April 21

2 Samuel 1-4 (biblegateway.com)

From Grief to Glory: David’s Path to the Throne

The first four chapters of 2 Samuel open with both sorrow and suspense. David receives news of Saul’s death (2 Samuel 1), not with joy, but with deep grief. His lament shows a heart that honored God’s anointed, even in conflict. As the story unfolds, we witness the complex transition of power. David is anointed king over Judah (2 Samuel 2), while Saul’s son Ish-Bosheth reigns over Israel, sparking division and civil unrest. Through personal losses, shifting alliances, and unjust deaths, David chooses patience and integrity over political ambition. These chapters set the tone for David’s kingship, marked by dependence on God and a commitment to righteousness even when it costs him personally.

2 Samuel 1

The year is approximately 1010 B.C. David and his men are still living in Ziklag, a Philistine city. Because Saul had driven him out of Israel, David had pretended to be loyal to Achish, a Philistine ruler (1 Samuel 27). There he was safe from Saul.

As David returns to Ziklag after defeating the Amalekites, an Amalekite messenger arrives with news of Israel’s defeat and Saul’s death (v. 1-4). When asked for more details, the messenger claimed he had found Saul wounded (v. 5–6), identified himself as an Amalekite (v. 7–8), and said that at Saul’s request, he mercifully ended the king’s life (v. 9–10). However, this account differs from the one in 1 Samuel 31:3-6 and was likely fabricated. Since it was the Amalekites who had recently raided David’s town, Ziklag, this man is already in jeopardy, and his message is unlikely to be given any credibility.

Instead of rejoicing over the death of his enemy, David and his men tear their garments, weep, fast, and mourn for Saul, Jonathan, and the army of the Lord (v. 11–12). In the ancient Near East, tearing one’s clothing, placing ashes on the head, weeping, wailing, fasting, and lamenting were all common expressions of deep grief. David and his men were visibly shaken over their deaths. Their actions show their genuine sorrow and reflect David’s deep respect for God’s anointed and for the people of Israel. They were not ashamed to grieve.

David questioned the Amalekite further, challenging him for claiming to kill the Lord’s anointed (v. 13-14). His story was suspicious, suggesting he was lying about both his actions and identity. Since he possessed Saul’s crown, something the Philistines likely would have taken, it’s probable he found Saul’s body before they did. His deception backfired, and David, holding him accountable for claiming to kill the anointed king, ordered his execution (v. 15–16).

David’s decision to execute the Amalekite was shaped by several complex factors. First, as an Amalekite, an enemy of Israel, the man was already under suspicion. Second, David had previously refused to harm Saul out of reverence for him as God’s anointed, and he expected others to do the same. Third, accepting the Amalekite’s claim could imply that David had orchestrated Saul’s death, which would risk his reputation and expose him to political accusations. Executing the man helped David distance himself from any appearance of complicity in Saul’s death.

The remaining verses record David’s elegy for Saul and Jonathan. An elegy is a mournful, reflective poem or song that expresses sorrow, often written in honor of someone who has died. Similar funeral laments are found throughout ancient Near Eastern literature. One well-known example is Gilgamesh’s lament for his friend Enkidu in Tablet VIII of the Epic of Gilgamesh. Such laments often call others to join in mourning and highlight the deceased’s virtues and heroic deeds.

David, in like fashion, composes and publicly teaches “The Song of the Bow” (v. 17–27), a lament honoring Saul’s bravery and Jonathan’s friendship. He praises their might in battle and expresses profound love and loss for Jonathan (v. 25–26), concluding with the refrain, “How the mighty have fallen!” This lament was part of a now-lost collection known as the Book of Jashar, which likely included ancient poetic accounts of Israel’s heroes. The same source is mentioned in connection with Joshua’s victory over the Amorite coalition (Josh. 10:12-13). Though the Book of Jashar has not been preserved, its references suggest it contained epic songs celebrating heroic deeds and national memory.

Saul had brought David a great deal of hardship. Though David had every reason to resent Saul, he chose not to dwell on the wrongs done to him. Instead, he honored the good Saul had accomplished and overlooked the times Saul had pursued him in hostility. It takes strength and humility to set aside bitterness and recognize the good in someone who has wronged you, especially an enemy.

God calls His people to walk in forgiveness and honor, even when wronged. David’s lament reflects God’s heart, a heart slow to anger and abounding in mercy. Choosing grace over vengeance reflects God’s own character and points to the example of Christ, who forgave even those who crucified Him. Ask God to help you release resentment and choose grace. Is there someone in your life who has hurt you, but whom God is calling you to see through a lens of compassion and mercy? Like David, choose to remember the good, forgive the offense, and reflect God’s heart in how you respond.

2 Samuel 2

In 2 Samuel 2, David doesn’t assume his next step; he asks the Lord whether to return to Judah and where to go (v. 1). From 1 Samuel 23 onward, David often sought the Lord’s guidance through the ephod, likely using the Urim and Thummim under Abiathar the priest’s direction. It is likely the same method is being used here. In such inquiries, a yes-or-no question would be posed to God, and a binary mechanism was used to discern the answer. According to Exodus, the standard means for this process involved the Urim and Thummim.

God ultimately directs him to Hebron. Hebron was centrally located in the hill country of Judah and was one of the most important towns in the region. It is located about twenty miles south of Jerusalem. Here, the people of Judah anoint him king over Judah (v. 3-4). Later, he was anointed a third time, as king of the entire nation (5:3). Hebron served as David’s capital for seven years and enjoyed its greatest prominence during this period.

David at once begins to demonstrate his diplomatic skills. He first gains the friendship of the people of Jabesh Gilead by commending them for their treatment of Saul’s remains (v. 5). He then reminds them that now that Saul was dead, he was their sovereign, and was just as willing to provide for their defense as Saul had been.

Next, David began to deal with the problem of succession to Saul. Abner, Saul’s cousin and former military commander, installs Saul’s son Ish-bosheth as king over the remaining tribes, creating a divided monarchy (v. 8–10). Abner installed Ish-Bosheth as king, likely to retain influence himself. Though Ish-Bosheth held the title, Abner appeared to wield the real power, a common pattern in the ancient world, as seen in examples from Egyptian history. Reigning from Mahanaim, in the east-central part of the Transjordan, Ish-Bosheth had a brief tenure of only two years.

As though to clear the air and settle the question of royal succession, Abner and David’s military leader Joab appointed elite troops, 12 men on a side, in a hand-to-hand contest at Gibeon. The nature of the contest is unclear, however, the winners would decide the issue. The confrontation, which began with a contest, quickly escalates into a fierce battle. That day, Abner and the Israelites were defeated by David’s men (v. 12-17), and Asahel’s (Joab’s brother) relentless pursuit of Abner ends in his tragic death, sparking a deadly cycle of revenge (v. 18-23). Though Joab’s forces prevail, both sides eventually withdraw, weary from the conflict (v. 24-32). This battle ended with a victory for Joab’s troops, but war in the divided nation continued until David was finally crowned king over all Israel.

This passage illustrates the destructive nature of unresolved conflict and the consequences of revenge. Even among those within God’s covenant community, personal pride and ambition can spark violence and division. Though David had been anointed king, the political rift between Judah and Israel reveals how God’s plan may unfold gradually and with resistance. Yet, even amid human conflict, God’s sovereign purposes continue to advance.

We live in a world where pride and revenge still cause deep divisions, even among believers. Like Joab and Abner, we may be tempted to let personal offense dictate our actions, but such choices only deepen the wound. God calls us to pursue peace and to trust His justice rather than take matters into our own hands. God’s timing and plan often involve a process, and we are called to walk in faith even when things seem slow or opposed. Choose the path of humility, reconciliation, and trust in God’s justice and timing. Peace is not weakness; it’s a mark of spiritual maturity and confidence in God’s sovereign hand.

2 Samuel 3

As time passes, David’s kingdom grows stronger while Saul’s house weakens (v. 1). David fathers more sons from several wives (v. 2-5), expanding his influence but also laying the groundwork for future dysfunction. David suffered a lot of heartache because of his many wives. While polygamy was a socially acceptable practice for kings at this time, God specifically warned against it. Sadly, the numerous sons born to David’s wives caused him great trouble, including rape, murder, rebellion, and greed, all resulting from the jealous rivalries among the half brothers. Solomon, one of David’s sons and his successor to the throne, also took many wives, and they eventually turned him away from God.

Conflict deepens when Abner takes Rizpah, a concubine of Saul, as one of his own. This was a common practice in the ancient Near East, where one would often claim a concubine to indicate their right to succeed to a throne. For this reason, to sleep with any of the king’s wives or concubines was considered treason. Ish-Bosheth understood the meaning of the act and rebuked Abner (v. 6-7), but Ish-Bosheth was a weak ruler. Abner was likely running the country; thus, he may have felt justified in sleeping with Saul’s concubine. Ish-Bosheth, however, saw that Abner’s power was becoming too great..

Angry that Ish-Bosheth scolded him after he had helped put him on the throne in the first place, Abner defects to David and offers to unite the kingdom under him (v. 8-11). With Abner commanding military loyalty, his departure would leave Ish-Bosheth vulnerable and without support. His allegiance could deliver the northern tribes, still loyal to Saul’s house, into David’s hands. Abner promises to help establish David’s reign over a united kingdom from Dan to Beersheba.

David agrees, but on one condition: the return of Michal, Saul’s daughter and his first wife. This demand likely aimed to solidify David’s political legitimacy and reunite Saul’s and David’s houses (v. 12-16). According to ancient Near Eastern law codes, such as Hammurabi, Eshnunna, and the Middle Assyrian laws, a man forcibly separated from his wife retained the right to reclaim her, even if she had remarried and had children.

Abner meets with Israel’s elders, including those from the tribe of Benjamin—Saul’s own tribe—and persuades them that submitting to David’s rule is in their best interest (v. 17-21). His efforts are both diplomatic and bold. At this point, Abner is functioning as a political agent for David’s kingdom. He is not only planning his own defection but also working to bring the northern tribes with him. Speaking directly to the Benjaminites is a strategic move, not only because Abner himself is a prominent leader from their tribe, but also because, as Saul’s kinsmen, they would have been the most loyal to Saul’s house.

Before unity can be sealed, however, Joab returns, and when he hears of the encounter, he takes matters into his own hands. Under the pretense of a private conversation, Joab murders Abner in revenge for his brother Asahel (v. 22-27). Abner had killed Joab’s brother Asahel in self-defense, and people who killed in self-defense were supposed to be safe in cities of refuge (Numbers 35:22-25). Joab showed his disrespect for God’s laws by killing Abner out of revenge in Hebron, a city of refuge.

David, horrified, publicly denounces the act and honors Abner with mourning and a lament (v. 28-34). Joab is apparently too important and useful for David to punish him for killing Abner, so he does the best he can by cursing him, having a funeral for Abner, and publicly mourning and chanting a lament for him. The people recognize David’s integrity (v. 36-39), distinguishing him from leaders who grasp power through bloodshed. It was important for David and his future kingdom that “all Israel” know it was not the king’s will to put to death Abner, son of Ner.

God’s kingdom is advanced not through manipulation or violence, but through righteousness and humility. God sees the heart and uses even betrayal to bring about His plan. Leadership demands moral courage. Even when others act unjustly on our behalf, we must be quick to pursue what’s right, not what’s convenient. Do you allow bitterness or revenge to determine your actions, or do you trust God to be the ultimate judge?

2 Samuel 4

After Abner’s death, Ish-Bosheth becomes fearful and powerless (v. 1). Rather than prompting him to assert his authority, Abner’s absence only deepens his instability and spreads a sense of panic throughout Israel. Sensing this weakness, two of Ish-Bosheth’s military captains, Baanah and Rechab, seize the opportunity and assassinate him while he lies in bed (v. 5-7). They cut off his head and bring it to David, expecting a reward and recognition (v. 8). However, David, consistent with his response to the Amalekite in chapter 1, rebukes them for murdering an innocent man in his own home. Refusing to claim the throne through acts of bloodshed, David orders their execution (v. 9-12). He then honors Ish-Bosheth by having his head buried in Abner’s tomb.

In conclusion, in 2 Samuel 1–4, we see that God’s purposes are never rushed or thwarted by human conflict. David’s journey to the throne is marked by heartbreak, betrayal, and waiting, yet he remains steadfast in his trust in God’s timing. These chapters remind us that leadership in God’s kingdom is not about power, but about character. Whether we’re waiting for God’s promises to unfold or navigating conflict in our own lives, the call is to honor God in every step. Like David, we are invited to grieve well, act justly, and walk humbly, trusting that God’s sovereign hand is at work in every chapter of our story.