as far as the east bank of the Jordan River (2 Samuel 19:11-15a).

B. Shim’i: As the other tribes debated and delayed, the men of Y’hudah had come to Gilgal on the eastern bank of the Jordan River to go out and meet the king and bring him across the Jordan. Gilgal meaning circle, was less than twenty miles from Tziyon and a key city in Jewish history. It was where Sha’ul was consecrated as king (First Samuel 11:14-15), where Joshua led the Israelites into the Land (Joshua 4:19-20) It was where all the males of the new generation were circumcised (Joshua 5:2), recommitting their dedication to the covenant (see the commentary on Genesis El – God’s Covenant of Circumcision with Abraham). And it was where the Israelites celebrated the Passover (Joshua 5:10). It was only the third Passover the nation had observed. The first was observed in Egypt the night before their deliverance from bondage (see the commentary on Exodus Bv – The Egyptian Passover). The second was observed at Mount Sinai just before the people broke camp and moved on toward Canaan (Num 9:1-5).⁴⁵⁴ The text doesn’t state it, but perhaps David also renewed the covenant at Gilgal; for throughout the rest of the book, we see David very much in charge.

Shim’i son of Gera, the Benjamite from Bahurim, hurried down with the men of Judah to meet the King because he feared David’s vengeance (see Ds – Shim’i Curses David). With him were a thousand Benjamites, along with Ziba, the steward of Sha’ul’s household, and his fifteen sons and twenty servants. He also had reason to be concerned about his future (see Dr – David and Ziba). They rushed into the Jordan, where the king was on the eastern bank. They arrived at the ford when David’s servants were crossing over to take the king’s household belongings over and to whatever he wished. When Shim’i crossed the Jordan, he fell prostrate before the king and said to him, “May my lord not hold me guilty. Do not remember how your servant did wrong on the day my lord the king left Yerushalayim. May the king put it out of his mind. For I, your servant, know that I have sinned. He did not try to make excuses for himself. But today, I have come here as the first from the tribes of Joseph to come down and meet my lord the king (Second Samuel 19:15b-20).

Then Abishai said: Shouldn’t Shim’i be put to death for this? He cursed the LORD’s anointed. David replied: What does this have to do with you, you sons of Zeruiah? Shim’i deserved to die and Abishai was only too willing to oblige. What right do you have to interfere? He was trying to get David to do something that was against his better judgment. Should anyone be put to death in Yisra’el today? No, David would not use this occasion to get back at anyone. Don’t I know that today I am king over Isra’el? The joy of that day should not be marred by vengeance and bloodshed. So the king said to Shim’i, “You shall not die,” and the king promised him on oath (Second Sam 19:21-23). By pardoning Shim’i, David was offering a general amnesty to all who had opposed him.

C. Mephiboseth: Another person who was anxious to set the record straight was Mephiboseth. David had made him permanent member of his household (see Da – David and Mephiboseth) to honor the commitment that he had made to his father Y’honatan (First Samuel 20:41-42). Mephiboseth knew that Ziba had slandered him (see Dr – David and Ziba), so he had an opportunity to speak to David personally. So he went down to meet the king, presumably at the Jordan River. It would have been difficult for the crippled prince to travel the twenty miles or so from Tziyon, but he did it anyway. He had obvious signs of mourning. He had not taken care of his feet or trimmed his mustache or washed his clothes from the day the king left until the day he returned safely, sharing in David’s exile. But because of what Ziba had said earlier, David asked Mephibosheth, “Why didn’t you go with me when I was forced to flee from Jerusalem?

Mephibosheth was eloquent and persuasive in his response: My lord and king, since I your servant am lame, I said, ‘I will have my donkey saddled and will ride on it, so I can go with the king.’ But Ziba my servant left without me and betrayed me, and he has slandered your servant to my lord the king. Nevertheless, Mephibosheth submitted himself to David’s decision: My lord the king is like an angel of God; so do whatever you wish. He was very grateful. All my grandfather’s descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who eat at your table. So what right do I have to make any more appeals to the king (Second Samuel 19:24-28)?

The king was impatient and said to him, “Why say more? He was still not convinced that Mephibosheth was telling the truth, but would not investigate the matter any further. So he declared: I order you and Ziba to divide the land. As David’s son Solomon would later threaten to divide a living baby in order to discern which of the two mothers was telling the truth (First Kings 3:24-25), here, David demands the division of the land in order to discern whether Mephibosheth or Ziba was the liar. And just as the real mother of the living baby offered her child to the liar in order to preserve its life, so also Mephibosheth offered the entire estate to Ziba, saying: Let him take everything, now that my lord the king has returned home safely (Second Samuel 19:29-30).⁴⁵⁵ If David acted with clemency in Shim’i’s case, he acted with expediency in Mephibosheth’s case. Pragmatism rather than justice prevailed.⁴⁵⁶ The one who came out of the incident unscathed was the crippled Mephibosheth, who raised above the financial considerations and took genuine pleasure in the return of his lord and king safely.⁴⁵⁷

B. Barzillai: The third and last of the three representatives to meet David at the eastern side of the Jordan River was Barzillai the Gileadite from Rogelim. The three encounters form a progressive series on the scale of loyalty: first Shim’i, who had heaped insults on David and then pleaded for forgiveness; then Mephibosheth, whose loyalty, though probably genuine, had been called into question by Ziba; and then the unswervingly devoted old man Barzillai.⁴⁵⁸ He came to cross the Jordan with the king and to send him on his way from there. The tradition of that day was that a departing guest should be escorted on the first leg of his journey. Now Barzillai was very old, eighty years of age. He had provided for the king during his stay in Mahanaim, for he was a very wealthy man. The king said to Barzillai, “Cross over with me and stay with me in Jerusalem, be a member of my royal court, and I will provide for you” (Second Samuel 19:31-33).

But Barzillai answered the king, “How many more years will I live, that I should go up to Jerusalem with the king? I am now eighty years old. Can I tell the difference between what is enjoyable and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of male and female singers? Why should your servant be an added burden to my lord the king? Your servant will cross over the Jordan with the king for a short distance, but why should the king reward me in this way? Let your servant return, that I may die in my own town near the tomb of my father and mother (Second Samuel 19:34-37a). That’s all Barzillai asked. That is enough.

However, Barzillai was willing to let his son Khimham take his place: Here is your servant Kimham. For David’s general strategy of recovery, Khimham is as valuable as Barzillai, because either will embody the same assertion of power and support. Khimham returned to Yerhsuahalyim with David as a sign of a powerful political force firmly allied with David. It was little wonder that at the end of his life, David remembered Barzillai with graciousness and gratitude (1 Kings 2:7).⁴⁵⁹ Let him cross over with my lord the king. Do for him whatever you wish. The king said: Khimham shall cross over with me, and I will do for him whatever you wish. And anything you desire from me I will do for you. So all the people crossed the Jordan, and then the king crossed over. The king kissed Barzillai and bid him farewell, and Barzillai returned to his home (Second Samuel 19:37b-39). But David’s troubles weren’t over yet, for the long-simmering feud between Isra’el and Judah would surface again and almost start another civil war.

A. Epilogue – Y’hudah or Yisra’el: David had been promised the throne by YHVH and had received it. It was, however, a fragile crown. The representatives of the tribes were gathered at Gilgal to escort the king back to Yerushalayim. But instead of rejoicing they fought among themselves. When the king crossed over to Gilgal, Khimham crossed with him. All the troops of Y’hudah and half the troops of Yisra’el had taken the king over. Soon all the men of Yisra’el were coming to the king and saying to him, “Why did our brothers, the men of Y’hudah, steal the king away and bring him and his household across the Jordan, together with all his men?” The men of Isra’el represented the ten northern tribes, and they were angry with the southern tribe of Judah, which had also absorbed the tribe of Simeon. Tempers rose when the men of Isra’el became angry because they felt left out at the gathering at Gilgal. They didn’t think that Judah had waited for them to arrive on the scene to help take David home. David’s preference for his own tribe caused a division that would lead to a second revolt (see Ed – Sheba Rebels Against David). All the men of Y’hudah answered the men of Yisra’el, “We did this because the king is closely related to us. They felt they had a greater responsibility to care for him. Why are you angry about it? He did not bribe us! Have we eaten any of the king’s provisions? Have we taken anything for ourselves” (Second Samuel 19:40-42)?

Then the men of Yisra’el answered the men of Y’hudah, “We have ten shares in the king (because of the ten tribes) and you have only two, as if the king were some kind of security on the stock market. So we have a greater claim on David than you have. Why then do you treat us with contempt? Weren’t we the first to speak of bringing back our king?” Yes they were. But the men of Y’hudah pressed their claims even more forcefully than the men of Yisra’el (Second Samuel 19:43). The men of Yisra’el had the better case, but the men of Y’hudah merely shouted them down. Apparently nobody thought of calling on ADONAI for His help to remember the importance of Gilgal (see Shim’i above).

The conflict between Judah and Isra’el had deep roots, just like the political conflicts that divide many nations today. When King Sha’ul assembled his first army, it was divided between Isra’el and Judah (First Samuel 11:8), and this division continued throughout his reign (First Samuel 15:4, 17:52, 18:16). After the death of Sha’ul, the ten tribes of Isra’el followed Sha’ul’s son Ish-Bosheth (see Cg – War Between the Houses of David and Sha’ul), while Judah followed David (Second Samuel 2:10-11). Judah, of course, was obeying the will of God, for Ha’Shem had named David as the nation’s next king (see Ah – Samuel Anoints David). This tribal rivalry existed to David’s day. When Rehoboam became king after the death of Solomon, his father, the rift widened, and the Kingdom divided into the northern kingdom of Isra’el and the southern kingdom of Judah (Firsts Kings 12).⁴⁶⁰

David the Comeback King
Second Samuel 19:8b to 24:25;
First Chronicles 11:10-47 and 20:4 to 29:30;
First Kings 1:1-53 and 2:10-11

When David finally arrived in Jerusalem, it was a signal to the nation that the rebellion had ended and their true king was back on the throne. But en route to the Holy City, David had to make some royal decisions that sent out other important messages to the people (see Ed – David Returns to Yerushalayim). These chapters also tell of another rather short-lived rebellion against David led by a Benjamite named Sheba.

The last chapters of Second Samuel serve as an appendix to David’s career. These chapters are not chronological, yet they tied the whole book together. Several events recorded or referred to in these chapters occur earlier in David’s life but are presented here to show the other kinds of problems that David had to face – famine as a result of the slaughter of the Gibeonites and plague because of David’s ordering a census of his troops (Second Samuel 21:1-14 and 24:1-17), wars against the Philistines (Second Samuel 21:15-22) – and how David learned to praise YHVH through his trials (Second Samuel 22, Psalm 18 and Psalm 22). The section concludes with David’s purchase of the site upon which Solomon would later build the Temple and his last prayer and words.⁴⁵⁰

In addition, these chapters reveal the transfer of power from David to his son Solomon. Adoniyah briefly tried to usurp the throne and set himself up as king, but was quickly put down when David sent Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites, and put Solomon on the royal throne, his rule firmly established. Then David made the preparations for the Temple, made arrangements for the Temple services, prayed, said his last words, and was gathered to his people. He is Isra’el’s greatest king and will rule the Jewish branch of government during the Messianic Kingdom (see the commentary on Revelation Fi – The Government of the Messianic Kingdom).

David’s Officials
Second Samuel 20: 23-26

976 BC

When we get to this point in the narrative, the writer of the books of Samuel signals that he is closing off a major section of his scroll. He uses summaries like this in First Samuel 7:15-17 (closing off the Samuel section), First Samuel 14:49-52 (closing off the Sha’ul section), Second Samuel 8:15-18 (closing off the history of David’s rise), and now he summarizes Second Samuel 9:1 to 20:26 (closing off the history of David as the ousted king) in anticipation of David’s restoration to the throne and his final days.

Joab was the commander-in-chief over Isra’el’s entire army, a towering figure whose ability and strength didn’t seem to diminish over the years.

Benaiah son of Jehoida was over David’s mercenary soldiers, the Kerethites and Pelethites, the foreigners: He would be the one who would eventually execute Joab and become the new commander-in-chief (First Kings 2:28-35 and 4:4).

Adoniram, a new and ominous figure, makes his appearance in the royal cabinet. He was in charge of forced labor in the government of Solomon. As Joshua saved the Gibeonites from certain death by making them woodcutters and water carriers for the assembly, to provide the needs of the altar of the LORD (Joshua 9:26-27), so Adoniram put captured prisoners of war into forced labor building highways, temples and palaces. Not surprisingly, he would be stoned to death when the Kingdom was divided (First Kings 12:18).

Just as earlier in David’s reign (Cy – David’s Officials), Jehoshaphat son of Ahilud was the recorder.

Sheva was secretary, evidently having succeeded Seraiah (Second Samuel 8:17).

Zadok and Abiathar remained as chief priests.

Finally, Ira the Jairite was David’s royal adviser. David’s sons were no longer seen in important positions, perhaps Absalom’s rebellion brought this about.

David Mourns Absalom
Second Samuel 18:19 to 19:8a

David mourns Absalom DIG: Why was David so preoccupied with Absalom’s safety and so little concerned with his own or those of his soldiers? What did David temporarily set aside while he was grieving over Absalom? How can leaders still lead while suffering? Was Joab justified in his rebuke of David? Joab’s confrontation with David was not the first time someone had confronted him about his actions. Review First Samuel 17:28-30 (Eliab), First Samuel 25:20-25 (Abigail), and Second Samuel 12:1-17 (Nathan) and compare these situations to the one here. How did David respond in each situation? What can we learn about how to respond when confronted about our actions?

REFLECT: As David dropped his head in sorrow, so his men dropped theirs in shame. It was as if they had been defeated in the battle rather than emerging victorious. Are there times when the cost of victory should outweigh the joy that victory? Why or why not? Grief can freeze us, even in those times when decisive action is needed. How can a person’s response in difficulty reveal his or her trust, or lack of trust, in ADONAI? What attitudes should we exhibit when showing appreciation that point others to Messiah? How can believers maintain a balance between “letting God be God” and seizing “God moment’s” in life?

976 BC

The civil war was over and the rebellion crushed. 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. No celebration.

Who would tell David? Now Ahimaaz son of Zadok said: Let me run and take the news to the king that ADONAI has vindicated him by delivering him from the hand of his enemies. Ahimaaz was a well-known runner and he volunteered to take the news to the king at Mahanaim, some three miles away. Even though he was very enthusiastic, he didn’t realize what he was asking for. Joab knew that the message needed to be conveyed with compassion and skill. All Ahimaaz knew was that the battle was won and David had to be told. “You are not the one to take the news today,” the general told him. Ahimaaz was the son of Zadok the priest, a close associate of Joab; one does not send the son of another ranking cabinet officer on a high-risk mission. The mission was risky because the king’s son was dead. The exchange between Ahimaaz and Joab is burdened and ominous, even though understated. Joab didn’t know how David would respond, but he knew it wouldn’t be good (Second Samuel 18:19-20a).⁴⁴⁶

Joab knew that if David saw Ahimaaz, the king would assume all the news was good; and while the victory was good news, the death of Absalom would be bad news. “You may take the news another time when the news is better, but you must not do so today, because the king’s son is dead.” Then, to protect Ahimaaz, Joab selected a person only known as the Cushite (probably one of his own servants), “Go, tell the king what you have seen.” The Cushite bowed down before Joab and then ran off. Undeterred, Ahimaaz continued to annoy Joab and ask for permission to run. Again said to Joab, “Come what may, please let me run behind the Cushite.” But Joab replied: My son, why do you want to go? You don’t have any news that will bring you a reward. Persistent to the end, Ahimaaz pleads a third time, saying: Come what may, I want to run behind him. Weary of hearing the young man continue to badger him about the matter, Joab relented and gave his approval. Ahimaaz’s route, though less direct and therefore a mile or two longer than that of the Cushite, would be over smoother and more level ground which enabled him to arrive at Mahanaim in less time (Second Samuel 18:20b-23). So even though the Cushite had a head start, Ahimaaz outran him.

Two runners: The scene switches to the king, anxiously waiting for good news in Mahanaim. While David was sitting between the inner and outer gates waiting for news of the conflict, the watchman went up to the roof of the gateway by the wall. As he looked out, he saw a man running alone. The watchman called out to the king and reported it. The king said: If he is alone, he must be a courier and have good news (many runners meant they were running from the enemy). And the runner came closer and closer. Then the watchman saw another runner, and he called down to the gatekeeper, “Look, another man running alone.” The king said: He must be bringing good news also (Second Samuel 18:24-26).

The First Message from Ahimaaz: The watchman said: It seems to me that the first one runs like Ahimaaz son of Zadok. “He’s a good man,” the king said, “He comes with good news.” David assumed that a person like Ahimaaz would not be chosen to bring bad news. This was the very reason Joab didn’t want to send Ahimaaz to begin with. When he approached David, Ahimaaz, not knowing exactly what to say simply called out, “Shalom.” He bowed down before the king with his face to the ground and blurted out a positive summary: Praise be to YHVH your God! He has delivered up those who lifted their hands against my lord the king. Only then was David told of the victory. But the king was also expecting good news about Absalom. The vagueness of the message only intensified David’s anxiety. So the king asked: Is the young man Absalom safe? That’s all that really counts. But Ahimaaz, so eager to reach the king first, ended up having nothing to say. He answered, probably looking at the ground: I saw great confusion just as Joab was about to send the king’s servant and me, your servant, but I don’t know what it was. Ahimaaz was lying through his teeth. Absalom was dead. When Ahimaaz had his chance, he turned coward. When he actually was in the presence of the king and saw his anguish, he couldn’t bring himself to tell David and pretended not to know. Then the king said: Stand aside and wait here. Then he stepped aside, stood there and watched the Cushite deliver the right message in the right way (Second Samuel 18:27-30).

The Second Message from the Cushite: Then the Cushite arrived and gave a straight answer, but nevertheless tried to break the news gently. He said: My lord the king, hear the good news! The LORD has vindicated you today by delivering you from the hand of all who rose up against you. For the second time David is told about the victory but he still didn’t know about Absalom. So the king asked the Cushite, “Is the young man Absalom safe?” The Cushite replied: May the enemies of my lord the king and all who rise up to harm you (Hebrew: raah meaning for evil, misery, distress, injury) be like that young man (Second Samuel 18:31-32). The Cushite was a lot more direct and honest. But that was not the good news David wanted to hear.

David Mourns Absalom: The king was shaken. He went up to the room over the gateway and wept. As he went, he said: O my son Absalom! My son my son Absalom! If only I (in the emphatic position) had died instead of you – O Absalom, my son, my son (Second Samuel 18:33). There is no doubt that deep affection played a part in David’s response. But there is a deeper dimension to David’s grief. As we must use 17:14b to control our overall view of 18:1 to 19:8, we must also use 12:10 to illumine David’s sorrows. How Nathan’s words must have echoed in David’s conscience: Now, therefore, the sword will never depart from your house. It was David’s guilt that inflamed his grief.⁴⁴⁷

If David had led his men as he had originally intended instead of being shut-up in his own thoughts, he might have avoided the emotional impasse that prevented him from appreciating all that his army had endured in order to achieve his victory. But he was dealing with guilt. He was well aware that his adultery had caused all the problems in his family. He was tormented. He was a father who had never taken the necessary steps to correct his ambitious and spoiled son. So here, David expressed the wish that he would have died in his place. So we end with a paradox: a safe kingdom and a despondent king.

While the king was still far from Jerusalem, submerged in grief, the army was unrewarded and the country leaderless. It was a dangerous situation in which some upstart could attempt to seize power; and in the absence of any prophetic word, Joab played the key role in the difficult task of bringing David out of his mental fog.⁴⁴⁸

Joab was told, “The king is weeping and mourning for Absalom.” The commander could not have been altogether surprised by the news that the king was grieving for his son; but for the victorious army, it was hard to accept that David had no word of appreciation for their courage and sacrifice in battle. And for the whole army the victory that day was turned into mourning, because on that day the troops heard it said: The king is grieving for his son. The men stole into the City that day as men steal in who are ashamed when they flee from battle. David could not have ignored the army more completely if it had returned defeated. There was no victory march. The king covered his face and cried aloud, “O my son Absalom! O Absalom, my son, my son (Second Samuel 19:1-4)! He shut everyone out; he wanted to be alone.

Joab’s Disapproval: Then Joab went into the house to the king. He knew he had to break into David’s misery and isolation if David was going to have any credibility as king. The general was a brutal man and he said things to David that only someone in his position could say: Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines because Absalom would have slaughtered everyone if he had been victorious. The heart of Joab’s complaint was this: You love those who hate you and hate those who love you. You have made it clear today that the commanders and their men mean nothing to you. They were being dishonored. I see that you would be pleased if Absalom were alive today and all of us were dead. The hard-hitting sequence was calculated to bring David face to face with the reality that he couldn’t bring Absalom back, and he was the king and he needed to put his personal feelings aside and act like one!

Having said his piece, Joab proceeded to deliver an ultimatum. Now go out and encourage your men. Immediate action was needed to retain the allegiance of the army. I swear by ADONAI that if you don’t go out, not a man will be left with you by nightfall. This will be worse for you than all the calamities that have come on you from your youth until now (Second Samuel 19:5-7). This was no small matter. David’s victory was won at great risk.⁴⁴⁹

David’s Appearance: So the king got up and took his seat in the gateway (Second Samuel 19:8a). But by then there was no one to greet him. No mention is made of his speaking kindly, or indeed of his speaking to anyone at all. When the men were told, “The king is sitting in the gateway,” they all came before him. And then they saw his face with its evidence of suffering and grief. From this we sense that the crisis was avoided. His supporters remained loyal.

David had a choice to make; to continue in grief over the consequences of his repented sins – or to look up to God and see His holiness, love and power. Though our children are greatly influenced by their upbringing, yet their choices as adults are their own. We have the fantastic opportunity of prayer, of calling out to ADONAI for them that He softens their heart and draws them to Himself. The LORD loves our children even more than we do and he so desires great joy and peace for each of our children. YHVH listens to our prayers and has promised to answer our prayer, doing what is according to His will (First John 5:14-15). Prayer is a much better option to take.

Joab Kills Absalom
Second Samuel 17:24 to 18:18

Joab kills Absalom DIG: How did David benefit from the delay of Absalom’s attack? With all the betrayal and spying going on, what makes David think he can trust these three generals in particular – Joab, Abishai and Ittai? Why do they want David to stay behind and let others do the fighting? In wanting to spare young Absalom, what does this again say about David? What is significant about the location of the ensuing battle in terms of tactics? Results? Absalom’s fate? What irony do you see in Absalom getting hung up in the oak tree by his hair? How does the man who spotted Absalom respond to Joab’s rebuke? What does Joab’s treatment of Absalom reveal about him? What impact does Absalom’s death have on the rest of his men? What does Absalom’s building a monument to himself say about him?

REFLECT: Why do you believe our King is worth ten thousand of us? What other measures of His worth might you use? Why? As pawns sacrifice for their king in chess, and as David’s men did for him, what will you do to tangibly demonstrate your belief in the unsurpassed worth of Yeshua the King? What brought this hidden truth to light for you? When have you had done to you what you’ve dished out to others? How could you reverse that cycle, so that “what goes around” is good and not evil?

977-976 BC

The scene shifts east of the Jordan to the showdown between David’s loyalists and Absalom’s rebels. The narrative now moves from extended preparation to the actual confrontation. In contrast the previous scene of preparation and negotiation, the account of the battle is terse and makes no theological references. Finally the battle must be fought. Now power, bravery and strategy are all that matter.⁴³⁶

David and Absalom in the Transjordan: David went to Mahanaim where Ish-Bosheth was crowned king (to see link click Cg  – War Between the Houses of David and Sha’ul), and this became David’s base. Hushai’s advice gave David time to mobilize his army. And Absalom crossed the Jordan with all the men of Isra’el. Now Absalom had appointed Amasa, David’s nephew and Joab’s cousin, over the army in place of Joab. Amasa was the son of Jether, an Ishmaelite (First Chronicles 2:17) who had married Abigail, the daughter of Nahash and sister of Zeruiah the mother of Joab. The reason for the family history is to enable the reader to appreciate the animosity between Amasa and Joab as they commanded opposing forces.⁴³⁷ The Israelites and Absalom camped in the land of Gilead (Second Samuel 17:24-26).

In one long Hebrew sentence, these verses reveals three “angels” who saw that the king and his troops were adequately cared for. God had prepared a table before David as his enemies were approaching (Psalm 23:5). When David came to Mahanaim, Shobi son of Nahash from Rabbah of the Ammonites, and Makir son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim brought bedding and bowls and articles of pottery. They also brought wheat and barley, flour and roasted grain, beans and lentils, honey and curds, sheep, and cheese from cows’ milk for David and his people to eat. For they said: The people have become exhausted and hungry and thirsty in the wilderness (Second Samuel 17:27-29). But they did so at enormous risk. The battle had not yet been fought. The issue had not been decided. Indeed, Absalom was likely to marshal overwhelming numbers against David. So against all odds, these men chose the one YHVH had chosen. Each one of them had plenty to lose. Nevertheless, they remained committed.

It should take no imagination to see that, as believers today, we are in the same situation. Our relation to Yeshua Messiah, the descendant of David, and the Father’s appointed King, is the same. No matter how heavy the assault upon His authority and rule, no matter how much He is demeaned or despised, we are under orders to be committed to Him: Whoever acknowledges Me before others, I will also acknowledge before My Father in heaven. But whoever disowns Me before others, I will disown before My Father in heaven (Mattityahu 10:32-33). Second Samuel 17 shows God’s Kingdom under attack – but also under protection. Our ultimate security does not rest on any immunity from personal disasters or any guarantee that our own nation will never fall but only in the fact that the God of heaven has set up a Kingdom and it shall stand forever.⁴³⁸

David mustered his troops: Knowing that the battle would begin shortly, David mustered the men who were with him and appointed over them commanders of thousands and commanders of hundreds. The force that had accompanied David on his departure from Jerusalem had been augmented by the accession of many loyal followers and could now be numbered in the thousands. Once again it was Hushai’s advice that allowed David the time to do this. And David sent out his troops, a third under the command of Joab, a third under Joab’s brother Abishai son of Zeruiah, and a third under a Philistine, Ittai the Gittite, who was the most important of David’s mercenary troops (see Dp – David Flees From Absalom). The king told his army, I myself (in the emphatic position) will surely march out with you, to accompany you for moral support (Second Samuel 18:1-2).

On May 6, 1864, at the Battle of the Wilderness, Union troops had broken through the Confederate lines, but their success was momentarily stalled by point-blank cannon fire. General Lee himself was there with his cannoneers as they poured double-shotted grape and canister at the Union ranks. Soon, however, Lee knew those cannoneers would be overrun unless reinforcements arrived. Then he saw them – a lead brigade of Texas troops! Lee was ecstatic. As they prepared to counter-attack Lee spurred his horse Traveler forward among them; he was preparing to lead the counter-charge himself. The troops stopped, refused to go forward, and began chanting, “Lee to the rear!” “Lee to the rear!” They cherished a warm affection for their general and recognized that his life was too valuable to their cause to be risked in the thick of battle. And so it was at Mahanaim.⁴³⁹ David’s troops said: You must not go out; if we are forced to flee, they won’t care about us. They knew that should Absalom’s forces gain the advantage they would zero in on the king. Even if half of us die, they won’t care; but you are worth ten thousand of us. It would be better now for you to give us support from the city of Mahanaim with the rest of the troops left behind as reinforcements. The king answered, “I will do whatever seems best to you” (Second Samuel 18:3-4a)

Acquiescing to their wishes, the king stood beside the gate (where Absalom had once stood plotting against his father) while all his men marched out in units of hundreds and of thousands. The king commanded Joab, Abishai and Ittai, “Be gentle with the young man Absalom for my sake.” Obviously, David wanted the coup defeated in order to retain his throne. Now, however, in the mouth of the commander, the father speaks. He wanted the coup to be settled decisively, but without damage to his son who leads it. A tall order. And all the troops heard the king giving orders concerning Absalom to each of the commanders (Second Samuel 18:4b-5). But what they thought might have been a different matter.

In one sense, Absalom has been the central figure for a long time – ever since 13:23 (see Dj – Absalom Kills Amnon). His presence hangs heavily over Chapters 13-14, all the way to 15:12. In 15:13 to 16:14 the focus is on David, but from 16:15 forward, Absalom is on center stage again. But in the present scene, although Absalom is central he is not in control. He never speaks, he is only acted upon. But, Joab is in control, if any human character can ever be said to be in control. Joab is dominant. He is the one who does “the deed” and calls all the shots. By contrast, David is passive. He is still the king, but he’s not in control.⁴⁴⁰

The battle between David’s men and Absalom’s men: David’s army marched out of the city of Mahanaim to fight Isra’el, and the battle took place in the forest of Ephraim, along the eastern plain of the Jordan. But what is known is that David specifically picked the terrain of the battle. There Isra’el’s troops were routed by David’s men, and the casualties that day were great – twenty thousand men. This highlights not only the total devastation of Absalom’s troops, but also the key role played by Ha’Shem in their overthrow. The battle spread out over the whole countryside, and the forest swallowed up more men that day than the sword (Second Samuel 18:6-8). Natural phenomena are often more deadly than human enemies. The forest of Ephraim, characterized by uneven and dangerous terrain, was a battleground where the numerically superior force of Absalom’s drafted army would be at a disadvantage against David’s more skilled private army, with its considerable experience of guerrilla warfare.⁴⁴¹ Removing all sense of direction, Absalom’s soldiers wandered aimlessly, got lost, and eventually were killed one by one.

Now, we are prepared for the resolution of the conflict between the father and son. We cannot determine, however, if the final result was a victory or a defeat for David. The battle is no doubt a victory; the coup is defeated and David returned in power. Yet, David returned in grief, and the grief nearly overrode the victorious power. Victory in grief, power in defeat are left in unresolved tension. There are few narrative episodes concerning David that are more carefully written than this, or more poignantly expressed. The commanders needed to win, but they must deal gently with Absalom. The last sound they heard in their ears was the haunting words of David: deal gently.⁴⁴²

Joab Kills Absalom: By divine providence, Absalom happened to meet David’s royal bodyguard as he was riding his mule. He was leading his men in battle because of Hushai’s advice. As he turned to escape into the thicker part of the forest, Absalom rode full speed upon his mule and looking back, his hair got caught in the thick branches of a large oak tree. He was left hanging in midair, while the mule he was riding kept on going. The traitor hung there helplessly. The moment cannot last forever. He must either live or die. David’s soldiers did not harm him, but neither did they rescue him. When one of the men saw what had happened, he told Joab, “I just saw Absalom hanging from an oak tree.” Joab said to the man who had told him this, “What! You saw him? Why didn’t you strike him to the ground right there? Then I would have had to give you ten shekels of silver and a warrior’s belt, the symbol of a military promotion” (Second Samuel 18:9-11).

But the unnamed soldier was not intimidated. Not even for money would he violate the king’s command. He replied, “Even if a thousand shekels were weighed out into my hands, I would not lay a hand on the king’s son. The man had heard David’s words about Absalom. Everyone heard. Even Joab heard, even though he now pretended otherwise. In our hearing the king commanded you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ And if I had put my life in jeopardy – and nothing is hidden from the king – then you yourself would have set yourself against me for disobeying the king’s order.” This soldier knew Joab very well. Joab did not bother to refute the man’s analysis, saying: I’m not going to wait like this for you. The midst of battle was not time to discuss moral implications or political niceties. Joab lived in a world of simple moral choices and decisions. Instead, Joab did what he always did. He acted.⁴⁴³ So he took three javelins in his hand and plunged them into Absalom ‘s heart while Absalom was still alive, hanging from the oak tree. The rabbis teach that the reason Absalom received three javelins in the heart was that he captured three hearts; first, the hearts of the two hundred members of the royal court; secondly, the heart of David; and thirdly, the heart of the people of Isar’el. The wounds were surely mortal, then ten of Joab’s armor-bearers surrounded Absalom, struck him and killed him (Second Samuel 18:12-15). Absalom is spoken of in a completely impersonal way; no wounds are mentioned, no pleas for mercy, just the physical fact of his being caught in the tree.

The part played by Joab here demands an explanation in view of the fact that he was so supportive of Absalom’s only a few years before. What happened to change his mind? Joab had tried to favorably position himself in the likelihood that Absalom would assume the throne after his father passed away. But he never dreamed that the prince would declare war on David or attempt a coup and assassinate his father. Once that became a reality, Joab had no choice. He threw his considerable influence behind David as the rightful king.

The Burial of Absalom: After Absalom’s death, Joab is in complete control. He sounded the shofar. The troops stopped pursuing Isra’el, for Joab halted them. There was no more need for any bloodshed. All that remained was to bury the body of the rebel. This was the burial of an accursed man. Like Achan (Joshua 7:26), they took Absalom, threw him into a large pit in the forest and piled up a heap of rocks over him. It became an unmarked grave. A monument of shame. Meanwhile, all the Israelites fled to their homes. During his lifetime Absalom had taken a pillar and erected it in the King’s Valley as a monument to himself, for he thought, “I have no son to carry on the memory of my name.” He had three sons, but they all died young (Second Samuel 14:25-27). He named the pillar after himself (surprise, surprise), and it is called Absalom’s Monument to this day (Second Samuel 18:16-18). This monument is not to be confused with the fifty-two-foot-tall, bottle-shaped, “Tomb/Pillar of Absalom,” a monolith cut out of a cliff in the Kidron Valley east of Jerusalem that probably received its name because of its resemblance to a pillar. Its burial chamber is reminiscent of the Hellenistic and roman sepulchers and is to be dated to the first part of the first century AD.⁴⁴⁴

We must see Absalom’s end as a microcosm. His death as a man under a curse is typical of what will be the lot of all who, at any time, set themselves against God, His Kingdom, His chosen people (Deuteronomy 7:6 and First Peter 2:9), or His chosen King. While this is a somber truth, the LORD’s true subjects have no hope unless it is true! How happy is the man whom You correct, YHVH, whom You teach from Your Torah, giving him respite from days of trouble, till a pit is dug for the wicked (Psalm 94:12-13 CJB).⁴⁴⁵

David Battles Absalom
Second Samuel 17:24 to 19:8a

David’s army and Absalom’s army were about to engage in a battle that neither one would win, but both could lose. If David won, it meant the death of his son Absalom and his friend Ahithophel; if Absalom won, it would mean the death of his father and other members of his family. It was a no-win situation. No matter how it came out, he was going to be in pain.⁴³⁵

Just as in the earlier narrative an adversary of David (Shim’i) curses him (Second Samuel 16:5-14), so also here an adversary of David (Absalom) opposed him in battle (Second Samuel 18:6-8); just as in the earlier account David demands that Shim’i be spared (Second Samuel 16:11), so here David demands that Absalom be spared (Second Samuel 18:5 and 12); and just as in the earlier episode a son of Zeruiah (Abishai) is ready to kill Shim’i (Second Samuel 16:9), so also here a son of Zeruiah (Joab [verse 21]) is ready to kill Absalom – and indeed mortally wounds him (Second Samuel 18:14-15).

By the end of this section David is a wreck because of Absalom’s death. Incapable of governing, Joab had to step in and take charge or David might have even lost his authority to rule. I do not doubt that deep natural affection played its part. But there was an even deeper dimension to David’s grief. As we must use Second Samuel 17:14b to control our overall view of 18:1 to 19:8, we must also allow 12:10-12 to shed a light on David’s sorrow. How Nathan’s words must have echoed in David’s conscience: The sword will never depart from your house. It was David’s guilt that inflamed his grief. Nathan had assured David that he would not die but that his infant son would die (Second Samuel 12:14). And his infant son did die. Then Amnon was murdered (2 Samuel 13), and now Absalom was gone.

David knew that his sin had set the sword in motion. If only I had died instead of you! Though David’s sin brought consequences. . . yet Absalom suffered the consequences of his own sinful heart. There was that time when unlike his chesed-ways with Mephibosheth (Second Samuel 9) and Hanun (Second Samuel 10), David acted as the king without chesed or pity (Second Samuel 12:6) because he wanted sex with Bathsheba and didn’t blink at having Uriah murdered. Perhaps David wished he had died instead of Absalom because he knew he deserved to die. Guilt had magnified his grief. So we end with a paradox: a safe Kingdom and a despondent king. Maybe there’s a reason why, at the last, ADONAI Himself must wipe away every tear from our eyes (Isaiah 25:8; Revelation 21:4).

First and Second Samuel clearly show us that as the anointed king, David was a suffering servant. Here, however, he sheds tears for his own griefs and over his own guilt. But David and we, will have to wait for his Descendant, the Lion of the Tribe of Judah, to return again (see the commentary on Isaiah, to see link click Kg – The Second Coming of Jesus Christ to Bozrah) and inaugurate His thousand year reign of peace from the Temple in Yerushalayim (see the commentary on Revelation Fh – The Dispensation of the Messianic Kingdom).