Lesson 17:
David’s Return to Jerusalem
(2 Samuel 19:9--20:26) Introduction
Our story reminds me of a ride to a missionary training camp in central India with more breath-taking turns than you think you can handle. David has sinned by committing adultery with Bathsheba and by having her husband killed (by none other than Joab, a central figure in our text). God has indicted David for his sin through Nathan the prophet, and David has repented. Nevertheless, there are certain consequences he will have to face. There was the rape of his daughter Tamar by her half-brother, Amnon. Then there was the murder of Amnon by his half-brother, Absalom. Absalom fled to Geshur, where he was given sanctuary by his grandfather, Talmai. Through the intervention and intrigue of Joab, David was pressured into allowing Absalom to return to Jerusalem. In time, Absalom succeeded in undermining the reign of his father, David, and precipitated a revolution which forced David, his family, and his supporters to flee to the wilderness. God spared David, gave his army victory over the rebel forces, and providentially removed Absalom through Joab, who killed Absalom in spite of David's specific orders not to harm him.
Now, David is about to return to Jerusalem to resume his reign over the nation Israel. To win the favor of the people (and perhaps to remove a thorn in his own flesh), David removes Joab as commander of his armed forces, replacing him with Amasa. It looks as though Joab is finished, and yet by the end of our text, it is Amasa who is finished, killed by Joab. Once again Joab is named as the commander of Israel's armed forces. Who could have imagined such a thing?
It doesn't stop here, however. David has been forced to flee Jerusalem due to the revolution instigated by Absalom. While he never abdicated his throne, Absalom acted as king for a few days, until he was defeated in battle and his life was ended by Joab. David is invited to return to Jerusalem to resume his rule over the nation Israel. But on the way there is strife between the men of Judah (David's tribe) and the men from the other tribes in Israel. Somewhere between the Jordan river and Jerusalem, a rebellion is instigated by Sheba, and the Israelites forsake David as their king, returning to their homes. Through a strange twist of fate (humanly speaking), Sheba is cornered in an Israelite fortified city. Through the intervention of a wise woman of that city, Sheba is put to death, the city is delivered, and the division of Israel is reversed. To sum up these events: (1) David is king; (2) David is not king; (3) David is invited to be king again; (4) David's kingdom is divided; (5) David's kingdom is united.
On top of all this is an incredible display of gore and violence. This story would most certainly receive an “R” rating for its violence. Joab “underhandedly” (pardon the pun) runs his sword through Amasa, spilling his intestines on the path; then the army of David stops to gawk at the sight of this man wallowing in his own blood. The grand finale is the beheading of Sheba, whose head is then tossed over the wall of the city to Joab and his army outside.
This fascinating story has all the makings of a movie. But it is not for this reason alone (not even for this reason primarily) that we should read it carefully. This is inspired religious history; it is history most likely penned by a prophet, so it is a story with a message for us to hear and to heed. Let us approach our study then with expectant hearts and minds, ready to hear and to heed what God has to say to each of us through it.
Finger Pointing in Israel
(19:9-10)
9 All the people were quarreling throughout all the tribes of Israel, saying, “The king delivered us from the hand of our enemies and saved us from the hand of the Philistines, but now he has fled out of the land from Absalom. 10 “However, Absalom, whom we anointed over us, has died in battle. Now then, why are you silent about bringing the king back?”
It is difficult for those of us who live in a democracy to understand the predicament in which the Israelites find themselves. When President John F. Kennedy was assassinated, in only a few hours Lyndon Johnson was sworn in as our new President, and he began to function in this capacity. Our constitution sets down a very clear process for succession. But when a monarch ceases to function as king, what does a nation do? A whole lot of arguing and finger pointing is going on in Israel. Everyone is blaming everyone else and demanding that someone (else) do something. David had been the king. Then he fled the country. The people anointed Absalom in David's place, but now he is dead. There seems to be a foregone conclusion that David will return and resume his role as Israel's king, but how is this going to happen? What should they do? What could they do? And who will do it? The arguing is all about these things.
One more fact contributes to making this such a sticky problem -- these are the same people who backed Absalom's rebellion. The people who are arguing are the people of Israel, those who remained in the land. They are not the supporters of David who accompanied him into the wilderness. These folks rejected David as their king, and now they know it is inevitable he will reign as king once more. Who would want to step forward to bring back the man they rejected, the one against whom they committed high treason? No wonder there is a leadership problem here.
David Makes it Easy for Israel by Taking the Initiative
(19:11-18a)
11 Then King David sent to Zadok and Abiathar the priests, saying, “Speak to the elders of Judah, saying, 'Why are you the last to bring the king back to his house, since the word of all Israel has come to the king, even to his house? 12 'You are my brothers; you are my bone and my flesh. Why then should you be the last to bring back the king?' 13 “Say to Amasa, 'Are you not my bone and my flesh? May God do so to me, and more also, if you will not be commander of the army before me continually in place of Joab.”' 14 Thus he turned the hearts of all the men of Judah as one man, so that they sent word to the king, saying, “Return, you and all your servants.” 15 The king then returned and came as far as the Jordan. And Judah came to Gilgal in order to go to meet the king, to bring the king across the Jordan. NAB 2 Samuel 19:16 Then Shimei the son of Gera, the Benjamite who was from Bahurim, hurried and came down with the men of Judah to meet King David. 17 There were a thousand men of Benjamin with him, with Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they rushed to the Jordan before the king. 18 Then they kept crossing the ford to bring over the king's household, and to do what was good in his sight.
Word of all this reaches David’s ears while he is still residing in Mahanaim. He acts in a way that makes it easier for the Israelites to welcome him back. David sends word to Zadok and Abiathar (the priests who were in Jerusalem and had remained loyal to him), instructing them to speak to the elders of Judah. This is David's tribe, the tribe which first anointed David as their king when he was in Hebron. These are David's closest kinsmen. It is logical that they should take the lead in bringing David back to Jerusalem. David makes it even easier for the people of Judah by announcing that he is firing Joab as commander of his army and replacing him with Amasa. This action on David's part does the trick. Word comes from the elders of Judah, inviting him to return. David and all those with him make their way from Mahanaim to the banks of the River Jordan. The people of Judah assemble at Gilgal to assist David and those with him in crossing the river, and to welcome him back as their king. In addition to the people of Judah, a good-sized delegation of Israelites is present, representing the other tribes as well. Among these are Mephibosheth, Ziba (his servant, along with his sons and servants), and Shimei, accompanied by a thousand Benjamites.
Dostları ilə paylaş: |
