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The Davidic Paradigm: Deuteronomistic History and Israel's Monarchy

The Davidic Paradigm: Deuteronomistic History and Israel's Monarchy

Christopher Meredith

29 October 2002

In the Old Testament canon, the books immediately following the Pentateuch are often described as Deuteronomistic History. This is because they are seen in light of the preceding five books (especially Deuteronomy) in which the Sinai Covenant is a focal point. At the end of the Pentateuch, the children of God stand at the edge of the Promised Land, having just received the law and the terms of the covenant given to their fathers. Just as Canaan looms before them, so do the blessings and curses set forth in the covenant. It is in this vein that the Deuteronomistic History was written: to emphasize the inherent grace and love in the covenant, to expose the wickedness of idolatry, and to stress the connection that exists between blessings/curses and obedience/disobedience.¹

A large section of this period in Israel's development centered around the king and beginning with the book of 1 Samuel, the theme of monarchy is prevalent. Beginning with Samuel himself (the last in the line of Israel's judges), the author describes the rise of the monarchy with Saul, the first king, and his successor David, the greatest earthly king. As this theme is developed, the author purposes to show that the monarchy is established by God and that the kings should rule Israel on God's behalf. A study of 1 Samuel 26 reveals the importance that must be placed on respecting the king as a representative to God and an instrument of His will toward the people. Understood in the light of the Deuteronomistic covenant, this would have carried a heavy impact as indeed it should still today.

As we meet a young David in 1 Samuel 26, he is fleeing the enraged King Saul who, feeling his dynasty threatened by the lad, is pursuing him to kill him. The events that transpire in chapter 26 are actually an echoing and development of those two chapters earlier. In chapter 24, Saul unsuspectingly enters the cave in which David is hiding. David secretly cuts a corner from King Saul's robe and publicly discloses the fact to demonstrate that he does not wish to harm the king. By showing that he passed up the opportunity to assassinate Saul, David demonstrates his respect for the king as God's appointed ruler, despite the rebellion and wickedness of the king. Here in chapter 26, at the climax of the tension between David and King Saul, we see this theme advanced.

Verse 2 tells us that “Saul arose and went down to the wilderness of Ziph, having with him three thousand chosen men of Israel, to search for David in the wilderness of Ziph.”² But David had with him some men as well and he sent out some spies to report on The king's location. As the king and his men camped for the night, David and Abishai crept into the heart of the camp to the place where Saul lay. As it is recorded in Scripture:

⁷So David and Abishai came to the people by night, and behold, Saul lay sleeping inside the circle of the camp with his spear stuck in the ground at his head; and Abner and the people were lying around him. ⁸Then Abishai said to David, “Today God has delivered your enemy into your hand; now therefore, please let me strike him with the spear to the ground with one stroke, and I will not strike him a second time.” ⁹But David said to Abishai, “Do not destroy him, for who can stretch out his hand against the LORD's anointed and be without guilt?” ¹⁰David also said, “As the LORD lives, surely the LORD will strike him, or his day will come that he dies, or he will go down into battle and perish. ¹¹The LORD forbid that I should stretch out my hand against the LORD's anointed; but now please take the spear that is at his head and the jug of water, and let us go.” ¹²So David took the spear and the jug of water from beside Saul's head, and they went away, but no one saw or knew it, nor did any awake, for they were all asleep, because a sound sleep from the LORD had fallen on them.

The exchange between Abishai and David reveals much about David's character. David knows that Saul is a wicked king and he knows that he is to be Saul's successor. He is well aware that he has been appointed by God and was anointed by the prophet Samuel. But the fact remains, he is not king yet. As God appointed and anointed David, so He had done to Saul. Saul was king of Israel barring any evaluations or judgments of his execution of that office. That David understood this fact is illustrated by his use of the descriptor “the LORD's anointed” twice in this passage alone.

Notable here in verse 10 is David's mature understanding of God's sovereignty. His justification for sparing Saul is supported by his knowledge that just as God raised Saul up, He can just as easily tear him down. Saul's eventual death (whether it be of “natural” causes or of battle wounds) is from the hand of the LORD. David recognizes this fact and sees Saul's demise as judgment from the LORD. At the same time, he does not take it upon himself to be the instrument of God's justice. Despite his wickedness, Saul is spared by David, “for who can stretch out his hand against the LORD's anointed and be without guilt?” (vs. 9)

From here, David climbs a nearby mountain and calls to the royal company. Specifically, he addresses the commander of the king's army:

¹⁵So David said to Abner, “Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king? For one of the people came to destroy the king your lord. ¹⁶This thing that you have done is not good. As the LORD lives, all of you must surely die, because you did not guard your lord, the LORD's anointed. And now, see where the king's spear is and the jug of water that was at his head.”

In chastising the king's escort, David refers to Saul as “your lord” three times and as “the LORD's anointed” once again. The obvious thrust of David in his speech (and the author of Samuel in his writing) is that the monarchy is established by God and the king is His instrument. The Deuteronomistic shadow can be observed as it is cast upon the curses David invokes upon the people for not protecting their king and it is also ever present throughout these chapters as Saul's downfall looms, a downfall prompted and accelerated by his rejection of the Word of God and His commandments. Saul's response to David further highlights the juxtaposition of Saul's errancy and David's righteousness:

²¹Then Saul said, “I have sinned. Return, my son David, for I will not harm you again because my life was precious in your sight this day. Behold, I have played the fool and have committed a serious error.” ²²David replied, “Behold the spear of the king! Now let one of the young men come over and take it. ²³The LORD will repay each man for his righteousness and his faithfulness; for the LORD delivered you into my hand today, but I refused to stretch out my hand against the LORD's anointed. ²⁴Now behold, as your life was highly valued in my sight this day, so may my life be high;y valued in the sight of the LORD, and may He deliver me from all distress.” ²⁵Then Saul said to David, “Blessed are you, my son David; you will both accomplish much and surely prevail.” So David went on his way, and Saul returned to his place.

On the face of it, Saul's reply to David seems penitent, but the text gives us several clues that we might understand him to be insincere on this point. First of all, Saul made a similar promise in chapter 24 and yet he continued to pursue David. Second, when David answers back, he does not approach Saul to return his spear, he tells the king to send someone to retrieve it, and not only another man, but a young one at that. In effect, David is requesting one of the boys to come and retrieve the king's belongings. It seems clear from this that David's trust in the king is not restored in any sense. Thirdly, David persists on reminding Saul that he spared his life and goes further to remind him that God is judge over all. Finally, despite the fact that Saul returns to his place, the first verse of the very next chapter illustrates that David still has reason to fear death at the hands of the king.

The righteousness and integrity displayed by David in this chapter contributed to his own successful reign as king of Israel. Scripture holds David as the monarchic standard to which all later kings would be compared. The practical application of these principles to the Christian life today follow along Deuteronomistic lines. As we look forward to the book of Romans, we also look back to Deuteronomy as we evaluate our position under the civil covenant headship of the magistrate and the ultimate covenant headship of Christ.

One of the main purposes of the author of Samuel was to show that God had instituted the monarchy and the kings must therefore be honored as God's authority. Blessings and curses were on the line for obedience and disobedience. As Paul wrote 1,000 years later, “every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves (Rom. 13:1-2).” In his second letter to the church at Corinth, Paul also describes the relationship between the Old Covenant and the New. If the Old Covenant came in glory, how much more glorious is the New? (cf 2 Cor. 3:7-11) Whereas the blessing abound all the more under the New Covenant, so also do the curses.

God has established authorities above us whom it is not our prerogative to defy. Since God has instituted them, God will judge them and His judgment is swift and final. Likewise, He will and does judge (and reward) His children based on the terms of His everlasting covenant. And whether it be chastisement or reward, it is all of love for as it has been unfolding since the beginning of time, it is a covenant of grace.

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