Part One: A Defining Moment 1 Samuel 16:1-13
Introduction David—singer, poet, shepherd, warrior, king, judge, leader, worshipper. Israel’s great king was a man of many parts, and his story captures the imagination while consuming large chunks of the Old Testament.
Introduction We have two rich sources to help us understand David’s growth toward greatness. • The first is the historical account of his life, found in 1 and 2 Samuel, in 1 Kings and in 1 Chronicles. • The second source is the psalms that were written by David himself. These psalms portray David’s rich emotional life, and reveal his attitudes and feelings at various stages of his life.
Introduction We will focus together on a handful of key episodes in David’s life—episodes that shaped the king and the nation he would eventually lead. The journey begins in 1 Samuel 16.
Background As we enter the story in 1 Samuel 16, it is about 1024 BC. Israel is in trouble—and it is trouble of her own doing. The end of 1 Samuel 15 draws a sad portrait of Saul and his reign: Then Samuel went to Ramah, but Saul went up to his house at Gibeah of Saul. Samuel did not see Saul again until the day of his death; for Samuel grieved over Saul. And the LORD regretted that He had made Saul king over Israel. (vv.34-35)
I. The Plan of God 1 Samuel 16:1-3
I. The Plan of God (vv.1-3) Now the LORD said to Samuel, “How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil and go; I will send you to Jesse the Bethlehemite, for I have selected a king for Myself among his sons.” But Samuel said, “How can I go? When Saul hears of it, he will kill me.” And the LORD said, “Take a heifer with you and say, ‘I have come to sacrifice to the LORD.’ You shall invite Jesse to the sacrifice, and I will show you what you shall do; and you shall anoint for Me the one whom I designate to you.” (vv.1-3)
I. The Plan of God (vv.1-3) It is only in response to divine command that the heartbroken Samuel moves forward with the next steps of God’s plans for His people.
I. The Plan of God (vv.1-3) It is only in response to divine command that the heartbroken Samuel moves forward with the next steps of God’s plans for His people. We are reminded in vv.2,4-5 that Saul was still king, and a man to be feared. From a purely political point of view, Samuel’s action in anointing David amounted to treason.
I. The Plan of God (vv.1-3) But it was important that Samuel should carry out the anointing, the old leader creating the new leader. This action provided continuity of leadership in Israel.
I. The Plan of God (16:1-3) God gives the prophet a bold and dramatic statement about the true mission—“I have selected a king for myself” (1 Sam.16:1). This is the realization of an ages-old plan worked in the wisdom of God.
I. The Plan of God (16:1-3) The rejection of Saul did not force the Lord to a new course of action. Rather, God’s action followed His omniscient plan in such a way as to use Saul’s disobedience as the human occasion for implementing His higher plan. God proved the superiority of His own wisdom in raising up a king who would come in fulfillment of His perfect will.
II. The Purpose of Mission (vv.4-5) So Samuel did what the LORD said, and came to Bethlehem. And the elders of the city came trembling to meet him and said, “Do you come in peace?” He said, “In peace; I have come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice.” He also consecrated Jesse and his sons and invited them to the sacrifice. (vv.4-5)
II. The Purpose of Mission (vv.4-5) A visit from a prophet was not an everyday occurrence, so Samuel’s arrival sent shock waves throughout Bethlehem’s community leaders. From this day forward, Jesse of the tribe of Judah (cp. Ruth 4:12, 18–22) and his hometown, Bethlehem in Judah, will forever become associated with the Messiah.
III. The Puzzling Process (vv.6-10) When they entered, he looked at Eliab and thought, “Surely the LORD’S anointed is before Him.” But the LORD said to Samuel, “Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart.” Then Jesse called Abinadab and made him pass before Samuel. And he said, “The LORD has not chosen this one either.” Next Jesse made Shammah pass by. And he said, ‘The LORD has not chosen this one either.” Thus Jesse made seven of his sons pass before Samuel. But Samuel said to Jesse, “The LORD has not chosen these.” – (1 Samuel 16:6-10)
III. The Puzzling Process (vv.6-10) Notice that Samuel’s perspective applauds the same characteristics as those Israel saw in Saul (appearance, height). The desire for the kind of king that looks good and exudes strength and power may work in the nations, but not for the God of Israel. God’s different people require a different kind of king.
III. The Puzzling Process (vv.6-10) Here, v.7 is the key. God chooses based on the condition and character of the heart. This was also true in the selection of the first “deacons� in Acts 6:3: Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.
III. The Puzzling Process (vv.6-10) The word heart (Heb. Leb) speaks of the true you, the inner person of the heart. The “you” that God sees. And, in that regard, what Saul lacked, David had in rich quantity—his heart was a heart for God. Sharing God’s passions. Embracing God’s concerns. Living God’s values. A heart after God’s heart.
IV. The Proven Choice (vv.11-13) And Samuel said to Jesse, “Are these all the children?” And he said, “There remains yet the youngest, and behold, he is tending the sheep.” Then Samuel said to Jesse, “Send and bring him; for we will not sit down until he comes here.” So he sent and brought him in. Now he was ruddy, with beautiful eyes and a handsome appearance. And the LORD said, “Arise, anoint him; for this is he.” Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the LORD came mightily upon David from that day forward. And Samuel arose and went to Ramah. (vv.11-13)
IV. The Proven Choice (vv.11-13) Jesse calls David the “youngest”, but that can also be translated “smallest!” While Samuel and the people are concerned with greatness of stature, it is the least important factor to the God of Israel!
IV. The Proven Choice (vv.11-13) However, this is not the first time David has appeared in the scriptures. The way was prepared for his anointing generations before he was even born. We read in Ruth 4:17… The neighbor women gave him a name, saying, “A son has been born to Naomi!” So they named him Obed. He is the father of Jesse, the father of David.
IV. The Proven Choice (vv.11-13) How do we meet Israel’s new king? When we first meet Saul, he is looking for his father’s donkeys (9:2–3); when we first meet David, he is tending his father’s sheep. Since the metaphors of shepherd and flock for king and people respectively were widespread in the ancient world, Jesse is speaking better than he knows as he unwittingly introduces his youngest son as Israel’s next king.
IV. The Proven Choice (vv.11-13) To David’s inner qualities, God added something else — the power of his Spirit (13). David had this gift from Yahweh no less than the judges and Saul before him; it was vital to the leadership of the nation.
Conclusion Validated by the Spirit, David will one day become the king that Samuel had spoken of years before: “But now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you.� (1 Samuel 13:14)
Conclusion To rule God’s people was more than judicial, administrative, or military. It was a spiritual task calling for relationsihp with God and, though imperfectly and sometimes inconsistently, David would be that kind of king.
Conclusion The anointing of the new king would be a defining moment in three ways: • A defining moment for David, who, though just a youth, becomes the presumptive king, and the leader Israel needs. • A defining moment for Israel, because they will see in David the passion for God that is a fading memory in the nation. • A defining moment in God’s eternal purposes, because David’s arrival sets the stage for David’s greater Son, Jesus the Messiah, who will reign on David’s throne forever.
Conclusion When Samuel anoints David, it is counterintuitive from a human level and completely sensible from God’s perspective. Why? Because this David, set apart to be Israel’s king, was a man after God’s heart. Clearly, “the heart of the matter is the matter of the heart.” So, as we see God’s approval of David’s heart, we should long for that same heart for God ourselves.
Part Two: A Dangerous Battle 1 Samuel 17:1-54
Introduction One of the most famous episodes in the life of David is one that involves battle. And, surrounded by fear and faced by overwhelming opposition, David will rise to the moment—not by his own courage, but by his confidence in his God. It is the confrontation between David and Goliath.
I. The Challenge Is Issued (vv.1-11) The Philistines were polytheists, believing in multiple gods. As a result, their view of battle was that let each side pick a champion and, when they fight each other, the gods would decide the victor—giving victory to their side.
I. The Challenge Is Issued (vv.1-11) Notice vv:4-7 Then a champion came out from the armies of the Philistines named Goliath, from Gath, whose height was six cubits and a span. He had a bronze helmet on his head, and he was clothed with scale-armor which weighed five thousand shekels of bronze. He also had bronze greaves on his legs and a bronze javelin slung between his shoulders. The shaft of his spear was like a weaver’s beam, and the head of his spear weighed six hundred shekels of iron; his shield-carrier also walked before him.
I. The Challenge Is Issued (vv.1-11) The Philistine champion is described in terrifying terms: • A giant, about 9’9” tall, whose name means “splendor” • He wore a bronze helmet and a coat of scale armor weighing 5,000 shekels (about 125 pounds!), and bronze shin guards. • He was armed with a bronze javelin, and a long spear with a 15-pound iron tip…
I. The Challenge Is Issued (vv.1-11) It is unsurprising that, when Goliath delivers his challenge for a champion from Israel, “they were dismayed and greatly afraid.� (v.11). No one wanted to volunteer for what clearly seemed a suicide mission, and this included Saul. Saul should be the one to answer the challenge. Now, as David comes on the scene, we see his transformation from being a shepherd of flocks to becoming a leader of people.
II. The Challenge is Accepted (vv.12-37) So Samuel did what the LORD said, and came to Bethlehem. And the elders of the city came trembling to meet him and said, “Do you come in peace?” He said, “In peace; I have come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice.” He also consecrated Jesse and his sons and invited them to the sacrifice. 1 Samuel 16:4-5
II. The Challenge is Accepted (vv.12-37) Now, for the third time in 1 Samuel, David (“Beloved”) steps into the drama. David doesn’t arrive at Elah to join the battle. He was serving as a courier and carrier for his father, Jesse.
II. The Challenge is Accepted (vv.12-37) The young shepherd immediately reacts to the Goliath’s insults (v.26). It seems clear that the primary motivation for David’s response is not prize or promise, but to remove disgrace from the nation and to honor his God.
II. The Challenge is Accepted (vv.12-37) For forty days (v.16), Goliath has offered his challenge and mockery. For the 41st time, all the men of Israel’s army are cowed with fear (v.24) and remind one another of the hopelessness of the situation because, literally, of the size of the problem.
II. The Challenge is Accepted (vv.12-37) Notice vv.25-26 The men of Israel said, “Have you seen this man who is coming up? Surely he is coming up to defy Israel. And it will be that the king will enrich the man who kills him with great riches and will give him his daughter and make his father’s house free in Israel.” Then David spoke to the men who were standing by him, saying, “What will be done for the man who kills this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should taunt the armies of the living God?”
II. The Challenge is Accepted (vv.12-37) See the strong contrast between “the soldiers’ words of resignation” (v. 25) and “David’s words of indignation” (v. 26): • The men of Israel call Goliath “this man,” David calls him “this uncircumcised Philistine”; • They say that Goliath has come out to “defy Israel,” David says that he has come out to “defy the armies of the living God”; • They refer to Goliath’s theoretical victor as “the man who kills him,” David refers to him as “the man who kills this Philistine and removes this disgrace from Israel.”
II. The Challenge is Accepted (vv.12-37) The men of Israel see an unbeatable giant and David sees an enemy who has the audacity to insult the armies of Israel’s God. David’s response triggers two strong reactions from his brothers and the Israel’s king.
II. The Challenge is Accepted (vv.12-37) The story is affirming the reality was that only God could give David the victory in this unique situation. So, David offers to fight Goliath (v. 32) in spite of the overwhelming odds against him.
II. The Challenge is Accepted (vv.12-37) David’s confidence in NOT in himself, but in God: But David said to Saul, “Your servant was tending his father’s sheep. When a lion or a bear came and took a lamb from the flock, I went out after him and attacked him, and rescued it from his mouth; and when he rose up against me, I seized him by his beard and struck him and killed him. Your servant has killed both the lion and the bear; and this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God.” And David said, “The LORD who delivered me from the paw of the lion and from the paw of the bear, He will deliver me from the hand of this Philistine.” (vv.34-37)
II. The Challenge is Accepted (vv.12-37) The size of the warrior may be in question— but, the size of David’s God is not up for debate.
III. The Preparations are Made (vv.38-40) Then Saul clothed David with his garments and put a bronze helmet on his head, and he clothed him with armor. David girded his sword over his armor and tried to walk, for he had not tested them. So David said to Saul, “I cannot go with these, for I have not tested them.� And David took them off. He took his stick in his hand and chose for himself five smooth stones from the brook, and put them in the shepherd’s bag which he had, even in his pouch, and his sling was in his hand; and he approached the Philistine. (vv.38-40)
III. The Preparations are Made (vv.38-40) Saul offers David his personal armor, but he may have had a dark motive behind it. Saul may have even hoped that people would see his armor and think that it was actually him—not David—answering the giant’s challenge.
III. The Preparations are Made (vv.38-40) After trying Saul’s armor, David felt so uncomfortable that he removed it. Having never “tested” them, the young shepherd saw them as more hindrance than help.
III. The Preparations are Made (vv.38-40) As a result, David took what he knew—his shepherd’s staff and his sling and started toward Goliath—picking up 5 smooth stones (probably about the size of a man’s fist).
III. The Preparations are Made (17:38-40) One massive key in all of this, however, is that David has his focus in the right direction. Notice: As David routinely “rescued” sheep from wild animals (v. 35), God had also “delivered” David from them, and he will “deliver” him from Goliath (v. 37; same Heb. verb).
IV. The Battle is Fought (vv.41-54) Then the Philistine came on and approached David, with the shield-bearer in front of him. When the Philistine looked and saw David, he disdained him; for he was but a youth, and ruddy, with a handsome appearance. The Philistine said to David, “Am I a dog, that you come to me with sticks?� And the Philistine cursed David by his gods. (vv.41-43)
IV. The Battle is Fought (vv.41-54) After mocking David’s youth, the giant notices the shepherd’s staff—apparently missing the sling (the real danger) altogether! David, however, is not focused on his staff or sling, nor is he focused on Goliath’s giant weapons.
IV. The Battle is Fought (vv.41-54) Then David said to the Philistine, “You come to me with a sword, a spear, and a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have taunted. “This day the LORD will deliver you up into my hands, and I will strike you down and remove your head from you. And I will give the dead bodies of the army of the Philistines this day to the birds of the sky and the wild beasts of the earth, that all the earth may know that there is a God in Israel, and that all this assembly may know that the LORD does not deliver by sword or by spear; for the battle is the LORD’S and He will give you into our hands.” (vv.45-47)
IV. The Battle is Fought (vv.41-54) The contrast—and the contest—is between the gods of Philistia and the God of Abraham, Isaac, and Jacob. The living Jehovah versus the dead idols like Dagon, which will put on display everywhere who the real God actually is.
IV. The Battle is Fought (vv.41-54) Then it happened when the Philistine rose and came and drew near to meet David, that David ran quickly toward the battle line to meet the Philistine. And David put his hand into his bag and took from it a stone and slung it, and struck the Philistine on his forehead. And the stone sank into his forehead, so that he fell on his face to the ground. (vv.48-49)
IV. The Battle is Fought (vv.41-54) For 40 days, the armies of Israel have essentially been running from Goliath. Here David runs at him, clearly without fear. It appears that it wasn’t the stone that struck down Goliath or the sword that severed his head (v.51) that ended his life, but rather an evidence of divine rescue at work.
IV. The Battle is Fought (vv.41-54) The point here is that God has delivered the rescue that David— and Israel—desperately needed. Goliath could only utter curses by his gods, but David’s God was no tribal deity but the God who would become known in the whole world.
IV. The Battle is Fought (vv.41-54) The Lord saves (47) is the motto of the whole Bible; in context, David does not mean his own salvation from death but the deliverance of Israel from Philistine domination.
Conclusion When it comes to application, there is an abundance of lowhanging fruit available to us: • The danger of a leadership vacuum (Saul) • The power of confidence in God (courage under fire) • The wisdom of reliance on God (John 15:5) • The value of building experiences with God (lion, bear) • The ability of God to use flawed vessels (1 Corinthians 1)
Conclusion Warren Wiersbe: Note how throughout this entire episode, David gives glory to the Lord. The practical lesson here is that God gives victory in response to our faith. God had tested David privately with a lion and a bear; now he was to test him openly with a giant. If we are faithful in the private battles, God will see us through the public testings.
Conclusion Warren Wiersbe: Too often God’s people faint at the smallest test that comes their way, little realizing that the “little tests� are but preparation for the bigger battles that are sure to come (Jer. 12:5).
Part Three: A Dishonorable Relationship 2 Samuel 11-12
Introduction We need to discuss about shame, because it reflects a part of ancient biblical culture that is important to our understanding of many things—including a relationship where David was dishonorable. It is the story of David and Uriah the Hittite.
Background The background is the story of David and Bathsheba, a story in 2 Samuel 11-12 that’s far too familiar to us. The trouble begins when David sees Bathsheba bathing — but it doesn’t end there!
Background As David proceeds from lust to adultery, from deceit to murder— what went on in his mind? The human mind has an amazing ability at conning itself. What God thinks of any particular issue trumps what we think or what the culture/community thinks. So, let’s get into this‌
I. Shame and Honor (2 Samuel 11:1) In an honor/shame society, such as that of the Bible and much of the non-Western world today, the driving force is to not bring shame upon yourself, your family, your church, your village, your tribe or even your faith. The determining force is the expectations of your significant others (primarily your family, community).
I. Shame and Honor (2 Samuel 11:1) How does this apply to David and his relationship with Uriah? From beginning to end, the entire story of David and Bathsheba is steeped in honor and shame language.
I. Shame and Honor (2 Samuel 11:1) We turn to 2 Samuel 11, where we find that the story starts with statement of shame as David is not at his post, choosing to stay in Jerusalem and have Joab, do his job. Then it happened in the spring, at the time when kings go out to battle, that David sent Joab and his servants with him and all Israel, and they destroyed the sons of Ammon and besieged Rabbah. But David stayed at Jerusalem. (2 Samuel 11:1)
I. Shame and Honor (2 Samuel 11:1) This is more than just window-dressing it sets the stage for the story as an honor/shame conflict.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) Now when evening came David arose from his bed and walked around on the roof of the king’s house, and from the roof he saw a woman bathing; and the woman was very beautiful in appearance. So David sent and inquired about the woman. And one said, “Is this not Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?” David sent messengers and took her, and when she came to him, he lay with her; and when she had purified herself from her uncleanness, she returned to her house. The woman conceived; and she sent and told David, and said, “I am pregnant.” (2 Samuel 11:2-5)
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) In an ancient, patriarchal culture, the primary tension in the story is between David and Uriah. The narrator waants us to know that the real conflict is between David and Uriah.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) The story centers upon Uriah, the named and undisputed victim in the story. David has acted without honor, and presses that point further by trying to manipulate Uriah into being dishonorable‌
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) 6 Then David sent to Joab, saying, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 7 When Uriah came to him, David asked concerning the welfare of Joab and the people and the state of the war. 8 Then David said to Uriah, “Go down to your house, and wash your feet.” And Uriah went out of the king’s house, and a present from the king was sent out after him. 9 But Uriah slept at the door of the king’s house with all the servants of his lord, and did not go down to his house. 10 Now when they told David, saying, “Uriah did not go down to his house,” David said to Uriah, “Have you not come from a journey? Why did you not go down to your house?” (2 Samuel 11:6-13)
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) 11 Uriah said to David, “The ark and Israel and Judah are staying in temporary shelters, and my lord Joab and the servants of my lord are camping in the open field. Shall I then go to my house to eat and to drink and to lie with my wife? By your life and the life of your soul, I will not do this thing.” 12 Then David said to Uriah, “Stay here today also, and tomorrow I will let you go.” So Uriah remained in Jerusalem that day and the next. 13 Now David called him, and he ate and drank before him, and he made him drunk; and in the evening he went out to lie on his bed with his lord’s servants, but he did not go down to his house. (2 Samuel 11:6-13)
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) Uriah is publicly showing honor in the face of David’s transparent attempts to manipulate him into position that would give David cover for his actions and their resulting responsibilities. Although David had acted appropriately according to the broader cultural standards of his day, God held him to higher moral standards.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) So, rather than owning his shame and acknowledging Uriah’s honor, the “man after God’s heart” chooses to up the ante and, by raising the stakes in this shame/honor contest, becomes absolutely lethal.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) 14 Now in the morning David wrote a letter to Joab and sent it by the hand of Uriah. 15 He had written in the letter, saying, “Place Uriah in the front line of the fiercest battle and withdraw from him, so that he may be struck down and die.” 16 So it was as Joab kept watch on the city, that he put Uriah at the place where he knew there were valiant men. 17 The men of the city went out and fought against Joab, and some of the people among David’s servants fell; and Uriah the Hittite also died. 18 Then Joab sent and reported to David all the events of the war. 19 He charged the messenger, saying, “When you have finished telling all the events of the war to the king,
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) 20 and if it happens that the king’s wrath rises and he says to you, ‘Why did you go so near to the city to fight? Did you not know that they would shoot from the wall? 21 ‘Who struck down Abimelech the son of Jerubbesheth? Did not a woman throw an upper millstone on him from the wall so that he died at Thebez? Why did you go so near the wall?’ --then you shall say, ‘Your servant Uriah the Hittite is dead also.’” 22 So the messenger departed and came and reported to David all that Joab had sent him to tell. 23 The messenger said to David, “The men prevailed against us and came out against us in the field, but we pressed them as far as the entrance of the gate.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) 24“Moreover, the archers shot at your servants from the wall; so some of the king’s servants are dead, and your servant Uriah the Hittite is also dead.” 25 Then David said to the messenger, “Thus you shall say to Joab, ‘Do not let this thing displease you, for the sword devours one as well as another; make your battle against the city stronger and overthrow it’; and so encourage him.” 26 Now when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband. 27 When the time of mourning was over, David sent and brought her to his house and she became his wife; then she bore him a son. But the thing that David had done was evil in the sight of the LORD.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) In this contest of shame versus honor, Uriah has won the battle, but David has dishonorably used his power to win the war. But, remember, while his actions may have been culturally allowable for a man of his stature and position, they are not acceptable to the God of heaven. And David will be called to account for his lack of honor.
II. Understanding the Problem (2 Samuel 11:2-5; 6-26) Everyone is satisfied except the Lord. Note how the narrator words it: "After the time of mourning was over, David had her [Bathsheba] brought to his house, and she became his wife and bore him a son. But the thing David had done displeased the LORD“ (2 Sam 11:27).
III. Owning the Guilt (2 Samuel 11:27; 12:1-10) There can be no doubt (1 John 1:9) that God is ready to forgive and restore—but we must recognize our sin and respond to God’s grace and repent, instead of the pattern of rationalization and self-justification that characterizes too much of our so-called self-examination. David doesn’t own that guilt until he receives a visit from Nathan the prophet—and his shame is exposed and, again, it is publicly.
III. Owning the Guilt (2 Samuel 11:27; 12:1-10) 1 Then the LORD sent Nathan to David. And he came to him and said, “There were two men in one city, the one rich and the other poor. 2 The rich man had a great many flocks and herds. 3 But the poor man had nothing except one little ewe lamb Which he bought and nourished; And it grew up together with him and his children. It would eat of his bread and drink of his cup and lie in his bosom, And was like a daughter to him. 4 Now a traveler came to the rich man, And he was unwilling to take from his own flock or his own herd, To prepare for the wayfarer who had come to him; Rather he took the poor man’s ewe lamb and prepared it for the man who had come to him.” (2 Samuel 12:1-4)
III. Owning the Guilt (2 Samuel 11:27; 12:1-10) 5 Then David’s anger burned greatly against the man, and he said to Nathan, “As the LORD lives, surely the man who has done this deserves to die. 6 He must make restitution for the lamb fourfold, because he did this thing and had no compassion.” 7 Nathan then said to David, “You are the man! Thus says the LORD God of Israel, ‘It is I who anointed you king over Israel and it is I who delivered you from the hand of Saul. 8 I also gave you your master’s house and your master’s wives into your care, and I gave you the house of Israel and Judah; and if that had been too little, I would have added to you many more things like these! (2 Samuel 12:5-8)
III. Owning the Guilt (2 Samuel 11:27; 12:1-10) 9 Why have you despised the word of the LORD by doing evil in His sight? You have struck down Uriah the Hittite with the sword, have taken his wife to be your wife, and have killed him with the sword of the sons of Ammon. 10 Now therefore, the sword shall never depart from your house, because you have despised Me and have taken the wife of Uriah the Hittite to be your wife.’� (2 Samuel 12:8-10)
III. Owning the Guilt (2 Samuel 11:27; 12:1-10) In Nathan’s parable, the message is that the neighbor acted dishonorably—opening the door for the king to convict himself. What was so clear to others, now is clear to the king—he has dishonored himself and, as such, dishonored his God. The only response possible is…
IV. Confession and Repentance (Psalm 51) Psalm 51 is David’s song of repentance. • First, David says he sinned only against God. It seems to us David sinned against Bathsheba, Uriah, Joab and certainly the Israelite elite soldiers who were killed just because they were nearby. • Second, David confesses his sin as "from birth."
IV. Confession and Repentance (Psalm 51) David did break one law: "Thou shalt not covet thy neighbor's wife" (Ex 20:17). David had transgressed God's laws, not his country's. Thus, he says, "against you, you only, have I sinned," David is admitting that he is accountable not only to the expectations for a king but that he much more accountable to God.
Conclusion The point is that we are ultimately accountable to God, and that God can work in either kind of culture to get our attention and deal with the wrongdoing in our lives.
Part Four: A Devastated Dad 2 Samuel 12ff
Introduction Clearly, the Bible doesn’t dodge perplexing or painful issues. Rather, it confronts them head-on—even when they involve the Bible’s greatest characters. We see that today in our look at David.
Introduction In our last session, we saw David’s sins against Uriah and with Bathsheba, resulting in Nathan’s parable, and David’s angry statement of self-judgment: Then David’s anger burned greatly against the man, and he said to Nathan, “As the LORD lives, surely the man who has done this deserves to die. He must make restitution for the lamb fourfold, because he did this thing and had no compassion.” (2 Samuel 12:5-6)
Background It will be this statement that overshadows the next years (arguably, the remaining years) of David’s life—years that he will live as a devastated dad. Fourfold restitution (as prescribed in Exodus 22:1 for a stolen sheep) will prove to be more expensive than David could have anticipated.
Background And, though David repents of his sins, the consequences will wreak havoc with David’s family and kingdom—as the sword (2 Sam. 12:10) enters and as they perpetuate his unwise choices with their own reckless decisions.
I. Home in Ruins (2 Samuel 12:15-25) David has taken Bathsheba to be one of his wives, and the baby has been born. Now, the sword enters David’s household: So Nathan went to his house. Then the LORD struck the child that Uriah’s widow bore to David, so that he was very sick. David therefore inquired of God for the child; and David fasted and went and lay all night on the ground. (vv.15-16)
I. Home in Ruins (2 Samuel 12:15-25) So, the baby resulting from that adulterous encounter is stricken. The writer’s purpose was to show how effective God’s verdict was: David’s punishment had begun.
I. Home in Ruins (2 Samuel 12:15-25) Problem: Deut. 24:16 makes it clear that children should not die because of the sins of their parents, yet, that is clearly what is happening here. How are we to understand that apparent contradiction?
I. Home in Ruins (2 Samuel 12:15-25) Primarily, God has the divine prerogative to deal with circumstances, particularly regarding His anointed, as He deems necessary. The blowback on the name and reputation of God was a contributing factor, as v.14 says. In David’s case, higher privilege carries with it higher responsibility, and more serious consequences.
I. Home in Ruins (2 Samuel 12:15-25) Now, once again, Bathsheba will give birth to a son, with a difference. Then David comforted his wife Bathsheba, and went in to her and lay with her; and she gave birth to a son, and he named him Solomon. Now the LORD loved him and sent word through Nathan the prophet, and he named him Jedidiah for the LORD’S sake. (2 Samuel 12:24-25)
I. Home in Ruins (2 Samuel 12:15-25) The second baby is named Solomon (from shalom, “God is his peace”). David’s desires for peace are expressed in the birth of the son who would be heir to the throne. But that peace will not be coming any time soon.
II. A Daughter in Pain (2 Samuel 13:1-20) Now it was after this that Absalom the son of David had a beautiful sister whose name was Tamar, and Amnon the son of David loved her. Amnon was so frustrated because of his sister Tamar that he made himself ill, for she was a virgin, and it seemed hard to Amnon to do anything to her. (2 Samuel 13:1-2)
II. A Daughter in Pain (2 Samuel 13:1-20) There are echoes here of David’s sin. Seeing and desiring a beautiful woman, pursuing “forbidden fruit,” doing anything to satisfy personal lust—even at the expense of others. Amnon is merely taking a page out of David’s playbook.
II. A Daughter in Pain (2 Samuel 13:1-20) Tamar’s most eloquent pleadings, however, are to no avail. Overcome by Amnon’s superior strength, Tamar is raped—and then cast out like yesterday’s garbage. Humiliated by her experience, Tamar went into public mourning.
II. A Daughter in Pain (2 Samuel 13:1-20) David was furious (v.21), but evidently did nothing to punish the wrongdoer—a mistake that turned Absalom’s understandable anger into hatred.
II. A Daughter in Pain (2 Samuel 13:1-20) David was furious (v.21), but evidently did nothing to punish the wrongdoer—a mistake that turned Absalom’s understandable anger into hatred.
III. A Son in Revolt (2 Samuel 13:23-17:29) Absalom was not David’s oldest son, but he was clearly the favorite. Yet, Absalom’s actions mirror his father’s darkest side.
III. A Son in Revolt (2 Samuel 13:23-17:29) A. Murders Amnon (13:28-29) The gulf between David and Absalom following the rape of Tamar is beyond bridging—and David’s lack of a response drives the wedge even further.
III. A Son in Revolt (2 Samuel 13:23-17:29) A. Murders Amnon (13:28-29) As Amnon used David to orchestrate the rape of Tamar, Absalom uses the king to assist in Amnon’s murder: Then Absalom said, “If not, please let my brother Amnon go with us.” And the king said to him, “Why should he go with you?” But when Absalom urged him, he let Amnon and all the king’s sons go with him. Absalom commanded his servants, saying, “See now, when Amnon’s heart is merry with wine, and when I say to you, ‘Strike Amnon,’ then put him to death.” (13:26-28a)
III. A Son in Revolt (2 Samuel 13:23-17:29) A. Murders Amnon (13:28-29) In his heart, Absalom had sentenced Amnon to death, and (like Amnon before him) follows his flawed father’s example by killing someone who gets in his way.
III. A Son in Revolt (2 Samuel 13:23-17:29) B. Overthrows David (2 Samuel 15ff) Launching a conspiracy with no less than David’s best friend and advisor (Ahithophel), Absalom drives David from the kingdom and enthrones himself in place of his father. Absalom is determined to wrest the throne from his father— perhaps convinced that David is no longer fit to lead.
III. A Son in Revolt (2 Samuel 13:23-17:29) B. Overthrows David (2 Samuel 15ff) The resulting conflict ends in Absalom’s death at the hand of Joab, David’s primary general. And grief and loss once again become David’s lot in life.
III. A Son in Revolt (2 Samuel 13:23-17:29) B. Overthrows David (2 Samuel 15ff) The resulting conflict ends in Absalom’s death at the hand of Joab, David’s primary general. And grief and loss once again become David’s lot in life.
IV. A Dad in Grief Clearly, David is as unable to control his sons’ passions as he is his own.
IV. A Dad in Grief The judgment of fourfold restitution David had declared upon himself has now borne its full fruit. • The child (12:16-17): David therefore inquired of God for the child; and David fasted and went and lay all night on the ground. The elders of his household stood beside him in order to raise him up from the ground, but he was unwilling and would not eat food with them. • Tamar (13:21): Now when King David heard of all these matters, he was very angry.
IV. A Dad in Grief The judgment of fourfold restitution David had declared upon himself has now borne its full fruit. • Amnon (13:31,37): Then the king arose, tore his clothes and lay on the ground; and all his servants were standing by with clothes torn.; And David mourned for his son every day. • Absalom (18:22): The king was deeply moved and went up to the chamber over the gate and wept. And thus he said as he walked, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!”
IV. A Dad in Grief Over his family (especially Absalom)—a baby lost, a daughter raped, a son murdered, another son killed in revolt—David grieves and mourns.
Conclusion So, what’s the point? To make us feel guilt and despair over all of our parenting mistakes? No. Our challenge here is not perfection—but direction. To point our lives toward our God who is able and sufficient, and to entrust our examples, our children, and our hopes and dreams to him, and allow Him to build in us an example worth replicating. An example modeled after the example of Christ, whose heart alone is enough for the weight of such things.