David, Part 2 – Ward Near

II Samuel 18-21 “David, Part 12”

In II Samuel chapter 17 we see that David, being warned of the plan to come and kill him, crossed over the Jordan and melted away into the wilderness. Absolom was no man of war if we look at his record. When his brother Amnon was killed, he had the servants do it and waited until Amnon was befuddled with drink. Here was no man forged in the furnace of the wilderness while being chased by Saul. He liked the idea of leading an overwhelming force out to defeat David even though he was no fighter and even less of a general. The wise Ahithophel could foresee what would happen if a man like David was given time to prepare for battle. He was so sure of this that he decided to settle his affairs and take his own life rather than wait for the triumphant return of David and the inevitable punishment for his treachery.
The advice from Hushai and the timely warning and subsequent delay of the battle were the key to the whole event. David was given time to prepare his forces and Absolom, a man with no military experience that we know of, was left to gather inexperienced recruits and try to defeat a very experienced military commander with a group of tough and battle hardened warriors. He had no real chance to win as it is recorded that more men got lost in the forest than were killed in battle (18:8).
David is now in Mahanaim, this is located in Transjordan on the border of Gad and Manasseh. His men persuade him not to participate in the battle in order to keep him safe. Absolom must then come to that area for battle. David instructs his men to deal gently with Absolom. This seems odd when Absolom had every intention of killing David if he could. Aside from this, had Absolom lived, what could have been done with him. There was really no safe option. He is still an older son of the king and still has friends. He cannot safely be left at home or exiled either without fear of further conspiracy. Rebellion and conspiracy are very bad for any country and take a toll on the people. His rebellion has cost the lives of many of his countrymen. Without the courage to act boldly and use the element of surprise, Absolom is soon defeated. Joab disregards the orders of David and sees to it that Absolom is put to death. Thus the rebellion is over. Even though his forces carry the day to victory, David goes into mourning over the death of his son. We see here yet again the inability to deal with his children even when they have done wrong. David is rebuked by Joab and must put sentiment aside to boost the morale of his troops who went in peril of their lives to bring David the victory that he needed.
Although David has the victory, all problems do not go away. First he must reassure his men who were ashamed of the victory because David wept for his son, then, he has to do some political work to be welcomed back as king, he must decide whether to forgive or punish those who have acted against him, and deal with the aftermath of the conspiracy. David has the promise of God to build him a sure house and a posterity with a throne that will be established forever. Even now we wait for the Messiah to return and sit upon the throne of David. After the rebellion was quenched, David wants to salvage the kingdom to hand down to a son. To this end, he takes several steps. David puts mourning aside and goes and sits in the gate of the city so he can greet the people. This lets them know that he acknowledges them and is grateful for their service. He needs to keep those men with him. Israel rather than Judah was the first to speak of bringing back the king. Even though Absolom was dead, there were other candidates who could have been placed upon the throne. The conspiracy started in Hebron which was a city of Judah. So Judah was involved in the conspiracy. David was anointed there and perhaps the leaders of the city were unhappy that Jerusalem had been made the capital. David reaches out to Zadok and Abiathar the priests to have them speak to the elders of Israel on his behalf. They are to remind Judah of the tribal ties with David and also offer Amasa the position of general of the army. This would most likely bring the followers of Amasa along and stem further attempts at rebellion. After a rebellion is put down, punishment often follows. Shimei who cursed David on his way out of Jerusalem comes to prostrate himself before the king and beg forgiveness. Here, David decides to forgive him and not shed blood. This is also a signal to other guilty parties that they need not fear for their lives. We see a brief chapter in the narrative of Ziba and Mephibosheth at this time with Mephibosheth claiming that Ziba was not truthful in what he said to David. Here, David gives both claimants half a loaf. We also see David’s gratitude to Barzillai who had helped him while he was in Mahanaim.
Israel and Judah began to quarrel and this quarrel led to a second rebellion led by Sheba the son of Bichri. This man was from the tribe of Benjamin which was Saul’s tribe. Here was another rebellion and unlike the delay Absolom agreed to, David was determined to act quickly. Amasa was to call out the army but he took too long so David turned to his loyal friend Abishai and told him to take the men at hand and get after Sheba before the rebellion could increase. These were Joab’s men although he is not listed as being in command. It is likely that David is punishing Joab for disregarding his orders and killing Absolom. As they were going out, they met Amasa coming. Joab appears to greet Amasa but uses the opportunity to kill him instead. David brought Amasa into his army to help quench the rebellion and secure the loyalty of Amasa’s followers. Joab took the simple expedient of killing Amasa and then telling the men that whoever is for David better follow Joab. With the stark example of Amasa wallowing in his own blood on the road, few would argue at that point.
This second rebellion was quenched with the death of the leader. This account yields an interesting insight into the character of Joab. He is persuaded by a wise woman to not destroy the city but rather to accept the death of the leader of the rebellion. The woman speaks for those who are peaceable and faithful in Israel. Hers is the voice of reason that is so often lacking even today. Joab is a very results oriented man. While pushing for the result he wanted, he would work hard, fight hard, and even disobey orders in order to get the result that he desired. You can see it in his behavior and while he strongly desires to reach the needed result, he can be persuaded to go another way if the same result can be reached at less cost of lives and property. His behavior is a lesson to all of us regarding both striving for a result and the ethics along the way. On the one hand, we should never get so caught up in the fight that we throw away a chance to settle the issue in another way and just keep on fighting. Conflict is a means to an end and should never become an end in itself. On the other hand, the killing of unsuspecting men to assure his place as general is certainly an evil shortcut. Joab should have and could have prevailed by the excellence of his leadership and military skills. Absolom could have been captured, bound, and brought to David. Then his disposition would have been up to the king. Joab presumed to know better and killed him instead. Ethical shortcuts as a method of achieving desired results are not honored by God. However in II Samuel 20:23 we find Joab as general over the army of Israel. Once again, David does not punish Joab for the murder of a rival but neither does David forget this crime.
We come now to a dark chapter in the life of David. In II Samuel chapter 21 there is a famine in the land which lasted for three years. When David inquired of the Lord the answer came back that the famine was because of treatment of the Gibeonites by Saul. This problem was dealt with according to ancient tribal law which is common in the Middle East to this day. The Gibeonites are called and their representatives are asked what they want to satisfy the blood debt. They start by saying that they have no concern for silver and gold or Saul and his house. Then they add that it is not for them to put anyone to death in Israel. They have no authority in Israel but they are hinting about putting somebody to death. This sort of indirect communication is perfectly understood. If David was opposed to putting anyone to death, then he would offer more silver and gold or grain, livestock and other things of value. The other side would not lose face then as they never directly asked to put anyone to death. Further, David could have offered to inquire of the Lord as to what should be done for them. Instead of these things, David tells them that he will do for them whatever they ask. This permits the indirect hint to be expressed directly because he has already promised to give them what they want. Should he now refuse to give it, he will lose face. The Lord specifically condemns the practice of putting the sons to death for the sins of the fathers. (Deuteronomy 24:16) Further, Numbers 35:33 tells us, “So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it.” The blood feud culture of the time is also modified by the cities of refuge. This saves the person guilty of accidental man slaughter from the avenger of blood. The blood feud culture also permits payment of ransom to the aggrieved family in lieu of punishment but God also condemns the common practice of letting a murder go by payment of ransom to the family. (Numbers 35:31-32) Further, when David was on the run from Saul, they did meet a couple of time and Saul had asked that David not blot out his house when he came to power. David had promised not to do so. (I Samuel 24:21) Since Saul had already died and his blood was shed on the land and, indeed, Jonathan died at the same time, it would seem from these verses that all had previously been done in the area of shedding of blood that could be done. Because the actual murderer would not be saved from punishment by payment of ransom, the law would not prohibit some sort of payment for this and that would have been appropriate. However, the king made a promise and we are reminded of the promise in the presence of dinner guests that cost John the Baptist his life. Due to this promise, seven of Saul’s descendents met their death by being hanged by the Gibeonites. As further punishment, the bodies were not buried but rather were left exposed to the elements and the various beasts and birds of the area.
Falling back on the ancient blood feud reasoning, David gives the Gibeonites what they ask. The Gibeonites were harmed and now they must set the price to willingly bless Israel rather than curse. Such price is set in blood. The hanging is done at the first of the barley harvest which would be just before the Feast of the Firstfruits sometime in April. We see Rispah making a lonely vigil over the bodies until the rains in autumn. She dare not take the bodies down for burial but she does what she can. The example she sets of loyalty and sacrifice moves the heart of the king to amend the second part of the sentence and properly bury the bodies from the House of Saul. Heavy rains usually come in October. Rain did come in the fall which would assure a harvest in the following year. Note that God did not relent and heal the land until after the bones of the dead were properly buried and He did so in response to prayer. (II Samuel 21:14)
Although the blood feud is not part of our culture, there are many elements of our current culture which are clearly contrary to Biblical teaching. Such things as not judging by the appearance of prosperity or looking at one type of sin as being more “acceptable” than other types of sin are part of some of current thought. We do not find those things in our Bible and so we should be careful not to introduce elements of our current culture into worship and ministry as though we can splice them on to Biblical principles. We can look into the scriptures and see what is written as far as our behavior and practice.