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The David Chronicles 40: Joram and Justice

Joe Harby on August 11, 2013

Introduction

In this chapter, we have a summary of David’s very public victories before we return to the narrative of David’s life from a closer vantage. We also see the establishment of the blessed height from which David fell through his sin with Bathsheba—how much he tried to throw away.

The Text

“And after this it came to pass, that David smote the Philistines, and subdued them: and David took Metheg- ammah out of the hand of the Philistines . . .” (2 Sam. 8:1-18).

Summary of the Text

The first thing that happened was that David completely subdued the Philistines to the west (v. 1). After that he completely struck Moab, executing two thirds of the prisoners (v. 2). We don’t know what Moab did to warrant such severe treatment, but it must have been pretty bad—David was partly of Moabite descent (Ruth 4:17), and his parents had been given asylum there when Saul was pursuing David (1 Sam. 22:3-4). David smote Hadadezer of the Arameans (v. 3). David took captive a thousand chariots, but ham-strung most of the horses for them (Dt. 17:16). When the Syrians tried to help Hadadezer, David defeated them also (v. 5), placing garrisons in Damascus (v. 6). The Lord preserved David in everything (v. 6). David captured shields (maybe quivers) of gold, and brought them home (v. 7). David took an enormous amount of brass (v. 8). When Toi heard of this, he sent his son Joram with great gifts (v. 9-10). David dedicated this tribute, and his other great plunder, to the Lord (vv. 11-12). David’s reputation soared after he defeated the Edomites in the Valley of Salt (v. 13). He placed garrisons throughout Edom, and the refrain that God was with him is repeated (v. 14). So David reigned in Israel, and he executed judgment and justice for all the people (v. 15). Joab was the military commander and Jehoshaphat the recorder (v. 16). There were two high priests, which is interesting (v. 17). Benaiah was over the foreign palace guard (v. 18), and David’s sons were priests (v. 18).

Some Ends and Odds

We have some manuscript issues to sort out. The Masoretic text has Aram in v. 13, while Chronicles (and the LXX here) has Edom. Because the Valley of Salt is in the region of Edom, I think that is the better reading. David is the one who establishes the line of Zadok as a priestly line, descended from Aaron, while keeping Ahimelech (who was of the Shilonite house of Eli, claiming descent from Moses). David puts representatives of both these rival priestly houses in office, while knowing that the line of Eli had to come to an end sometime (1 Kings 2:27).

We are also told here that David’s sons served as priests (v. 18). The word is cohen, priests. Chronicles uses a different word, one which means chief officials (1 Chron. 18:17), so there are various possibilities. David’s sons were all from Judah, and so could not be priests in the public worship of God. One possibility is that these princes were authorized officials, able to conduct whatever priestly functions were allowed the king. Another possibility is that they were “chaplains” in private worship within the palace.

David established an elite force (probably a palace guard) formed of foreign Gentiles. The Cherethites were from Crete, and perhaps the Pelethites as well. Close loyalties are sometimes a great breeding ground for treachery, as David clearly knew.

The Meaning of Justice

We see that in the establishment of the Israelite monarchy, the king was the final court in the judiciary. It says here that David “executed judgment and justice unto all his people” (v. 15). His son Solomon established his reputation for wisdom in how he resolved a particularly thorny court case (1 Kings 3:16). And in the later revolt of David’s son Absalom, this was how Absalom prepared the way for his revolt, by sowing the seeds of discontent about how the court cases were not being resolved well (2 Sam. 15:3).

One of the things we have to get clear in our minds is the relationship in a society between top-down justice and bottom-up justice. The people get a government that is better than they deserve—that’s true enough. But that doesn’t mean that mercy and deliverance can’t come from the top. We want the dignity of individual responsibility without the idolatry of individualism.

The Meaning of Joram

In the story given of Toi—king of a neo-Hittite kingdom—we have another instance of Gentile conversion. Toi is not just paying tribute, it is a matter of religious allegiance. In 1 Chron. 18:10, his son’s name is given as Hadoram, which means “Hadad is exalted.” The Hadad that is referred to is the Hadad with whom Toi had gone to war in the past (v. 10), wars that had apparently not gone all that well. Joram here means “Yah is exalted.” There are any number of ways where we see how Gentiles were attracted to David.

Son of Jesse, Root of Jesse

David was a righteous king, and a relative type of the coming Son of David. We see him attracting and gathering Gentiles. We saw the Gittites who fought alongside him. We see Obed-edom. We see Toi, the Hittite king. But he was capable of letting them down also, as in the drastic case of Uriah the Hittite.
The image in the type had blemishes. Not so many as to undo the type, but enough to mar it. The antitype, the true gatherer of Gentiles, will never let anyone down in that way. There will be no grievous disappointment. And why?

“They shall not hurt nor destroy in all my holy mountain: For the earth shall be full of the knowledge of the Lord, as the waters cover the sea. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious” (Is. 11:9-10).

The David Chronicles 39: A Servant Throne

Joe Harby on August 4, 2013

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Introduction

When things are going our way, we want to build God a house. But God says no, let me build you a house. This is God’s way of doing things, and this is what justification by faith alone is all about.

The Text

“And it came to pass, when the king sat in his house, and the Lord had given him rest round about from all his enemies; That the king said unto Nathan the prophet . . .” (2 Sam. 7:1-29).

Summary of the Text

The Lord gave David rest round about from his enemies, and so the king sat in his house (v. 1). The king said to Nathan that he lived in a house of cedar, while the ark was in curtains (v. 2). Nathan, apart from a word from God, thought it was a good idea to build a temple (v. 3), but that night a prophetic word came to Nathan (v. 4). He was told to tell David, shall you build Me a house (v. 5)? Has God needed a permanent house up to this point (vv. 6-7). God took David from his role as shepherd (v. 8), and God has made David great (v. 9). God promises that He will plant Israel, and not move them around as before (v. 10). He then comes to the great promise—He will make David a house (v. 11). First, he will establish a line, a dynasty, unlike Saul (v. 12). David’s son will build the temple (v. 13). He will receive fatherly discipline (v. 14), but will not ever be rejected as Saul was (v. 15). God will establish the Davidic throne forever (v. 16). This was the word of the Lord through Nathan (v. 17).

So David went into the tabernacle (of David) and sat before the Lord (before the ark) (v. 18). “Who am I?” he said (v. 18). What is this? (v. 19). What can I say? (v. 20). God did this for His Word’s sake (v. 21). There is no God like the Lord (v. 22). And related to this, there is no nation with a history of deliverance like Israel (vv. 23-24). As Mary said, so let it be as you have said, so also David (v. 25). Let God’s name be magnified in His faithfulness to the house of David (v. 26). David’s prayer this way is based on God’s promise (v. 27). God has promised goodness to his servant (v. 28).

A Servant on the Throne

When David was established in his rule, and had been given rest from his enemies round about, we see this described as him sitting (v. 1). After Nathan’s word to him, he goes into the tabernacle and sits before the Lord there (v. 18). This is the only time in the Bible where sitting is described as a posture of prayer, but it is fitting. It is a coronation prayer—David is being enthroned.

But at the same time, it is a servant king who is being enthroned. The word servant is used eleven times in this chapter. This is a covenant-making occasion (Ps. 89:19-37; Ps. 132:10-12). Keep this in mind whenever you are thinking about Romans 13—where civil magistrates are described as God’s servants, God’s deacons.

Apostolic Commentary

One of the great tragedies of our time is the refusal of modern Christians to allow the New Testament to interpret the Old Testament for them. We often start to go down that road, but then pull up short.
First, Hebrews 1:5 quotes from our text, and applies it to Jesus. The promise to David included Solomon, and the rest of the Davidic kings (“when he commits iniquity . . .”), but it does not stop there. The throne of David is forever because Jesus is enthroned on it (Luke 1:32).

But we need to be prepared to be staggered the way David was—even though it is hard to be prepared for something like that. Our passage is also quoted in 2 Cor. 6:18. “And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” He shall be my son includes, in the original context, many sons. But here Paul makes it explicit, and includes all of you in this room. “Ye shall be my sons and daughters.”

Remember how in David’s grateful prayer, he included God’s goodness to Israel, and His goodness to the house of David, mingling them together. It is the same here. You are a called and separated and holy people (2 Cor. 6:16-17). Come out, come out.

Jesus is the Public Person

If God fulfills His promises through Jesus, then He is also fulfilling all His promises through those who are in Jesus. If Jesus is the seed of Abraham, and He is (Gal. 3:16), then we can be the seed of Abraham, and we are (Gal. 3:29). If Jesus is king and priest, and He is (Rev. 1:5), then we can be kings and priests (Rev. 1:6; 5:10). If Jesus rules the nations with a rod of iron (Rev. 12:5; 19:15), then so can we (Rev. 2:27).

In Jesus Christ we find that all of God’s promises find their yes and amen.

“For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. Now he which stablisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts” (2 Cor. 1:19-22).
Jesus is the Bridegroom, which means that all the accounts are joint accounts. Everything He has and is has been given to you.

Come to Jesus

In business jargon, the “come to Jesus” talk refers to the time when you finally talk to wayward employees, telling them to get with the program. This is a faint shadow of the come to Jesus appeal at the end of a hot revival meeting in a tent in east Texas. But there is more we must say. That is a faint shadow of the come to Jesus that we see in New Testament. To come to Jesus is to come to everything. To come to Him is to come to height and breadth and depth. It is to come to all things made new, and to all things now put right. It is to respond to the message that the Church has been given by the Spirit. The Spirit and the Bride say, “Come” (Rev. 22:17).

The David Chronicles 38: A Savior for Gath

Joe Harby on July 28, 2013

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Introduction

God’s intention in salvation has always been for the salvation of the world. He has always had all the nations of men in mind, and the fact that Israel was the chosen nation was not in tension with this reality, but rather was the down payment on it, the first installment of it.

The Text

“Again, David gathered together all the chosen men of Israel, thirty thousand . . .” (2 Sam. 6:1-23).

Summary of the Text

David has established Jerusalem as his capital city, and determines to bring the ark of the covenant to that place. He starts by gathering some elite troops, 30,000 of them (v. 1). Having done so, he goes to Kiriath-jearim, where the ark is (v. 2). They put the ark on a cart that had never had a profane use, and they set out—Uzzah and Ahio driving the cart (v. 3). Eleazar, their brother who had been keeping the ark, is not mentioned here. Uzzah apparently sat up on the cart, and Ahio walked in front (v. 4). David (and everyone else) played on all kinds of musical instruments (v. 5). When they reached Nachon’s threshing floor, Uzzah reached to steady the ark (v. 6). God was angry with him for this, and struck him dead (v. 7). David was angry in his turn, and he named the place after the Lord’s bursting forth upon Uzzah (v. 8). Not only was David angry, but also fearful (v. 9), and diverted the ark to the house of Obed-edom (v. 10). The ark was there for three months, and the household of Obed-edom was greatly blessed (v. 11). When David heard this, he went to bring the ark up to Jerusalem, and did so with gladness (v. 12). The ark was carried this time, and when the men carrying it had taken six steps, a great sacrifice was made (v. 13). David was dressed in a linen ephod, and danced before the Lord with all his might (v. 14). And so it was that David and the whole house of Israel brought the ark up to Jerusalem with shouting and trumpets (v. 15). When the ark entered the city of David, Michal looked out the window and saw David dancing, and despised him (v. 16). They brought the ark to the tent that David had prepared for it, and more sacrifices were made (v. 17). David then blessed all the people, and gave them gifts (vv. 18-19). Afterwards, he came home to bless his own house, and was met with sarcasm from Michal (v. 20). David replies sharply—it was before the Lord, the same God who chose Michal’s husband over Michal’s father (v. 21). David insists that he will continue to behave in the same way (v. 22). As a result of this clash, Michal had no children (v. 23).

A Moment for Michal

Without arguing with the providence of God—to which we gladly submit—we can at least take a moment to feel bad for Michal. The last time she saw David in Scripture, she was helping him escape from a window (1 Sam. 19:12), and now she looks out at him through a window in contempt. She had been given to a man who loved her (Phaltiel in 2 Sam. 3:15-16), and had then been taken back from him by David, for apparently political reasons. When she comes back to David, he already has other multiple wives and probably a small harem. Great.

But she is still a female Uzzah. Uzzah was concerned that the ark would be dishonored if it fell, and so he took it upon himself to steady the ark the way he thought best. You know, he had his reasons. But God still struck him down as a result. Michal is concerned for David’s royal dignity, and objects to him being dishonored. When she complains that he had “uncovered” himself, she was not complaining about nakedness, because it says that he was wearing a linen ephod. He was not wearing his royal robes—and he was dancing in a way that she believed was inconsistent with his office. She tries to steady him, and has no children as a result.

Do it the Way God Says

David has 30,000 troops present for the first attempted transfer, and is humiliated in front of them. That is the same number that Israel lost to the Philistines in the battle at Aphek (1 Sam. 4). God had burst forth on the Philistines in the previous chapter, and He burst forth on Israelites for acting like Philistines in this chapter (transporting the ark by cart was a Philistine technique). This happens at a threshing floor, which is a common symbol of judgment in Scripture. David is defensively angry and fearful at first, but he learns the lesson of true gladness from the blessings that fall upon the head of the ark’s new temporary home. All of which is to say that reverence is defined by the Word of God, and not our own makeshifts.

Christ for the Nations

It would be easy for us to think that God loved the Jews exclusively in the Old Testament, but that the Gentiles are included in the New through a bit of reverse engineering. But the Gentiles are in view from Genesis through Malachi. There are too many passages to cite here, so let’s just look at what we have that is connected to our passage.

Obed-edom, who is given responsibility for the ark, is a Gentile. His name means servant of Edom, and he is a Gittite—which means that he was from Gath, Goliath’s home town. About 600 Gittites were in David’s refugee army later (2 Sam. 15:18), when he fled from his own son. David had 600 Israelites when he fled from an Israelite king, and 600 Gittites when he fled from Absalom. So here God blesses a Gentile and provokes David to action.

When the ark arrives in Jerusalem, it is established in a tabernacle that David built on Mt. Zion. When Solomon finally builds the Temple, he does so on Mt. Moriah. After Shiloh had been destroyed a generation or so before, the main high place was Gibeon—where God appeared to Solomon. What Solomon did was combine the functions of Gibeon and Zion in the building on Moriah—which is one of the ways music came into the formal worship of God. Some innovations are bad (carts) and others are good (music).

So what did the tabernacle of David on Zion represent? According to Scripture, it represented the salvation of the Gentiles. The prophet Amos declared that in the latter days, the tabernacle of David would be restored (Amos 9:11), and he was talking about this tabernacle. And James the Lord’s brother cites that verse from Amos as being fulfilled in the conversion of the Gentiles (Acts 15:16).

So Christ is the Savior of the nations, and this is why we sing to Him.

The David Chronicles 37: Lord of the Bursting Dam

Joe Harby on July 7, 2013

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Introduction

If God is not establishing a work, or a house, or a kingdom, or a nation, then it cannot be established. And if God is doing so, then nothing whatever can prevent it—however mighty that opposing force might be.

The Text

“Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh . . .” (2 Sam. 5:1-25).

Summary of the Text

The tribes of Israel come to David and present three arguments for making David king. They are related to him (v. 1), David has proven himself in battle (v. 2), and God has promised the shepherding/kingship to him (v. 2). And so the elders, representing the tribes, come to David in Hebron and make a pact with him (v. 3), and anoint him king over all twelve tribes (v. 3). David was 30 when he first became king in Hebron, reigning for 40 years total, 33 years over a united kingdom (vv. 4-5).

David starts by conquering a capital city from the Jebusites, a city that would not be part of any tribe—just as D.C. is not part of any state. At the same time, the city was in the territory or region of Benjamin, some consolation to the tribe of Saul. The Jebusites do a little trash talking from the wall, the meaning of which is ambiguous. The best guess is that they were saying that an army of blind men and cripples could defend this place against you all (v. 6). But David captured the city anyway (v. 7). They did it by climbing up a steep water tunnel (which archeologists have found and identified), and that is how David got saddled with Joab (v. 8; 1 Chron. 11:6). That water course was about fifty feet tall. David then consolidated his rule (v. 9), and God blessed him greatly (v. 10), and which David saw clearly (v. 12). Hiram of Tyre made an alliance with David (v. 11), and David had many more sons (vv. 13-16). From all these sons, the only two which receive subsequent mention are Nathan and Solomon, both sons of Bathsheba (1 Chron. 3:5). Nathan is an ancestor of Joseph (Luke 3:31).

At this the Philistines invaded, and David retreated into a stronghold (v. 17). The Philistines set up in the valley of Rephaim, a valley named after giants, just a couple miles west of Jerusalem, easily within sight (v. 18). David inquired of the Lord, and was told to go out (v. 19). He went and was victorious, like the breaching of a dam (v. 20). They captured the Philistine idols and burned them (v. 21). These idols were so pathetic that they weren’t even capable of running away like their worshipers could. The Philistines tried again, in the same place again (v. 22). When David inquired of God again, he was told to attack the Philistines from behind this time (v. 23), and to follow the lead of the Spirit in the tops of the trees (v. 24). The botanical identification of the trees is uncertain (mulberry, balsam, aspen?). This David did and struck down the Philistines decisively (v. 25).

Constitutional Government

When Samuel established the monarchy, he wrote down a constitution, and placed it before the Lord (1 Sam. 10:25). When David became king, the Lord had anointed him (through Samuel), but the people also established him as king through anointing him. He was the king-in-principle from the moment Samuel anointed him, but he was not installed until the people anointed him. This is contrary to the whole “divine right of kings” approach, and it is utterly contrary to the arrogant attitude of our current ruling elites. This is something which the Reformers saw very clearly, and was the basis of their understanding of government. We owe our republican forms of government to that understanding.

When David was anointed by them, he also made a covenant with them (v. 3). Israel was governed by the law of God (Deut. 17:14-20), of course, but it was also governed by a written constitution. This is because written constitutions are a great barrier to dishonest men, not to mention the cowardly men who let them be dishonest.

Big with Mercy

The last verse of Cowper’s great hymn (God Moves in a Mysterious Way) expresses a very biblical truth in an altogether lovely way:

“You fearful saints, fresh courage take;
The clouds you so much dread
Are big with mercy and will break
In blessing on your head.”

God’s deliverances often are given to us in bursts. The first victory here against the Philistines was at Baal- perazim, Lord of the Outburst. David said that the Lord broke forth on the Philistines like the breaching of water. In 1 Chronicles (1 Chron. 13:11), and in 2 Samuel, the time of this victory is followed by “the breach of Uzza,” or Perez-Uzza. This breach was a judgment, but also a mercy. Although Uzza died, the people of Israel were taught to receive back the ark of the covenant in reverence (carried by Levites, as the law required), and not hauled on a cart, the way the Philistines did it.

And David is the descendant of Perez, so named because he “breached” before Zarah, who had been marked and identified by a scarlet cord tied to his wrist (Gen. 38:28-30). Achan, who died for his treachery, was descended from Zarah. Rahab, who was the mother of David’s great-grandfather Boaz (descended from Perez), completed the breach when she let down a scarlet cord from her window at Jericho. Here is the line of blood red redemption, found always in the unlikely places! This is the line of the Lord Jesus Christ, and this is the way of the Lord Jesus Christ. What was His death and resurrection but the bursting of death’s dam?

And Then Pentecost

After the Lord breaks through, like the breaching of water, He delivers Israel in another unlikely way. He tells David to go around behind the Philistines, and to wait for the sound of the wind (think of the Spirit) in the tops of the trees. The text says explicitly that the Lord was going before them (v. 24). And then attack, following the Spirit. Never run ahead of the Spirit. Wait in Jerusalem until you receive power from on high. This second victory over the Philistines was just about a couple miles from where the Spirit was poured out upon the disciples centuries later.

This is how we are to fight giants in the valley of giants. We pray for the Lord to make a breach, like a dam bursting. We pray for the Lord to rush before us, like the wind in the top of the trees.

The David Chronicles 36: Dismembered Members

Joe Harby on June 23, 2013

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Introduction

In this chapter, we have assassination, intrigue, execution, dismemberment, and so on. Let us see what we can do to make an edifying sermon out of it. The fact that we might even think there could be trouble with it is testimony to how we have reinterpreted what it means to be “spiritual.”

The Text

“And when Saul’s son heard that Abner was dead in Hebron, his hands were feeble, and all the Israelites were troubled . . .” (2 Sam. 4:1-12).

Summary of the Text

When news of Abner’s death came to Ish-bosheth, his hands became feeble. We would say he lost his grip (v. 1). There were two brothers, captains of raiding parties, named Baanah and Rechab, who were naturalized Benjaminites (vv. 2-3). We are then introduced to Mephibosheth, Jonathan’s son. He was twelve at this point, and being lame, it is made plain that he was not a contender for the throne (v. 4). These two brothers came to the house of Ish-bosheth during the heat of the day, stabbed him, beheaded him, and then got away (vv. 5-7). They brought Ish-bosheth’s head to David, and proclaimed it as the vengeance of God (v. 8). David answered the two with an oath (“as the Lord liveth”), and appealed to God as the one who had delivered him from all adversity (v. 9). He pointed to what had happened to the Amalekite who had lied about killing Saul, thinking to ingratiate himself with David (v. 10). How much more would he execute men who had killed a righteous man in his own bed (v. 11)? So he gave the order, and the two assassins were executed. Their hands and feet were cut off for display (v. 12), and Ish-bosheth’s head was buried in Abner’s tomb.

There is one manuscript issue here to note – the Septuagint mentions a woman at the doorway of Ish-bosheth’s house, who had fallen asleep. In the Hebrew text, there is something of an ambiguity at that point.

Striking Parallels

Both Saul and his son died as the result of a wound to the belly, and both were beheaded (1 Sam. 31:4,9; 2 Sam. 4:6-7). David receives the report of their respective deaths in a similar way, by executing the messengers, messengers who were expecting a reward. The executions are carried out by David’s “young men” (2 Sam. 1:15; 2 Sa. 4:12). David himself notes some of the parallels.

Ish-bosheth and Abner die in similar ways too. They both die from stabbing, both as the result of deception, and brothers were the perpetrators (2 Sam 3:30; 2 Sam. 4:2).

David Falters

The deaths of Saul, Abner, and Ish-bosheth all have eerie similarities. The narrative flows straight past all three. David wreaks immediate and hard vengeance for the first and third one, and this means his failure to do anything about Joab stands out in high relief. What is different in this picture?

David’s failure to deal rigorously with Joab is book-ended with two incidents that show David doing just the opposite. This failure will haunt David in years to come.

Vengeance that Wasn’t, Vengeance that Was

At the same time, David does what is right in this instance. Baanah and Rechab took what they claimed was vengeance. They were saying, in effect, that they were the hand of God on Ish-bosheth, and that what they did to him was a just recompense for harm done to David. But David refers to Ish-bosheth as a righteous man—this is a fallen world, and there will be times when there are noble men on the opposite side. So these two assassins claimed to be bringers of vengeance . . . but they were not.

On the other hand, what David did to them was true vengeance. He was the anointed king of all Israel, and he made a determination to deal righteously with the murderers of a righteous man—who condemned themselves with their own confession, and by the fact that they had Ish-bosheth’s head with them.

Vengeance is the Lord’s

The Bible does not teach that vengeance is bad, but rather that vengeance is the Lord’s. There are many Christians who misunderstand this, in two different directions. Some think that vengeance is good, and that anybody can execute it. Some think that it is necessarily bad, and that no one can, including God.

The first problem is why God gave Israel the lex talionis, eye for eye, and tooth for tooth. The magistrate was to enforce strict justice so that the people would not be tempted into vigilantism. Without strict justice from the magistrate, it soon becomes a life for an eye, a life for a tooth.

The second problem is why pacifism will ultimately result in universalism. The unfortunate thing about this perspective is that it collides, quite heavily, with what the Bible actually teaches.

The Bible teaches that vengeance is good, and righteous, and holy, and that it belongs to God, and to those that He grants it to. This is why the souls of martyrs, slain for their testimony, can cry out from under the altar of God in Heaven . . . for vengeance (Rev. 6:9-10). There is no holier place than that, and so this is no unholy prayer.

Look again at the transition between Romans 12 and Romans 13. The tail end of Romans 12 sounds very much like the Sermon on the Mount (Rom. 12: 14-21), and the spirit is very much like what some of our more pacifistic brethren might like. Peace out, man.

God is the one who takes wrath and vengeance, and it turns out that He does not just do this in some distant eschatological future. He does it when somebody calls the cops. The magistrate is God’s agent of wrath. The “cops” in this instance were part of the pagan Roman state, what John the apostle identified as the great beast in the book of Revelation. So our approach here is not simplistic, or perfectionistic.

Again, Read the Story

Read the story you are in, and try to do it better than Baanah and Rechab did. They appointed themselves as the hand of God, declared and executed a judgment in His name, went to David full of confidence—despite what David had already done to the Amalekite—and were brought up short. When we read our stories wrong, we are not usually killed or dismembered as they were, but this is given as a warning for us. It is not given so that we might disclaim any resemblance.