General
David is the name of the greatest king of Israel and human ancestor of the Lord Jesus. His story, accomplishments, and problems receive extensive treatment in 1 Sam. 16–2 Kings 1 and in 1 Chron. 2–29. The meaning of the name David is still uncertain. The connection between the Akkadian dāwidûm (‘chief, commander’) is attractive, but doubtful. More likely is the association with the Heb. root dwd (‘love’), giving the meaning ‘beloved’. Some have suggested that David is a throne name and that he is Elhanan (‘God is gracious’), the hero who killed Goliath (2 Sam. 21:19). Though this solution may answer the seeming discrepancy between 1 Sam. 17 according to which David killed Goliath and 2 Sam. 21:19, which commends Elhanan for killing Goliath, it creates another problem: why then is Elhanan named in the list of David’s heroes? Another suggestion comes from 1 Chron. 20:5 which identifies Elhanan as the hero who killed the brother of Goliath, Lahmi. Since it is unclear whether the text in2 Sam. 21:19 or in 1 Chron. 20:5 represents a textual corruption, the identification of Elhanan is uncertain.
Background
David was the youngest of the eight sons born to Jesse, the Ephrathite from Bethlehem (1 Sam. 17:11–12). Jesse hailed from the tribe of Judah and was a great-grandson of Boaz and Ruth, the Moabitess (Ruth 4:18–22; cf. 1 Chron. 2:1–15; Matt. 1:2–6; Luke 3:31–38).
In his youth David took care of the family sheep. As a shepherd he learned to care for his animals as well as to protect them from wild animals. This experience taught him to depend on the Lord, as he affirmed to Saul. ‘The LORD who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine’ (1 Sam. 17:37).
David was also a musician of note. When Saul suffered from depression or melancholia, his servants knew of David’s reputation (1 Sam. 16:16). One of them said, ‘I have seen a son of Jesse of Bethlehem who knows how to play the harp. He is a brave man and a warrior. He speaks well and is a fine-looking man. And the LORD is with him’ (v. 18). This text bears out several characteristics of the youthful David: his musical skills, bravery, eloquence, appearance, but more than that, the evident presence of the LORD.
God’s election of David to be king
The young David was outstanding in both his love for God and in his physical appearance (1 Sam. 16:12). After Saul had been rejected from perpetual kingship by his acts of disobedience (1 Sam. 15:26), the LORD charged Samuel with the task of anointing a son of Jesse. Son after son passed before Samuel, but of none did the LORD say, ‘This is my man.’ When all seven sons had passed before Samuel, he wondered why the LORD had not shown him which son had to be anointed to become king. Samuel had been looking for a candidate who would qualify by his physical stature for kingship. After all, Samuel had told the people earlier that Saul was well qualified for kingship by his stature, ‘Do you see the man the LORD has chosen? There is no-one like him among all the people’ (1 Sam. 10:24).
Jesse told Samuel that his youngest son, David, was still taking care of the sheep. Upon his being brought before Samuel, the prophet knew that this lad met God’s standard in that ‘The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart’ (1 Sam. 16:7). David received two confirmations of his election: Samuel anointed him in a family ceremony and the Spirit of the LORD came on him in a powerful way. (v.13).
David with Saul
1 Sam. 16–31 is a loose anthology of stories that as a collection have been entitled ‘the history of David’s rise’. The purpose of these stories is to vindicate David against accusations that he acted subversively in taking the throne from Saul’s family by bearing responsibility for the deaths of Saul, Jonathan, Abner, and Ishbosheth. Clearly, God was working in all the circumstances of David’s life that took him from being with the sheep to a musician in the king’s palace, from fighting off wild animals to his victories over the Philistines, and from being a national hero to a political refugee.
First, David was invited to serve King Saul as a musician. Saul was suffering from melancholia because the Spirit of the LORD had departed from him (1 Sam. 16:14). At the court David pleased the king, so he was appointed to be his armour-bearer (v.21).
Next, providence called again when the Philistines attacked Israel (1 Sam. 17). The Philistine giant, Goliath, challenged Saul and Israel several times a day for 40 days (1 Sam. 17:16). David ‘happened’ to be bringing supplies for his brothers and chanced to hear the giant’s dare. Motivated by his zeal for the LORD, his love for the people, and by the high reward—wealth, marriage to Saul’s daughter, and an exemption of the family from taxes—David volunteered to engage Goliath in battle. The LORDwas with him. He triumphed over the Philistine, whom he killed with a sling and a stone (1 Sam. 17:50).
Third, David was invited to make the royal palace his home (1 Sam. 18:2). Members of Saul’s family loved him. Jonathan ‘became one in spirit with David, and he loved him as himself’ (v. 1). He went so far as to make a ‘covenant’ with David (v. 3). As an expression of his deep love and respect for David, he gave him his clothes and armour (v. 4). Michal, too, loved David (v. 20).
As often happens, when too many good things are happening, fortune turned into fate. David’s renown grew fast. Throughout Israel, the women praised David’s name and made a positive comparison between the youth and the king: ‘Saul has slain his thousands, and David his tens of thousands’ (1 Sam. 18:7). This contrast aroused Saul’s jealousy (v. 8). He knew that his days were numbered and that he had to protect the throne for his family. This was the beginning of acts of overt hostility against David. The narrator of Samuel wrote, ‘from that time on Saul kept a jealous eye on David’ (v. 9).
Saul’s jealousy blinded him. He was deceitful in reversing his promise to give his older daughter Merab to David in marriage (1 Sam. 18:17). He required David to engage the Philistines in battle in the hope that he would lose his life. David, slow to accept a marriage into the royal family, was quick to please the king. In the mean time, Merab was given to another man in marriage (1 Sam. 18:19). Wily Saul challenged David to demonstrate his prowess again by killing 100 Philistines as a dowry. He was chagrined in giving Michal to David as a wife, because he knew that the LORD was with David and saw in his daughter’s love for David a betrayal of her father (1 Sam. 18:28).
Fourth, through David’s friendship with Saul’s son, Jonathan, he was fore-warned of Saul’s deep hatred for him as well as of Saul’s plot to take his life. Jonathan loved David (1 Sam. 19:1) and was not apprehensive about his military feats and his growing popularity. He even spoke on behalf of David, invited him back to the palace (v. 7), but had to perceive gradually that his father was committed to having David killed. Saul made every attempt to kill David in the palace (v. 10) and even in his own house (v. 11). The two men separated under duress. Jonathan knew that David’s life was at risk and also that God had a special plan for David. The two made a covenant and separated for life (1 Sam. 20:16, 42).
Saul against David
Saul did everything to rid himself of David. Driven away from the court, David sought refuge with Achish, king of the Philistine city, Gath. Afraid that the goodwill of his host would change, he left for Adullam (1 Sam. 22:1). Here he headed a band of outlaws. He brought his family to safety in Moab, and returned to face the dangers of his exiled existence. Whoever came to the rescue of David was likely to be killed by Saul, as the priests of Nob were (1 Sam. 21–22). Wherever David went, Saul would hear about it and pursue him.
In the meantime, David’s base of support was growing. Outlaws, many of whom were warriors, joined David. A priest who escaped the massacre at Nob, Abiathar, and the prophet Gath also united with David. Through his many exploits he put people into his debt. David reduced the Philistine threat as, for example, at Keilah (1 Sam. 23). He and his men also came to the defence of the people of Judah who were threatened by invaders. They lived from a share of the crops, herds, and livestock that they protected. Not all were willing to part with their wealth. Nabal, a wealthy farmer, had received such protection from David and his men, but was too greedy to reward them for their labours (1 Sam. 25). This angered David, but Abigail, the wife of Nabal, met him with gifts. Upon her husband’s death, she became David’s wife (1 Sam. 25:42).
Again and again David had occasion to avenge himself of Saul, but, instead, he spared his life. Life became so oppressive that he had to find refuge with Achish, king of Gath. He received the city of Ziklag for his asylum, from where he helped Saul in reducing the Philistine force (1 Sam. 27). So confident was Achish of David’s loyalty that he took him with him on a major engagement at Gilboa (1 Sam. 28). Were it not for the Philistine apprehension of a potential conflict of interests, David would have fought his own people (1 Sam. 29). David returned to Ziklag and found that the city was burned, the property was looted, and the population had been taken captive by the Amalekites. While the Philistines crushed Israel in the north, David pursued the Amalekites and brought an end to their hostilities.
David’s rise to kingship
Saul and Jonathan lost their lives in the battle at Gilboa (2 Sam. 1:4). Rather than celebrating Saul’s death, David mourned over the death of the king and of Jonathan (2 Sam. 1:19–27). The news of Saul’s death travelled fast, but the reaction differed in the north from that in the south. The northern tribes recognized Ish-bosheth, Saul’s son, as legitimate king (2 Sam. 2:8–9). The tribe of Judah was loyal to David and separated from the union by making Hebron the capital of the newly established kingdom (2 Sam. 2:3–4).
It did not take long for people to recognize the ineptitude of Ish-bosheth. His military commander, Abner, went over to David, as well as other leading citizens, and opened negotiations with him. These were cut short by Joab’s revenge of his brother in the murder of Abner. The weakness of the north encouraged the assassination of Ish-bosheth and the overture toward a union under David (2 Sam. 5:1–3).
The newly unified kingdom was first centred at Hebron. Desirous of a more central location and realizing the strategic problem of the Canaanite presence, David set out to conquer Jerusalem. The city had never been conquered by the Israelites and was located at a strategic crossing between east and west and north and south. Joab, the military commander, was successful in penetrating the city and in handing it over to David.
David set out to consolidate his kingdom by making Jerusalem the administrative centre. It was a neutral city, not having any special allegiance to the northern or southern tribes (2 Sam. 5:9–10). The growth in his power did not go unnoticed. Hiram, king of Tyre, had his craftsmen build a palace for David (2 Sam. 5:11). This act cemented a relationship between Hiram and the house of David. Strange as it may seem, David’s strengthened position also jeopardized the relative quiet of Judah. The Philistines did not bother Judah during the first two years of David’s reign. However, with the growth of his strength, they set out to crush David’s growing popularity. David resisted them successfully and thereby defined their boundary to the coastal plain (2 Sam. 5:19–25).
Jerusalem as the centre of David’s kingdom
The renewed quietness in Judah encouraged David to involve the tribes in recognizing Jerusalem as the religious centre by bringing the ark of the covenant, the central symbol of Israel’s covenantal relationship, into the city (2 Sam. 6). See entry underCovenant. Having found rest in Jerusalem, David further sought to receive God’s approval to provide a perpetual centre for Israel’s worship by the construction of a Temple (2 Sam. 7). The LORD transposed David’s offer by granting David the permanence of a ‘house’ (dynasty) and by permitting his son to build a permanent ‘house’ for the LORD. The promise of a dynasty was incorporated in a covenant of grant. The promise granted David a perpetual place within God’s kingdom by bestowing upon him the privilege of being a ‘son’ of God. Ps. 2 celebrates the status of the son as one who enjoys a privileged position, receives authority to establish God’s kingdom (see Ps. 72) by subduing the nations, when necessary by force, and brings God’s blessing upon the faithful in all places on earth. These promises comprise the covenant God made with David. The Davidic covenant is a sovereign and gracious administration by which the LORD anointed David and his house to establish his kingdom and effectually to bring about a kingdom of peace, glory, and blessing. Our Lord and the apostles affirm that these promises find their focus and receive their confirmation in Jesus Christ (= ‘messiah’). He is the ‘anointed’ one who has received authority and power (Matt. 28:20; Acts 2) from on high over all creation, including the church (Col. 1).
Encouraged with God’s promise and enjoying the consolidation of Israel’s position among the nations, David forged ahead. He fortified Jerusalem, developed a centralized administration of government, fought off any invading forces, and was aggressive in establishing the peace of Israel. He subjugated the Philistines, the Moabites, the Edomites, and the Ammonites (2 Sam. 12:29–31). He exacted tribute from the Arameans and nations that he decided not to subjugate (2 Sam. 8; 10). He deposited much of the tribute and booty in the Temple fund (2 Sam. 8:11–12). While severe in his justice with the nations, the king dealt compassionately with Mephibosheth, Jonathan’s son. He provided him with a place and with sustenance for life (2 Sam. 9). It may be that a famine (2 Sam. 21:1) dates to this period. The famine was so severe that David asked the LORD for an explanation. It was revealed that the famine was a judgment on Saul’s misguided zeal of trying to annihilate the Gibeonites (2 Sam. 21:2), who had sought and received protection in Israel (Josh. 9:15, 18–26). The death of seven of Saul’s descendants, excluding Mephibosheth, satisfied the Gibeonite demand for justice. The LORD graciously removed the curse, and renewed the land with rain. David had the bones of Saul, Jonathan, and of the seven men buried in the tomb of Kish (2 Sam. 21:14).
David’s fall
From this point on, the story of David is a mixture of tragedy and divine providence. David is a tragic character. Raised up by God’s grace to a position of immense power, he lusted after Bathsheba, had sexual relations with her, covered up his sin by having her husband killed in the line of duty, and married her legally, when she was pregnant (2 Sam. 11). The prophet Nathan bore prophetic witness, condemning David’s lust, greed, and insidious behaviour (2 Sam. 12). David confessed his sin and was forgiven (2 Sam. 12:13; cf. Pss. 32; 51), but he suffered from the consequences of his perfidy for the rest of his life. The child born from his union with Bathsheba fell sick and died.
Consequently, David experienced instability and death in his family. Amnon raped his sister causing her disgrace (2 Sam. 13) and was murdered by Tamar’s brother, Absalom. Absalom fled for his life and lived in exile for two years. David longed to see his son again and was encouraged by Joab, who outwitted the king by forcing him to follow up on the advice he had given to a woman from Tekoa. Upon Joab’s urging, she had gone to the king and asked him for his protection for her son who had murdered his brother. Joab brought Absalom back, but not to the royal palace. After another period of two years, Absalom returned to the palace, enjoyed favour with the people, and thought of ways to get even with his father (2 Sam. 14).
Consequently, David experienced civil war within the country. Absalom had time to devise plans to upset the establishment. For four years he carefully prepared for the time when the people would favour him over his ageing father. Absalom had himself crowned at Hebron and with rapidity moved to Jerusalem (2 Sam. 15). David left Jerusalem with an entourage, leaving several trusted counsellors behind (Abiathar, Zadok, Hushai). Hushai gave Absalom poor advice and dispatched messengers to inform the king of Absalom’s movements (2 Sam. 17). The war brought disastrous results for Absalom’s forces. Absalom lost his life, hanging on a tree. The victory was clear, but David felt the loss of his son more than the joy of victory.
The king returned to Jerusalem with the support of the Judeans, who had earlier rallied behind Absalom. The northern tribes (Israelites) felt betrayed by the utter disregard of the Judeans. They had given support to the king and given the size of their territory, their voices should have counted. The Judeans claimed the king as theirs and offended the Israelites by their brazen arrogance (2 Sam. 19:40–43).
Consequently, the union of the tribes was fragile at best. The dissent rapidly grew into another civil war under the leadership of Sheba son of Bicri, a Benjaminite. He dispatched Amasa to gather Judean warriors and to put down the rebellion. When Amasa was delayed, David commissioned Abishai to pursue Sheba. (Joab, having lost favour by killing Absalom, was now under the command of Abishai.) After Amasa met up with Abishai, Joab murdered Amasa and resumed the command over the forces. He pursued Sheba as far as Abel Beth Maacah and laid siege to the city. A wise woman spared the city by offering to have the head of Sheba thrown from the wall. Joab returned as general to Jerusalem, having put down the rebellion (2 Sam. 20:23).
The last days of David
By the end of his life, David had accomplished the goal of solidifying Israel against the Philistines to the south-west, the Edomites to the south-east, the Moabites and the Ammonites to the east, and the Arameans to the north. He had extended his kingdom to all areas of the land promised to Abraham (Gen. 15:18–19). He developed an administration by which he was able to govern his extensive kingdom. A standing army was ready to maintain stability within the kingdom.
Because of his successes, David was self-reliant and numbered the people. The LORD was displeased and brought a plague upon the kingdom. David was responsible for the innocent who died. He purchased a place and presented a sacrifice expressing sorrow for his high-mindedness. This place, the threshing flour of Araunah, was to become the location on which the Solomonic Temple was built (2 Sam. 24:1–25).
David prepared for his death by having Solomon anointed as king, after he was told that his son Adonijah had made an attempt to wrest the kingdom from Solomon (1 Kings 1:1–2:12). He forewarned Solomon of several people who could unsettle the stability of his kingdom: Joab, the commander-in-chief and Shimei, the rebel (1 Kings 2:5–6, 8–9). He charged Solomon to be faithful to the LORD, because in him was the source of strength and the perpetuity of the dynasty.
Conclusions
David was a human, who remained faithful to the LORD throughout his life. Though he sinned against God and man grievously, he was a humble man. David’s strength was in the LORD from the beginning to the end of his life. The psalms which are ascribed to him and his life bear out this truth. Such an affirmation of his trust in the LORD is also found toward the end of 2 Samuel: ‘The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge and my saviour- from violent men you save me’ (2 Sam. 22:2–3). The psalm also bears out the correlation between humility, obedience, and God’s goodness. As David wrote: ‘To the faithful you show yourself faithful, to the blameless you show yourself blameless, to the pure you show yourself pure, but to the crooked you show yourself shrewd. You save the humble, but your eyes are on the haughty to bring them low’ (2 Sam. 22:27–28). Not only did the LORD show his strength to David and his contemporaries, he also committed himself to protect all his people through an anointed Davidic descendant. This is the essence of the Davidic covenant.
The NT writers witness to the connection between David and Jesus Christ. Jesus’ genealogy goes back to David (Matt. 1:1). He is the ruler on David’s throne whose kingdom extends to the ends of the world. He is the head of the church (Col. 1:18) and will bring all nations to acknowledge his sovereignty (1 Cor. 15:25; cf. Acts 2:35). He will establish God’s Kingdom on earth (1 Cor. 15:27–28), and thereby fulfil the promises to all of God’s people, whether they be Jews or Gentiles.
