I Kings 1-3:15 - The Rise of Solomon

We start I Kings with David at death’s door. His oldest remaining son, Adonijah, takes steps to become the next king. Meanwhile, the prophet Nathan and Bathsheba conspire to make Solomon king instead. (If David ever made any promises to Bathsheba about Solomon in the past, we have no record of it. It is hard to tell here if David is remembering a past event or simply responding to their suggestions.) Regardless, he arranges for Solomon to be anointed as king instead. Is this really how the LORD’s promise to David will be fulfilled – through messy politics and backroom deals? Apparently so.

After warning his son to follow the LORD and the laws of Moses faithfully (the LORD’s promise to keep the Davidic line on the throne suddenly sounds more conditional than it did back in II Samuel 7), David charges Solomon with the executions of Joab (for the murders of Abner, Amasa, and most likely Absalom – although Absalom’s name is not mentioned here) and Shimei (the relative of Saul who cursed David as he fled from Absalom). While David swore not to kill Shimei, he’s not above having his son order the hit. To be fair, he also asks Solomon to “deal loyally” with the sons of old Barzillai – who provided well for him while he was in flight. With these scores settled and his son securely on the throne, David dies.

The rejected son, Adonijah, goes to Bathsheba and asks if she will approach Solomon for him on behalf of the woman who cared for David in his old age, Abishag. Bathsheba agrees, but Solomon suspects this as a power move on Adonijah’s part. He has Adonijah killed, banishes the priest Abiathar for siding with Adonijah against him, and proceeds to have Joab executed as well – in order to “take away from me and from my father’s house the guilt for the blood that Joab shed without cause” (2:31). As for Shimei, Solomon places him under house arrest and commands him not to leave under penalty of death. When Shimei seeks out his escaped slaves three years later, Solomon does not forget their arrangement and has Shimei executed for failing to follow the rules.

After making an alliance with the Pharaoh by marrying his daughter (how times have changed since the days of Moses!), Solomon has a dream in which he asks the LORD for “an understanding mind (literally, a “listening heart”) to govern your people, able to discern between good and evil” (3:9). The LORD approves this request and grants it to him, along with riches and a long life. We end our tale with David’s son Solomon standing before the ark of the covenant in Jerusalem, the city of David, offering burnt offerings and providing a feast for his people. So far anyway, the LORD’s promise to David stands.

What has Solomon learned from his father about leadership of the LORD’s people? What have we learned? Knowing what we know now, what sense does it make to call Jesus of Nazareth “son of David”?

Click on “comments” to add your thoughts, and then join us on Sunday, October 28^th at 5pm in Parish Hall for our potluck celebration and presentation!

II Samuel 20-24 - David's Offering

Well, that was quick. As soon as David has the twelve tribes reunited, Sheba the Benjaminite (Saul’s tribe) incites a rebellion and takes the northern tribes with him. In the ensuing chaos, Joab takes the opportunity to murder Amasa and resumes his role as commander of David’s army. A “wise woman” from Abel then negotiates with Joab and gives up Sheba so that her city might be spared.

If the sword does not depart from David’s house (12:10), it certainly doesn’t depart from Saul’s either. David hands over seven of Saul’s sons and grandsons to be murdered by the Gibeonites – supposedly for a wrong Saul had done them before (one that is never mentioned directly in the text). When Rizpah, the mother of two of Saul’s sons, goes to great lengths to protect their corpses, David finally arranges to have the bones of Saul and all his sons properly buried in their ancestral home. Once again, a woman reminds David of his humanity. Rizpah joins a long line – Abigail, the wise woman of Tekoa, etc. We’re told: “After that, God heeded supplications for the land” (21:14).

In between accounts of battles with giants and a list of David’s warriors, we get two poems – one very similar to Psalm 18 and David’s official last words in oracle form (although he also speaks quite clearly in I Kings 1-2). The psalm seems oddly placed, given that much of the book reveals David’s lack of “cleanness” (22:21, 25). If anything, God’s deliverance is in spite of David’s faults rather than a reward for his purity. Is it true what this poem says of the LORD: “with the pure you show yourself pure, and with the crooked you show yourself perverse” (22:27)? One could argue that’s exactly what happens in chapter 24; the LORD responds with perverseness to the crookedness David has exhibited throughout the book. A less jaded eye might say that David’s character before the LORD is best preserved in the poetry attributed to him and in the responsibility he takes for his actions. Perhaps we should judge him in that light too – and not just by his mistakes and maneuvering.

The last episode in II Samuel deals with David’s punishment for taking a military census. After all his legitimate crimes against his fellow humans, why does the LORD get so upset over what “the anger of the LORD” incites David to do in the first place? Is David relying too much on military might and a healthy tax base and not enough on the LORD? (According to I Chronicles 21:1, it is Satan who persuades David to count the people.) Regardless, the king’s actions have a devastating ripple effect.

The prophet Gad offers David three alternatives, and the king chooses pestilence over famine or foreign pursuit – saying “let us fall into the hand of the LORD, for his mercy is great; but let me not fall into human hands” (24:14). According to the text, thousands upon thousands die as a result. David responds: “I alone have sinned, and I alone have done wickedly; but these sheep, what have they done? Let your hand, I pray, be against me and against my father’s house” (24:17). He does his best to take responsibility for what he has done. Gad directs David to build an altar and offer burnt offerings on the threshing floor of Araunah the Jebusite (which eventually becomes the altar site for the Temple in Jerusalem), for which he insists on paying in full: “I will not offer burnt offerings to the LORD my God that cost me nothing” (24:24). At last, the plague ends – and the stage is set for the building of the Temple under Solomon in I Kings.

What do you make of all this bloodshed and loss? How does David’s story end? Keep reading! In the meantime, click on “comments” and add your reflections…

II Samuel 15-19 - David's Friends and Enemies

Like father, like son? Absalom starts out these chapters by stealing the hearts of the Israelite people and seeking the crown at Hebron, much as his father David did before him. His tactics differ, of course. He intercepts people on their way to seek justice from the king and dispenses his own version instead, thereby incurring their “loyalty”. David ends up fleeing Jerusalem in fear of Absalom’s rising power – leaving the ark behind. But before he gets too far, he ascends the Mount of Olives – weeping in mourning and shame.

Some still demonstrate their loyalty to David, however –be it Ittai the Gittite (in words strikingly similar to Ruth’s vows to Naomi in the book of Ruth), Hushai, old Barzillai the Gileadite, or the priests Zadok and Abiathar. Ziba’s loyalty, however, is harder to decipher. He claims that Mephibosheth, Jonathan’s son, has turned against David and is hoping for the kingdom to be restored to him as Saul’s grandson. Willing to believe the worst, David reverses his earlier call and gives what belongs to Mephibosheth to Ziba. Another member of Saul’s family, Shimei, throws stones and curses David as he passes: “The LORD has avenged on all of you the blood of the house of Saul, in whose place you have reigned; and the LORD has given the kingdom into the hand of your son Absalom. See, disaster has overtaken you; for you are a man of blood” (16:8). David takes these charges remarkably calmly, for the time being: “Let him alone, and let him curse; for the LORD has bidden him. It may be that the LORD will look on my distress, and the LORD will repay me with good for this cursing of me today” (16:11-12).

Meanwhile, Hushai insinuates himself into Absalom’s inner circle. When Absalom questions his loyalty, Hushai responds ambiguously: “The one whom the LORD and this people and all the Israelites have chosen, his I will be, and with him I will remain” (16:18). He then gives bad advice to Absalom and warns David to flee across the Jordan.

One wonders who is really speaking for the LORD here. Ahithophel, whose counsel was thought of “as if one consulted the oracle of God” (16:23), tells Absalom to violate ten of his father’s concubines. (Why would he advise this? There’s some reason to believe that he was Bathsheba’s grandfather. This may be part of his revenge against David for what the king did to Uriah and Bathsheba. Note that Absalom pitches his tent on the roof – the same place where David first saw Bathsheba.) Absalom follows this advice but ignores Ahithophel’s wise counsel to strike against David quickly. When his military strategy is not followed (in seeming fulfillment of the LORD’s wishes in 17:14), Ahithophel joins Saul in killing himself. If his counsel is mistaken for that of the LORD’s and then only selectively followed, who else might be misinterpreting the signals?

The Cushite who brings David the news of Absalom’s death thinks he knows the LORD’s role in all this: “The LORD has vindicated you this day, delivering you from the power of all who rose up against you” (18:31). I doubt that David sees it that way.  Absalom’s crowning glory – namely, his hair – has become his downfall; he finds himself caught in the branches of an oak tree “hanging between heaven and earth” (18:9). Despite David’s appeal to deal gently with his son, Joab strikes Absalom as soon as he’s given the chance. Although Joab’s men finish the job, David knows who is responsible. Despite the loss that Absalom’s rebellion has engendered (20,000 men according to 18:7), David can only focus on the loss of his son – until Joab reminds him that he’s not just a father; he’s also a king. He needs to go out and reassure his troops that they need not be ashamed for doing their job – so that’s what he does.

The people of Judah then escort David back to Jerusalem to resume power. Whether to placate Absalom’s followers or to punish Joab for executing his son, David fires Joab as army commander in favor of Amasa – the one who had commanded Absalom’s army just two chapters before. He temporarily shows mercy to Shimei, the relative of Saul’s who had cursed him (to see what becomes of Shimei, wait for I Kings 2.) Mephibosheth reappears as well, claiming that his servant Ziba deceived him; not knowing whom to believe, David splits the difference and divides Mephibosheth’s inheritance between them. (While this might be a pragmatic call, it is not just. One of them is lying and yet still receives half the inheritance. Does Mephibosheth’s possible disloyalty cancel out David’s loyalty to Jonathan’s son? What exactly gets passed from father to son?)  Regardless, by the end of chapter 19, David has his kingdom fully restored to him.

So is it smooth sailing from here on out? Keep reading, and in the meantime, click on “comments” to add your thoughts.

II Samuel 11-14 - David and His Sons

We come to perhaps the most famous incident of David’s life, next to his encounter with Goliath. While his troops are off to war, he spots Bathsheba bathing on the roof and sends for her. The text never tells us what she makes of all this, only that she ends up pregnant as a result. When Uriah refuses a conjugal visit with his wife, David sends him to the front lines to be killed – going so far as to have Uriah carry his own death warrant back to his commander Joab. After mourning Uriah, Bathsheba becomes David’s wife and delivers their son.

For the first time, we are told explicitly that the LORD is displeased with something David has done (11:27b). The LORD sends the prophet Nathan to David and, through a parable, Nathan delivers God’s word of judgment for “despising the word of the LORD” (12:9). The former shepherd/now rich man has sacrificed the poor man’s only sheep.  He tells David: “Now therefore the sword shall never depart from your house” (12:10). David admits: “I have sinned against the LORD” (12:13). (See also Psalm 51:4: “Against you, you alone, have I sinned.” Uriah – and perhaps Bathsheba - might think otherwise!) Nathan’s response: “Now the LORD has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die” (12:13-14). Is that really how it works – a child dying for the sins of his father? What about the wise woman of Tekoa’s claim that “God will not take away a life”? (14:14) For another perspective on how God works, see Jeremiah 31:29-30 or Ezekiel 18:1-4.

We’re told that “the LORD struck the child that Uriah’s wife bore to David, and it became very ill” (12:15). David fasts and prays until the child dies seven days later – after which “he went into the house of the LORD and worshipped” (12:20) and began eating again. When asked why he now rose to eat, David replies: “Can I bring him back again? I shall go to him, but he will not return to me” (12:23). Shortly thereafter, Bathsheba has their second son Solomon (or as Nathan names him - Jedidiah, which means “beloved of the LORD”). For more on the relationship between Bathsheba and Nathan, see I Kings 1.

With the king’s domestic situation temporarily settled, Joab finally gets David back on the battlefield against the Ammonites. Time passes, and we learn of two more of David’s sons – Amnon and Absalom. Amnon rapes his half-sister (and Absalom’s full sister) Tamar. David’s response to the rape of his daughter: “He became very angry, but he would not punish his son Amnon, because he loved him, for he was his firstborn” (13:21). His feelings for his daughter Tamar are never mentioned. Meanwhile, Absalom bides his time, holds a feast for all the king’s sons and finally avenges his sister by having Amnon killed – over which the king and his surviving sons weep bitterly.

Absalom flees and stays away for three years while David yearns for his return. Joab senses this and recruits a woman from Tekoa to tell yet another story to David (as Nathan did with his parable) as a way for him to hear what he cannot hear directly. She follows advice later set by Emily Dickinson: “Tell all the truth but tell it slant.”  The woman then asks him to bring Absalom home on the following grounds: “We must all die; we are like water spilled on the ground, which cannot be gathered up. But God will not take away a life; he will devise plans so as not to keep an outcast banished from his presence” (14:14). By the time she’s finished, David senses Joab’s hand in all this and calls him on it. He agrees to let Joab bring Absalom home, but it’s another two years before Absalom comes into the king’s presence. When Joab won’t answer Absalom’s calls, Absalom burns Joab’s field to get his attention. Finally, David and Absalom are reunited – but not for long.

What happens next between father and son? Read on to find out. In the meantime, click on “comments” to add your thoughts!