The Ammonites fear the vengeance of David and combine with the Syrians and others against him This is the result of his well-meant kindness. It suggests a future combination of this world's rulers against Christ. Against Him Who has manifested such boundless love, but Whose mercy and kindness has been denied and spurned. He, the Lord, sent His ambassadors to men worse than the Ammonites; and how were they treated? And now Jew and Gentile are joined together in rejecting the kindness of God our Savior. But for these rejecters, as for the Ammonites then, a day of vengeance is coming; that day is fixed, known only to God. There is a tarrying, a delay; but there is a limit. David told the men to tarry at Jericho until their beards were grown. The Lord is now waiting until the appointed time, and His long-suffering is salvation. But the judgment sore and certain is approaching, and that day will break up a wider confederacy with a more fearful overthrow.
David hears of their alliance and sends Joab against them; and with him all the host of mighty men. The Lord did not want Joab and his mighty men, He wanted David. He gave them victory, but not with such a visible manifestation of His presence and power as when David overcame the Philistines, and the tops of the mulberry trees proclaimed the presence of the Lord of hosts. Is there not in this absence of David a forgetfulness of the special place God had given him? He was anointed to be the leader of the people. Even Abner could say that by the hand of David God would save His people out of the hand of all their enemies (2 Sam. 3:1818Now then do it: for the Lord hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies. (2 Samuel 3:18)): “by the hand of David” is certainly more than sending Joab to lead Israel in the fight. It is David's presence that God requires, so that the victory might not be claimed by another. For here is not the type of Him Who by His own arm—Himself, personally—fights and overcomes—of Him of Whom the past hears record, and the future yet more wondrously will proclaim His mighty deeds.
It was a personal victory He gained over the foe for the church, though that victory was won by dying (for Israel too). But for them He will show His power in future not by being smitten, but in smiting, but not less personally in this than in His dying. And have not all His interpositions on Israel's behalf against their enemies been personal? Was it only a remarkable providence when the firstborn in Egypt were slain, when their enemies were drowned in the Red sea? In the destroying angel that went through the land of Egypt on the Passover night, in the pillar of fire that came between Israel and the foe, I see a personal interposition of the Lord for them.. And again, Who came as Captain of the Lord's host and as such appeared to Joshua at Jericho? (Josh. 5:1313And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? (Joshua 5:13)). And when David went to war, Who was, with Him whithersoever he went? And in the future crisis Who wins. the battle and destroys the enemy? Will not., the deliverance of the people depend on the personal presence of that same Captain of the Lord's host? What do the prophets say? “And He saw that there was no man and wondered that there was no intercessor [none to come between Israel and the foe] therefore His arm brought salvation unto Him” (see Isa. 54:16; 63:1-616Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. (Isaiah 54:16)
1Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? 3I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4For the day of vengeance is in mine heart, and the year of my redeemed is come. 5And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 6And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. (Isaiah 63:1‑6)). And is David exalted to represent, though ever so faintly, this glorious mighty Conqueror? What forgetfulness of his high calling! He was as it were entrusted with Messiah's honor and glory, and he puts it into Joab's hands, who having no true faith in God exercises a little human foresight in order to guard it.
But if we see forgetfulness in David, not less do we see in Joab a great assumption of piety mingled with the absence of faith; a condition not unknown in this day. God for His own name's sake gave victory to the armies of Israel; but there could be no sound of a going in the tops of the mulberry trees when the chosen leader was absent, and only a clever strategist leading the armies of Israel. The wisdom of the man is seen, human care and provision, contingencies provided for, yet not fully; he calculates upon help afforded by one brother to the other, but suppose both needed, where was the help? “And he said, If the Syrians be too strong for me then thou shalt help me; but if the children of Ammon be too strong for thee, then will I help thee.” And with this insufficient provision for all possible contingencies, there was the appearance of dependence upon God and of strengthening himself in God, and encouraging his brother. “Be of good courage, and let us behave ourselves valiantly for our people and for the cities of our God, and let the Lord do that which is good in His sight” (1 Chron. 19:12-1312And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee. 13Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the Lord do that which is good in his sight. (1 Chronicles 19:12‑13)). How easy at times to imitate and repeat the words of faith and humble dependence on God! But the confidence of faith which can sing of victory before the fight begins is found only with real believers.
In the following chapter (20) we come to the second event in what we may call an appendix by the Holy Ghost to His account of David's succession to the throne of Israel. Led by a mightier hand than his own, in triumph he is seated on the throne through enemies, through failures which in Chronicles the Holy Spirit does not stop to relate till he is on the throne and executing judgment and justice (1 Chron. 18:1414So David reigned over all Israel, and executed judgment and justice among all his people. (1 Chronicles 18:14)). Then the Spirit of God “after this” tells us of the death of Nahash and the results of David's receiving kindness from him which happened so many years before; yet even now not to notice David's failure, but to show that God would accept no kindness from an enemy, would suffer no interference with His purpose, nor permit any delay to its accomplishment, although in the righteous government of God David must feel the consequences of seeking protection from an enemy. Yet even in this the sovereignty of grace appears. Even here all things work together for good.
The account of David and Bathsheba which occupies in Samuel two chapters (2 Sam. 11 and 12) is here in Chronicles passed over, save the first step in that steep incline, “But David tarried at Jerusalem.” Sovereign grace passes on to David's taking the crown from off the head of the King of Rabbah, a crown of gold and set with precious stones, and it is set on David's head. Here is not the restoration of the soul of a failing saint, but God's restoring David to his official position as the type of Him Who is yet to come.
Why is the sin not recorded? Was it not heinous? (Job 26:9-119He holdeth back the face of his throne, and spreadeth his cloud upon it. 10He hath compassed the waters with bounds, until the day and night come to an end. 11The pillars of heaven tremble and are astonished at his reproof. (Job 26:9‑11)). Yea, verily, but the Holy Spirit is here showing how vain is the attempt of Satan by means of David's failure to ruin the kingdom through him. For David was to Satan the expression of the kingdom of God. Satan might wonder but could not tell whether David was the real king, or only a type. The counsels of God concerning Christ were not revealed to Satan however, for satanic wisdom might learn the purpose of God in the course of events on the earth. When he did meet the real King, though in a wilderness and not in a palace, he felt His power and fled. In the Chronicles it is Satan's opposition rather than David's faults.