The survivor who brought news of Saul’s death to Ziklag must have been weary not only from battling Philistines but also from his long journey. The site of the battle, Mount Gilboa, was located in the north of Palestine, while Ziklag lay about ninety miles south in the Negev, or southern Judah, near the boundary with Edom. Learn more about David’s headquarters in Ziklag’s profile at 1 Samuel 30:1.
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Name means: “Man of Shame.”
Originally known as: Esh-Baal (“Man of Baal” or “Baal Exists”; 1 Chr. 8:33; 9:39).
Not to be confused with: Mephibosheth, son of Jonathan.
Home: Mahanaim, a Levitical city in Gilead on the border between Gad and Manasseh; a site likely chosen as Ishbosheth’s capitol to maintain a safe distance from the Philistines.
Family: Youngest son of King Saul and Ahinoam; brother or half brother of Jonathan, Malchishua, Abinadab, Merab, and Michal.
Occupation: Acting king of Israel for two years following Saul’s death.
Best known as: The puppet ruler of Israel appointed by Saul’s military commander Abner in order to deny David the throne, a plan that failed when Ishbosheth was assassinated by two of his officers (2 Sam. 4:5–12).
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Civil War Between North and South
After Saul’s death, David did not immediately take the throne of a united kingdom. He was initially crowned king of Judah, which he ruled from the city of Hebron for seven and a half years (2 Sam. 2:1–7, 11).
For much of this period, David and Saul’s heirs fought a bitter civil war (3:1). Saul’s son Ishbosheth (or Esh-Baal, 1 Chr. 8:33; 9:39) attempted to establish a kingdom in the north. He was aided by Abner, Saul’s leading general (1 Sam. 2:8, 9). Much blood was spilled deciding whether David or Ishbosheth would ultimately rule Israel (2 Sam. 2:12—4:12).
This tragic period arose from the people’s insistence that the Lord give them a king (1 Sam. 8:4–9, 19–22). Had they waited for God to appoint a ruler in His time, the heartbreaking events of Saul’s reign might never have happened, and the nation could have avoided the years of civil war that followed his death.
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Name means: “The Lord Is Father.”
Not to be confused with: Another man named Joab whose name appears at 1 Chr. 4:14; a family of returnees from the Babylonian exile (Ezra 2:6).
Family: Eldest son of Zeruiah, David’s sister or half sister, making him David’s nephew; brother of Abishai and Asahel.
Occupation: Commander of David’s army, a position held throughout his life (2 Sam. 8:16; 20:23; 1 Chr. 11:6).
Best known as: David’s cunning strategist and ruthless military commander.
More: The Bible pictures Joab as a man eager to fight. See “A Man Born to War” at 2 Sam. 10:7.
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David’s rapid advancement from shepherd to king did not translate into success at home. While his stature as king-designate “grew stronger and stronger,” his family fractured.
At Hebron, six different wives each bore David a son as he used marriage to reinforce political alliances, a common practice for ancient kings but a foolish choice for David. His polygamy violated God’s law (Deut. 17:17) and caused major problems at home. David’s son Amnon, for example, raped his half sister Tamar, then was killed by Absalom, her avenging brother. These events led to the estrangement between Absalom and his father, which ended in treason and death (2 Sam. 13–18).
David’s polygamy set a poor precedent for his son and successor Solomon, who expanded his kingdom while taking seven hundred wives and three hundred concubines. As God had predicted, these women turned his heart to idols (1 Kin. 11:3). The Lord judged Solomon’s sin by allowing the kingdom to fracture after his death (11:9–13).
David’s life demonstrates the biblical principle that the sins of parents can extend “to the third and fourth generations” (Ex. 20:5). It reflects the human reality that the choices we make to further our careers or other interests may cause lasting harm to our immediate families and far beyond.
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Name means: “The Father Is a Lamp”
Family: Son of Ner; Saul’s first cousin.
Occupation: Military commander under King Saul and later under Saul’s son Ishbosheth.
Best known for: Anointing Ishbosheth as king but defecting to David after Ishbosheth accused him of violating his father’s concubine (2 Sam. 3:6–12). David’s general Joab murdered Abner in part to avenge the death of his brother Asahel (2:18–23; 3:22–30).
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Saul’s general Abner was infuriated by Ishbosheth’s accusation that he had sexually violated the late king’s concubine. The charge impugned the seasoned veteran’s loyalty and implied that he had attempted to steal the throne.
Wealthy and powerful men in the ancient world often kept concubines, female slaves with whom an owner was lawfully permitted to have sexual relations (see “Concubines” at Gen. 30:3–13). While concubines were not considered full wives, they enjoyed more rights than other slaves. Had Abner intended to stage a political coup, he would have openly taken Saul’s concubine as his own, a common practice among conquerors of his era (for example, 2 Sam. 16:15–22).
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David’s marriage to Michal, a daughter of Saul, was largely political, reflecting the questionable practice of using marriage to seal treaties, alliances, and other agreements. The relationship began as Saul’s influence was falling and David’s was rising. The king provided David an opportunity to enhance his standing by marrying into the royal family, offering his older daughter Merab to David with the stipulation that he vanquish the Philistines.
Saul hoped that David would be killed in battle (1 Sam. 18:12–17). When David declined Saul’s offer (18:18, 19), the king offered his daughter Michal, who loved David (18:20–25). David agreed, and after he returned from battle unharmed, the two were betrothed (18:26, 27). The couple may never have formally married, or Saul may have refused to acknowledge their union and given her as a wife to a man named Palti (1 Sam. 25:44). When David came to power, he demanded Michal’s return as a condition of an agreement with Abner.
David also formed other political marriages (2 Sam. 3:2–5), as did his son Solomon (1 Kin. 11:1–3), in direct violation of the Law (Deut. 17:17). The Bible’s teachings make political unions difficult to justify. Instead of honoring marriage as the holy union that God ordained, they treat marriage as a political tool (Gen. 2:21–24). Political unions demean women, making them little more than objects to be bought and sold. And a man who marries for political purposes is unlikely to serve his wife as God intends (compare Eph. 5:25–33).
Political marriage may seem like an archaic custom, but powerful families and organizations still bind themselves together through marriage. The unhappiness that often arises from political unions should remind us that marriage is a holy institution not to be treated lightly. Any attempts to repurpose marriage undermine the blessings God intended for spouses to enjoy.
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The Jebusites assumed that their strong fortifications made them invincible. But God had decided to give David their well-defended citadel. Psalm 24 may recall this triumph. It seems to answer the defiant boast of the Jebusites that “David cannot come in here” with a ringing chorus proclaiming, “The King of glory shall come in” (Ps. 24:7).
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• Hill where the fortified city of Jebus (Jerusalem) was built; possibly the name of the fortress as well.
• Purportedly impregnable but captured by David, who renamed it the City of David (2 Sam. 5:7; not to be confused with Bethlehem, Luke 2:4, 11).
• Later included the temple area that Solomon built on adjacent Mount Moriah (for example, Ps. 2:6; 132:13).
• Eventually used as a symbolic name for Jerusalem, the land of Judah, and the people of Israel as a whole (Is. 40:9; 60:14; Jer. 31:12; Zech. 9:13).
• Came to signify God’s presence in the city’s structures and in His people (for example, Ps. 48).
• Appears late in the New Testament as the heavenly Jerusalem, or city of God (Heb. 12:22).
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After conquering the nearly impregnable stronghold of Jebus, David strengthened the fortress even further. His building project included a portion of the citadel called the Millo, possibly a bastion reinforcing a weak point in the wall. Find out more about this structure in “The Millo” at 1 Kings 9:15.
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The Start of a Long Friendship
Hiram of Tyre’s diplomatic initiative with the new king of Israel was perhaps the smartest investment he ever made. His trade with David blossomed into a friendship with David’s successor Solomon, which resulted in a lucrative contract to provide cedar and other resources for the temple. Learn more about Hiram in his profile at 1 Kings 5:1. Discover how his alliance with Solomon boosted his country’s economy in “Sparing No Expense” at 1 Kings 5:5.
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David’s decisive defeat of the Philistines was a major breakthrough in establishing his kingdom. The Philistines had long harassed the Israelites, who were consistently unable to repel them. By pushing the Philistines back as far as the Gezer, David set them up to be sacked by the Egyptians. Learn more at “The Philistine Threat” at 1 Samuel 28:4, 5 and Gezer’s profile at 1 Kings 9:16, 17.
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From the City of Forests to the City of God
Baale Judah, the city where the ark resided for twenty years, was also known as Kirjath Jearim, meaning “City of Forests.” It may have been a site where the Canaanites had previously worshiped Baal (see “The High Places” at Deut. 12:2), a reason for its alternate name. In any case, David brought the ark of the covenant from the “City of Forests” to Jerusalem, the city of God. Learn more about Kirjath Jearim at the city’s profile at Joshua 9:17.
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The ark’s journey to Jerusalem was delayed for three months by the tragedy at Nachon’s threshing floor (2 Sam. 6:6, 11). But mourning for Uzzah finally gave way to dancing as the ark entered the City of David. The king may have composed Psalm 30 for the occasion, praising the Lord by writing, “You have turned for me my mourning into dancing; You have put off my sackcloth and clothed me with gladness” (Ps. 30:11).
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When the ark of the covenant finally arrived at its resting place in Jerusalem, it concluded a long journey that had begun more than twenty years earlier. See “The Capture and Return of the Ark” at 1 Samuel 5:11 to trace the steps in that trek.
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God’s covenant with David was based on His steadfast mercy (Hebrew: chesed), a kindness He promised to extend to Solomon (2 Sam. 7:14). Here the term mercy signified God’s commitment to His promises. Even though Solomon eventually turned away from the Lord, God judged his sin in a way that preserved His agreement with David (1 Kin. 11:11–13). Learn more about God’s merciful faithfulness in “The God of Mercy” at Deuteronomy 7:9.
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David: Praiseworthy but Not Perfect
David’s humility underscored the Lord’s initial assessment: David was a man after God’s own heart (1 Sam. 13:14). David trusted God and strove to live according to the Lord’s commands. But like any other human being, he could make no claim to perfection. Both triumphs and failures filled his life.
David’s Spiritual Triumphs
Incident | Results |
Trusted God to help him battle Goliath (1 Sam. 17:37). | Killed Goliath and led Israel’s army in victory (1 Sam. 17:48–54). |
Twice spared Saul’s life (1 Sam. 24:1–7; 26:7–12). | Demonstrated he was more righteous than Saul (1 Sam. 24:16–21; 26:21). |
Listened to Abigail and spared Nabal’s life (1 Sam. 25:23–35). | Proved himself more compassionate and just than Saul (compare 1 Sam. 22:16–19). |
Consulted God before assuming the throne (2 Sam. 2:1). | Became king over Judah at Hebron (2 Sam. 2:2–4). |
Relocated the ark of the covenant to Jerusalem (2 Sam. 6). | Consolidated worship at Jerusalem and established his throne there. |
Wanted to build the Lord a temple (2 Sam. 7:1, 2). | Learned that God would establish his kingdom forever (2 Sam. 7:12–16). |
Honored his pledge to Jonathan by showing kindness to Mephibosheth (2 Sam. 9). | Won his subjects’ loyalty. |
Repented of his sins toward Bathsheba and Uriah (2 Sam. 12:13; Ps. 51). | Received the Lord’s forgiveness (2 Sam. 12:13). |
David’s Spiritual Failures
Incident | Results |
Took many wives for himself (2 Sam. 3:2–5; 5:13–16; compare Deut. 17:17). | • Complicated his domestic life. • Set a corrupt precedent for Solomon (compare 1 Kin. 11:1–4). |
Allowed Joab to exterminate 18,000 Edomites (2 Sam. 8:13, 14; 1 Kin. 11:15, 16). | Created a permanent adversary for Solomon (1 Kin. 11:14, 19–22). |
Committed adultery with Bathsheba and sent her husband Uriah to his death (2 Sam. 11). | • Caused fighting among his descendants (2 Sam. 12:10; 13:1–33) and rebellion within his family (12:11; 15:1–12; 1 Kin. 1:5–10). • Invited public violation of his wives (2 Sam. 12:11, 12; 16:21, 22). • Caused Bathsheba’s child to die (12:14–19). |
Took a census that God had not ordered (2 Sam. 24:1–9). | Caused the deaths of 70,000 Israelites (2 Sam. 24:15–17). |
This authentic portrait of David gives us perspective on our own triumphs and failures, teaching us not to excuse our shortcomings but to honestly admit them to God and seek His forgiveness (1 John 1:8, 9). When we do, we can confidently expect Him to continue working in us (Phil. 1:6) because we are destined to be conformed to the image of Christ (Rom. 8:29).
More: See “A Man After God’s Own Heart” at 1 Sam. 16:13 for a list of articles on David as a man and a king.
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David made a name for himself in the Valley of Salt, a wasteland plain likely southwest of the Dead Sea. However, while his exploits amplified his reputation among his own people, they created lasting bitterness among others that would haunt his successor Solomon.
The fame that David won cost the lives of eighteen thousand Syrians, probably people of Edom. God had explicitly commanded His people not to “abhor” the Edomites, who were descended from a common ancestor, Isaac (Deut. 23:7, 8). Yet David allowed Joab, his general, to pursue a six-month campaign of genocide “until he had cut down every male in Edom” (1 Kin. 11:15, 16). This delighted the Israelites, who had long hated the Edomites (see “Pain That Leads to Prejudice” at Num. 20:14–21).
An Edomite boy named Hadad watched the slaughter but escaped to Egypt with his father’s servants. He never forgot what he witnessed. Years later, after David had died and his son Solomon had turned from the Lord, Hadad returned to Palestine, where he perpetually challenged Solomon (1 Kin. 11:14, 19–22).
Solomon bore the brunt of David and Joab’s brutal ethnic policies. The terrible repercussions of this legacy remind us to consider how we will be remembered by others—especially by our enemies. God commands us to love our enemies even when they seek our downfall (Matt. 5:38–44). Our actions should reflect the grace that God has given to us, which is far greater than any recognition we could earn for ourselves.
More: This passage in 2 Samuel describes David’s campaign against the Edomites as a victory, but Ps. 60, written in response to the conflict, presents it more as a defeat. It is unclear when David composed the song, but it provides a larger perspective on an event that brought fame to the king but a legacy of pain to many others.
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David built the monarchy with a well-organized team of aides. An outline of his cabinet shows how he structured his government:
• Administrative duties were supervised by David’s sons (2 Sam. 3:2–5; 5:13, 14). David further extended his powerful reach through garrisons, governors, and vassal kings (8:6, 14), a system Solomon later streamlined by naming twelve district governors who included two sons-in-law (see “The Twelve Districts” at 1 Kin. 4:7–19).
• Records detailing David’s exploits and decisions were compiled by Jehoshaphat, the king’s official recorder. The scribe Seraiah also served David. Later scribes concentrated on copying, editing, and teaching the Law, but scribes of the monarchy were similar to chancellors or secretaries of state.
• Legal matters fell to David as he assumed tasks previously managed by judges. He set the tone for his kingdom by determining policy, deciding legal questions, prosecuting offenses, and appointing judges (1 Chr. 26:29).
• The military was under Joab’s command, but Benaiah led the Cherethites and Pelethites, non-Israelite tribes that probably served as David’s mercenary bodyguards.
• Religious affairs were supervised by the priests Zadok and Ahimelech. The latter was the grandson of Ahimelech the priest at Nob, who was killed by Saul for helping David (1 Sam. 21–22).
More: Learn more about government positions and functions by exploring the entries in the Jobs and Occupations index (for example, “Ambassador,” “City Clerk,” “Tax Collector,” etc.).
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Scripture presents David as a rare leader who kept his promises. He earlier swore to show “kindness” (Hebrew: chesed) to Jonathan’s descendants (1 Sam. 20:11–16, 42). After ascending to the throne, he searched out his friend’s relatives, and when Jonathan’s son Mephibosheth was found, David gave him a place at the royal table, treating him like one of his own sons.
David’s example challenges us to keep our word. We can easily rationalize broken agreements, especially when circumstances and relationships change. David kept his word despite Jonathan’s death and the efforts of Jonathan’s father to exterminate David. The Lord takes covenants seriously. Like David, we should uphold our promises even when it seems as though we would not be held accountable for not following through (see “Making Promises to God” at Num. 30:2).
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Name means: “From the Mouth of [the] Shame[ful] god Baal.”
Also known as: Merib-Baal (possibly meaning “Contender Against Baal”; 1 Chr. 8:34).
Not to be confused with: A son of Saul executed by the Gibeonites (2 Sam. 21:7, 8).
Home: Lo Debar, a city east of the Jordan River (9:4); later lived in Jerusalem as a result of David’s kindness.
Family: Son of Jonathan; grandson of Saul; raised by a family nurse whose hasty flight caused an accident that saved his life but permanently damaged both of his feet; father of Micha.
Best known as: The descendant of Saul who was shown kindness by David because of David’s covenant with Jonathan (1 Sam. 20:11–16, 42).
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Joab was a born warrior who cared little what a fight was about as long as he was in it. Scripture records his many successes as David’s military leader, defeating the Jebusites (2 Sam. 5:7; 1 Chr. 11:6), the Edomites (2 Sam. 8:13, 14; 1 Kin. 11:15, 16), the Syrians (2 Sam. 10:6–14), and the Ammonites (11:1, 2, 14–25; 12:26–29). During this last conquest Joab became an accomplice in David’s plot to kill Uriah.
Joab’s political instincts seemed based on expediency and self-preservation. He mediated between David and his estranged son Absalom (14:1–33) but later killed Absalom (18:10–16) and urged David to move past his son’s death in order to avoid mutiny (19:1–8). To advance his own position, Joab killed Abner (3:22–39) and Amasa (20:8–10). His treacherous support of Adonijah’s bid to succeed David (1 Kin. 1:7) cost him his life (2:5, 6, 28–35).
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Winter in Palestine brings a cool rainy season. Summers are scorching. And the fall is marked by unpredictable thunderstorms from the Mediterranean. So spring was the best season for kings to launch attacks. With road conditions likely to be favorable, troops could move against an enemy quickly and without warning.
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The account of David’s adulterous affair with Bathsheba notes that the king remained at home in Jerusalem while his armies went to war, perhaps suggesting that David’s immoral acts were connected to his failure to be in the right place exercising his role as commander. But whatever the reason David fell into sin, most of the biblical account focuses not on the affair itself but on David’s attempt to conceal Bathsheba’s pregnancy (2 Sam. 11:6–27). David tried three times to hide his sin:
• Plan A was to make the pregnancy look like a result of relations between Bathsheba and her husband Uriah. But Uriah would not allow himself to enjoy the comforts of home while the rest of David’s troops were deployed (11:6–11).
• Plan B was to get Uriah drunk enough to abandon his principles and spend a night with his wife. But Uriah again resisted the impulse (11:12, 13).
• Plan C was to move Uriah to the front of an attack and sacrifice him to the enemy, making his death look like a casualty of war and allowing David to embrace the grieving widow as his wife (11:14–27).
Plan C was not carried out without consequences. David was the Lord’s anointed (12:7). By violating Bathsheba and arranging Uriah’s death, David “despised the commandment of the LORD” (12:9). So the Lord sent Nathan to expose David’s sin and pronounce judgment (12:9–12).
David admitted his sin (12:13) and repented of his wrongdoing, turning to God for forgiveness and a renewed relationship (Ps. 51). Though God forgave David (2 Sam. 12:13), the child conceived by the king and Bathsheba died. The Lord later blessed their union with another child, Solomon (12:24). Nevertheless, David’s life and legacy were permanently affected by this scandalous episode.
Adultery and murder are grievous offenses (Lev. 20:10; Deut. 5:17, 18). But in God’s sight, our attempts to cover up sin rather than come clean are just as unbearable (Ps. 51:17; Prov. 6:16–19; 1 John 1:8, 9).
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A Song for Sinners
Johnny Cash (1932–2003) was one of twentieth-century America’s most influential musicians, an inductee into halls of fame for country, rock, and gospel music. He was also a modern David, a musician who experienced both soaring spiritual vision and catastrophic sin. Cash openly admitted that he was a man complicated by good and evil. “There is a spiritual side to me that goes real deep,” he told Rolling Stone, “but I confess right up front that I’m the biggest sinner of them all.”
Cash grew up in Kingsland, Arkansas, named J.R. Cash because his parents couldn’t come up with a name. He started going by John R. Cash when he entered the military, and became Johnny Cash when he signed his first recording deal.
Cash worked cotton fields from the age of five, singing with his family as they labored. Many of his songs reflect their personal and financial problems. “Folsom Prison Blues” became his biggest early hit, showing his heart for people knocked down by hard lives. The man who started out wanting to record gospel music—and who was allegedly told by his first producer to “go home and sin, then come back with a song I can sell”—soon faced deep struggles of his own with alcohol and drug addiction. He gained an outlaw image with half a dozen overnight jail stays.
But Cash encountered God’s grace when he went to Tennessee’s Nickajack Cave in 1968 with the intent of ending his own life. He walked deep into the cavern and, heavily drugged, lost consciousness. He awoke with a deep sense of God’s presence and found his way out of the cave by following a wisp of fresh air. Throughout his life Cash would struggle with addiction and suffer relapses, but in that moment he felt that his soul was reborn.
Cash became famous as the “Man in Black” for wearing only black clothing on stage and in public. He chose black for the sake of the downtrodden—the poor, the hungry, the imprisoned, the neglected elderly, and the young people who died before their time, including the fallen soldiers of the Vietnam War.
The Man in Black once said that “being a Christian isn’t for sissies. It takes a real man to live for God—a lot more man than to live for the devil, you know? If you really want to live right these days, you gotta be tough.” U2 frontman Bono later added, “Every man knows that he is a sissy compared to Johnny Cash.”
Cash’s popularity continued into the early 1970s, when he hosted his own television variety show. As his musical fame waned, he pursued acting, sometimes alongside his second wife June Carter Cash. He also recorded a reading of the New Testament in his signature bass-baritone voice. After his death at age seventy-three, his musical fame experienced a strong revival among younger generations.
Johnny Cash once summed up his travails and triumphs with the following: “The Master of Life has been good to me. He has given me strength to face past illnesses, and victory in the face of defeat. He has given me life and joy where others saw oblivion. He has given new purpose to live for, new services to render and old wounds to heal. Life and love go on, let the music play.”
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Name means: “He Gave.”
Not to be confused with: Six other figures in the Bible named Nathan, including a son of David by Bathsheba listed by Luke as Christ’s ancestor (2 Sam. 5:14; 1 Chr. 3:5; Zech. 12:12; Luke 3:31).
Home: Jerusalem.
Occupation: Prophet.
Best known for: Telling a parable about a stolen lamb in order to expose the king’s adultery with Bathsheba and murder of her husband Uriah (2 Sam. 12:1–14).
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If David was a man after God’s own heart (1 Sam. 13:14), then Nathan was God’s gift to the man who aimed to follow the Lord in every part of life.
Nathan arrived on the scene when David sought to build the Lord a temple (2 Sam. 7:1, 2). The prophet revealed God’s promise to establish David’s dynasty forever and His choice of David’s heir to construct the temple (7:3–17).
Nathan’s next appearance followed David’s affair with Bathsheba. He gained the king’s sympathy with a parable about the theft of a poor man’s lone sheep by a rich man with many flocks. When David exclaimed that the rich man deserved death for his pitiless act, Nathan confronted David with the stinging accusation, “You are the man!” Nathan’s prophecy of adversity for David’s house (12:10–12) came to pass with Amnon’s rape of Tamar (13:1–20), Absalom’s murder of Amnon (13:21–29), and Absalom’s rebellion against his father and violation of the king’s concubines (15:1–18; 16:20–23).
By reminding David of his promise to make Solomon his successor, Nathan helped prevent another of the king’s sons, Adonijah, from seizing the throne (1 Kin. 1:11–27). He also assisted in the crowning of Solomon (1:32–40).
More: Confronting others about their sin requires wisdom. Look to Jesus’ teaching in Matt. 18:15–20 to see His balance between honest confrontation and compassionate restoration. Note that He followed this teaching with a parable about forgiveness (Matt. 18:21–35).
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God predicted that David’s wives would be publicly violated by a member of his own household, a prophecy fulfilled when Absalom lay with David’s concubines (16:21, 22). That appalling episode involved more than a king’s public humiliation. The people perceived the abuse of David’s concubines as a sign that Absalom had overthrown the king and seized control of the nation. See “Abner’s Outrage” at 2 Samuel 3:7.
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David’s simple confession to Nathan condensed his much longer prayer of repentance and plea for cleansing in Psalm 51. In response to David’s admission, Nathan replied that God had “put away” David’s sin. The Lord’s ready forgiveness reveals His delight in pardoning repentant sinners. Learn more about sinners and honest prayers of repentance in “Confessions That Bring Healing” at 1 Samuel 15:24.
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Solomon’s birth proved that God had forgiven David’s sins of adultery and murder and was moving to establish David’s dynasty. The child born to Bathsheba would eventually preside over the peak of Israel’s history, an era when it became a regional power of such affluence that silver “was accounted as nothing” (1 Kin. 10:21). Learn more about this son who would ascend to David’s throne in his profile at 1 Kings 2:12.
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Name means: “Father of Peace.”
Home: Born in Hebron; fled in exile to Geshur (Syria) for three years; returned to Hebron (2 Sam. 3:3; 13:37, 38; 15:9).
Family: Third son of David by his Syrian wife Maacah; brother of Tamar; father of three unnamed sons and a beautiful daughter named Tamar, presumably after his sister. See “The Family of David” at 2 Sam. 3:2–5.
Occupation: Heir in line to the throne of David after Amnon and Chileab.
Special interests: Employed sheepshearers in Ephraim’s hill country (13:23).
Best known as: David’s rebellious son who met his death after his head (or possibly his hair) was caught in a terebinth tree, pulling him from his mule and leaving him suspended in the branches, making him easy prey for Joab (18:9–15).
More: Absalom started his life with remarkable privilege but ended it in failure. See “A Father’s Anguish” at 2 Sam. 18:33. To gain insight into David’s thoughts as he fled Jerusalem during Absalom’s rebellion, see Ps. 3.
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Name means: “Palm.”
Not to be confused with: The wife of Judah’s sons Er and then Onan (see that woman’s profile at Gen. 38:6); a daughter of Absalom (2 Sam. 14:27).
Home: Jerusalem.
Family: Daughter of David; sister of Absalom. See “The Family of David” at 2 Sam. 3:2–5.
Best known as: A victim of rape by her half brother Amnon, a crime for which he was assassinated by her brother Absalom (13:1–29).
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Name means: “Faithful.”
Not to be confused with: Amon, a governor of Samaria (1 Kin. 22:26); Amon, king of Judah (642–640 B.C.; 2 Kin. 21:18–26).
Home: Jerusalem.
Family: Oldest son of King David by Ahinoam of Jezreel (2 Sam. 3:2); half brother of Tamar and Absalom. See “The Family of David” at 2 Sam. 3:2–5.
Occupation: Crown prince of Israel until he was killed by assassins hired by Absalom (13:22–33).
Best known for: Raping Tamar. The sins of sexual immorality and murder committed by David’s two oldest sons mirrored their father’s adultery with Bathsheba and murder of her husband Uriah (12:9–12).
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Misusing anything in God’s creation is sinful, and Scripture includes many stories that expose the serious social, moral, and spiritual problems that can result from alcohol abuse. Absalom’s strategy of getting Amnon drunk in order to facilitate his murder is just one of many examples.
Amnon (2 Sam. 13:28, 29) | David’s oldest son was murdered while drunk, by his half brother Absalom. |
Ahasuerus (Esth. 1:10) | The drunken Persian king commanded Queen Vashti to display herself at a royal binge; when she refused, he removed her as queen. |
Belshazzar (Dan. 5) | After the Babylonian king served wine in gold vessels seized from the temple at Jerusalem, a hand appeared and scrawled his fate on the wall; he was slain that night. |
Ben-Hadad (1 Kin. 20:16) | The Syrian ruler hosted thirty-two kings for a drunken frenzy before the Israelites attacked. |
Elah (1 Kin. 16:9) | Israel’s fourth king was murdered while intoxicated. |
The constant partying of Job’s wealthy offspring caused him to worry that they had cursed God; he offered sacrifices on their behalf. | |
Lot (Gen. 19:32, 33) | After surviving the brimstone that fell on Sodom, Lot became drunk and committed incest with his daughters. |
Nabal (1 Sam. 25:36, 37) | The man whose name meant “Fool” drank himself into a stupor the night before his wife revealed her conversation with David; his “heart died within him,” and he passed away ten days later. |
May have been intoxicated when they offered “profane fire”; the Lord consequently prohibited the priests from drinking on duty. | |
Noah (Gen. 9:21–25) | Embarrassed his sons in a naked, drunken stupor, then cursed Canaan and his descendants. |
Uriah (2 Sam. 11:13) | David got Uriah drunk in a futile attempt to cause him to sleep with his wife and thus mask David’s sin of adultery. |
More: Alvin C. York and Johnny Cash were two devout Christians who struggled with substance abuse. See here for an article on the life of Alvin C. York and see here for an article on the life of Johnny Cash.
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David and his son Absalom shared a troubled relationship that deteriorated into estrangement, exploded into open rebellion (2 Sam. 15:1–12), and ended in a tragic death (18:9–15, 33). Scripture also records other fathers and sons who experienced profound conflict:
Noah and Ham (Gen. 9:20–27) | After his son Ham exposed Noah’s drunken nakedness, Noah cursed Ham’s son Canaan and his descendants. |
Isaac and Jacob (Gen. 25:28; 27:1–40) | Jacob manipulated his father into giving him the blessing that belonged to his brother Esau. |
Eli and Hophni and Phinehas (1 Sam. 2:22–36) | When Eli’s sons ignored his reprimand for abusing their position as priests, God’s judgment fell on the entire family. |
Samuel and Joel and Abijah (1 Sam. 8:1–6) | Samuel sent his ungodly sons to Beersheba, a distant location possibly meant to minimize their harm to the Israelites; their wickedness nevertheless caused the people to demand a king. |
The father and his two sons in Jesus’ Parable of the Lost Son (Luke 15:11–32) | After squandering his inheritance, the repentant prodigal returned home; his overjoyed father threw a party, which angered the loyal son. |
More: For more biblical insights on family life, see “Family Expectations” at Gen. 42:36 and the articles under “Family” in the Themes to Study index.
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Absalom’s long, thick hair weighed several pounds when cut each year. He must have been proud; the Israelites considered a full head of hair a sign of vigor, and baldness was seen as a disgrace (2 Kin. 2:23). Ironically, the deaths of both Samson (Judg. 13:3–5; 16:17) and Absalom were related to their hair. When Samson disclosed to Delilah that his hair was the secret of his strength, the Philistines cut it and paraded him in the temple of Dagon at Gaza, where he avenged himself and ended his life (16:15–30). When Absalom fled from his army’s defeat in the forest of Ephraim, his head became caught in a terebinth tree and he was dragged off his horse. His hair may have caused the mishap, which made him an easy target for his pursuers (2 Sam. 18:9–15).
More: Refraining from cutting hair was one of three commitments in a Nazirite vow. Learn about the other two in “The Nazirite Vow” at Num. 6:2. For more on Absalom, see his profile at 2 Sam. 13:1.
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Stealing Hearts in the Gates of Justice
Absalom “stole the hearts of the men of Israel” by leading them to believe he could fix their woes if he were in power. He chose a site that would have been important to Israel’s justice system, placing himself near “the gate,” signifying either the city gate, where commercial, civic, and judicial business was transacted (see “The Gates of Hell” at Matt. 16:18), or the palace gate. He intercepted people seeking legal redress from David, the arbiter of legal matters in the kingdom (see “David’s Cabinet” at 2 Sam. 8:16–18). Absalom claimed that there was not anyone to hear the people’s complaints but that he would provide justice if he had the necessary authority. His manipulative behavior probably painted a picture of the king as an inefficient, uncaring despot. Meanwhile, it was Absalom who was making empty promises by telling any and every visitor that his case was in the right.
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Absalom’s supposed vow to serve the Lord if He would return him to Jerusalem was part of a scheme to depose his father and assume the throne (2 Sam. 15:10–12). Although the vow was a pretext for conspiracy, the Lord took it seriously. God clearly warned the Hebrews that whatever came out of their mouths was binding. See “Making Promises to God” at Numbers 30:2.
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David composed Psalm 3 when he was forced to flee Jerusalem. Facing a rebellion by his own subjects that was led by his own son must have been humiliating, but David took comfort in the Lord’s faithfulness.
The flight of David and his servants was just one of many occasions when David took refuge in the wilderness. Psalm 63, which voices David’s prayer to God “in a dry and thirsty land” (Ps. 63:1), may have also been written during this time.
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Name means: “Famous” or “Renowned.”
Not to be confused with: Eighteen other Old Testament figures named Shimei, including a grandson of Levi (Num. 3:18) whose family was in charge of tabernacle maintenance (3:25, 26).
Home: Probably Bahurim, located on a ridge along the road between Jericho and Jerusalem, in the territory of Benjamin.
Family: Son of Gera; relative of Saul.
Best known for: Pelting David with stones and cursing him for perceived unjust bloodshed. David spared his life and Shimei later apologized (2 Sam. 19:18–23). David imposed limits on his mercy, however, and Solomon had Shimei executed for violating his terms (1 Kin. 2:8, 9, 36–46).
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Name means: “Father of a Gift.”
Family: Oldest son of David’s sister Zeruiah; brother of Joab and Asahel.
Occupation: Military officer under David; numbered as an important warrior among David’s “mighty men” (1 Chr. 11:20, 21), Abishai assisted Joab in killing Abner (2 Sam. 2:18, 24; 3:30), prevailed over the Ammonites and Edomites (10:9–14; 1 Chr. 18:12, 13), helped defeat rebellious Absalom (2 Sam. 18:5–8), and killed a giant who sought to extinguish David (21:15–17).
Best known as: The impetuous warrior David restrained from killing Saul (1 Sam. 26:6–9) and Shimei (2 Sam. 16:9–11).
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Name means: “Brother of Folly.”
Home: Giloh, near Hebron, in the hill country of Judah (2 Sam. 15:12).
Family: Father of Eliam, one of David’s mighty men; possibly the grandfather of Bathsheba.
Occupation: Advisor to King David and later to Absalom (16:23). Absalom took Ahithophel’s advice to lie with David’s concubines (16:21), an act that fulfilled Nathan’s prophecy (12:11, 12) and declared that Absalom had seized the throne (see “Abner’s Outrage” at 2 Sam. 3:7).
Best known as: David’s counselor who sided with Absalom in his ill-fated rebellion, then committed suicide when Absalom followed another man’s bad advice (15:12; 17:23).
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The geography near Mahanaim, where David awaited word of the battle with Absalom (2 Sam. 17:27; 18:4–6), explains how Ahimaaz arrived before the Cushite messenger (18:24–31).
The Cushite, probably an Ethiopian (see “The Ethiopians” at 2 Chr. 14:12), was a swift runner likely retained in Joab’s army as an expert herald. But his choice of the direct route from the battlefield to Mahanaim, which lay in a steep gorge, took him over difficult terrain.
Ahimaaz was also a renowned runner (2 Sam. 18:27) and an experienced messenger who had already shuttled messages to David from Jerusalem during the rebellion (15:27, 36). Ahimaaz chose the “way of the plain” (18:23), the smooth riverbed of the Jabbok. Ahimaaz arrived first after traveling this longer but easier route, though he failed to tell David the sad news of Absalom’s death.
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The tragic account of David’s son Absalom is a story of …
• Appearance. Absalom was renowned as Israel’s most handsome man. His long, thick hair was a point of pride, weighing several pounds when cut each year (2 Sam. 14:25, 26).
• Affluence. Absalom enjoyed all the benefits of a royal family whose empire was on the rise. Hiram of Tyre had built David a palace of cedar (5:11; 7:1, 2), and Absalom may have had a home several miles north of Jerusalem at Baal Hazor, where he employed sheepshearers (13:23).
• Advantage. Absalom was next in line to the throne after his half brothers Amnon and Chileab. He must have held a special place in his father’s heart, because even after Absalom killed Amnon, David longed to be with his son (13:39).
• Anger. Absalom avenged the rape of his sister Tamar by luring Amnon to his country home, where his servants killed Amnon after dinner (13:1–29).
• Ambition. Reinstated after two years of exile, Absalom built a following without arousing David’s suspicions (15:1–6). He then launched a rebellion to depose his father (15:7–18). His ultimate act of defiance, violating his father’s concubines, was an open declaration that he had seized the throne (16:20–22; see also “Abner’s Outrage” at 2 Sam. 3:7 and “Scandal and Cover-Up” at 2 Sam. 11:4, 5).
• Anguish. Under Joab’s seasoned command, David’s troops thoroughly defeated Absalom’s army, and an odd mishap ended Absalom’s life (18:6–15). But despite regaining his throne, David despaired over his son’s death (18:33—19:4). Just as the prophet Nathan had predicted, David’s sin with Bathsheba reaped tragic consequences for his family (12:7–12).
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David’s treatment of Shimei showed grace in a moment when vindictiveness may have been a natural reaction. David could have demanded Shimei’s death for cursing him as he fled Absalom (2 Sam. 16:5–8). But when Shimei admitted his wrongdoing and begged for forgiveness, David pardoned him and swore that he would not die. In this the king mirrored the Lord’s grace toward sinners who confess their sins to Him. See “Confessions That Bring Healing” at 1 Samuel 15:24.
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Name means: “Oath.”
Not to be confused with: The name of a country whose queen visited Solomon (1 Kin. 10:1–13).
Home: Territory of Benjamin.
Family: Son of Bichri of the tribe of Benjamin (Saul’s tribe).
Best known as: A leading rebel against David and the tribe of Judah (20:1, 2) after Absalom’s death. David’s troops forced Sheba and his forces to retreat to Abel (20:14, 15). Sheba was undone by a woman who convinced the citizens to kill him (20:16–22).
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A Spiritual Cause to a Natural Event
God said that Saul’s violation of Israel’s peace treaty with the Gibeonites (Josh. 9:15, 19–21) caused the three-year famine during David’s reign. This shows that political commitments have spiritual implications. God takes people at their word, expecting both groups and individuals to honor their commitments. Breaking a covenant is a sin against our God, who always keeps His promises. The famine also demonstrates that natural events sometimes have spiritual causes. Famines, floods, and other natural disasters have natural causes, but Scripture describes many episodes in which God sovereignly ordained these events for spiritual reasons. To learn about the overarching purpose behind God’s work through natural phenomena, see “Whoever Calls on the Name of the Lord” at Joel 2:25.
More: Evangeline Booth, the first female general of the Salvation Army, raised funds for the Army’s first disaster relief work, reaching out to victims of natural disasters who might not otherwise have received both practical aid and spiritual nourishment. See here for an article on the life of Evangeline Booth.
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In 2 Samuel 22 we witness a celebration of the peace that God brought to David and the people of Israel. It affirms that the nation’s defense rested not in military might, but in the Lord. The words of this composition are also recorded in Psalm 18.
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When David realized that God had given him peace from his enemies, he composed a song to celebrate the Lord’s goodness (compare Ps. 18). Other Old Testament figures also responded to God’s blessings with singing:
Event | Song |
Israel is rescued from 400 years of slavery under Pharaoh. | Moses and Miriam lead a song of celebration (Ex. 15:1–21). |
Israel is liberated by Deborah from Canaanite rule. | Deborah and Barak recap the victory in song (Judg. 5:1–31). |
Hannah and Elkanah have a son, Samuel, after years of barrenness. | Hannah rejoices in song (1 Sam. 2:1–10). |
Israel defeats their long-standing enemies, the Philistines. | David praises God (2 Sam. 22:1–51). |
The ark arrives in Jerusalem, signaling Israel’s supremacy in Canaan. | David commissions songwriters to compose songs of praise and thanksgiving (1 Chr. 16:7–36). |
Solomon is in love with a Shulamite woman. | He pens her a love song, the Song of Solomon. |
More: Some of the most beloved songs and poems in history have been produced as an act of praise for the Lord. And many musicians and poets, including David, underwent deep spiritual struggles as they pursued their art. To learn about some of these composers over the centuries, see the articles on the lives of John Milton (here), Johnny Cash (here), William Cowper (here), John Donne (here), Isaac Watts (here), Elizabeth Barrett Browning (here), Anne Bradstreet (here), and George Frideric Handel (here).
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A Temptation to Trust in Numbers
David’s census of Israel was one of seven major numberings of the people in Scripture (see “A Second Census” at Num. 26:2). The Bible’s record raises several questions about the count. Second Samuel attributes the census to “the anger of the LORD,” while the parallel account in 1 Chronicles attributes it to Satan (1 Chr. 21:1). One solution to this apparent discrepancy is the fact that the Old Testament presents Satan as a fallen angel who exercises only as much power as the Lord allows him (for example, Job 1–2; Zech. 3:1–5), not unlike the angel of destruction described in 2 Samuel 24:16. God apparently allowed Satan to incite David to number the people. Thus both accounts are accurate; they merely provide different perspectives.
David’s reason for counting his subjects was probably to assess his military strength, much like Moses’ second census (Num. 1:2, 3). David found eight hundred thousand men in Israel eligible for military service, in addition to five hundred thousand men in Judah (2 Sam. 24:9), more than double the previous head count. The Bible does not explain why this census displeased the Lord. David may have begun to trust the size of his army more than the Lord’s power. Whatever the reason, God punished David for conducting the census and reduced his forces with a plague that killed seventy thousand men (24:15; 1 Chr. 21:14).
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