Read 2 Samuel 7:1-11

Perhaps you have heard or used the saying that refers to putting the cart before the horse. We use it when we refer to someone doing things out of the normal or accepted order of events.

2 Samuel 7 presents God’s great promise to David concerning his offspring (Jesus!) and God’s presence with his people. We refer to it sometimes as the Davidic Covenant. Yet the covenant demonstrates how God seems to put the cart before the horse, or better said puts a House (David’s) before the House (his). This act shows that sometimes, our own normal or accepted order of things is wrong. God knows better than us, and knows which way the cart and the horse should go, to bring glory to himself.

After the events of Chapter 6, the Ark of the Covenant rested in Jerusalem. Also, “the king lived in his house and the LORD had given him rest from all his surrounding enemies” (v.1).

This troubled David. He lived “in a house of cedar” but “the ark of God dwells in a tent” (v.2). David wanted to fix that oversight. After all, if the earthly king gets a nice house, shouldn’t the Great King have a better one? 

Nathan the prophet, who heard David’s intentions, told him “Go, do all that is in your heart, for the LORD is with you” (v.3). After all, this positive intention toward God seemed reasonable and right.

Yet in God’s eyes, David was putting the cart before the horse. That night the word of God came to Nathan, to tell him to speak to David: “Would you build me a house to dwell in?” (v.5). In other words, roll up the blueprints buddy, it’s not time to break ground yet!

But it wasn’t building consents holding up construction. Rather, it was God’s humility. “I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. In all places where I have moved with all the people of Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?” (vv.6-7).

Israel had not had settled arrangements. They had wandered in the desert, then they had entered Canaan, but had endured the unsettled times of the Judges. God identified with his people by sharing their unsettledness, continuing with a tabernacle rather than demanding a house.

The main substance of the message unfolds from this point. God had dealt graciously with Davd in the past. He had chosen him from all the men of Israel to rule, even though he was not the worldly default (v.8). God had been present with David wherever he went and had “cut off all your enemies from before you” (v.9).

God had future plans too. He was going to make David’s name great (v.9). He would “appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more” and no longer be afflicted like they were during the Judges (v.10). He would give David rest from his enemies too (v.11), because this would make Israel secure.

Finally, he would “make you a house” (v.11). Not a physical house, but a dynasty. A line of rulers to follow after David. One of them would construct the temple (more on that next time). God would build David’s house before God’s house.

The cart before the horse from a human perspective, perhaps. God has done good things for us. We should do good things back in response, to ensure his continued good favour. You scratch my back, I scratch yours. But that is not how God works.

God’s response to David’s desire may seem odd. After all, what David wanted for God seemed reasonable and right; Nathan thought so. But it was not God’s will. The two are not the same. While generally when we do things for God’s honour it is good, its success may not actually be God’s will. We must always seek to follow God’s will, not what we humanly think it might be.

Part of doing that is remembering God’s attitude towards his covenant people is humble and gracious. God does not need the corner office, he is happy in the open plan with his people. Experiencing the same difficulties as his people. Identifying with them in their troubles. Blessing them whether or not they have repaid the favour.

That same humility and graciousness led to Christ’s coming, born in humble circumstances, living a humble life, suffering a humiliating death. To satisfy God’s wrath, and show God’s love and graciousness to us. Despite what good or bad we may have done or will do. And to glorify God.

Because despite what we think is the accepted order of things, God delights to put the house before the house.

Read 2 Samuel 6:12-23

Like with many things in life, there are two extremes to avoid when it comes to God’s holiness. The first extreme is to treat God’s holiness flippantly, and act in ways which fail to treat God with the respect he deserves. The second extreme is to recognise God’s holiness but try to place God at a distance, to ignore the effect God’s holiness must have on our lives. If the first extreme is a plague in the Church today, we must carefully avoid reacting with the second.

While God’s holiness can be lethal, God’s holiness also brings great blessing. God’s intent is not to destroy his people, but to bless them. While Uzzah’s death came from a lack of respect for God’s holiness, the blessing on Obed-edom showed God’s desire to bless. David’s reaction to God’s blessed holiness is rejoicing, even when this is viewed as unseemly. Our own reaction to God’s holiness should be the same – respect for his lethality, rejoicing in his blessing.

After Uzzah’s death for touching the Ark of the Covenant, the Ark remained in the household of Obed-edom for three months, where God’s blessing poured out on Obed-edom and his household (v.11).

David heard that God had blessed Obed-edom and family because of the Ark’s presence, and so went down to resume the original plan of bringing it up to Jerusalem (v.12). David brought the Ark up “with rejoicing” (v.12); not a solemn affair like Queen Elizabeth’s funeral but a pageant of celebration like King Charles’ coronation.

This time, it appears that they followed the correct handling procedures (v.13), and sacrificed an animal to God.

David danced before the Ark as if his life depended on it (v.14). Wearing only a linen ephod, David led God’s People in praise and shouting to the noise of trumpets as they brought the Ark into Jerusalem (vv.14-15).

Not all looked favourably. Saul’s daughter Michal, David’s first wife, saw King David leaping and dancing before the LORD, and she despised him in her heart” (v.16). Such was not seemly, fitting, or proper in her eyes. Her father King Saul would never have stooped so low, like a commoner.

Yet even so, the Ark arrived at its new home, in a tent King David prepared for it, with burnt offerings and peace offerings to celebrate God’s special presence arriving in the new Israelite capital (v.17).

God’s blessed holiness was not just for David’s benefit, but everyone’s. So David blessed all God’s People there in God’s name, and distributed food to all great and small so they too would share in the celebration of God’s presence (vv.18-19).

King David wanted to share God’s blessings with his household too, but returned home to contempt and sarcasm from Michal. “How the king of Israel honoured himself today, uncovering himself today before the eyes of his servants’ female servants, as one of the vulgar fellows shamelessly uncovers himself!” (v.20)

Michal thought the outward appearance of King David mattered, just as her father had been very fixated on outward appearance. She thought David’s behaviour was scandalous and crass, like 2am on Courtenay Place.

But King David was not performing for the ladies, he was performing for God. “It was before the LORD, who chose me above your father and above all his house, to appoint me as prince over Israel, the people of the LORD—and I will celebrate before the LORD” (v.21). 

Better to be a fool before Michal than a fool before God. David is king, yes, but God’s servant, and showing humility as God’s servant by dancing before God is true dignity (v.22). God clearly agreed with his servant, since Michal had no children to carry on her name before she died (v.23).

There is a lesson here for us. We rightly recoil from “worship” which is nothing of the sort. Me-centric. Irreverent. Entertainment. Not the reverent worship due to a holy and lethal God.

But we should also recoil from “worship” solely based on outward forms. Propriety. The Done Thing. The external appearance.

Our worship of God must be reverent and follow the instructions God has given us. It should also not be joyless. It should not be so caught up on outward appearance, that there is no inward reality.

God desires that we worship him decently and in good order. As God has taught us to worship him. He also desires that we worship joyfully, and not coldly. God’s presence should move us.

It should matter that God sent his son Jesus to die for our sins, to conquer death and all earthly powers. When we worship, we are worshipping the God who has blessed us beyond measure, not an abstract arm’s-length concept. We are worshipping the God who is present with us, by his Holy Spirit, pouring out his blessings and blessed holiness on us, who do not deserve it.

We may not dance in the pews (we might subtly sway), but we shouldn’t be still inside. Does God’s holiness move you? Does God’s blessedness move you?

Read 2 Samuel 6:1-11

We all know someone who is a stickler for order. You are reading something written by one right now, actually. I prefer things to be done in the way they ought to be done. It makes life easier and more predictable to handle. Others prefer to go with the flow. Like dumping their bikes on the floor in front of my workbench. In most things, a happy medium is a better approach. One day, perhaps, my garage/workshop might be as orderly as I’d like.

Note I said most things. Not all. One of those things where it is important to get things right is how we approach and worship God. God is holy, we are not, and he gets to decide the rules, not us. For all David’s greatness, he failed to remember that rule. Uzzah paid the price when he came into contact with God’s lethal holiness. God’s holiness is no less lethal today. We must worship God as he deserves, for God is no less holy today than in David’s day.

2 Samuel 5 showed the various ways in which God kept his promises to his people. One of God’s promises in Scripture is to be present with his people. From Moses’ time, this promise revolved around the Ark of the Covenant.

From its return from the Philistine lands (1 Samuel), the Ark had remained in Kiriath-jearim, also known as Baale-judah (v.1). Now that Israel had conquered Jerusalem it was time to bring the Ark up to the capital. This was not a quiet affair, but a military parade led by King David himself (v.1).

That something is about to go terribly wrong is shadowed by the text. It reminds us that the Ark “is called by the name of the LORD of hosts who sits enthroned on the cherubim” (v.2). Not a suitcase, then. Far from it. As David later called it, the Ark was “the footstool” of God (1 Chron. 28:2).

The Ark was incredibly holy. It dwelt in the Most Holy Place of the tabernacle. The High Priest cleansed it on the Day of Atonement (Lev. 16:14-15). Leviticus describes it as the “mercy seat”, where God’s mercy is given to his people. The Ark contained the copies of the Mosaic Covenant (Ex. 25:16).

There were strict rules about how to treat the Ark. When it was moved, it had to be covered, and carried on poles resting on the shoulder (in special rungs built into it) by specific Levites (Num. 4, 7:9). You could not touch it, or you would die. God’s extreme holiness made the Ark very holy. Sinners touching the Ark profaned it. That holiness was lethal.

Which makes what happens next inevitable. The Ark is put on a cart, driven by oxen with riders from the host’s house (vv.3-4). Everyone is dancing and celebrating the great occasion (v.5). The oxen are spooked or stumble in a pothole, and suddenly the Ark looks like it might leap from the cart to the ground (v.6).

Can’t have that! Thankfully Uzzah leaps to the rescue, placing a firm hand on the Ark to secure the load (v.6)…and dies. “The anger of the LORD was kindled against Uzzah, and God struck him down there because of his error, and he died there beside the ark of God” (v.7)

How should Israel have responded? With repentance and trembling. And yet? “David was angry because the LORD had broken out against Uzzah” and named the place for the event (v.8). 

Then, after the initial flash of anger, David feared the God who broke out against Uzzah (v.9), just as he broke out against the Philistines (2 Sam 5:20). So instead of bringing the Ark up to Jerusalem nice and close to himself, he redirected the parcel to Obed-edom the Gittite (v.10).

Funnily enough, David may not have wanted God close anymore after he had seen God’s lethal holiness, but Obed-edom, who received the Ark into his house, was blessed by God during its stay there (v.11).

Uzzah meant well. David certainly meant well. Yet well meaning intentions do not survive contact with God’s lethal holiness. God is not a tame house deity who only blesses and shows favour. God is righteous and holy.

We must respect God’s commands. We must act as God requires us to act, especially when it comes to serving him. Especially when God has made it clear – showing his kindness to us by making clear his requirements.

Nor is God’s lethal holiness an Old Testament thing. Ananias and Sapphira certainly met his lethal holiness (Acts 5). We eat and drink judgement to ourselves if we take communion unworthily (1 Cor. 11:29). It is a fearful thing to fall into the living God’s hands (Heb. 10:26-31).

That same lethal holiness would smite us were it not for Christ’s sacrifice to cleanse us from our sins. Let us give thanks to God for his mercy. And treat God’s lethal holiness with the respect he deserves.

Read 2 Samuel 5

Several years ago the war movie Dunkirk came out. It tells the story of the evacuation of British troops from France in 1940, from the land, sea, and air perspective. True to form, the director of the film plays with your perception of time, as the three stories interrelate but on different time scales. 

As much as we enjoy reading or viewing stories told in “traditional” time, sometimes a point can be made by collecting tales together out of chronological order. 2 Samuel 5 plays with time. The passage provides a series of separate events, presented out of order, demonstrating how God’s promises were being fulfilled in David. Kinda. There is enough hinted in the passage to direct us to another fulfiller of God’s promises.

After the deaths of Abner and Ish-bosheth in chapters 3 and 4 of 2 Samuel, there was a power vacuum in the northern tribes. In this vacuum, “all the tribes of Israel came to David at Hebron” to swear allegiance (v.1).

They gave three reasons for doing so. Firstly, relationship (“bone and flesh”, v.1). Secondly, past generalship under Saul (v.2). Thirdly, covenantal – God himself had said “You shall be shepherd of my people Israel, and you shall be prince over Israel” (v.2).

Therefore David covenanted with all Israel to lead them, was anointed king, and reigned forty years (vv.3-5).

This story shows that God had fulfilled his promises to David despite the opposition of Saul, of Abner (and Ish-bosheth), and others along the way. Nobody, no matter how powerful or influential, was able to stop God fulfilling his promises.

After this, the author tells the story of Jerusalem’s capture. Jerusalem was occupied by the Jebusites, despite previous attempts at driving them out (Josh. 15:63, Judges 1:8, 21). Not surprisingly, the Jebusites were cocky, thinking even their lame and blind could beat Israel (v.6). David took this trash talk and turned it into motivation for his troops, who found an accessway through Jerusalem’s secret water supply (essential for withstanding siege) and captured the city (vv.7-8). 

David turned it into Israel’s capital, and Israel’s strength grew because God was with them, fulfilling his promises (vv.9-10). This time, not even a millennia could stop God (cf. Gen. 15:18-21). Time is no valiant opponent.

David’s power became so great that later in time (towards the end of his reign), the foreign king of Tyre sent Lebanese Cedar and skilled builders to make David a fitting palace (vv.11-12). This demonstrated God fulfilling his promise to ensure the proper leadership of God’s people.

Kinda. It is not all rosy in Israel. On the plus side, David has many sons born to him (vv.14-16). Children are a blessing from the LORD (Ps. 127:4-5). Clearly God is strengthening his house.

On the downside, David added more wives and concubines in Jerusalem (v.13). He already had several. This is a problem; the covenant king must not gather wives lest they lead him away from worship of God (Deut. 17:17).

Yet despite this, God still fulfilled his promise to protect his people through David. Chronologically earlier in David’s reign, the Philistines attack again since the Israelites are a now united front (vv.17-18). David succeeded where Saul failed, inquiring of God whether to attack the Philistines and receiving encouragement to go (vv.19-20). 

David recognised that God was with them and had caused the defeat of the Philistines, and so named the place for God’s “breaking through” the enemy (v.20). The Philistines, meanwhile, left their useless house gods in place so David and his men took out the trash (v.21).

This was not a one-off. Up the Philistines came again, but David did not presume (v.22). He again inquired of God, who told him to attack from the rear (v.23). When David heard “the sound of marching in the tops of the balsam trees” he was to attack, because God was going first as Warrior to defeat the Philistines (v.24). David and Israel were the mop up crew, to strike down the remnants of God’s attack (v.25).

God fulfilled his promises for protection, as the leveller of Philistine’s might and the warrior who defeated the enemies of his people.

All of these snippets from David’s kingship showed God fulfilling his promises to his people. They remind us that the same God is the God of Promise, who fulfils his promises for us today as well.

Opposition from the great powers of this world cannot stop God. Time is no barrier to God fulfilling his promises. It may take longer than we like, but God fulfils in his good time. God protects his people. God levels our opponents and fights for us. God does so in various ways; we should always go to him in prayer.

Yet God did not complete his promise-keeping when it came to David. There was still one better to come. Only Jesus ticked all the promise-fulfilment boxes (2 Cor. 1:20). 

In Jesus, there is no “kinda” promise fulfilment.

Read 2 Samuel 4

David’s kingdom was one where justice flowed for all. The guilty met justice, those whose blood was spilt unjustly received justice. In 2 Samuel 4, a little act of justice on David’s part points forward to the greater justice of David’s far-off son, Jesus. Jesus’ reign is one where justice will ultimately prevail, even though we may face injustice now. The guilty and unrepentant will face justice at the Last Day. The guilty and repentant receive mercy today, because Jesus bore God’s justice for us on the Cross.

The death of Abner would have sent shockwaves through the northern elite surrounding Ish-bosheth, the soon-to-be ex-king of Israel. While David’s actions in the previous chapter showed his clear upset at Abner’s death and Joab’s part in it, these actions would have taken time to work their way northwards. The news of Abner’s death, however, would have shot northwards like a bullet.

Not surprisingly, “when Ish-bosheth, Saul’s son, heard that Abner had died at Hebron, his courage failed, and all Israel was dismayed” (v.1). Whose head was next for the chopping block in David’s regime change?

Two of Saul’s captains thought this was an opportunity to switch sides and gain favour with the new king in town. They are introduced for the sake of recorded history as Baanah and Rechab (vv.2-3).

These two men moved to secure their future in the north. Ish-bosheth sat shaking. Mephibosheth, Jonathan’s crippled son, was swept up in his nurse’s arms and swept away to safety (v.4). The mighty house of Saul was not something to fear anymore.

Into this situation, two “brave” captains snuck into cowering Ish-bosheth’s room while he was taking a noon siesta, killed him, cut off his head to prove it, and then ran off through the night to King David (vv.5-7). There was no courage displayed here; Saul’s house is a frail, crippled remnant of its might.

On the way, no doubt Baanah and Rechab got their story lined up. Worked out how to spin it for their own advantage. Slather a heavy spread of theological support for their sinful actions to justify it.

And so it proved. They arrived at David’s court and presented the head. “The LORD has avenged my lord the king this day on Saul and on his offspring” they piously claimed (v.8). What were they but God’s instruments?

If they were looking for a promotion, they had come to the wrong place. David’s response ironically cut their theological feet from under them. ”As the LORD lives, who has redeemed my life out of every adversity…” (v.9). David had God as his protector and redeemer, he did not need self-appointees.

In fact, David already had precedent to rely on for men like Baanah and Rechab. In chapter 1, he killed a man who claimed to have killed King Saul (vv.9-10). “How much more, when wicked men have killed a righteous man in his own house on his bed, shall I not now require his blood at your hand and destroy you from the earth?” (v.11)

The judgement was rendered. Baanah and Rechab were killed and dismembered, and their bodies hung on a tree as a curse (Deut. 21:22-3). Ish-bosheth’s head was given a proper burial, next to Abner at Hebron (v.12). Justice for all involved in this sorry affair.

Ish-bosheth should never have faced such a fate, especially not at the hands of men looking to improve their circumstances. While Ish-bosheth could not enjoy it in this life, David rendered justice for the injustice he faced.

Injustice also occurs in our day. Christ’s church faces oppression and injustice the world over. We might face prejudice for our beliefs. Some face death for the sake of Christ in various lands. One day, King Jesus will render justice for these injustices.

Worse still, even in the Church injustice occurs today. We sin against each other, and clothe it in righteous piety. Refusing discipline because Christ forgives (so I can keep on sinning then?). Using position and power to hurt and abuse Christ’s sheep, and then claiming it as God’s Will. Like David, Christ’s undershepherds (the elders) must pursue justice. Whether it is delivered or not, Christ will render justice. The guilty and unrepentant will receive justice at the Last Day.

Yet what of the guilty and repentant? What does this passage offer for you? Firstly, hope, because you will be vindicated before those who act with injustice now.

Secondly, King Jesus did not leave us to face God’s righteous justice alone. Instead, he offered himself up as a sacrifice on the Cross, as we particularly celebrate every Easter. Jesus took the pain of God’s justice on himself, that we may be declared just before God and receive mercy.

If we trust in Jesus, all our injustices are placed on Christ, who bore our curse as he hung on the tree. The unjust made just by Christ’s sacrifice, so the demand of justice would be met.

In David’s kingdom, Ish-bosheth’s death received justice. In Christ’s kingdom, there is justice for all.

Read 2 Samuel 3:12-39

Success in a sinful world can often come at a brutal cost. Financial gain through ruining another financially. Promotions and power through destroying or trampling over the reputations of others. This is not the way of God’s Kingdom. Those who lead in God’s Kingdom must serve and display integrity, not ruthless cunning and destruction of others who stand in their way.

Not surprising given the way of the world, David’s inheritance of the Kingdom of Israel was tainted by sinful acts of his servants. Yet the text makes clear that David was blameless in the acts that ultimately brought all Israel under his reign. His blamelessness reminds us of the true and greater king, Jesus, whose rule over the Kingdom of God follows a blameless, sinless life sacrificed for our sins.

After Abner had decided that his best bet for future influence was throwing in his lot with David, he approached David to offer Israel to him. Whether Abner considered himself the real power broker of the north or not, he clearly offered it to David (v.12).

David agreed, but required the return of his first wife Michal (Saul’s daughter) to him (vv.13-15). Saul married Michal off again after forcing David out, but David wanted her back (which did not breach Deut. 24, since David did not abandon her) to hopefully cement the line of Saul and his line together. Ish-bosheth obliged, and Michal was sent back (v.15). Poor Paltiel, her second husband, wept as his wife was taken away from him (v.16).

It seems Abner and Ish-bosheth were all who really stood between David and the kingdom, so when Abner advocated for David with Israel and smoothed over the tribe of Benjamin’s feathers, all seemed to fall into place (vv.17-19). Abner and twenty men negotiated with David, enjoying safe passage “in peace” to enter and leave Judah (vv.20-1).

Unfortunately Joab, who was away raiding, returned to find things had moved on while he was away. He failed to convince David that Abner’s acts were all a ruse (vv.22-5).

What followed was appalling ruthlessness and destruction. Despite knowing that Abner enjoyed safe passage, Joab called Abner to a meeting without informing David (v.26). Unsuspecting Abner, assuming further negotiations, then fell victim to Joab in vengeance for the death of Asahel (v.27, cf. 2:18-23). A vengeance that should not have occurred, as Asahel fell in war not a private feud.

David was ropeable. After all, he had promised safe conduct, and it had been used for treachery. David declared himself blameless in the whole incident (v.28), as the text itself has repeatedly made clear. Then he announced a curse on Joab and his father’s house (v.29), made Joab and the army publicly mourn Abner’s death (v.31), while he himself followed the casket, publicly weeping at Abner’s graveside (vv.31-2).

David was clearly blameless in the whole sordid affair. It was important that everyone knew.

To be even clearer, David composed a lament for Abner’s death (vv.33-4), and fasted as a sign of mourning and respect (v.35). His public acts were noted, and pleased the people of Israel (v.36). It clearly demonstrated that David was blameless, and not involved in this sinful act (v.37).

Joab had been brutal, David was gentle, even though as king he could have had Abner’s head for opposing David’s kingdom (vv.38-9). Of course, David could also have had Joab’s head too, but a curse would have to do in the meantime. Joab was too important to die right then. That day would come in God’s time.

The whole kingdom was coming to David, yet not without the wicked deeds of sinful men carrying along with it. Neither Abner nor Joab were blameless men, each sinfully acting in ways which could have affected the kingdom. Nor was Saul blameless, for he had married Michal off to another man, so Paltiel suffered hurt and loss because of dynastic struggles.

Yet in these events, David was blameless. Michal was his wife. Abner had safe conduct. David did not know of Joab’s plans, or condone them. Joab knew what he was doing was wrong. Despite all this, God’s plan still advanced. God’s promise to David was being fulfilled; the king was receiving his kingdom.

However, David was not a sinless man. We have seen this in 1 Samuel. We will see it again later. But another king was entirely blameless for all his days. That king is Jesus.

Jesus too endured the acts of self-centred sinful men. One of his disciples betrayed him. The others seemed more interested in the “top dog” position. The leaders of Israel conspired to have him killed as a rebel, when he had done nothing wrong.

Yet God’s plan still advanced. God’s promises to us were being fulfilled in Jesus. Jesus rose from the dead, and now reigns on high. The king is receiving his kingdom.

The sinful acts of sinful people are no barrier to God blessing his people and ensuring their wellbeing through his blameless king.

Read 2 Samuel 3:1-11

Not surprisingly, my children do not like to do their chores. While they (usually) do them, they do so from necessity rather than joy. The same is true for many things in life. Paying taxes. Household tasks. All too often, working (bills won’t pay themselves). Hopefully, none of us attend Church solely out of a sense of obligation, of necessity!

After Saul’s death, Abner attempted to seize power through conquering King David’s kingdom by force. He failed. A period of Civil War followed, where David grew stronger and Abner became weaker. When finally Abner pushed his puppet-king too far, he decided to throw his lot in with David. But he was moved by necessity, not conviction. We should not miss the obvious lesson. People may operate in the Church, or in a broader culture influenced by Christian morality, out of necessity rather than delight.

Following the failure of Abner’s invasion of Judah, a period of civil war followed between King David’s kingdom based in the south of Israel, and Ish-bosheth’s kingdom (really ruled by Abner) in the north of Israel. 

“And David grew stronger and stronger, while the house of Saul became weaker and weaker” (v.1). Not surprisingly, since God was clearly on David’s side in the matter of the next king of Israel.

The strengthening of David’s kingdom is described in verses 2 to 5 through the birth of six sons to David from as many wives. These verses are intended not just to introduce to us historical facts, but point out that God was securing the future of David’s line on the Israelite throne. There were many sons who could succeed David. All of these sons were born to David while he reigned from Hebron.

Abner was busy strengthening his position too. “While there was war between the house of Saul and the house of David, Abner was making himself strong in the house of Saul” (v.7). This implies that Abner was making himself the de facto ruler of Israel, even if the crown sat upon Ish-bosheth’s head.

The extent to which Abner was really in control up north is shown by an example of his actions. “Saul had a concubine whose name was Rizpah, the daughter of Aiah” and Abner claimed her as his own (v.7). Essentially, in that part of the world in those days, this was claiming to succeed Saul as ruler over his kingdom.

Ish-bosheth may have been a puppet and weakly reliant on Abner for his status, but he was no idiot. He knew what Abner was claiming when Abner claimed one of Saul’s concubines for himself. So Ish-bosheth confronted Abner about the situation (v.7).

Abner was frustrated by Ish-bosheth standing up to him. He claimed to Ish-bosheth that he had shown “steadfast love to the house of Saul your father, to his brothers, and to his friends” and here was Ish-bosheth making a song and dance about a woman (v.8). Interpreted cynically – I put you on the throne and have kept you there, and you tell me what I can and cannot do?

Since Ish-bosheth was showing dangerous tendencies towards growing a spine, it was better to act on necessity and switch allegiances. “God do so to Abner and more also, if I do not accomplish for David what the Lord has sworn to him, to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah, from Dan to Beersheba” (vv.9-10).

And what could Ish-bosheth do in this situation? Nothing, because he feared Abner (v.11).

Abner was willing to hand the rest of Israel over to David, but not because of a sudden change of heart to serve God and his anointed king. No, Abner was acting in this way because of necessity. Sooner or later, someone would spot a chance to stick up for Ish-bosheth and stick a knife into Abner. Better for Abner to negotiate with David while there was a chance to negotiate a spot on David’s leadership team.

Abner’s motivation in these first chapters of 2 Samuel appears to be what is best for Abner. Not God. Not Israel. Not even Ish-bosheth. Abner’s attitude and approach is mercenary. He is happy to sell his services for the best offer, not the cause of God and his righteousness.

Sadly the Church is not immune to Abner’s among us. While there may not be a little Slim Shady in all of us, we must guard our hearts and ask the Holy Spirit’s help to stop a little Abner creeping into our lives. The Church is not a place for public claims of piety, and private clamours for power and self-glory. The Church is about Jesus, not us.

Likewise, perhaps the Lord will grant repentance and renewal in our land, that people turn once more to Christ and to Christian morality. But we cannot assume that all will follow because they see the rightness of Christian righteousness; instead, they may bow from necessity.

May we all bow and serve out of joy, not necessity.

Read 2 Samuel 2:12-32

When we do not get our way, or when someone or something resists our will, we often resort to force. It is true of individuals, of businesses, and of governments. In the sinful world we live in, sinners resort to force to try and resist the advance of God’s Kingdom here on earth. At times it seems like the forces arrayed against the Church will overpower. But if God is on our side, it is not a fair fight.

Chapter 2 of 2 Samuel shows an example of the failure of force to prevent God’s Plan advancing through David’s kingship. While David’s anointing by God was publicly known, Abner had conspired to place Saul’s remaining son on the throne in opposition to David, who was proclaimed king in the South. Abner’s attack ended in failure and defeat, with Abner’s forces unable to defeat David’s forces. Abner’s defeat reminds us of the stupidity of sin and resisting God’s will. God’s kingdom will advance over all the earth. God is Lord of all our lives.

After David’s anointing as king over Judah, and Ish-bosheth’s installation as king by Abner in the north of Israel, the two who claimed the right to rule Israel would have to settle things. Abner, who had installed Ish-bosheth in the north (possibly as a puppet), decided to use force to resolve the conflict, marching the north’s soldiers south toward David at Hebron (v.12).

Understandably, David’s armies led by Joab moved north from Hebron to Gibeon to meet and block the northern army from its advance (v.13). There, the leaders met at a pool and sat down to talk before battle commenced (v.13).

Abner suggested that champions from each army would fight, just as David and Goliath had fought many years before (v.14). Twelve from each army arose and fought one-on-one, which ended in a twelve deadly draw (vv.15-16).

Since there was no resolution to the fight by the champions, both armies engaged in combat. After a fierce battle, David’s forces prevailed (v.17). Israel, and Abner, were forced to flee northwards.

Along with Joab, two of his brothers were present at the battle (the following becomes important later in 2 Samuel). One, Asahel, seemed to want the glory of overcoming Abner, and chased Abner relentlessly (vv.18-19).

Abner recognised Asahel, and encouraged Asahel to seek out another target to strike down for glory and spoil (vv.20-21). Asahel refused, and kept on coming.

At this point, a tiring Abner warned Asahel that he would be forced to strike him if he kept pursuing (v.22). Something he did not wish to do, it seemed, because he would then have to face Joab again. Ultimately in self-defence, Abner followed through and struck Asahel through with his spear, bringing everyone to a halt and Asahel to a permanent stop (v.23).

Joab and his other brother, Abishai, pursued Abner with a desire for vengeance which grief can often drive (v.24). They pursued Abner until sundown, when surrounded by fellow Benjamin tribesman Abner stood on a hill to make what he thought might be a final stand (v.25).

Suddenly, Abner was keen on the shared brotherhood between Judah and Israel’s other tribes. “Shall the sword devour forever? Do you not know that the end will be bitter? How long will it be before you tell your people to turn from the pursuit of their brothers?” (v.26).

Joab retorted that there would be no devouring swords if Abner had not spoken to cause all of that day’s events (v.27). Even so, Joab called off the attack (v.28), and Abner and his forces retreated all night (v.29).

When the tallies of losses were made, the scale of the failure was clear. David’s forces lost nineteen men, plus Asahel (including the twelve champions lost in combat; v.30). Abner’s force had lost 360 (v.31). 

Joab and the men buried Asahel, and returned to Hebron (v.32). Abner’s attempt at resisting God’s Kingdom by force had failed.

Sin is stupid. It makes you do stupid things. What can possibly be smart about resisting God’s will? Yet that is what we all do when we sin.

Even those of us who have been enlightened to the truth, had heard it proclaimed, and sing praises to the true God still do not always embrace it as we should. We deny the truth by our acts, sinning and fighting God’s will. Abner was stupid to resist God. So are we.

And so are the nations who refuse to submit to their true king, Jesus. They plot and rage in vain. They assault God’s People, through coercion and force, seeking to wipe out the Church and blot out believers. But they will ultimately fail. Just as Abner failed. 

Human force cannot defeat the God who created them. They can resist. They can gather their armies to fight against God, but it is an unfair fight. Jesus will win simply by turning up (Rev. 19:11-21).

God is Lord of all. Let us worship the unconquerable king!

Read 2 Samuel 2:1-11

Our society likes big things and big bangs. One hundred day plans. Transformational change. Slow and steady might win the race in the past, but today bigger is better. Incremental growth and change is insufficient for the supposed fast pace of the world we live in. We look down on small beginnings.

Yet David’s ascent to kingship was a small beginning. While we expect that his anointing by Samuel as Saul’s successor would lead to his almost effortless slide into the top role, David had to take the first small steps towards becoming king over Israel. In the meantime, David also experienced opposition from the world to his rightful reign. For David, even his kingdom had to start from somewhere. For the Church, for individual believers too, the same principle applies. We should not despise small beginnings.

After an appropriate period of mourning for the late King Saul and his son, Jonathan, life had to move forward. God’s People were without an officially installed leader, which as the Book of Judges reminds us is not a good thing. Samuel had privately already anointed David as king (1 Sam 16), but it was time for things to become public.

Now that Saul was dead, David and his men could move freely in Israel without fear of attack. So David inquired of God about whether to leave Ziklag for Judah (v.1). God directed David to go to Hebron, which was the most prominent of Judah’s towns.

Obedient to God, David cut ties with Philistine Ziklag and moved to Hebron, together with his wives and his men (and their own families, vv.2-3).

When he arrived there, the tribe of Judah gathered to publicly anoint David as their king (v.4). Which was a small beginning. Judah was only one tribe of Israel. David’s long-expected kingship was finally inaugurated, but had not reached the full extent that Samuel’s ordination and God’s anointing promised.

However, while this was only a small beginning, the first deposit on the full transfer of the kingdom to David’s hands, it was clearly at God’s leading. It was God who had set David apart. It was God who had protected David all those years from Saul’s hands. It was God who had led David to Hebron, that he could be anointed king.

The next step is to build on the small beginnings. David was told of the deeds of Jabesh-gilead, who marched through the night to rescue Saul’s body from the Philistines and give it a respectful burial (v.4, cf. 1 Sam. 31). 

David contacted them, asking a blessing on them for their act of bravery and respect of Saul (v.5). Then David suggested they take another risk – by acknowledging him as their king (vv.6-7). Effectively, David is suggesting that since they are godly folks who respect the Lord’s anointed, they ought to recognise the Lord’s anointed successor to Saul, now enthroned in Hebron.

We do not know the response they gave. But we do know that if they had agreed, they were taking a risk. Because to the north, General Abner was plotting a coup against God. He took Saul’s remaining son, Ish-bosheth, and installed him as king over Israel (vv.8-11).

While some could forgive Abner for placing Ish-bosheth in the hot seat; after all, from a worldly perspective he was the heir apparent after Saul and Jonathan died, in reality this was an attack against God’s plan. Everyone knew that David was God’s anointed successor to Saul. Even Saul had publicly admitted it himself (and Abner would have heard it).

Abner was refusing the kingship of God’s anointed one. He was refusing the Great Kingship of God. He was placing himself in rebellion against God. The inevitable civil war (and what is really civil about war?) was a consequence of Abner seeking to have it his own way.

This theme of rejection and unbelief carries its way through history. The Jewish leadership and the masses rejected King Jesus before Pilate, declaring they had no king but Caesar. Others in the world today still rage in vain against the Lord’s anointed (Ps. 2), seeking anyone but Jesus as their master.

The Church exists in that tension. Like David, God’s Kingdom is inaugurated, but has not yet reached its greatest extent as it soon will. We, like Judah, are the seed of the Kingdom which will one day grow into a great mountain and crush the worldly kingdoms to dust.

Our call as Christians is not to despise the small beginnings. The often lowly place of the Church, especially in our days here in New Zealand and elsewhere. The slow march of holiness as the Holy Spirit works in our lives, making us bit by bit more like Christ and less like the world.

Instead, we are to witness and call others to repent of their rebellion and join God’s Kingdom. Jesus is calling the worldly citizens of our Jabesh-gileads to acknowledge his kingship through our words. Though it begins small, God’s Kingdom will eventually reign over all. We should not despise small beginnings.

Read 2 Samuel 1:17-27

Two of my grandparents died when I was around 10. A few years ago now, when my oldest son was a baby, we took him to Christchurch to meet family on our side living down there. We visited the graves of my grandparents, and grief returned 20 years later. Grief never really goes away. The emotional pain subsides, but we always grieve those we have lost, in memory, in events and anniversaries, and when we speak or write of our loss.

David knew grief well, and knew that it sometimes needs expressing. While he and his men had emotionally grieved the death of Saul, Jonathan, and so many of Israel’s army, that was not enough. David composed a lament, or written expression of grief. His lament reminds us that grieving in this sinful world is normal. Grieving is an ongoing process, and one we should acknowledge as part of life. Because grieving will only truly cease when we are at God’s side.

After David received word of Saul and Jonathan’s death, he took time to produce a reflection on his and Israel’s loss. He grieved with this lament, and instructed that others should learn it to grieve too (vv.17-18). 

While David himself mourned the loss of a dear friend, Israel too had suffered loss. Their king was dead, and with him shame had come upon Israel. “Israel’s glory” was tarnished, “How the mighty have fallen!” (v.19).

The defeat was not just a military or national one, but a religious defeat too. David does not want the pagan victors in Gath and Philistia gloating, because they would wrongly assign the victory to their fake god Dagon (v.20). The place of disgrace, Gilboa, should be a barren place to reflect and remind Israel of how the soldiers’ shields did not protect them when they needed it (v.21).

This expression had a purpose. It gave Israel’s soldiers something to galvanise themselves over when they went to put matters right.

David’s lament then turned to showing thanks for Jonathan and Saul’s life. David speaks of how both were mighty soldiers who struck down their enemies (v.22). He speaks of how they were loyal to each other, father and son (especially Jonathan), right to the end (v.23).

David did not gloat at the death of Saul, who opposed him so much. He reflected on the good of Saul, as a person and for Israel. Israel’s daughters (probably especially the wealthy ones) should mourn Saul’s death, because he lavished them with wealth and prosperity (v.24). Wealth which came from his unity and rule over Israel, compared to the oppression felt in the time of the Judges beforehand.

Finally, David turned to his personal grief and loss of his dear friend Jonathan. The women would weep for Saul, David would weep for Jonathan. Saul may have endeared himself to the women by giving them expensive “scarlet” clothing and “ornaments of gold” (v.24). But David was “distressed for [his] brother, Jonathan” (v.25). Jonathan had endeared himself to David with a love that “surpass[ed] the love of women” (v.26).

Some people read this like it is from an erotic novel. What nonsense. Jonathan had openly declared loyalty to David as the next king, a role everyone assumed was Jonathan’s (including Saul)! They had a deep and close friendship, hoping to see each other succeed in the roles God had called each of them to. Their commitment towards each other was covenantal in nature. This was not about erotic desire, it was about faithfulness and self-sacrifice.

With that note, David brought his lament to an end. “How the mighty have fallen, and the weapons of war perished!” (v.27). A terrible loss for both Israel and David.

While this passage is not a “how to” for grief, it does remind us that there is and can be more to going through grief than just the emotional distress we feel. Working through that grief together, perhaps in written or spoken form, and in prayer to God is a right and proper way to acknowledge loss.

Likewise, the writing of this lament as something to teach others reminds us that grief is an ongoing process that we can experience for many years. We must be compassionate and understanding to people who grieve the loss of a loved one long after the world might say it is time to “move on.”

Likewise, recognising loss should be part of the Church’s witness. The world is not as it should be. Suffering and death are not natural, but the result of sin. When we only focus on the positive in our fellowship, teaching, and worship, and avoid the negative, we do everyone a disservice. Including ourselves.

We still live in a day where we weep as we sow the seeds of the kingdom (Ps. 126). One day, when Christ returns and puts a final end to grief, we will return with songs of joy. Until that day comes, our grief reminds us that weeping endures for the night, but joy comes with the morning.