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The David Chronicles 1: Introduction and Background

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Introduction

The book of Samuel is the repository of some truly great Bible stories. But more than this, it represents the tale of three very complex characters—Samuel, Saul, and David. And behind it all, we see the promises and mercies of the steadfast God. One of the central things we will learn is the ways of God with man—and the attempted ways of man with God.

The Text

“Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children” (1 Sam. 1:1-2).

Summary of the Text

These are the introductory words to the book of Samuel. We know the book as two books, 1 & 2 Samuel, but originally they were just one. The division was introduced by those who translated the Hebrew version into the Greek. We will therefore find our way around with references to 1 and 2 Samuel, but other than that, we will be treating them as one book. In addition, there are good arguments for treating the first two chapters of 1 Kings as an original part of the book of Samuel.

Who wrote this book? The best answer is probably three-fold—Samuel, Nathan, and Gad (1 Chron. 29:29; cf. 1 Sam. 10:25). Samuel probably died during the period when David was on the run in the wilderness, and so could not have written a significant part of the book.

The story begins, as so many prophetic tales do, with the introduction of a barren woman who is used by God to provide His people a great deliverance. We are introduced first to Elkanah, Samuel’s father, a man who was an Ephrathite (v. 1). In the second verse, we meet his two wives. His barren and well-loved wife is mentioned first, and her name is Hannah. The other wife is named Peninnah (v. 2). And so the stage is set. How does God work?

Some Background

The Philistines were invaders from Crete. They had established a beachhead on the coastal plains on the eastern end of the Mediterranean, and they were almost certainly the reason why the people had begun to clamor for a king. It was necessary, they said, for purposes of national security.

The accession of David to the throne occurred somewhere between the years 1010 and 1000 B.C. The events of this book took place over the course of about a century and a half. We had about 40 years of Philistine oppression, about 30 years as Samuel grew older, and then Saul and David each ruled about 40 years. This gives us the approximate dates of 1115-965 B.C. Because the decentralized system of the judges allowed for more than one judge functioning at a time, Samson and Samuel were probably contemporaries. The rule of Samson likely filled about 20 years between the battles of Aphek (1 Sam. 4) and Ebenezer (1 Sam. 7).

Three Great Plot Points

As we work our way through this book, recognize that the overall theme is one of transition—from the period of the judges to the time of the monarchy. In tracking with this, there are three great sections that mark the historical changes that were underway. We will pay closer attention to them when we get there, but those sections are 1 Sam. 7, 1 Sam. 12, and 2 Sam. 7.

There are seven basic sections in this book. Consider them this way: 1. Birth and Rule of Samuel (1 Sam. 1-7); 2. Saul’s Reign and Failure (1 Sam. 8-15); 3. David the Courtier (1 Sam. 16-20); 4. David the Fugitive (1 Sam. 21-31); 5. David the King (2 Sam. 1-8); 6. David’s Fall (2 Sam. 9-20); and 7. David’s Final Years and Solomon’s Rise (2 Sam. 21-1 Kings 2).

And remember the ancient literary device called the chiasm, which we will have many opportunities to note in this series of messages.

a Samuel succeeds the elderly Eli and rules (1 Sam. 1-7)
b Saul fails (1 Sam. 8-15)
c David’s rise under Saul (1 Sam. 16-20)
d The Hinge: God reverses the fortunes of Saul and David (1 Sam. 21-31)
c’ David’s rise under God (2 Sam. 1-8)
b’ David fails (2 Sam. 9-20)
a’ Solomon succeeds the elderly David and rules (2 Sam. 21-1 Kings 2)

Church and State

In the period of the judges, the people of Israel were governed by magistrates who were also prophets. In the transition to the monarchy that Samuel objected to, the new constitution separated the office of magistrate from the office of prophet. Samuel was willing to go along with this, provided the king heeded the words of the prophets. This is precisely what Saul would not do, and what David, a man after God’s own heart, was willing to do. It is also worth noting that this division was not watertight—David himself (a king) had the prophetic gift (2 Sam. 23:1), and even Saul had it for a time, much to everyone’s astonishment (1 Sam. 10:11).

In the literature on this book, it is common to see commentators describe this as a transition from a theocracy to a monarchy, but this is not what it was supposed to be at all. There was a separation of branches of their civil order, but there was no thought of any of those branches operating in what we would call a “secular” way. All was to continue under the authority of God. Theocracies are inescapable. Every society has an ultimate authority; every society has a god of their system. Christians must therefore want the God of the society they live to be the true and living God. How could we possibly want anything else?

Rising and Falling

This book is rich with instruction—showing us how God in His providence causes human societies to navigate transitions. These transitions are often brought about by sin and failure, and yet God is not stumped by anything. God draws straight with crooked lines.

Is there a word for us here? Of course—all Scripture is God-breathed and profitable for instruction. We see that the turmoil that Israel was in is comparable in many ways to the turmoil of our own times, and the lack of faithfulness in the Church. Eli does not restrain his sons, and Hannah laments her barrenness. What does God do in situations like that?

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No Other Gods

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Introduction

The preface of the Ten Commandments is all about freedom, but it is easy to hear the words that we’ve heard so many times and not hear the gospel, the good news that we have only one God (Ex. 20:1-4). But it was and is radically good and wonderful news to hear that there is only one God, and He has revealed Himself in Jesus.

The Text

Paul is dealing with Judaizers and other syncretists who want to add other things to Jesus. But when Christ is received, He is always received as Lord and not merely an assistant, and that is how Christians walk (2:6). If we are rooted in Him, then we grow up in and through faith in Him (2:7). There are always philosophical fads and theological fashions being offered to trick the simple, but this is always to deny the fullness of the divinity of Jesus (2:8-9). For Paul, the Godness of Jesus means that we are complete, not lacking anything in Him (2:10). If Jesus is God and we have been given Jesus, then we have been given everything because He is the head of all principality and power. Paul insists that everything the Judaizers think Gentiles need, they already have in the cross of Christ (2:11-14). This is how and why the principalities and powers have been disarmed and triumphed over (2:15). While we may be tempted to think that Paul has a severe case of ADD, what follows is actually directly related to Paul’s point. When Paul speaks of the fullness of God in Christ, he is thinking about all of the mundane details of life, what we eat and drink and wear and watch and listen to and talk about. Every culture is full of principalities and powers: the influences, the gods and celebrities that lead the masses, politicians and judges, athletes and stars in their courses. These are the powers which either serve King Jesus or not. But we are not under them because they are under Christ, and we are seated with Him in the heavenly places (3:1-3, cf. Eph. 1:20-21, 2:5-6). And this is where we wrestle against them (Eph. 6:12). But this struggle does not primarily occur in another dimension; because we have the Spirit we bring the heavenly places with us wherever we go and this means that we must not allow others to judge us in food or drink or festivals or sabbaths (Col. 2:16). The best of those merely pointed to Christ and the worst are cheats (2:17-18). Submission to the regulations of the gods is always slavery to human regulations, ‘do not touch, do not taste, do not handle…’ (2:20-22) which may seem reasonable or even wise, but they do not really nourish us (2:19, 23). But we were raised with Christ, our lives are hidden with Christ in God, and therefore, we must learn to see our lives and this world, looking through heaven (3:1-3).

No Other Gods

This statement is not condemnation in the first instance; this is the proclamation of liberty. “For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him.” This is good news. This is good news because the gods of health food fads are under Christ. This is good news because the gods of cool are under Christ. This is good news because the gods of politics and power are under Christ. And we do not live in fear of what any of the gods think. But living under fear is slavery to some pharaoh, whether they are friends or foes. But the servants of Pharaoh will always end up acting like Pharaoh (Ps. 115:4-8). If you live in fear of what others will think about your decisions, you are living in slavery, and sooner or later you will begin to enslave others. But the one true God calls you to freedom.

This means obeying where the Lord has spoken, seeking the Lord and godly counsel, and then living like the world is ours. This doesn’t guarantee a risk-free life, but we walk by faith. And we rejoice in the freedom of our brothers and sisters in Christ. We have no other gods.

Free to Love

In the cross, Paul says that Jesus “disarmed principalities and powers and made a public spectacle of them, triumphing over them in it.” The “it” refers to the cross or Jesus on the cross, but the point is that the powers have no power and they were put to shame at the cross. This is true in at least two ways: First, in the cross the powers of this world did their very best and still failed. The political process, religious authority, violent coercion, popular opinion, even the grasp of money could not undo the cross; they merely played into the plan (1 Cor. 2:8). And second, in the crucifixion the powers were shown to be tyrants and killers, and our God was proven to be a faithful husband and friend, giving His life up for us (1 Jn. 4:10). One way to tell the story of the Exodus is the mission of God to teach Israel how to reveal Him. He comes to His own and to the Egyptians so that they may know that He is Yahweh (Ex. 5:2, 6:7, 7:5, 17, 8:22, etc.), and this revelation culminates in the Passover where blood is displayed and shed, disarming the power of Egypt. From there, God takes Israel into the wilderness to teach them how to live like Him, and at the center of that life is a bloody altar. But if Israel has learned the lesson of Passover, they know that the shed blood means freedom. And in Christ we have seen the revelation of God’s love and power in a far greater way, and this equips us to love like that.

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The Knowledge of Good and Evil

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Introduction

The Lord Jesus was born in this world in order to reestablish mankind. The first mankind in Adam had failed at the tree of the knowledge of good and evil, and so Jesus was born into this world in order to rebuild the ruin we had created here. Our celebrations at this time of year are dedicated to a remembrance of what He came in order to do. And as we remember, and understand it more fully, that work which He has accomplished is actually advanced in our midst. As you set up a Christmas tree in your living room, remember that in Scripture a tree can be a place of great folly or of great wisdom. Adam disobeyed at a tree, and Jesus obeyed on one.

The Text

“But the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen. 2:17).

“But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Heb. 5:14).

Background to the Texts

We all know that there was one prohibited tree in the Garden of Eden, the tree of knowledge of good and evil. Note that the tree of life was not prohibited (Gen. 2:16), but once sin had entered the world it went off limits— lest we should eat from it in a rebellious condition and live forever that way, unredeemable (Gen. 3:22, 24). So God in His mercy barred the way to the tree of life, until it was opened up again in and through the gospel (Rev. 2:7). But what about the tree of the knowledge of good and evil?

So we need to take a moment to consider what that phrase means, and what it does not mean. The two basic alternatives are that it was bad for us to have knowledge of the difference between good and evil, period, or that the prohibition was temporary, and the sin was in grasping for something prematurely. We should be able to see that it was the latter by how God responds to the situation when our first parents disobeyed.
And it cannot mean experience of sin. The Lord said, “Behold, the man is become as one of us, to know good and evil” (Gen. 3:22). The serpent earlier had promised that this knowledge would make them “as God” (or gods), “knowing good and evil” (Gen. 3:5). Millennia later, the author of Hebrews does not identify this ability to distinguish sin from righteousness in itself, but rather with maturity, with the capacity to handle “strong meat.”

Too many Christians assume that a pre-fall lack of the knowledge of good and evil was a total blank innocence, no ethical categories at all. But if this were the case then how would Adam have been able to fall into sin? How would he have known it was evil to eat from the prohibited tree? No, the knowledge of good and evil here has to mean something more than a simple knowledge of the difference between right and wrong.

Preparation for Rule

God had created mankind to rule over creation and all creatures (Gen. 1:27-30). In learning how to judge and rule the created order, man really would be like God (Ecc. 12:14). Entering into that rule would have been a transition from immaturity to maturity, and not a transition from moral cluelessness into an ability to tell right from wrong. Kings make judgments. They have to be able to discern right and wrong in the case before them.

Now it is quite true that the Bible often speaks of “good” and “evil” in the simple moral categories of individuals learning to love good and hate evil. But when we talk about this kind of discernment, we are talking about the ability to tell good from almost good, to discern the difference between white and off-white. Because God created us for rule, He created us for this. And when our first parents ate this forbidden fruit, they were grabbing for rule prematurely, before God gave it to them as a gift.

What Children Don’t Do, What Kings Do

Consider the language of Scripture. “Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither . . .” (Dt. 1:39; cf. Jer. 4:22). This was true of a type of the Messiah, the child born in fulfillment of the promise to Isaiah. “Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel . . . for before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings” (Is. 7:14-16). Extreme old age prevents a man from being able to serve as a judge between good and evil, as Barzillai observed: “I am this day fourscore years old: and can I discern between good and evil . . .?” (2 Sam. 19:35).

And how did Solomon please the Lord when a vision was given to him at Gibeon? Even though he sacrificed in the high places, he did love the Lord (1 Kings 3:3). When the Lord appeared to Solomon in a dream and told him to ask for whatever he would have, Solomon’s answer pleased the Lord (1 Kings 3:10). So what did Solomon ask for? He said first that he was “but a little child” (1 Kings 3:7), and so what deficiency did he think needed to be corrected? “Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people” (1 Kings 3:10)?

Growing Up in Jesus

We are called to understand the world so that we might grow up into a maturity that is capable of ruling the world. The author of Hebrews knows and understands the creation mandate. He quotes Ps. 8, and says that we do not yet see everything subject to mankind—but we do see Jesus (Heb, 2:9). The world to come is not subject to angels, but to mankind (Heb. 2:5ff). Mankind in Christ is therefore being fitted for godly rule (Heb. 5:14). Because we grabbed the forbidden fruit out of order, we have needed to be retro-fitted for it, but this is what is happening.

In the child Jesus, given to us at Christmas, our response should be the same as that of the wise men. We look at a little child and we see a king. And all around you, you should see princes.

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Psalm 60: The Wine of Astonishment

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Introduction

This psalm begins in a disastrous period in Israel’s history, and ends with disaster for her enemies and foes. It begins with Israel drinking the wine of astonishment at her peril and impending calamity, and ends with Moab and Edom thrown down. It begins with Israel facing potential disaster, and ends with her enemies facing actual disaster.

The Text

To the chief Musician upon Shushaneduth, Michtama of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand.
“O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again . . .” (Ps. 60:1-12).

Background to the Text

The inscription to this psalm identifies it with the occasion when Joab defeated Edom in the valley of salt. This would appear to be the battle mentioned in 1 Chron. 18:12, although there the slain were numbered 18,000. The discrepancy may be accounted for by reckoning 12,000 to Joab, and 6,000 to his brother Abishai. David came to a (divided) throne in 1 Chron. 11), and was immediately in the midst of hard fighting—first with the Philistines, and then later with Edom and Moab. Remember that when David assumed the throne, the priests of God had been murdered by the king, the kingdom was still divided, contemptible men were in office, and Israel’s military power had been scattered. David says that God had cast Israel away, and the word indicates the way you would cast away a loathsome object.

Summary of the Text

This psalm progresses through three phases. The first reflects the terrible situation that Israel was in when David came to the throne (vv. 1-3). The reign of Saul was ended by the military disaster at Gilboa. When David came to power the Philistines were in the ascendancy, and the Israelites were divided between David and Ishbosheth. Threats were potent in every direction, but David cites the real problem. God had cast them off (v. 1). God was the one making Israel lean precipitously, ready to go clean over (v. 2). God had given Israel the gift of hard times. He had showed them hard things, and had given them the wine of astonishment (v. 3). The second section (vv. 4-8) begins with those capable of learning from the first three verses—“those who fear thee.” God gave them a banner to fly (v. 4). David’s name means beloved, and he is a proxy for all God’s beloved (v. 5). God has given the word, and David will triumph (v. 6). He will divide the spoils in Shechem (v. 6). Gilead and Manasseh, loyal to Ishbosheth, will come to David (v. 7). Ephraim, the largest tribe, will be David’s strength, and Judah will be the seat of law (v. 7). Moab becomes a pot for David to wash his feet in (v. 8), Edom will have to clean his boots (v. 8), and Philistia is taunted with the irony of David’s victories (v. 8). We see this exultation is all by faith because the third section presents a petition to God that concerns the coming conquest of Edom (v. 9). The entry to Edom was Petra, and the access to that was a two-mile long canyon, with places only wide enough for two horses side by side. God, who formerly had abandoned Israel, is asked to return to them (v. 10), and what man cannot do, God most certainly can (v. 11). Through God we will do valiantly—and that is the only way we will do valiantly (v. 12).

Broken

We always want to deal with a wound by dabbing around the edges of it. We want to spin our way out of a hard diagnosis. We don’t want the hard truth. But when David comes to the throne, he conducts a frank and completely honest inventory. He concludes that Israel makes God sick. All the horizontal difficulties (and there were many) were functions of God’s great displeasure. And so David begins by asking for a true restoration (v. 1), which will only happen if God turns back to Israel. Israel was tipping over, and at the point of utter collapse (v. 2).

The straight way out of any disaster is complete honesty in confession. How do we know that help is near? When God shows us hard things. When God gives us wine that makes us stagger.

Broken and Restored

But there are two elements to this. The first, just mentioned, is honesty about the sin. The second is honesty about your Savior. Those who fear God, David says, are given a banner. Where does a banner belong? On the end of a pole, up in the sky, with that pole in the hands of the bravest man in the regiment. God gives a banner to those who fear Him (v. 4), so that it might be displayed because of the truth (v. 4), in order that God’s beloved might be delivered by Him (v. 5). Salvation must be declared. The Savior’s name must be honored. The banner of Christ’s sacrificial lordship over all, a blood-red banner, must be unfurled. And when it is, no matter how grim the circumstance before, God will arise and by His might, put all His enemies to flight.

God Hath Spoken

David’s confidence is not suspended in mid-air. God had promised the land to the patriarchs, and so David’s confidence was based on a recognition that God will complete what God has begun. If God has declared that something will come to pass, then he is no fool who counts on it coming to pass, and who labors toward that end.

Vain is the Help of Man

David began by noting that God needed to be the one who reversed Israel’s misfortune. He ends on the same note. He asks God for help from trouble, and he says that vain is the help of man. At the same time, he says “through God we shall do valiantly.” We work out what God works in. Work out your salvation, Paul says, with fear and trembling, for God is at work in you to will and to do for His good pleasure. A strong confidence in the ultimate and complete authority of God does not lead to a passive quietism. It does not lead to the true believer schlumped on the sofa. We shall do, and we shall do valiantly. Atheist observers will deny that God had anything to do with it —but we know better.

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