2 Sam. 2
While voicing a lamentation over Saul and Jonathan, David's purpose, as we have seen, was to teach the sons of Judah to use the bow. We have noted that for the believer the bow signifies God's strength which is manifested only in dependence. At the beginning of 2 Sam. 2, David's behavior illustrates this truth. The days of his affliction are past; a new era is beginning; the path to the throne is opening up before him; he is about to take the place that God had long before purposed for him. The first thing David now does is to consult the Lord, to show that he depends completely on Him. We could say that above all else, dependence is the characteristic feature of his career. Whether it be in the pastures of the sheep, grappling with the lion and the bear, confronting Goliath, in the wilderness of Judah, at Keilah, or at Ziklag (1 Sam. 30:6-7), David is a dependent man and consequently a strong man. Nothing is more pleasing to God than this. Our walk's uncertainties and vacillations are explained by our lack of dependence. Where this dependence exists we will ever be asking ourselves that most important question: "What is God's will? What work has He prepared for us? We will inquire of Him to know the answer, for we consult Him when we depend on Him. Thus our path will be simple and blessed because it will be God's path. The path will not be a complicated one unless we fail to turn to God before making a decision.
Nevertheless, there were occasions in David's life when he forgot to consult the Lord. Often the enemy attacks us at points where we consider ourselves invulnerable. We can say that David's history, a model of dependence, shows us independence and its dangers and consequences more than the history of any other life. Twice we have seen David going down to the court of the king of the Philistines on his own initiative. The first time he reaped only disdain and humiliation; the second time, governed by fear and thinking to save his life, he forsook the blessed experiences of the wilderness of Judah, lost his character as a witness, and ran the danger of allying himself with the uncircumcised in a project of fighting against God's people. Under discipline, he learned again to consult the Lord and recovered everything that he had forfeited through his lack of faith.
In 2 Sam. 6 we shall see that lack of faith was the cause of the "breach upon Uzzah." All these incidents are sources of practical instruction for our souls.
"David inquired of Jehovah, saying, Shall I go up into one of the cities of Judah? And Jehovah said unto him, Go up. And David said, Whither shall I go up? And He said, Unto Hebron" (2 Sam. 2:1). It is God who chooses the special place where His anointed is to go. David left to himself might perhaps have hesitated to choose from among many places, but God designates one place alone for His servant: that place was Hebron.
In the book of Joshua we have noted the significance of Hebron: a burial place, a place of death, the end of man, a striking picture of what the cross of Christ is for us.
According to God's mind, it was necessary that David go up to Hebron, for Hebron was the point at which his reign, typically speaking, must begin, David's reign being but a type of Christ's reign which is based on the cross. Christ's kingdom is the consequence and the reward of His cross. The elders gathered around the throne sing a new song: "Thou art worthy to take the book, and to open its seals; because Thou hast been slain" (Rev. 5:9). He will usher in all the governmental ways of God, ways that lead Him to His millennial throne, because He has suffered and shed His precious blood-eternal wonder! In heaven we see in the midst of the throne and of the four living creatures and the elders a Lamb slain who is the center of all. He is not on the throne, but in the midst of the throne (Rev. 5:6). All God's counsels written within the book and all God's ways written on its backside issue forth from Him, its center, and head up in Him. He rises; these ways open up; the four living creatures, these attributes of the divine judgments, begin to move; the kingly rights of the Lion of Judah are established; and God's counsels are accomplished forever. The "it is done" of eternity has its starting point at the shameful gibbet where the Son of Man suffered, where the world nailed the Son of God!
But Hebron is also the gathering center of those whom David loves. There his companions dwell around him. "His men that were with him did David bring up, every man with his household; and they dwelt in the cities of Hebron" (2 Sam. 2:3). There where David resides, his own have many dwelling places. Thus the Lamb that was slain, the King of eternity, will be "in the midst of the elders" who are types of all the glorified saints. While we are awaiting this glorious moment His cross is that which gathers us around Himself. It remains and will always remain the gathering center of the children of God.
Hebron also becomes the gathering center of all the tribes of Israel (2 Sam. 5:1). When God's earthly people recognize Him whom they have pierced and submit themselves to Him, they will be the primary object of the blessings of His reign. Still another event seems to be indicated in these verses. "David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite" (2 Sam. 2:2). The man of sorrows, the rejected king, not only has companions and a people at Hebron, but also his wife and bride. Abigail, like Rebecca, is one of the rare types in the Old Testament who prefigures the Church; she is the Bride, David's voluntary, humble, joyful associate during the days of his rejection. Ahinoam, who is more in the background, represents rather, as I see it, the remnant of Israel who have entered into relationship with the Messiah before the establishment of His reign.
However it may be, at Hebron David has ties more intimate than merely his relationships with his people. Thus at the end of Revelation we see the Bride of the Lamb associated with Him in all His glory, and in the prophets Jerusalem is recognized as the beloved of the Lord. Thus by His death Christ becomes the center of blessing for all.
"The men of Judah came, and there they anointed David king over the house of Judah" (2 Sam. 2:4). Just as with David's reign, so the reign of Christ will not be established in this world by a sudden dramatic stroke. His judgment will be sudden, but not His reign. That would not be according to the mind of God who desires to give the consciences of those who are His own time to be exercised. Christ must have a willing people in the day of His power (Psa. 110:3)—not a people like those of the nations who, except for the great multitude of those saved from among the Gentiles, will only approach the king with flattering, lying words of apparent submission. Here David is first recognized by those who had been his companions during his rejection, and next Judah gathers around him. Then (2 Sam. 5:1) the other tribes come after they have lost the support of the flesh, pictured by the person of Ishbosheth. Lastly (2 Sam. 5:11) the nations approach, charmed by the king's grace and delighted to serve him.
The continuation of this chapter offers important events, part of which we will return to in the following chapter. First, according to the spirit of grace that characterizes him, David praises the men of Jabesh-gilead because they had showed kindness toward Saul and had buried him. He tells them that Judah has anointed him as king, and thus this news penetrates to the far borders of Israel's territory.
Next we find Abner, captain of Saul's army, who is unwilling to submit to David. Abner is an honorable man according to the world's standards, very valiant, with natural nobility of heart, but he has a violent and proud character. In supporting Ish-bosheth he is supporting the principle of succession by fleshly ties, clothed with the appearance of right, for Saul had been chosen by God. Men defend this principle to the extreme, for it is the principle of their fathers' religion, national religion, which is much more respectable in man's sight than the opinion of some who make themselves conspicuous by following the son of Jesse. An entire political system is linked with this religious system. It must be good since God has put His seal on it in a far past and thus respectable period. Abner uses his natural energy to defend it. What objection is there? Only that this entire system is opposed to the mind of God and makes war against His anointed. Men fight for their own cause and, like Saul of Tarsus at a later date, they find themselves enemies of Him to whom God has given supremacy.
It is worth noting that David does not appear in this conflict and plays no role in it, even when it appears that it concerns him. One of his attendants, Joab, accompanied by his brothers, leads the king's servants. In 1 Chron. 2:16 we see that they were David's nephews, his sister Zeruiah's sons. Accordingly, they held a high position and were closely related to the royal house. Joab, an ambitious man, seeks to advance in the world and to win the first place in the kingdom. Though he is not named—with just cause—among "David's mighty men," he is a man of courage. He can appreciate righteousness and unrighteousness, but he does not oppose unrighteousness except when it runs counter to his personal designs; and when something righteous runs contrary to his interests he suppresses it. Nothing stops him; he has no scruples in satisfying his ambition. Someone has said of him: "We find Joab wherever there is evil to do or much to gain." Joab is a figure of political flesh. It is to his advantage to support David's cause. If we compare Abner with Joab, Abner is the better man. Nevertheless Joab comes on the scene as a champion of the testimony. On this man the weight of military and other matters will soon be resting; he is the man who will direct things in an under-handed way and who will set many an intrigue in motion. In the presence of such cleverness David himself feels weak (2 Sam. 3:39). The moment the flesh takes over the testimony, see the result: ruin, nothing but ruin. One man is fighting for David, and the other for one whom God no longer recognizes. Is one better than the other? When the flesh is supporting David—or Christ—the results are no better than when the flesh is supporting the Antichrist.
The two troops meet (2 Sam. 2:12-17). For what purpose? To test their strength. Where is God? Absent. Where is David? His name is not even mentioned. It is a matter of who will come out on top in this tourney. Not a single one of the contending parties escapes. David loses his servants and his cause is not advanced in the least.
The sequel of this singular contest is an ordered battle in which Joab loses a cherished brother toward whom Abner had shown his natural nobility of character. But Asahel would not take heed; he charges forward, filled with presumption and, victim to his own desire for glory, falls to the ground, struck down by Abner's spear. Joab will not forget this death but will satisfy his desire for vengeance then when this will bring him the greatest advantage.
Alas! what is the result of all these struggles? We find nothing of God and nothing for God in them. Even the world in appearance contends under Christ's banner. The soul of the faithful has no other resource but to seek refuge at Hebron with the one who is the only center of blessing and whose presence gives peace, happiness, and wonderful rest. But when our David rises to do battle let us follow Him bravely, for to fight with Him is to win a sure and enduring victory over the enemy.