Read 2 Samuel 22:32-51

With all the drama of elections taking over the airwaves and social media, the drama comes with it. The fate of the cosmos hinges on which candidate will temporarily hold power. Meanwhile, the Lord sits enthroned in heaven and laughs, because he rightly holds them in derision (Psalm 2). God’s kingdom is forever; King Jesus wins.

King David’s song in 2 Samuel 22 concludes by pointing us back to the supremacy of God’s Kingdom over all others. It is God who establishes the kingdom, God who provides the power for victory, God who populates the kingdom, and God who guarantees the kingdom. That was true of David’s kingdom, and it is even truer for Jesus’ kingdom, which will never end.

So far, David’s song has spoken of God’s great power to intervene for his servants, and that God is faithful to his character to ultimately bless those who seek after him and his righteousness. David’s song now draws these themes together, revealing themselves in the victory of God’s Kingdom.

Firstly David points out how it is God who establishes the kingdom. It is God, the rock, who made David’s ways blameless, made his feet like those of a deer and secured him in high places (vv.32-4).

It was also God who trained David for war (v.35). God gave David his shield of salvation, made him great, and made his path easier to walk (vv.36-7).

Because of God establishing his kingdom through empowering David, David was enabled to win. He was able to pursue his enemies and destroy them utterly (vv.38-9). God equipped him with strength for the battle, causing his enemies to flee, so he could beat them into dust (vv.40-43). His enemies may have looked for someone to save them, but there was nobody to answer, and God did not answer them (v.42). Everything he was able to accomplish was because of God’s power.

Thirdly, it was God who populated David’s kingdom. God delivered David from strife within his kingdom, uniting his people under his rule (v.44). More than that, “you kept me as the head of the nations; people whom I had not known served me” (v.44). David was not just one among many, but was the greatest of those around him.

He was so great that foreigners came bowing in fear to submit to David’s rule, gave up their opposition and surrendered their fortresses to him (vv.45-6). They became subject to his reign.

It is only God who exists and lives, and is the strong foundation on which David relied for his salvation (v.47). He is the God who gave David vengeance against those who betrayed him, saved him from his enemies, and delivered him from violence (vv.48-9).

Because of God’s goodness and faithfulness to David, in establishing and populating David’s kingdom, David proclaimed that he would “praise you, O LORD, among the nations, and sing praises to your name” (v.50). David’s praise would not just be local in scope, whether confined to Jerusalem or even all Israel, but global in scope. God’s Kingdom was not a localised event, but something with global consequences.

Finally, David concluded his song with an expression of his belief that God guarantees the kingdom. “Great salvation he brings to his king, and shows steadfast love to his anointed, to David and his offspring forever” (v.51). God saves his king, and demonstrates his always faithful covenant love to his anointed ruler, whether that is David or his offspring. Because God is always faithful to his promises, this is a surefire guarantee of the kingdom.

This final verse is the key to our understanding of this passage in the greater scope of God’s story of salvation. God promised that God would show his covenant love to his anointed leader, of the line of David, forever. That promise finds its fulfilment in Jesus, a descendant of David, who was the promised Anointed One whose life was sinless where even David’s fell so thoroughly short.

Jesus’ kingdom is one of truly global consequences. Fulfilling the promises God made through the Prophets that God’s Kingdom would ultimately overcome all worldly empires, Jesus’ kingdom covers all the earth. Everywhere Christians gather, there Jesus reigns. One day, Jesus will not just reign over the congregations of his people, but over all of Creation.

This kingdom is not one fought and won through election campaigns or military battles, but through God’s power and work through the Gospel’s proclamation. It does not require our strength. Even the abilities and words we have to proclaim the Gospel are given by God. And even though it may seem like God’s enemies have the upper hand at times, God will ensure their downfall and Christ’s victory over all his enemies.

God’s victory is inevitable. Only God has the power and ability to accomplish his will and ensure the victory of his anointed one, Jesus, to reign eternally over all Creation. 

Let us give up our own little empires and serve and worship Jesus, the Anointed King. His kingdom is forever.

Read 2 Samuel 22:21-31

Nobody likes a know all, or the guy who is always perfect. We recognise we all have failings. We as believers, moreover, recognise that we all are sinners and in desperate need of a Saviour. Someone who waltzes in and claims to be without fault with a trail of evidence to say otherwise generally gets short shrift. So when we land on a passage where a sinner is described as righteous, blameless, or makes assertions about that, we understandably stop in our tracks.

David in this passage is certainly not claiming sinless perfectionism. But David is recognising that the general pattern of his life was oriented to seeking after righteousness, rather than his sinful desires. Because of that, he could expect God’s blessing in general in his life, as God is faithful to his character and merciful to those who seek after him. We too, resting in Christ for our true righteousness, and empowered by the Holy Spirit to seek after righteousness, can be just as confident of deliverance.

In the first portion of chapter 22, David spoke of the powerful deliverance he had experienced from his foes thanks to the mighty intervention of God into human affairs. In these following verses, David goes on to expand on why God intervened in David’s life as he had.

The following verses, read out of context, could cause trouble for the faithful reader who recognises his own sinfulness. David proclaimed that “The LORD dealt with me according to my righteousness; according to the cleanness of my hands he rewarded me” (v.21). Was David proclaiming himself free from sin?

No. Rather than memory-holing his sinful acts, most notably regarding Bathsheba and Uriah, David was referring to his general pattern of living, especially in relation to the way that he treated his enemies. After all, David had more than one opportunity to kill Saul and gain the kingdom himself rather than wait upon God’s timing, and yet he acted uprightly then. Same with other foes.

In other words, David’s life had a general pattern of seeking after righteousness. Just as Job was “blameless” and “upright” (Job 1:1) despite being a sinner like us. Noah, likewise (Gen. 6:9).

David’s keeping of God’s ways and not wickedly departing from God (v.22) refer to his pattern of covenantal faithfulness to God, not a perfect standard of righteousness. David had God’s decrees before him, and did not turn aside from them (v.23). A general statement, not an exhaustive one. In this way, he was “blameless” before God and sought to avoid the guilt of sin (v.24), like Noah and Job were described, and as Abraham was called to be (Gen. 17:1). For this, God rewarded him and treated him as clean (v.25).

It is these sorts of attributes that God likes to bless, because that is God’s nature. God is merciful and so blesses those who show mercy, with those considered blameless God is blameless in his acts (v.26).

With those who have been purified (which implies impurity to be cleansed, right?) God deals purely, while those who walk twisted paths find God’s acts towards them tortuous (v.27). God saves those who humble themselves before him, and brings down the proud (v.28). Claiming sinless perfection is more the latter than the former!

For those who God delights in because they seek after righteousness, God deals mightily. God is like a lamp to them as they walk in darkness (v.29); that is, he is a source of blessing and provision. He provides the means to overcome overwhelming odds (“a troop”) or obstacles (“a wall”; v.30). 

God’s ways are perfect, and he keeps his promises (v.31). In him, David sang, his servants can put their trust. God is, for those who seek after righteousness, “a shield for all those who take refuge in him” (v.31).

This holds true for us too. God is not a cosmic vending machine that we load some coins into when we need a pick me up! A true relationship with God is one where we orient our lives towards pleasing God. We can never earn our salvation! But we can pursue a lifestyle which seeks after righteousness as a general pattern of living.

If we do so, we will recognise our sinfulness and humbly seek God for forgiveness. We will trust in the means of rescue God has provided us; Jesus Christ, our righteousness. And God’s goodness will be poured out for us in our lives.

We are empowered to seek after righteousness by the Holy Spirit, working in our lives to drive out sin and replace it with holiness. We will not see sinless perfection; not this side of glory anyway. But our lives will slowly become more God-centred, and more like Christ’s.

Deliverance from sin and death is the true deliverance we need, far greater than the trials and troubles which plague our current days. We can trust God’s promises to deliver us because his ways are perfect, and he blesses those who seek his kingdom and righteousness.

Read 1 Samuel 22:1-20

One of the cute things about younger kids is when they speak of events in such a dramatic way. Events can take on an earth shattering importance, even things that are relatively mundane or are playful thoughts (“and then a GIANT T-REX…”) are presented with passion and drama. Sadly, although for the necessary sake of participating in meetings and other adult things, most of us grow out of this way of speaking. 

Worse still, we lose our understanding of the dramatic even when we come to God’s work in history. King David did not do so. In the first part of 1 Samuel 22, which is also found in Psalms (18), David spoke of God’s protection of him. Rather than use a strictly historical account, David spoke poetically of God’s mighty intervention on his behalf. His words remind us to think the same way of God’s intervention in our own lives. It truly is mighty and dramatic.

The mighty and dramatic nature of God’s intervention in David’s life is indicated by the very first verse, where David’s song is addressed to God as in response to when “the LORD delivered him from the hand of all his enemies, and from the hand of Saul” (v.1). While much of the books of Samuel indicate David’s giftedness and generally wise leadership, David clearly viewed God as the one doing all the heavy lifting.

The very first verses of David’s song dramatically proclaim God as a rock, a fortress, a deliverer (v.3). His God in whom he relies and takes refuge (v.3). A source of strength in salvation and a saviour from violence (v.3). For this, David viewed God as worthy of praise, because it was God who had saved David from his enemies (v.4).

David then spoke of the extreme distress he found himself in as like “waves of death…torrents of destruction; the cords of Sheol… the snares of death” (vv.5-6). These are extremely poetic and dramatic descriptions of real events. David’s many years of fleeing Saul’s constant pursuit and persecution (1 Sam. 18-31). It was like death constantly tracked him like a sniffer dog in a fugitive movie.

But God was there to save him in his distress, when David called out God listened (v.7).

And what of God’s deliverance? It too was dramatic. Using language which sounds like the story of God’s descent upon Mount Sinai (Ex. 19), David described God’s intervention in powerful and dramatic terms.

The heavens and earth shook and trembled, smoke and devouring fire approached (vv.8-9). The heavens bowed under his weight as he came like a warrior, draped in fearful darkness and elements (vv.10-13). God’s intervention is so dramatic that all of Creation is profoundly affected.

Nor could God’s acts of deliverance be described as quiet and cautious. God thundered from heaven, scattering and routing David’s enemies with lightning arrows (vv.14-15). His rebuke exposed the foundations of the world and ocean (v.16).

God rescued David from the waters (a picture of drowning), and rescued him from the strong enemy who was too mighty for him in his own strength (vv.17-18). His enemies confronted David but he had his Covenant God as his support, taking him out of a place of confinement and threat into “a broad place” (vv.19-20). God rescued David, “because he delighted in me” (v.20).

These are not literalistic historic recounts of God’s savings acts for David, but they are certainly a true account. They emphasise the dramatic intervention of God in his might to confound all of David’s enemies, foreign and domestic, who sought his harm.

They emphasise that it was God who heard his distress. It was God who intervened and powerfully answered. It was God who punished and delivered David from his distress. And it was God who was his support that he could rely on, because he could not defeat his foes.

These are certainly dramatic words. They speak with poetry and passion of God’s intervention on David’s behalf. They describe his salvation from a greater foe by a mightier God who intervened for his servant.

The question is, do we think about God’s intervention in history in the same way? Sometimes, I fear, we get caught up in getting our theological I’s dotted and T’s crossed and mislay the passion that should accompany our praise.

What could be more dramatic than God’s breaking into history by taking to himself humanity, and then powerfully defeating death at the Cross? Read the Gospel accounts and see God’s mighty power affect the elements in Christ’s miracles, and the very Creation affected as Christ suffered on the Cross to bear the penalty for our sins!

Consider the work of God in our lives. Taking hearts of stone and giving us hearts of flesh. Transforming our lives day by day to look more like Christ. When we were helpless and unable to defeat sin and death, Jesus did it for us.

God’s work of salvation for us is truly mighty and magnificent. His savings acts for us are dramatic!

Read 2 Samuel 21:15-22

This week at the General Assembly we have been encouraged by speakers who have reminded us that Jesus wins. While enemies will take their shots at Christ’s Church, led foremost by the Devil who has been thrown out of heaven and is waiting for his final sentence and imprisonment. Seeing the big picture helps us place our present joys and challenges in eternal perspective.

This second epilogue passage in 2 Samuel serves a similar purpose. It provides several examples of how King David and his great military warriors defeated the best that their enemies could offer. With God on their side, they were enabled to stand against all enemies. The same is true for us. With God on our side, we will be enabled to stand against all enemies.

As with the first epilogue passage of 2 Samuel, it is not entirely clear when these events took place. However, these events likely occurred towards the earlier years of David’s reign rather than the later.

The Philistines once again renewed their efforts to subdue the Israelites and turn them into their servants. King David led his troops out to fight, but in the process of fighting became weary from the battle (v.15).

It seems quite possible that David’s weariness was because he had been singled out by a Philistine named Ishbi-benob, who had large and powerful weaponry (v.16). As with Goliath, his spear was extremely heavy. Ishbi-benob was a descendant of the same group of giants from whom Goliath had been sired. In other words, a formidable foe who was similarly powerful and dangerous as Goliath had been many years before.

As Ishbi-benob moved in for what was potentially the kill of a very highly prized scalp, Abishai swept into the space to support David and kill Ishbi-benob (v.17). Killing David, the king, would have been a massive coup for Philistine, similar to the coup that killing Winston Churchill might have been for Germany during World War Two (and the effects on the Allies disastrous as well).

David’s troops recognised the seriousness of the situation. Some people are more expendable than others, and David was not merely another soldier but the Anointed King. He was “the lamp of Israel” and his untimely death would snuff out the light which guided Israel forward in a dark world. He needed protection, so his soldiers effectively banned him from the front lines (v.17).

Abishai was not the only giant slayer (besides David himself many years before). Sibbecai the Husathite killed a giant named Saph (v.18). Elhanan struck down another Philistine, called Goliath of Gath here and in 1 Chronicles 20:5 as Lami the brother of Goliath (v.19). Perhaps Lami took on his brother’s name after his death at David’s hands.

But the Philistines kept rolling out their giants, so once again the same theme was replayed. A six finger and six toed giant whose name is otherwise unknown was dragged out to terrify Israel and cause them to give up (v.20). However, he joined the fate of many of his fellow giants. When he began to taunt Israel, Jonathan the son of Shimei, David’s brother (that is, David’s nephew) struck him down (v.21). No further action report required, not even his name. Just another vanquished foe.

These were not just ordinary line troops, but were giants and treated as military superweapons to terrorise and defeat Israel. Yet despite these four giants being rolled out to meet and destroy Israel’s armies, “they fell by the hand of David and by the hand of his servants” (v.22).

This is not mere historical detail. Nor is it padding to make up the wordcount on the scroll. These verses were included for a reason. Part of that reason may be to introduce the next section, which is another of David’s songs. But part of that reason is also to remind us that, with God on our side, we will prevail against all enemies.

David took care of Goliath in 1 Samuel 17. Now many of his fellow goliaths meet their own fall at the hands of David’s champion warriors. In the same way, we can live with confidence that God will ultimately bring about the defeat of all his enemies, small or great. Even the greatest, most disfigured, and terrifying enemies will fall.

Yet we are not the champions in that battle. We are part of God’s army here on earth, but we are the supporting troops. Jesus is God’s chosen champion, the champion of God’s People. Jesus slayed sin and death in his great victory at the Cross, and has caused Satan to be cast down to the earth to await his final sentence.

We do not need to win the war, because Jesus has won it for us. We can trust and rely on Christ for that victory. God caused the preservation of the Messianic line through preserving David’s life, that Jesus the true and greater light would one day come. Just as God preserved David, so he will preserve us to stand against all enemies.

Read 2 Samuel 21:1-14

We have not watched the television news for years. Not because of any specific objection to the bias which the media routinely shows, but simply because of the horrific scenes which they so often show. There is enough pain in my family’s world already without importing more of it to affect their innocence or their dreams. My children will have more than their fill of it when they are older, sadly.

But while we can switch the television news off, we cannot escape gruesomeness in life, nor does the Bible skirt over it. This passage in 2 Samuel 21 confronts a gruesome event during David’s reign, when covenant curses which Saul brought upon Israel had to be dealt with. This same passage contrasts Saul’s covenant breaking with David’s covenant keeping, and reminds us that our own covenant breaking required a gruesome death too – that of David’s greater son, Jesus, for us.

The events in chapters 21 onwards of 2 Samuel do not follow on chronologically from the previous chapters. Rather, they are events which occurred but which help flesh out and sum up aspects of David’s reign as king over Israel.

The first event is the story of how Saul’s actions brought disaster upon Israel, and the solution required. It is likely that these events occurred in the early years of David’s reign over Israel.

Ominously, “there was a famine in the days of David for three years, year after year” (v.1). While our modern interest in weather prediction and meteorology might deceive us, this was actually a sign of God’s displeasure and indicated they had breached the covenant (Deut. 28:23-24).

David did not know what the issue was, so sought an answer from God, who mercifully answered that “there is bloodguilt on Saul and on his house, because he put the Gibeonites to death” (v.1).

The Gibeonites were Canaanites who escaped death at Israel’s hands in Joshua 9 by tricking Israel. As verse 2 states, Israel swore an oath by God’s name to spare the Gibeonites, but Saul in a spate of pro-Israel fervour had tried to wipe them out anyway (v.2).

Effectively, Saul had trashed God’s reputation; he had breached the covenant by blaspheming God’s name (Ex. 20:7). He had also brought the covenant curses of the pledge sworn by Israel upon it (Josh. 9:16-21). As king, what Saul did, Israel did.

David went to the Gibeonites and asked them what he could do to fix it (v.3). The Gibeonites answered that it was not about money, but blood (v.4). Since Saul could not be put to death, the Gibeonites asked for seven of his sons to be handed over to be hung before God to atone for Saul’s acts (vv.5-6).

While this seems cruel to us, this was not an individual sinning but a representative. In these situations, the descendants sometimes bear the cost (cf. Josh 7).

And bear it they did (vv.8-9). But David was a covenant keeper (more than Saul, anyway), and kept his oath before God to Jonathan to spare his son Mephibosheth (v.7). Others were chosen in Mephibosheth’s place.

I am glossing over what was an awful and gruesome event. We know it was, because the bodies were not buried but left out on display for the carrion eaters. Which is why one of Saul’s concubines went and held a grisly vigil for her sons, chasing away the birds and beasts from their bodies from the beginning of the barley harvest to when God sent rain (v.10).

To show David’s respect for her vigil, David took their bodies and buried them along with Saul and Jonathan’s bodies and buried them together in their home territory (vv.11-14). Because God’s anger was satisfied, and he had sent rain again to the land (vv.10, 14).

While we may turn off the news, we should not turn away from these grisly passages. They remind us that covenant breaking brings a terrible price. The sacrifice of animals at the temple was not clean, like meat at the supermarket. Nor was this. A terrible crime committed by Saul, a gruesome penalty to pay by his descendants.

God has mercifully revealed to us our own covenant breaking too. In Adam, who represented us, we all fell. We are all liable to the covenant curse of death, the wrath of God for breaking his laws.

But God has spared us, like David spared Mephibosheth, by substituting his son Jesus, our covenant keeping king, in our place. The empty cross reminds us that Jesus is risen, and has defeated death. But at Calvary, that cross bore Christ in a gruesome and grisly death to satisfy God’s anger at our covenant breaking.

We gloss over this at our peril. It makes the penalty too light and breezy; sin too easy. But our forgiveness came at a terrible cost. It deserves the same loving vigil which a mother showed her sons, while we await the day for the fullness of God’s covenant blessings to rain down on us once again.

Read 2 Samuel 20

Whether in work, in chores, or raising a family, it feels like things spin around in circles. Yes time marches on and events play out in the grand salvation story, but when you are in the middle of one of its scenes, the story feels repetitive. Whether in life or church, some things will always be the same this side of Jesus’ return.

David must certainly have felt that he had read the script before. Not five minutes it seems after he defeated Absalom but yet another rebellion seems to erupt. This time it is intra-tribal rivalry which sets things off. And there is yet more tragedy. And yet, David’s kingdom carries on. Sounds a bit like Christ’s kingdom. Disagreements, rebellion, and tragedies. But Christ’s kingdom carries on.

The end of chapter 19 ended with a face-off and fierce words between Judah and the northern tribes over who would lead David home to Jerusalem. David thought he had patched things up in the kingdom, but he was mistaken. There were still grudges and wounds held which would rip open again.

A worthless man named Sheba from the tribe of Benjamin, possibly even a relative of Saul’s hankering for the good old days, was the focal point when he raised the flag of rebellion once again (v.1). This time it was the northerners who followed the good for nothing fellow, while Judah brough David home (v.2).

Next came the first tragedy of the chapter. Absalom had helped himself to David’s concubines, and now David could no longer associate with them. So David ensured their provision and care as best he could, but they were left to live out their days like widows in an isolated, boring existence (v.3). Ten women doomed, through no fault of their own, because of the sins of another.

Then David turned to his new general, and gave him three days to raise the Judahite militia (v.4). But Amasa took longer, and David grew restless at the lack of action, so sent Abishai (Joab’s brother) after Sheba (vv.5-6). Out went Abishai with David’s crack troops, and “Joab’s men” among them (v.7).

And so, the second tragedy. Amasa finally caught up with Abishai’s troops north of Jerusalem. While Joab reached out to Amasa with supposed affection for the new general, his sword in his hand said otherwise (vv.8-9). Sadly Amasa did not notice, and Joab murdered Amasa for no other reason than Amasa had taken Joab’s spot (v.10). And then, matter of fact, took back off in pursuit of Sheba, as if nothing had happened.

But something had happened, and every trooper who came past saw their old commander dead on the ground (vv.11-12). So Joab’s lackey dragged the body into a field and covered it with a garment, so everyone would move on (vv.12-13). Some funeral.

Sadly for Sheba, the support never showed up and he found himself in the far north town of Abel with only his clansmen to back him up (v.14). Joab, newly re-self-appointed general, laid siege to the town (v.15). Suddenly a wise woman appeared, wanting to know why the town was under attack (vv.16-19).

Joab responded that he had no interest in destroying the town except that Sheba, the traitor, was there (vv.20-21). Hand him over, and Abel could go back to its prosperous ways.

The woman told him to wait for the head to sail over the walls, headed into town to convince the townsfolk to solve their problems with one swift swordstroke, and over the wall sailed Sheba’s head (v.22). Problem solved, everyone went home (except Amasa and Sheba).

So rebellion over, and Joab was back where he wanted to be; in charge of the army (v.23). And David’s kingdom carried on. Its ministers were still at work, keeping the ship of state running (vv.23-6). David was still king.

So another rebellion against God’s anointed king. More disagreements. More tragedy and needless death and suffering. But David’s kingdom carried on. Once it seemed so strong, then it appeared quite shaky, but it continued.

Same with Christ’s kingdom, the Church. Sometimes it seems strong. Sometimes, it looks shaky. But Christ is still king.

The Church is full of tragedies, as our sins against each other cause others to suffer because of our sins. A Sheba pops up and causes disputes and schisms in the Church, and further hurts instead of healing them. A Joab pops up and hacks with a sword so long as he can keep his place and his prerogatives.

It should not be like this, but it is. Just as our own lives are a little “rebellion encore” against God every day in our own uniquely similar sinful ways, so too the life of the Church suffers from rounds of disagreement, suffering, tragedy, and rebellion. We all have a role to play, like the wise woman of Abel, to help stop another rerun of the story, before more suffer hurt and tragedy.

But even as we fail, Christ is still king.

Read 2 Samuel 19:9-43

Stories and movies sometimes suggest that once the crisis is over everything reverts back to normality and happiness. Perhaps it is better in reality to acknowledge that once the crisis is over, things revert back in some way to how they were before, but with greater suspicion and ruffled feathers to settle. A reminder, indeed, that we are not yet at the end of the big story of history.

Certainly that is the case when we view the outcome of Absalom’s rebellion. Absalom was dead and the rebellion all but over, but David still needed to heal over the wounds. While he could paper over cracks to stabilise his reign, the whole situation had created divisions which would only cause further problems later. Because David was not the Messiah, and a better rule and reign was still to come.

Absalom lay dead and buried, and Israel had fled home fearing the confirmed king’s wrath (v.8). They recognised that David had defeated their enemies, but they had driven him out when they appointed Absalom as king; so how could they get David back on the throne? (vv.9-10)

David recognised the opportunity and wrote to the elders of Judah, via Zadok and Abiathar, inviting them to take the lead in bringing him back. He played on their pride and on their shared tribal relationship (vv.11-12). He even demonstrated his willingness to move on by appointing Amasa, who led Absalom’s army, as his own general (v.13). 

In other words, given Judah had been a hotbed of rebellion (which had started in Judah’s city of Hebron), he was willing to bury the hatchet. Clearly his kinsfolk believed him, because he swayed the heart of all the men of Judah” and they turned up at the River Jordan to escort him home (vv.14-15).

Judah weren’t the only ones seeking restoration. Shimei, who had earlier cursed David as he fled (16:5-8), came crawling back as David returned to power (vv.16-18). Shimei acknowledged his wrong (he was now, after all, guilty of treason), but also that he was the first of Joseph’s tribes to acknowledge the true king (vv.19-20). He had also convinced a bunch of Benjaminites to come and acknowledge David too (v.17). So despite Abishai wanting Shimei to get the chop (v.21), David acknowledged pragmatic reality and spared Shimei’s life (vv.22-3).

Next came Mephibosheth, the descendant of Saul whose servant Ziba had indicated had joined the rebellion (16:1-5). Mephibosheth’s appearance displayed this was not the case; his rough appearance was that of extended mourning, not celebration (v.24; a dangerous thing to do in Absalom’s sight). Mephibosheth explained that he had attempted to join David but had been stranded by his servant in Jerusalem; but David should treat him as he wished as he was under his sufferance anyway (vv.26-8).

David somewhat understandably but unfairly split Mephibosheth’s estate in two, because Ziba might be a liar, but he was useful (vv.29-30).

Third came elderly Barzillai, who had courageously and generously supported David (vv.31-2; cf.17:27-9). David wanted to reward him, but Barzillai declined and offered a surrogate instead (vv.33-8). Barzillai was content with his service to God as its own reward, and David was content to honour him as he asked (vv.39-40).

But all was not quite well. David’s procession passed over the Jordan for Jerusalem, but along came men from the northern tribes of Israel asking why Judah was busy escorting him back (v.41). The men of Judah responded that David was their kinsman, and they had not abused this relationship beforehand (v.42).

The men of Israel shot back that David was ten-twelfths theirs, and were first to talk of bringing David back (v.43). Even so, the men of Judah were sharper with their words (v.43). The rebellion might be over, but the bickering amongst God’s People continued.

David had fought a civil war, and needed to mend fences. So David made various calls to attempt to restore or, at least, repair the damage caused by Absalom’s rebellion. But tensions still simmered, as the devil and human sinfulness undermined the kingdom of God’s anointed leader.

The same things happen today in the Church. Disruptions, schisms and arguments, and sometimes compromises to keep or establish the peace. Even when there is relative calm, there is often bickering and arguing over little things between us as the devil and our sinfulness undermines the Church’s peace. 

Clearly the Holy Spirit is at work keeping us together. Pray that he continues to grace us with greater love for each other and willingness to overlook past wrongs!

Sadly, this side of eternity, God’s Kingdom in its visible form here on earth will suffer from bickering and compromise. It will suffer from people who move with the tide (Shimei), and whose usefulness can make leaders overlook wrongs (Ziba, regarding Mephibosheth).

But despite this, God’s Kingdom is still advancing and Christ will be victorious. Bickering and compromise will cease, when God’s reign and rule is fully restored over everything.

Read 2 Samuel 18:19-19:8

Absalom lay dead, and buried. His army scattered, his rebellion shattered. But David was back at the base, waiting to hear the news and fretting for his son.

The news of the victory, and Absalom’s death, needed to be brought to David. Ahimaaz the son of Zadok was keen to bring the news to David (v.19), but Joab refused given that David’s son had died that day (v.20). Instead, Joab had a Cushite run to bring the news (v.21). Ahimaaz persisted in desiring to run back, even if he did not get the glory of bearing the “good news”, and so Joab gave in (vv.22-3). Thus two runners competed for the “glory”.

Whether due to local knowledge or some other reason, Ahimaaz outpaced the Cushite. Meanwhile, David was sitting fretting at the city gates, waiting for news of victory (v.24). Of course, David also seemed to want the contradictory situation of Absalom’s survival…

A watchman spotted the approaching courier, and relayed the news to David (v.24). David replied that a single runner was good news (multiple runners would imply the first to flee from a rout), but when the watchman announced the second runner David had to work harder to convince himself the news was good (vv.25-6). 

Thankfully the watchman recognised the apparently distinctive gait of Ahimaaz, which reassured David because “he is a good man and comes with good news” (v.27). Ahimaaz cried out “all is well” as he neared the king to catch his breath (v.28). Then he announced his news. “Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king” (v.28).

This was good news, but not all the news David wanted to hear (cf. v.5). When David asked about Absalom, Ahimaaz fluffed his answer suggesting a great commotion rather than delivering the bad news (v.29).

At David’s command Ahimaaz stood aside while the earlier leaving Cushite arrived (v.30). Again the same message and response played out; good news for the king, but how is Absalom? (vv.31-2). The Cushite though was willing to give the bad news that David did not want to hear. “May the enemies of my lord the king and all who rise up against you for evil be like that young man” (v.32).

The implication was clear, Absalom was dead. It could be no other way, for God willed it (17:14). But David was heartbroken, and fled to his chamber to weep for his lost son (v.33).

Not the right response to a resounding victory, but in some ways understandable for a man dealing with grief driven by a sense of guilt. Absalom’s rebellion and death were the consequences of David’s own sinful acts with Bathsheba. Whatever Absalom’s contribution to his death, David would have felt that he set the train in motion.

So David wept and mourned, and Joab and the army’s great victory turned to one of sadness (9:1-2). Victory seemed like a defeat, as the army snuck back into town for fear of upsetting David even more (vv.3-4).

If David was to maintain the kingdom which Joab had secured for him by disobeying orders and dispatching Absalom, then things had to change. So Joab confronted David with some more tough news.

Joab reminded David that his actions made his army, and his loyal servants look like they had acted shamefully in defying and defeating Absalom, as if David would have preferred them dead and Absalom alive! (vv.5-6). If he did not start acting grateful, he would have a worse rebellion on his hands in short order (v.7).

So David listened to Joab and got up, went to the gate, and thanked the troops for their acts on his behalf (v.8). Mourning could come later.

David as king was more than a father, he was a symbol. The Davidic king demonstrated God’s provision of godly leadership to his people, pointing forward to an even greater leader to come. That greater leader would decisively defeat sin, and one day will decisively crush all rebellion under his feet (Rev. 19).

These words are good news to us, because they announce our salvation, and our deliverance from both sin and death, but also one day from all earthly opposition and persecution. But these words are also tough news for us, because it means there are plenty who will not heed the call to repent before it is too late, and will suffer the ultimate penalty at God’s hands as he executes judgement. Some of those are people we love.

Of course, David bore his own grief and sorrow over his own sins. Christ, David’s true and greater son, bore our griefs and sorrow over our sin through his life and on the Cross for us. He did so in order that those griefs and sorrows could one day be lifted from us, and free us from the burden they bear. And so one day, God can wipe away every mournful tear.

Read 2 Samuel 18:1-18

By the end of 1944, it is likely that both the Allies and Axis in their respective heart of hearts knew that the Allies would ultimately win the Second World War. The Allies were pressing from multiple directions in Europe, while they were island hopping closer to the Japanese Home Islands in the Pacific. The Axis’ demise was inevitable.

So too was Absalom’s demise, seen from the Biblical perspective. We have seen evidence in previous chapters of God working to ultimately frustrate Absalom’s plans, protect King David, and set about Absalom’s demise. In chapter 18, that is exactly what happens, demonstrating that anyone who tries to take the place of God’s Anointed One as king will face a similar end.

In the closing verses of chapter 17, we learnt that Absalom had appointed a new general and led his army out to battle King David and his forces (2 Samuel 17:25-6).

David divided his army into thirds, and set generals with significant military experience over each (vv.1-2). David then announced that he would march out to battle with them (v.2). But his men refused to hear this, declaring that “you are worth ten thousand of us” and telling him to stay in the city (vv.3-4). No doubt, David would have been a particular target in any battle, as killing him would end the conflict.

Despite Absalom’s many and varied outrages against King David and his family, he continued to demonstrate a desire to preserve Absalom’s life, despite the difficulty this would cause for his continued reign. David ordered his generals to “deal gently for my sake with the young man Absalom” in his army’s hearing (v.5). The phrasing suggests that Absalom was mistaken and misguided. Sentimentality (understandably) seems to be giving David a continued blind spot when it comes to Absalom.

The report of the battle is rather short and to the point, because the issue is theological not (strictly) historical. The two forces met in battle in a forest, and David’s forces won. The forest fought on the side of David, devouring more than David’s troops (vv.6-8).

While factually a forest environment could well have played tactically into David’s hands, I think the point implied here is that even the forces of Creation were directed by God towards Absalom’s defeat.

The text hones in on the definitive event which ultimately sealed victory for David and his forces. That of Absalom’s demise.

Absalom had been in some way attempting to direct the battle perhaps, and found himself directly in contact with the enemy (v.9). Despite a swift turnaround of his mule (the royal vehicle of choice), he found himself caught in the branches of an oak tree, stuck while his ride kept going from under him (v.9).

The scene is almost comical. But the situation was not. David’s troops were in a bind (so was Absalom). Here was the rebellious leader trapped, but David had told them not to harm him. So they punted the decision up to Joab (vv.9-13).

Joab was a man of action, and understood that David’s reign would not be secure while Absalom lived, so he grabbed three spears and killed Absalom while he was trapped in the tree (v.14). His armour bearers joined him in making sure that Absalom was truly done (v.15).

After this, Joab called off the battle, bringing his troops back to his side (v.16). After all, the battle was won. Absalom was defeated and dead. The rebellion had lost their figurehead, and so would melt away like snow in the heat of day.

And so it was. Absalom was thrown in a pit in the forest, with a cairn of stones thrown on top as his grave (v.17). Absalom’s burial was one reserved for criminals and enemies of God (cf. Josh 7:26, 8:29). Absalom’s army fled.

His only monument was a pillar he had erected himself in his own memory before his sons were born (v.18). His actual burial plot was the place of a criminal.

This is the ultimate end of all those who seek to overturn God’s Anointed One. The self-appointment which seizes the throne of our own hearts, erects monuments to ourselves in our lives, and seeks to kill God’s righteous king. After all, what is sin but rebellion against God and his reign?

No rebel can succeed, for God will fight to destroy them. The end is inevitable, a matter of history (to be played out) and theology. God will destroy us if we do not repent and bow the knee to Christ, God’s Anointed King.

We should give thanks that Jesus died on our behalf, himself also stuck to a tree. But for our sins, not his. And Christ’s death did not result in his defeat, but in his ultimate victory over our enemies sin and death. Absalom was buried in a stony pit, but Jesus returned to life, and now sits enthroned on high.

Christ’s death means that, through trusting in him, we do not join in Absalom’s demise.

Read 2 Samuel 17:23-29

The saying goes that you know who your true friends are when you go through a time of adversity. True friends will stick by you and support you in the difficult times, not just the easy ones. Deserters will head for the exit as soon as trouble rears its head.

In the closing verses of 2 Samuel 17, we read of Supporters who stuck by David in his hour of need. We also see a supporter of Absalom desert his cause, in a very final and definitive way, perhaps recognising that the gig was up. It reminds us of our need to stick close to our Saviour through thick and thin.

The events of chapter 17 to date appear to occur within the space of a day or so. Absalom, entering Jerusalem, was counselled by Ahithophel to immediately send a party to attack David while he was still on the run. Hushai, David’s “inside man” in Absalom’s court, advised the opposite. 

Absalom, for reasons known to us (God’s sovereign hand) but not to the others, preferred Hushai’s counsel to Ahithophel’s. Nevertheless, Hushai ensured word got to David (via an underground communication network which was nearly busted) to warn him of the two possible courses of action Absalom could take, so David could act accordingly.

With David safely informed, the text switches back to Jerusalem and the reaction of Ahithophel to Absalom’s decision. Ahithophel “saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father” (v.23).

I do not think this was a magnificent temper tantrum. It is possible that Ahithophel thought that he would be the real power behind the throne, and when Absalom went against his wishes, realised his own dreams of power were dashed.

However, it is probably more likely that Ahithophel could see the handwriting on the wall. He could see that delay played into David’s hands, and realised that the whole venture was doomed to ultimate disaster. So he decided to end his own life before David’s vengeful troops ended it for him.

Essentially, Ahithophel deserted Absalom’s cause when he saw that times were about to get tough.

Contrasted to this is the support which David received. David retired further from the River Jordan to Mahanaim (v.24), which was Ish-bosheth’s capital in his own ill-fated attempt to seize the throne. Absalom assembled his army and crossed the Jordan himself, appointed a new general (Amasa rather than the experienced Joab, another portent of disaster), and encamped in Gilead (vv.25-6).

At Mahanaim, David received support from three very different sources. First was Shobi, “son of Nahash from Rabbah of the Ammonites”, second was “Machir the son of Ammiel from Lo-debar” and third was “Barzillai the Gileadite from Rogelim” (v.27).

What is notable is who these men represented. Shobi was an Ammonite, a pagan vassal of David’s (2 Samuel 10). Potentially Absalom’s rebellion could have allowed him to regain independence. 

Machir was formerly a sympathiser of Saul’s clan, because he housed Mephibosheth (2 Sam 9:4-5). He could have been tempted by a little dynastic revenge. 

Barzillai was a wealthy and elderly civil servant (2 Sam. 19:31-37). He had nothing to gain.

Yet all three brought “beds, basins, and earthen vessels, wheat, barley, flour, parched grain, beans and lentils, honey and curds and sheep and cheese from the herd, for David and the people with him to eat” (vv.28-9) for they understood David and his followers’ need in this hour of trial.

They could have kept away. There was great risk in supporting the potential losing party, and something to be gained by opposing David for two. Yet they did not. They supported God’s Anointed King and stood by him, even to their own immediate and potentially greater future cost.

They understood that David was their Covenant King. He was the one God had put over them, through one means or another. He had every right to expect and require their obedience and help, even if risky. Given the reverse, David would do the same for them.

As followers of God’s Anointed King, Jesus, the same holds for us too. Times in this life are not always easy. Sometimes, there is a cost to following Jesus. It could be reputational. Financial. Personal. Physical, even. Sometimes immediate, sometimes potentially greater in the future.

But Jesus is our Covenant King. He is the one who can expect and require our support and obedience in this world, despite the potential for gain or avoiding loss by siding with the enemy, or staying on the sidelines.

After all, did not Jesus give his own life for us, his Covenant People? If he paid that cost for our eternal security, then we can confess his name even if it costs us something now. The kingdom to come is a far greater reward!

Like Ahithophel, we can see that this world’s gig is up. Better to support God’s Anointed King than be crushed in the coming final battle.