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.

Read 2 Samuel 1:1-16

Grifters abound in the world. Sadly, we can find them in churches too. They look for opportunities to make gain for themselves out of situations, whether good or bad. Their outward acts may initially tick all the boxes, but their actions ultimately show they are interested in personal gain, not the cause of Christ.

The first scene of 2 Samuel introduces us to David’s learning of King Saul’s death through the arrival of a grifter, bearing Saul’s kingly baubles. We quickly discover that the man is less concerned with the situation than with his own advancement, and meets judgement for it. On the other hand, David’s response shows the attitude we ought to show in Christ’s church: mourning for times when Christ’s cause is harmed, and godly fear of King Jesus who has saved us and leads us.

2 Samuel begins with the assumed knowledge of 1 Samuel, and especially the death of King Saul and Jonathan in a climactic battle against the Philistines. This opening passage relays the way in which David learned of the death of Saul, the death of his dear friend, and the great loss which God’s People had suffered at the hands of their unbelieving foes.

Two days after returning to Ziklag, a man came to David’s camp with his clothes torn and dirt on his head, a traditional sign of mourning (vv.1-2). This man came and bowed before David, showing him all the appropriate signs of respect.

David asked three questions. First, where have you come from? Answer, the Israelite camp (v.3). Second, how did it go? Answer, the Israelite army fled, and King Saul and Jonathan are dead (v.4). Third question, how do you know?

The answer, based on the account found at the end of 1 Samuel, was a lie. The man claimed that he happened to be at the battle site, as one does, and saw that Saul was left by himself while Philistine chariots were racing towards him to take him prisoner (v.6). Saul called to him, asking who he was: “an Amalekite who was living in the land” he claimed (v.7).

Saul then asked, according to the man’s tale, for this man to administer the coup de grace to avoid capture and torture by the Philistines, which the man claims to have obliged (vv.8-9). After that, he took the king’s crown and armlet as evidence he was dead, and brought it to its new rightful owner (v.10).

Your new faithful servant now sits here, awaiting orders from the new king.

David’s response to this news was perhaps unexpected to the Amalekite. Instead of rejoicing that the man who had, for many years, made his life one of misery and mayhem, was finally gone, “David took hold of his clothes and tore them, and so did all the men who were with him” (v.11).

This was not just a nod to ritual. “They mourned and wept and fasted until evening for Saul and for Jonathan his son and for the people of the Lord and for the house of Israel, because they had fallen by the sword” (v.12). David, and his men, understood that God’s People had suffered a terrible defeat, and that even though God was at work in it, God’s name was slandered among the nations as a result.

At some point, David then turned to the Amalekite and asked about his origins. The man responded he was an Amalekite, the son of a sojourner (v.13). Long enough to know the rules of Israel.

David then asked how, given he had lived in the land, he could kill God’s anointed king (v.14). David then called for one of his men to put the Amalekite to death for murder of the king, based on his own testimony (vv.15-16).

Ironically, the Amalekite rightly faced judgement for his sin, but that of lying, not murder as he effectively claimed. But this death reminds us that even hidden sins, like lies (because David had no way of knowing otherwise), are known by God and come under his judgement. We should not think that we have gotten away with it if nobody else sees. God knows and judges the secrets of the hearts of men.

Secondly, we should note the mourning which David and his men expressed as they heard the news of the defeat. While it did mean good news for David’s promotion prospects, it was at the expense of God’s name and God’s People.

Do we show the same sadness when parts of the visible church do things which slander Christ’s good name, or think ourselves better? Do we show sadness when God’s People suffer setback and harm by the unbelieving world, or just focus on our own little holy huddle? This passage encourages us to mourn such things.

Finally, this passage reminds us to treat our God and King, Jesus, with reverent fear. Christ is Lord of our lives, and King of the Church. We should not approve of anything which treats Christ as anything less than that.

Read 1 Samuel 31

We might like to think that we can escape the consequences of our actions forever, but when it comes to disobeying God the day of reckoning will always arrive. Whether in positions of power or not, disobeying God will always lead to our downfall.

For Saul, the day of his downfall had arrived. Sadly, Saul’s sin would see many others fall along with him, including his sons. However, this tragic episode also brought about the entry of faithful Jonathan to his heavenly reward, and an episode of bravery in the face of the world’s apparent victory which encourages us to stand firm, even in the face of apparent defeat. It also opened the door for a new, faithful king to rise.

While David had successfully rescued his wives and children from captivity, and even spread the bounty of victory around, the Philistines and Israel under Saul entered into battle. For Saul, the battle did not go as it did for David, because God was with David and was not with Saul.

While the Amalekites fled before David, “the men of Israel fled before the Philistines and fell slain on Mount Gilboa” (v.1). There is no sugar coating this episode; the battle was a disaster. The following verses bear out why.

Not only did a great many Israelites fall, but so too did Saul’s sons. “The Philistines overtook Saul and his sons, and the Philistines struck down Jonathan and Abinadab and Malchi-shua, the sons of Saul” (v.2).

Here was a tragedy. While we know little of Abinadab and Malchi-shua, we know Jonathan as a faithful servant of God and friend of David. A man who served his faithless father, and yet laid aside his claim to the throne, knowing that David was the appointed King after God’s own heart. 

Yet Jonathan fell that day too. While Jonathan may have suffered loss of life due to his father’s many sins, his trust in God saw him enter the rule and reign of a better king in eternity.

The battle reached Saul, too, as he was targeted by Philistine archers, badly wounded (v.3). Recognising that if he was captured alive he would be abused and tormented by them (like Samson before), Saul sought escape by asking his armour-bearer to kill him (v.4).

Yet his armour-bearer, like David before, would not touch God’s Anointed, so Saul exercised “end of life choice” and fell on his sword rather than falling upon God’s mercy and strength at the last (v.5). Saul could not repent, he could only try and run away from his end. His armour-bearer followed suit (v.5).

When the Israelites saw that Saul, his sons, and many of the men in his army had died (v.6), they fled from the surrounding towns and areas to escape the rampage (v.7). In a reversal of the land promise God made to Israel, the Israelites fled before the Canaanites who drove them away.

The following day the Philistines picked their way through the corpses, looking for spoils (v.8). They found Saul and his sons, cut off Saul’s head and stripped off his armour, and sent good news to their cities and their pagan temples (v.9). King Saul had fallen! Their gods were victorious over Israel’s God (or so they thought). The armour went on display in Ashtaroth’s temple, and Saul’s body was hung on the wall of Beth-Shan to rub in their victory (v.10).

Yet even in this momentary triumph, not everyone lost hope. The residents of Jabesh-Gilead, remembering God’s past deliverance through Saul, came at night to remove Saul’s body and that of his sons, and give them a fitting burial (vv.11-13).

Following that, they mourned (v.13). The king had fallen, yes, but worse still God’s name was slandered among the Philistines. Saul’s sin had brought destruction to Israel, and his death caused Philistine joy at the “victory” of their “gods”. God’s People, fled and scattered. They were without a king, a shepherd to guide them.

Much as we do not wish to dwell on it, this passage reminds us that all who disobey God will meet their downfall. We must constantly repent of our sins and turn to Christ, seeking forgiveness and Christ’s righteousness as the only escape from the downfall we deserve.

But it also reminds us to look beyond the immediate to the eternal. Jonathan was caught up in his father’s downfall, despite his faithfulness to his father, to David, and to God. Yet for Jonathan, his death was his entry to a greater eternal glory. It reminds us that the tragic deaths of Christians, while indeed tragic, are also the beginning of something better. We do not mourn as those without hope.

Because while Israel at that point may have seemed without a shepherd, one was appointed. And we too have a shepherd who watches over us, even as we may courageously make small stands against the apparent victory of this world. One day, our own shepherd-king Jesus will ensure the downfall of all those who rebel against God.

Read 1 Samuel 30

Sometimes life is a bumpier ride than our own pothole infested roads currently are. Just when you think that things have got better, quickly comes another judder through the tires. Our vehicle suspension helps make the trip slightly bearable, for life what makes these bumps bearable is finding strength and encouragement in God.

David and his men probably thought they were home free when the Philistines dismissed them from battle to return home, but quickly found themselves in another tragedy. Yet David turned to God for strength, and once again experienced both God’s comforting support but also his provision for his chosen servant. What was a tragedy became a triumph.

And tragedy it must have seemed, as David and his band of men arrived home to Ziklag expecting relief but finding destruction (v.3). The place razed, possessions plundered, and all their families taken captive for a future of servitude (vv.1-2). Not even David was spared the loss of wives and family (v.5).

Everyone wept and screamed in anger and upset until there were no more tears (v.4). Then the blame game started, and the crosshairs of blame fell on David for delivering them into this situation (v.6).

But unlike recent situations which had led to a ransacked Ziklag, “David strengthened himself in the LORD his God” (v.6). How is not exactly stated, but given David’s next steps, it likely involved prayer and meditation on God’s promises to him and to his people.

David then sought God’s guidance through the ephod, which came to him when Saul murdered all but one of God’s priests (v.7). David learned he was to chase the band, and would rescue their beloved (v.8). So off David and his 600 men went, with 200 staying at a brook due to exhaustion while David and 400 carried on (vv.9-10).

Sure enough God providentially delivered. While deserts are big empty places and bands of marauders easily hide in big empty places, David and troops came across an Egyptian (v.11). After giving him food and drink to revive his spirits (vv.11-12), they discovered he was an abandoned slave of the Amalekites who had raided Ziklag days before (vv.13-14). He was more than willing to lead David to the Amalekites in exchange for his life (v.15). God clearly led them where they needed to go.

And arrive they did, to an unsuspecting Amalekite party atmosphere at all the plunder (v.16). Tragedy and triumph reversed, as all but 400 of the younger Amalekites were wiped out (v.17). Most importantly, David recovered everyone and everything (v.18). Nothing which was taken was lost (v.19), and they even came out ahead with all the Amalekite flocks and herds (v.20).

All then made the trip back towards home. First they met with the 200 exhausted men left behind (v.21). Not surprisingly, some of the 400 victors who were of variable background (22:2) suggested that perhaps the 200 men should just get their families back (v.22). In other words, God’s blessing of restoration and compensation should only go to those who worked for it!

David rejected this works-based righteousness. Buttering them up as “my brothers”, David reminded them that this triumph was God’s gift not their works (v.23). Suggesting they were mad to suggest it, he declared that equal shares belonged to all, whether front line or back office “watching the baggage” (v.24). This declaration became military law for Israel from then on (v.25).

Safely back in Ziklag, David went one step further to share God’s largesse. David shared some of the excess loot with many of the local towns of Southern Judah (vv.26-31). Not only would this repay some of these communities who had also suffered loss at Amalekite hands, but pragmatically it would win him friends when it came time to ascend the throne.

This passage, as subtle as it may be, is once again reminding us that every good gift God gives us is a matter of his grace. Like the more disreputable of David’s 400 men, we can view times of triumph or provision through tragedy as our due reward for hard work. Why should we share it with others?

This attitude forgets that everything we have is God’s gift to us. This is not just theological precision, but a way of life. Freely we have received, freely we should give. Of the talents we have, the gifts we have been given, the meals we have, our joys to be shared with others, whether front line or back office.

These gifts were God’s grace to his servant David, who trusted God. Not only David, but his 600 men and the citizens of Southern Judah benefited from God’s largesse to his anointed king.

Is this not a reminder of God’s goodness to us through his anointed king, Jesus? Everything we have received, including our salvation, is a gift of God’s grace through Christ. And that grace is not just for us, but others too. Let’s share the loot!