(112) April 22: 2 Samuel 1-3 &
Luke 18:1-17
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what we learn from David’s response to
these events.
To ponder:
The same author wrote both books of
Samuel. So the contradiction between this account of Saul’s death and that
ending 1 Samuel is intended. In short, the Amalekite who comes to David in
Ziklag is lying. He pretends to have killed Saul, and brings David Saul’s
emblems of kingship thinking this would gain favour. David’s response shows he
in no way wished for Saul’s death out of ambition for the throne. He and his
men weep and fast, and David has the duplicitous Amalekite (one of those Saul
had been fighting) executed for killing the LORD’s anointed. David’s song then
stresses the genuineness of his grief. God’s people are to leave their
advancement in God’s hands, never seeking it by underhand means. Moreover, like
David, and supremely Christ, they are not to seek greatness in and of itself,
but service, by doing what is right.
David’s
integrity in not grasping after the throne is then seen in enquiring of God as
to whether to go to “one of the towns of Judah,” rather than just making the
most of the opportunity. God directs him to Hebron where he is crowned, but
only as king over Judah. He then sends messages of blessing to Jabesh Gilead
for burying Saul. The town is outside of Judah, showing David saw himself as
the king of all Israel. As Abner, Saul’s commander then has Saul’s son
Ish-Bosheth crowned king over the rest of Israel ,
we see the nation split into two kingdoms. The great need is therefore to be
united under one, so the nation might flourish under God’s rule.
What follows is
a continuance of the rivalry between the “houses” of Saul and David. There is
an integrity in Abner here, who seems to want peace between the two groups. His
suggestion in 2v14 may have been intended to prevent all out civil war by
having champions fight instead of armies. But it ended in a battle in which
David’s army is victorious, and Abner, with much reluctance, is forced to kill
Ashael, the brother of David’s commander Joab. As Joab and his other brother
then pursue Abner and the two forces line up to fight again, Abner urges Joab
to stop because “it will end in bitterness” and involves David’s men “pursuing
their brothers.”
Joab is not as
upright. We learn that the war continued a long time with Saul’s house
weakening and David’s strengthening, and sons being born, raising the
possibility of a dynasty. At this point, Ish-Bosheth accuses Abner of sleeping
with his father’s concubine, and so making a play for his throne. The wording
suggests this was a false accusation, perhaps intended to weaken Abner because
he was gaining political strength (3v6). In response, Abner makes an agreement
with David “to bring Israel over” to him. David requires the return of his wife
Michal (Saul’s daughter), whom he loved (1 Sam 18v20), but who would also affirm
his legitimacy as king. Strangely, Ish-Bosheth takes her from her husband for
David. Abner then urges the elders of Israel, who seem to have wanted David to
be king for some time, to transfer their allegiance, speaking to Benjamin
(Saul’s tribe) personally. He subsequently promises to “assemble all Israel”
for David who sends him away in peace.
However Joab
tells David Abner is acting deceptively and kills him for killing his brother.
This threatens the uniting of Israel that Abner was arranging, and would have
been assumed by many to have been done on David’s orders. In various ways David
therefore stresses he and his kingdom are innocent (3v28-25). We read the
people “were pleased” with this and all David did. But further problems from Joab
and his brother are hinted at (3v39).
These events
encourage the Christian reader to be like Abner, seeking peace within the
church, rather than Joab, by breeding hostility, rivalry and disunity.
Praying it home:
Thank God for the genuine love
there is between true Christians from differing sections of the church. Pray
for the church to be increasingly united, but under Christ, and so united
around the truth of the gospel.
Thinking further:
To read the NIV introduction to 2
Samuel click
here.
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(113) April 23: 2 Samuel 4-6 &
Luke 18:18-43
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how David’s kingdom is consolidated.
To ponder:
Abner was clearly the force in
Saul’s house. Now dead, Ish-Bosheth and “all Israel” are fearful. Mephibosheth
(4v4) is mentioned because he will feature soon, but the focus is on
Ish-Bosheth’s two raiding band leaders who kill him and bring his head to
David. Again, David shows himself unwilling to ascend the throne by evil means
and so acts justly, by killing the murderers as the law required – although his
gruesome means of warning others was his own idea (4v12).
“All
Israel” then come to David, affirming now they are his “flesh and blood,” and
acknowledging his previous leadership and divine appointment as “shepherd of my
people Israel.” Knowing all this makes their previous reluctance all the more
serious. David then enters a “compact” with the elders “before the LORD,” probably
outlining the nature of their allegiance and his rule. The elders then formally
anoint him king, and we read of the fullness of his reign. There is a call here
to all humanity to covenant with Christ the “good shepherd, confident that his
rule is just and gentle, and that he forever lives as king.
David
immediately gains his capital – Jerusalem, renamed the “city of David,” which
he builds up. Previously this had been impregnable, leading the inhabitants to
taunt David that even the “bind and lame can ward you off.” It is therefore a
sign that God is with David that he takes it, and it is for this same reason
that we read he becomes increasingly powerful. His developing greatness is seen
in the king of Tyre giving gifts for him to build his palace with. And David’s
response (5v12) suggests he understands God’s promise to make Abraham’s
descendents a great nation is being fulfilled. The kingdom established through
Judah is receiving the “obedience of the nations” (Gen 49v10). This looks to
the nations bringing their wealth into the church as their citizens give their
allegiance to Christ (Is 60), and ultimately to their “glory” coming into the
new Jerusalem (Rev 21v26).
5v13-16
also imply David’s developing greatness. However, there is concern in the
detail too, as God warned in the law that Israel’s king should neither
accumulate “large amounts of silver and gold” nor take many wives, as they
could lead him astray (Deut 17v17).
David
is nevertheless the supreme commander, not entering the fray without “enquiring
of the LORD,” and so with God’s instructions defeats the notorious Philistines,
who abandon their idols because the LORD breaks out against them. This displays
God’s supremacy over whatever gods nations claim give them power.
The
icing on this cake is the ark, the throne of Israel’s invisible God and symbol
of his presence and authority. However, although David and Israel celebrate its
coming towards Jerusalem, they don’t follow God’s instructions on moving it. His
requirement that Levites carry it on poles (Ex 25v14, 1 Chr 15v15, Num 4v15) had
not simply been about respect for him, but protecting the people against his
holiness. So when the oxen stumble and Uzzah touches the ark to steady it, he
is immediately struck down by God’s anger at sin. This should shock as it did
then, breeding the same fear of God in us that it did in David. This fear led
him to keep the ark elsewhere for a time, where its keeper’s household was
“blessed.” Only when David heard this, did he determine to bring it to
Jerusalem! But this time he did it correctly (6v13), with numerous sacrifices
(6v14-19). The event reminds us that acceptance by God does not mean we can be
flippant with his instructions or his holiness.
Michal’s
disgust at David dancing before the LORD portrays the attitude that prioritizes
reputation before others over sincere devotion to God, and the implication is
that she may have been barren from that point because of it. David’s response,
portrays the Christ-like readiness to honour God no matter how humiliating, and
how this often commends him to those society may despise.
Praying it home:
Thank God for establishing Christ
the “good shepherd” as our king. Pray that you would be generous in giving your
material possessions to the upbuilding of the church.
Thinking further: David as
Priest and King
This is a notable element in
David’s action. He wears an ephod, makes offerings, and has the ark put in a
tabernacle he establishes. He can fulfil this priestly role because he is king
over a priestly nation. Indeed, Psalm 110 shows he explicitly saw himself like
Melchizedek (Gen 14v18-20) who was priest of God Most High and also King of
Salem (Jerusalem), and who gave bread and wine to Abraham before blessing him,
and blessing God for conquering his enemies. David’s actions in 2 Samuel 5-6
are remarkably similar and suggest he sees his coronation as the fulfilment of
God’s covenant with Abraham, and himself as the one to whom Abraham’s
descendents must give their allegiance as Abraham did to Melchizedek. It all patterns
the coming of Christ who would not just rule over God’s people but offer
himself as a sacrifice to bring peace with God, conquering sin, death and the
devil, and bringing blessing to God’s people in fulfilment of this same covenant.
It is here we see why the roles of priest and king need combining in the one
person. It is through Jesus’ priestly work that he fulfils the kingly role of
delivering God’s people. More than that, as the only perfect and everlasting
Son of God, only he can forever ensure a truly righteous kingdom and a
sufficient atonement.
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(114) April 24: 2 Samuel 7-9 &
Luke 19:1-28
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what God pomises David.
To ponder:
David’s kingdom is now properly
established. “Settled” in his palace and “resting” from his enemies, his
thoughts turn to constructing a “house” (ie. temple) for God. Nathan’s initial
encouragement however seems misplaced. It is immediately followed by a message
from God through him for David: He is not “the one” to build such a house.
Indeed, God has never even suggested he wanted one. Rather God promises to
establish “a house” (ie. dynasty) for David! Once more he promises David
greatness, rest from his enemies, and a secure home for his people. He then adds
that he will establish the kingdom of
David
This
is known as the Davidic covenant. It looks to the subsequent history of
Israel’s kings, explaining their fate when they turn from God. It also shows
that the title “son of God” is first and foremost one that points to an
individual being God’s king. Of course, it is fulfilled in the person of
Christ, the true Son of God according to both his humanity and divinity. He
builds the church as a temple-house for God's presence, and because he never
does wrong he rules forever.
David’s
response is to “sit before the LORD,” probably in the tent where the ark was,
marvelling that God would do this for him. However he affirms God has ultimately
done it for the sake of his “word” and “will,” presumably with respect to
Abraham. He then recounts God’s deeds for Israel, praying God would fulfil his
promise to David so that his (God’s) “name would be great for ever.” Here David
seems to see that it is through his dynasty that God would ensure the greatness
of his people, and by consequence, ensure that his (God’s) own greatness is always
acknowledged. On the basis of God’s trustworthy word, David therefore asks for
his blessing.
God’s
fulfilment of this promise is immediately seen in the record of how the LORD
“gave David victory where he went” - victories in which David receives tribute
which he dedicates to the LORD, and by which David becomes “famous” and so
great. The specific victories fulfil Balaam’s prophecy of a ruler from Jacob
who would conquer the Moabites, Edomites and Amalekites (Num 24v17-24).
However, the prophecy is not fully fulfilled, looking to its completion by
David’s offspring, ultimately the Lord Jesus.
With
the record of David’s officials, his reign is to the fore, with the stress on
it being “just” and “right” for “all his people” (8v15-18). This is supremely
seen in David honouring his promise to Jonathan to remember his household “even
when” the LORD had cut off David’s enemies as he now had (1 Sam 20v15). The
narrative dramatises his finding of Mephibosheth, who as a “cripple” David
could so easily have despised. Instead, setting aside any threat favouring
Saul’s grandson (and his son) might have meant to his throne, David gives him
“all” Saul’s land which he commands the household of Saul’s servant Ziba to
farm, to “provide for” Mephibosheth. David even has Mephibosheth “always” eat
at his table, “like one of the king’s sons.” So just as David marvelled at
God’s grace, Mephibosheth marvels at David’s. This shows David is being a
righteous king, imaging God as Adam should have, and modelling how we should be
towards all, irrespective of the cost to us. It also looks to Christ having the
despised of this world eat at his table as princes of his kingdom. With
Mephibosheth and David, we should marvel, saying “who am I” that in Christ, God
should do this for me.
Praying it home:
Thank God for the immense grace
shown you even though you are so unworthy of it. Pray that he would continue to
bless and establish his church in Christ so that he himself would be forever
honoured.
Thinking further:
At this point the promise to
Abraham seems almost fulfilled. God’s people (Israel) are now securely resting
in God’s place (Canaan), under a God righteous ruler (David) and therefore with
both his law and someone to properly administer it, under God’s rule too. It
seems God purpose of having a people know and image him in the world is within
grasp. However, as hinted at in the covenant God made with David, from this
point we will see that even the best of Israel’s kings are not righteous enough
to bring this about. An even greater king than David is needed.
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(115) April 25: 2 Samuel 10-12
& Luke 19:29-48
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what leads David into sin.
To ponder:
The constancy of threat against
Israel is seen by the fact that when the benevolent king of the Ammonites dies,
he is replaced by a hostile son. David’s subjection of them and their allies
pictures how Christ reigns until all his enemies are put under his feet, and
all things subjected to his Father, so that his kingdom will be enjoyed in
peace and security forever (1 Cor 15v25-28).
The longer
account of this war concludes the section recounting David’s greatness, and stressing
once more that the LORD was the reason for his victories (10v12-14). But it
also gives the context to what follows. 11v1 tells us that David wouldn’t have
been tempted by Bathsheba if he had been doing his job as God’s king by leading
his troops from the beginning (see 10v7). And it is often when we are less busy
that we are more open to temptation.
What follows warns
of how sin leads to sin. Seeing the beautiful Bathsheba bathing, David should
have rejected all thoughts of taking things further, content with the many
wives and concubines he already had. Instead he inquires after her, and finding
she is married, covets and then commits adultery with her. The note on
purification shows she was not at that time pregnant, but just had her period (Lev
15v28-30). However, she conceives, and on hearing of it, David then deceives
her husband Uriah by showing him hospitality in order to get him to sleep with
his wife so it would seem the child is his. Uriah’s explanation of why he
wouldn’t return home (11v11) shames David, who is quite prepared to sleep with
Uriah’s wife in his house rather than be with his troops. David’s sin
culminates in murdering Uriah, also causing the death of some of his own troops
because of the dangerous tactics involved. His response (11v25) shows how
flippant this has led him to be compared to his earlier life. So often in
marriage, desire leads to depravity and so to deceit, which can in turn lead to
destruction in many forms. We should be very sure such things “displease the
LORD” as they did with David.
It is a sign of grace
that after the child is born, God sends the prophet Nathan to David, rather
than simply punishing him. And his warnings to us in scripture are gracious too.
David’s outrage at the story of the rich man who takes the poor man’s ewe shows
he has no excuse in having done so much worse with someone’s wife. God rebukes
David. He had given him so much and would even give more, so asks why David
therefore despised his word. When we consider our many spiritual and material
blessings, this should be equally inconceivable for us.
David’s
supremacy over all other kings is now seen in how he responds. Others, like
Saul, ignored God’s prophets. However David shows his heart was for the LORD by
repenting. And so Nathan says God’s has “taken away” his sin so he won’t die –
as he should for adultery and murder. However, David’s own wives would still lie
with another in broad daylight, and his coming son would die. One might ask why
if David’s sin had been taken away. The answer must either be as discipline, or
as an alternative penalty so that justice is done, just as Christ had to die so
God’s justice was satisfied for our sin.
Knowing God is
gracious, David’s faith is seen in his praying and fasting for his son to live,
but also in his submissive acceptance of God’s will on his death. However, God’s
grace is actually seen in the birth of another son, Solomon, whom God himself
renames Jedidiah (loved by the LORD). Grace is also seen in his giving David
victory and fame when finally doing battle, despite all he had done. We may
have to suffer the consequences of our sin. But after repentance the LORD still
graciously blesses.
Praying it home:
Thank God for his continual grace
to you in so many ways despite your sin. Pray for specific ways you need to
guard against temptation, or deal with sin.
Thinking further:
To see a map of the Canaanite
nations fought against and ultimately suppressed by David, click
here.
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(116) April 26: 2 Samuel 13-14
& Luke 20:1-26
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how David acts like the LORD.
To ponder:
Because of David’s sin with
Bathsheba, God promised that he would “bring calamity” on David through his
“own household” (12v11). These chapters plot just this.
Amnon is David’s
firstborn and so heir. Having fallen for his half-sister Tamar, he follows the
advice of his cousin, who is “shrewd” like the serpent (Gen 3v1). He then
deceives David into sending Tamar to prepare food for him when pretending to be
ill. As in Eden, it is in the context of this food that he does what is
forbidden. But the woman this time is to be commended. Tamar pleads with him,
concerned for the holiness of Israel and for Amnon’s reputation as well as
herself. Yet Absalom shows no restraint in requesting marriage (although
forbidden, Lev 18v11), instead just taking what he wants and so raping her,
then hating her and sending her away (against Deut 22v28-29). Tamar grieves
(13v19), finding shelter in her brother Absalom’s house. We’re reminded that
the same traits reside in us that did in Adam and Eve, and have in every human
since. For the sake of God, the reputation of the church, ourselves and of
course those who might be destroyed by our sin, we should pray for the
Spirit-given fruit of self control.
At
first Absalom’s response seems rather complacent. David is rightly furious.
Nevertheless he does nothing to punish Amnon, which may have contributed to Absalom
then so hating Amnon. This continues for two years until Absalom persuades his
father to send Amnon and his other sons to the sheep-shearing. He then has
someone kill Amnon, causing the other sons to flee. The same “shrewd” man who
advised Amnon now tells David not to worry, because only Amnon would be killed
due to Absalom’s hatred of him. The reappearance of this man, Jonadab, warns
against those who manipulate us for their own gain.
Absalom
flees to his mother’s home (1 Chr 3v2) outside Israel for three years, and is
mourned by David. David’s commander Joab then sends a woman to tell David one
of her sons killed the other and to ask the king to “invoke the LORD” to
prevent the avenger who could take the murdering son’s life from doing so. When
David affirms this, this woman confronts him like Nathan did with his story
over Bathsheba. She says not bringing Absalom back is to act “against the
people of God,” and for David to “convict himself.” The stress in her story on
her heir and descendents suggest Joab saw Absalom as David’s successor. Her
point is therefore that David might soon die (14v14a) and his actions keep the
best man from being king. However, she also rebukes David for not acting
mercifully and like God, for God does not “take life” but “devises ways” so “a
banished person may not remain estranged from him.” In encouraging David to act
by saying he is “like an angel of God in discerning good and evil,” the point
is stressed. This is a key point to the narrative. A kingly son of God who is
truly like-God is ultimately needed for Israel. And of this Amnon and Absalom
have actually both proved themselves unfit. Only in Christ do we see a worthy
king who not only forgives his enemies but dies so the banished can be reconciled
to God.
To
David’s credit, he again shows humility in accepting the rebuke and not
resenting Joab’s hand in it. But although he has Absalom return, he unwisely
refuses to see him, breeding resentment. As for Absalom? Although he has sons,
meaning a potential dynasty, his “handsome” appearance reminds us of Saul, the
kind of king the people like, not God. Moreover, he is like Samson too,
petulantly setting Joab’s fields on fire for refusing to do his bidding. As
Joab then petitions David and he and Absalom are fully reconciled, we might
therefore expect further “calamity.”
Praying it home:
Thank God that he has made a way in
Christ for the banished to come to him. Pray for self-control in the face of
temptation.
Thinking further:
None today.
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(117) April 27: 2 Samuel 15-16
& Luke 20:27-47
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how David’s faith in God is expressed.
To ponder:
As 12v11 continues to be fulfilled,
David now shows the calibre of his faith, submitting to God’s will throughout.
Some
time after his return Absalom seeks to usurp his father’s throne, and with
calculation and effort. He gave himself the trappings of kingship (15v1), and got
up early to meet those coming to the king, promising that if king he would
ensure “justice.” He also feigned grace, and so “stole” the Israelites’ hearts.
After four years he then deceived David to let him go to Hebron, where he
gathered key people and offered sacrifices (as if king), with the intention of
having those throughout the tribes proclaim him king at the sound of a trumpet.
Similarly, false teachers and even the false Christs of other religions, can
wear the right trappings, promise good and be gracious, and so lead people from
the Lord Jesus.
On
hearing of the growing conspiracy David fled Jerusalem with his officials and
entire household – but for ten concubines. Israel are shamed by the foreigner,
Ittai, refusing to go back when encouraged by David, but declaring by God that
he will stick with David whether it means “life or death.” When some even
within the church seem to be rejecting Christ, our call is to be like Ittai,
and keep others and our families with Christ (15v22).
Given
that Israel had rejected David, “the whole country” who “wept” on seeing David
passing must have been the area of Judea around Jerusalem, dominated by David’s
tribe. The ark symbolised God’s presence with David. So by sending it back to
Jerusalem, David showed himself free from superstition, acknowledging that his
future didn’t depend on the ark, but on God’s favour, yet hoping to see the ark
and the tent it dwelt in again. It is not rituals or objects that ensure God’s
presence with us, but faith and his grace.
David
is however prepared to act shrewdly, sending Zadok the priest and his sons to
be spies, and Hushai to be a false advisor, who could pass information to them.
Moreover, he prayed that Ahithophel’s advice to Absalom would become
foolishness.
As David climbed
the Mount of Olives, from which you can see Jerusalem, it is no surprise that
he and the people mourned. On the way down, he met Ziba, the servant tasked
with farming the land of Jonathan’s son Mephiposheth (see ch 9). Ziba brought
provisions and said Mephibosheth had stayed in Jerusualem hoping he would
regain Saul’s kingdom. David accepts this as true and gives Mephibosheth’s
lands to Ziba.
As a man from
Saul’s clan then pelts David and his officials with stones, cursing him as
being repaid by God for taking Saul’s throne, we see David humiliated and
mocked rather like Christ on the cross. David’s response is astonishingly
restrained and gracious, affirming the man’s right to act like this if the LORD
had moved him to, and entrusting himself to God who may yet grant him good for
the cursing he was receiving. This submissiveness to God’s will enables us to
respond with equivalent grace to our persecutors.
Absalom
and “all the men of Israel” now enter Jerusalem with Ahithophel (the traitor)
and Hishai (David’s spy) as advisors. Ahithophel’s first piece of wicked advice
is for Absalom to sleep with his father’s concubines. This would stress he is
firmly against David, so strengthening any followers who might wonder whether
Absalom could back down, returning David to the throne, and so putting them in
a difficult position for abandoning him. Ahthophel’s wisdom was regarded as
that coming from God, so Absalom did as suggested and in full sight, fulfilling
God’s word of 12v11, and proving again that God in some sense governs even evil
acts.
Praying it home:
Thank God that Christ remained
gracious to us even when we were in rebellion against him. Pray that you, your
family and those within the church would be like Ittai.
Thinking further:
None today.
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(118) April 28: 2 Samuel 17-18
& Luke 21:1-19
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the stages in God’s restoration of David.
To ponder:
In humility David entrusted himself
to God’s favour (15v25, 16v12), and here we see God’s favour to him granted. The
tension builds as Ahithophel’s advice to Absalom is pitted against Hushai’s,
David’s spy. The former advises speedy attack so David’s allies flee and he can
be killed. The latter subverts this by suggesting David would not be caught and
might attack first, causing Absalom’s followers to fear. Instead, to buy David
time, he urges Absalom to wait and gather “all Israel” to ensure David is
definitely defeated. We are told why Absalom followed Hushai’s advice: It was
God’s doing, “to bring disaster on Absalom” (17v14). And so we can assume it
was God’s hand too that protected the priests’ sons who were to pass Hushai’s
information to David (17v17-21). The LORD is well able to govern circumstances
to protect his people.
It
seems Ahithophel realises how disastrous Hushai’s advice is, as he hangs
himself (17v23) - a fitting end for a traitor of God’s anointed (think Judas,
Matt 27v5). Hearing that he has some time, David then crosses the Jordan river
and fortifies himself in Mahanaim. And Absalom follows with “all the men of
Israel.” 17v25-29 record the key individuals standing with Absalom against
David and those who assist David. These details remind us everyone’s response
to Christ as God’s king is important. Indeed, it is recorded (Rev 20v12).
David
arranges his troops and wants to fight himself, but his men tell him not to as
he is Absalom’s target and too important. He therefore remains in the town
whilst his men march out, but gives them strict instructions to “be gentle with
Absalom.” David’s army are victorious, but the twenty thousand from both sides
who die stress the wide implications David’s sin with Bathsheba is having.
God’s hand
against Absalom is seen in the unlikely and humiliating manner of his death
(17v9). One of those who sees, tells Joab (one of David’s commanders), saying
he didn’t kill Absalom for fear of David who had commanded Absalom be spared.
Joab has no such qualms, killing Absalom and having his armour bearers hack at
him too. This was a just penalty for Absalom, and a sensible move, in removing
his threat to the throne. But it was still to disobey God’s king.
There is an
ironic contrast then between the pit Absalom was thrown in with a pile of rocks
over him and the pillar we are immediately told he erected as “a monument to
himself,” as he had no son (presumably those in 14v27 had died). This gives us
needful perspective. No matter how great someone considers themselves or seems
according to the world, to stand against Christ will mean they are eventually
reduced to nothing.
The
drama around the breaking of the news to David brings home David’s utter grief
when he hears of Absalom’s death. Joab realises that because of this even news
of the victory will not mean “reward” for the messenger. As the runners approach,
three times David hopes it must be “good news,” and as soon as told of the
victory asks after his son. Ahimaaz doesn’t have the courage to tell the whole
truth, but the Cushite, not having been told David’s feelings, does. Despite
all Absalom had done, David “shakes” and “grieves,” wishing he had died instead.
At first read this seems incredibly gracious. But in truth, it is a slight on
the nation who Absalom had led into rebellion, war and death. Moreover, it is a
slight on God who was to be praised for delivering Israel and restoring the
throne to David (18v28, 32). God’s honour and purposes are to be our greatest
concern, as even the fallible Eli showed (1 Sam 4v12-18).
David’s grief
also displays the personal pain his sin with Bathsheba eventually brought him
as discipline from God. These events warn us all of the wide and destructive
repercussions sin can have.
Praying it home:
Thank God that entrusting ourselves
to his favour through Christ is always repaid. Pray that you would not forget
the potential destructiveness of sin.
Thinking further:
None today.
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(119) April 29: 2 Samuel 19-20
& Luke 21:20-38
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how David’s restoration is less than
secure.
To ponder:
God’s favour continues to be shown
as David is reconciled to his army, key opponents, and the people, and as he
returns across the Jordan towards Jerusalem.
Joab
boldly rebukes David for his weeping over Absalom, turning the army’s victory
“into mourning” and causing them to sneak into Mahanaim as if “ashamed.” He is
clear this is humiliating the men who risked their lives for David and his
family, suggesting David doesn’t care for them. Indeed, David's self-absorption
is putting him in danger of being abandoned by his men, bringing even greater
calamity. This should rebuke us too, for being so caught up in our own woes
that we fail to consider God purposes or care for others.
David
responds by sitting at the entrance to the city, and his men come before him.
Meanwhile, the Israelites who fought against him realise they need to bring him
back to Jerusalem. Hearing this, David asks his priests who were with Absalom
as spies, to urge the elders of Judah (David’s tribe) to take the lead in this.
So it seems much of Judah had stood with Absalom against the king. David also
has the priests tell Amasa, Absalom’s commander, that he can take Joab’s place in
charge of David’s army. Both acts show favouritism to those closer to David, seeking
to ensure their allegiance. But the acts are also unwise, breeding division
within Israel and hostility between commanders. David should have been seeking
unity.
As
“one man” Judah sends word for David to return, and goes to bring him across
the Jordan. As Shimei and then Ziba and Mephibosheth meet him, we are seeing
the events of 16v1-12 reversed. Shimei begs for mercy for cursing David and is
pardoned. Mephibosheth affirms he deserves nothing, submitting himself to
David’s justice having explained that Ziba betrayed him. David splits the lands
between the two of them, clearly uncertain which is telling the truth. These
gracious responses affirm how much more we can be certain of pardon and
acceptance if we return to Christ with these attitudes, no matter how we might
have stood against him. David’s offer of reward to Barzillai for aiding him
(19v31-37) then points to the particular reward those who faithfully serve
Christ will receive (1 Cor 3v10-15).
There
is joy in the picture of David crossing the Jordan into the promised land. But
all is not well. Although all the troops of Judah come, only half of Israel
join them. The two groups then argue over who has the “greater claim” on David
– Judah for being his tribe, or the rest of Israel because they are ten tribes
and were the first to speak of bringing him back. One thinks of the disciples
arguing over who would be the greatest in God’s kingdom, and missing the fact
that this is seen by humility and love (Matt 18v1-6).
Israel’s
troops then display the fickleness of some who claim to follow Christ, when
they “all” immediately abandon David at the call of another - Bicri. David was
therefore restored to his palace only by the men of Judah, where he cared for
his concubines who Absalom had slept with (their effective widowhood highlights
the seriousness of Absalom’s act). David then urged Amasa to summon Judah to
pursue Bicri and so stop yet another rebellion. Amasa failed however, so David
commissioned Abishai to the task. Although it bred uncertainty in the army, Joab’s
killing of Amasa seems right when one considers Amasa previously fought against
David. This is confirmed by the events at Abel, where the people put an end to
Joab’s siege by throwing down Bicri’s head. The woman who suggested it is
labelled “wise.” And this is the reputation of the city (20v18), which was
known as one of peace and faithfulness. Again we see punishment rightly befall
those who stand against God’s king.
Praying it home:
Thank God for his gracious
readiness to reward Christian service. Pray that you would not seek worldly
greatness in Christ’s kingdom, but humility and love.
Thinking further:
None today.
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(120) April 30: 2 Samuel 21-22
& Luke 22:1-30
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what we learn of the LORD.
To ponder:
God’s covenant warned of the
sending of famine if Israel were unfaithful (Deut 28v23-24). So when this
famine persisted for three years David sought to establish from God whether
there was a reason. And there was. Although not recorded elsewhere, God reveals
(probably through a prophet) that Saul had broken the special covenant Israel
had made with the Gibeonites (Jos 9), by putting them to death. As this
covenant was made on behalf of the whole nation and Israel’s king was her
representative, the sin justly warranted a famine that impacted everyone even
though Saul was now dead.
David
shows respect for the Gibeonites by asking their perspective on punishment.
They correctly affirm they have “no right” to demand money or the death of just
anyone in Israel, but only of the perpetrator’s descendents. This accords with
how “the land” is polluted by murder, and atonement made only be the death of
the polluter (Num 35v33-34). But with many murdered and Saul dead, this penalty
could only be met by his descendents. And here the Gibeonites may even be
showing restraint in the demanding this for only seven.
David
keeps his word to Jonathan by protecting Mephibosheth. But seven are killed and
“exposed” on a hill “before the LORD.” This signified that they were under
God’s curse and that God’s justice was being satisfied - although the bodies
should probably not have been left there (Deut 21v23). God’s acceptance of the
events is seen by his then answering prayer “for the land” - probably that the
famine would lift.
The pain of
these events is not minimised. The mother of two of those concerned, one of
Saul’s concubines, protects their bodies against birds and animals as long as
they are exposed. David is clearly moved, offsetting her suffering by collecting
their bones and ensuring the bones of Saul and Jonathan are given an honourable
burial in their family tomb. The inference is that the bones of the woman’s
sons may have been included too (21v13-14).
We of course
struggle here, not used to such extreme justice. But God’s clear affirmation of
these events demonstrates how absolutely justice is required for wrongdoing, and
even years later, no matter how distressing it might be for us or even him.
This is sobering.
The description
that follows of continual war with the Philistines shows David’s kingdom was
never fully established in the peace and security Israel’s covenant spoke of. The
Lord Jesus would be needed for this. Nevertheless, we see God fighting for
David, and David’s significance affirmed as “the lamp of Israel.” 1 Chronicles
20v5 tells us Elhanan actually killed Goliath’s brother. This may be recorded
as Goliath here to stress the end of his legacy (21v19), or to bracket David’s
reign with 1 Samuel 17 (or it could be a mistake in copying). We should
remember our battle against the world, the flesh and the devil will remain
until Christ comes in victory.
David’s song is
close to Psalm 18 and helps conclude the book with an affirmation that God was
to be honoured for David’s deliverances. He is David’s “rock”, “refuge”,
“shield” and “stronghold.” It was as David “called” on God that he was saved,
even from the brink of death. 22v8-16 may just be a poetic way of affirming
God’s powerful presence using the imagery of Sinai (Ex 19v16-19), but could
refer to him actually using the elements in helping David. This was all because
he “delighted” in David, not because he was sinless, but because his heart was
for God, and so, even given his sin over Bathsheba, David’s disposition was one
of “righteousness” and “blamelessness.” With God’s help David therefore
“crushed” his enemies, was “preserved” as king, and found “foreigners” submit to
him. He therefore praises God, and can be sure God will keep his promise that
his descendents will reign forever. We too can be sure that if our general
disposition is of righteousness and blamelessness (1 Thess 2v10), proving our
faith, then through Christ God will deliver us.
Praying it home:
Thank God that he is for us and so
none can stand against us. Pray that we would display the righteousness and
blamelessness that marks strong faith.
Thinking further: Punishing
children for the sins of their fathers
This event is difficult as Saul’s
apparently innocent descendents are punished for his crime. This seems to
contradict the fact that God detests the condemning of the innocent (Prov
16v15) and that he explicitly says sons should not be punished for their
father’s crimes (Deut 24v16, Ezek 18v20). We cannot be sure, but the answer
probably lies in the fact that these events were a working out of divine
justice directly rather than social justice within Israel’s legal system. The
above verses are concerned with the latter, ensuring Israel’s fallible
exercising of justice had adequate boundaries. However, God declares that with
respect to the former he will personally punish children for the sins of the
fathers “to the third and fourth generation” (Ex 20v5. Deut 5v9. Ex 34v6-7). Harsh
as this seems, it is testimony to how serious sin is, and is something we must
trust God on. He always does what is right, and his goodness is gloriously
displayed in Jesus.
We see the principle
worked out in the fact that we share in Adam’s guilt and so are born under wrath
(Eph 2v1-3, Rom 5v12-21). Moreover, we have seen it in Israel’s history when Achan’s
family were put to death for his sin (Jos 7), and perhaps when David’s sin with
Bathsheba meant the death of his newborn son as well as the family strife that
followed.
This oneness or solidarity
between the heads of families and their descendents is alien to us, but was
accepted in the ancient world. At one level it is rather obvious, as a parent’s
sins have knock on effects for their children. But we should note that
scripture affirms an element of divine justice in this within Israel, and hints
that it may apply to families more broadly too. This gives us yet another reason
not to turn from the Lord. Having said this, as Christians we should not live
in fear that our struggles are somehow a punishment or curse for an ancestor’s
evil, for “there is now no condemnation for those who are in Christ Jesus” (Rom
8v1).
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(121) May 1: 2 Samuel 23-24 &
Luke 22:31-53
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how David virtues and failings.
To ponder:
David’s Spirit-given “oracle” shows
him as a prophet as well as a priest and king, patterning Christ’s roles. The
promise of Christ is also hinted at as David declares that the righteous ruler
is like light that dispels all cold and darkness and brings life (Lk 1v78-79),
and as he expresses confidence in the security of God’s covenant with his house
(ch. 7). Indeed, in speaking of his own “salvation” and being granted “every
desire” the elderly David may be looking beyond this life to how he would
benefit from Christ’s rule. By contrast “evil men” like thorns will be touched
with iron, “cast aside” and “burned up,” the imagery Jesus used for hell (Rev
2v27, Matt 7v19).
The
list of “mighty men” certainly raises ambition to courageously serve Jesus and
gain acknowledgement on the last day (Matt 25v23). But the point is probably to
show how ably God provided exceptional soldiers for David, ensuring him
victory. This helps explain David’s sin in taking the census. It displayed a
lack of faith in God to deliver him even with a few, like Gideon (Jud 7, also
Deut 17v16). So Joab queries David’s reasoning, saying “May the LORD your God
multiply your troops a hundred times over.” Here David contrasts Jesus’
confidence that God would build his church through his twelve fallible disciples.
Perhaps we can display David’s same lack of faith in worrying about whether we
have the resources within the church or in ourselves to face future trials. God
can provide what is necessary for the day.
Despite
David’s guilt, we read God “incited” him to command the census because he was
“angry” with Israel, no doubt because of her unfaithfulness to the law. He
therefore used David’s sin as a means of bringing his judgement against the
nation. This would teach later generations that when they suffered because of
their king’s failings, this wasn’t necessarily unjust, but might reflect God’s
anger at their sin too. It also reveals, again, that God governs all events,
including evil acts, for the working out of his purposes. Indeed, 1 Chronicles
21v1 tells us it was Satan who incited David, showing he was God’s means, just
as he was in inciting Judas to betray Christ. Nevertheless, David is truly
guilty, because his heart was such that it could be incited. God’s sovereignty
doesn’t remove our responsibility.
It
took over nine months to count the men, but only when the number was reported
was David “conscience-stricken,” confessing his sin and begging God to remove
his guilt. Through a prophet God gave three options (24v12-13), of which David
chose that which meant he was at God’s mercy not man’s. This was wise, because
although 70,000 died from the subsequent plague, God was “grieved” and halted the
angel causing it at Jerusalem. David’s comment that he should be punished not
the people is commendable, displaying true repentance and the shepherd-like concern
that should mark God’s kings. But it may also highlight the fact that God had
actually taken David’s guilt away (24v10), whilst reminding us that the people
were not innocent (24v1).
David’s
guilt could only be taken away and the plague stopped, however, if atonement was
made. So “on that day” God instructed David to build an altar on “the threshing
floor of Araunah.” David saw the significance of this (24v21), insisting on paying
for the offerings himself because they were for his sin. The burnt offerings
reflected renewed devotion to the LORD and the fellowship offerings the peace
with God they achieved. And so for a second time (21v14) we read “God answered
prayer on behalf of the land,” and so the plague was stopped. This shows the
famine and plague bracket chapters 21-24, highlighting how David’s sin brought
judgement on Israel just as Saul’s did. David’s songs therefore cause us to
long for a truly righteous king (chs. 22v1-23v7).
Praying it home:
Thank God that he governs even evil
for good. Pray that we would trust him to provide all we need to overcome the
world, the flesh and the devil.
Thinking further:
Congratulations. As we finish 2
Samuel we are a third of the way through the year. Keep going.
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