David & The Gibeonites (part 2 of 2)

Putting aside a tendency to paint a rosy picture of King David, one should not overlook the calculated measures that are here taking place.  According to the history presented here in this book, David had recently experienced Absalom’s rebellion (with his own temporary deposition from power).  Together with that, there were other potential problems and rebellions with which to be dealt, and the most natural direction from which those problems would come would be the family of Saul.  Indeed, there is ample evidence of David being inclined to think in such ways. 

Looking back to his flight from Jerusalem, when he was met by Ziba the servant of Mephibosheth (the son of Jonathan to whom David had extended grace and seated at his table, treating him as one of his own sons---2 Samuel 8), when David sees that Ziba alone has come to him, without Mephibosheth, bringing him bread, raisin cakes, summer fruit, and wine (16:1), he says, “Where is your master’s grandson?” (16:3a).  Ziba replies by saying, “He remains in Jerusalem, for he said, ‘Today the house of Israel will give back to me my grandfather’s kingdom” (16:3b). 

Though this makes no sense at all, as it was Absalom, David’s son, that was supported by the people and taking the throne, one here sees David’s willingness to believe such a thing and the ongoing threat of reprisal from Saul’s family implied thereby, as he says “Everything that was Mephibosheth’s now belongs to you” (16:4a).  Now, with the famine and the appearance of the Gibeonites, the presence of Saul’s old enemies provide the means to end this always looming threat once and for all. 

So it is reported that “The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the Lord’s oath that had been taken between David and Jonathan son of Saul” (21:7), though before he had been willing to quickly write off Mephibosheth and toss him aside as a traitor and conspirator.  Additionally, because Mephibosheth was crippled in his feet, not only would he not be able to rise up to lead an army, but David would also have been confident that the people of Israel would certainly not support one such as him as king. 

Sparing Mephibosheth, the king took seven sons and grandsons of Saul and “turned them over to the Gibeonites, and they executed them on a hill before the Lord.  The seven of them died together” (21:9a).  To go along with that, the Gibeonites left those men there to rot.  For David, problem solved.  Potential rivals to the throne have been eliminated.  However, drawing attention to what could truly have been viewed by the people as a rather despicable, unjust, unjustifiable, and clearly politically calculated action on David’s part, a woman named Rizpah, the mother of the sons of Saul that had been executed, “took sackcloth and spread it out for herself on a rock.  From the beginning of the harvest until the rain fell on them, she did not allow the birds of the air to feed on them by day, not the wild animals by night” (21:10). 

This was an unforeseen nuisance, and when David is told that this was taking place, he ordered their bodies to be taken, along with the bones of Saul and Jonathan, and to be buried in the tomb of Saul’s father in the land of Benjamin.  Thus, David can then seen to be honoring these men, when such could not have been further from his mind.  Most likely, keeping in mind the fact that David has just perpetrated a despicable act, he does this so that he will not be viewed as being responsible for the execution of the sons of Saul, though they had in fact done no wrong.  Of course, this must also be considered in light of the fact that the Creator God’s law clearly stated that a son was not to be put to death because of the actions of his father, though this was precisely what David allowed to take place because it was a furtherance of his own ends.   

David's Song (part 2 of 2)

It is in response to this knowledge, along with the word that he had received in his inquiry from the Lord, that David summons the Gibeonites and says to them, “What can I do for you, and how can I make amends so that you will bless the Lord’s inheritance?” (21:3)  Before going on, we must take note of the explicit connection to the Abrahamic covenant that David is shown to be making.  David, of course, is referring to Israel when he speaks of the “Lord’s inheritance.”  By speaking of “blessing” that inheritance, David invokes the promise to Abraham, which must have been well understood by the Gibeonites (because they lived and served among Israel, and presumably, would have known the story of Israel quite well), that Israel’s God would bless those who blessed Abraham (and by extension, Israel). 

Here, David is seizing on an opportunity.  He is using the famine in a calculated manner for the sake of his own kingship and that of his progeny.  Additionally, he knows that the Gibeonites are motivated by revenge, so in calling to mind the blessings promised (in the Abrahamic covenant) for those that bless Israel (with the king representing Israel in such a way that by their serving the king they bless him, the nation as a whole, and themselves in turn), he is going to turn that mindset of vengeance in his own favor.  After being asked this extraordinarily calculated question by David, “The Gibeonites said to him, ‘We have no claim to silver or gold from Saul or from his family, nor would we be justified in putting to death anyone in Israel.’” (21:4a)  Feigning ignorance of where all of this was leading, “David asked, ‘What then are you asking me to do for you?’” (21:4b)  “They replied to the king, ‘As for this man who exterminated us and who schemed against us so that we were destroyed and left without status throughout all the borders of Israel---let seven of his male descendants be turned over to us, and we will execute them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.’” (21:5-6a)  In what must have been a considerable exercise of self-restraint in the midst of jubilation, David says, “I will turn them over” (21:6b). 

Once again, let us not forget the calculated measures taking place.  According to the history presented here in this book, David had recently experienced Absalom’s rebellion (with his own temporary deposition from power), along with the issue of Sheba.  Together with that, there were other potential problems and rebellions with which to be dealt, and the most natural direction from which those problems would come would be from the family of Saul.  Indeed, we see evidence of David being inclined to think in such ways, if we look back to his flight from Jerusalem, when he was met by Ziba the servant of Mephibosheth (the son of Jonathan to whom David had extended grace and seated at his table, treating him as one of his own sons).  When David sees that Ziba alone has come to him, without Mephibosheth, bringing him bread, raisin cakes, summer fruit, and wine (16:1), he says, “Where is your master’s grandson?” (16:3a).  Ziba replies by saying, “He remains in Jerusalem, for he said, ‘Today the house of Israel will give back to me my grandfather’s kingdom” (16:3b). 

Though this makes no sense at all, as it was Absalom, David’s son, that was supported by the people and taking the throne, we see David’s willingness to believe such a thing and the ongoing threat of reprisal from Saul’s family implied therein, as he says, “Everything that was Mephibosheth’s now belongs to you” (16:4a).  Now, the presence of Saul’s old enemies provide the means to end this looming threat once and for all.  So we read that “The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the Lord’s oath that had been taken between David and Jonathan son of Saul” (21:7), though before he had been willing to quickly write off Mephibosheth and toss him aside as a traitor and conspirator.  Additionally, because Mephibosheth was crippled in his feet, not only would he not be able to rise up to lead an army, but David would also have been confident that the people of Israel would certainly not support one such as him as king. 

Sparing Mephibosheth, the king took seven sons and grandsons of Saul and “turned them over to the Gibeonites, and they executed them on a hill before the Lord.  The seven of them died together” (21:9a).  To go along with that, the Gibeonites left those men there to rot.  For David, problem solved.  However, drawing attention to what could truly have been viewed by the people as a rather despicable, unjustifiable, and clearly politically calculated action on David’s part, a woman named Rizpah, the mother of the sons of Saul that had been executed, “took sackcloth and spread it out for herself on a rock.  From the beginning of the harvest until the rain fell on them, she did not allow the birds of the air to feed on them by day, not the wild animals by night” (21:10).  This was an unforeseen nuisance, and when David is told that this was taking place, he ordered their bodies to be taken, along with the bones of Saul and Jonathan, to be buried in the tomb of Saul’s father in the land of Benjamin.  Thus, David is then seen to be honoring these men.  Most likely, he does this so that he will not simply be viewed as being responsible for their execution though they had done no wrong, especially in light of the fact that God’s law clearly stated that a son was not to be put to death because of the actions of his father, though this was precisely what David allowed to take place because it was a furtherance of his own ends.   

Repeating Sinai (part 2 of 2)

David tells Mephibosheth, “Don’t be afraid, because I will certainly extend kindness to you for the sake of Jonathan your father” (9:7a).  The grandson of King Saul hears words that are far removed from the continuation of vengeance that he might have been expecting.  This is akin to what Israel would hear from God, though the mountain before which they stood was shrouded in the fire that they had to believe could only signify wrath and divine judgment.  David would add to this: “I will give back to you all the land that belonged to your grandfather Saul, and you will be a regular guest at my table” (9:7b).  Here, we remember that the promise of land was the essence of exodus.  The promise of land was the foundation of God’s act of covenant faithfulness that had begun with Abraham.  Mephibosheth was being given the promise of land, by the one that could make that promise. 

When God brought His people out to Him, he did so because of His promise of land and blessings, both for them and for all nations.  God was going to bring His people to His land of promise, though like Mephibosheth, they had done nothing to require this of Him, and indeed, were even unable to do so, having been crippled under the crushing weight of Egypt’s oppression.  Mephibosheth’s amazing and heartfelt and thankful response, which should be the response of each and every person to ever experience the extended hand of God’s mercy and grace, when dragged out of exile into the light of the world of exodus, was “Of what importance am I, your servant, that you show regard for a dead dog like me?” (9:8b)  This is reminiscent of David’s response when God spoke to him about establishing him and his kingdom forever, as well as that of King Saul, when he was first anointed as king. 

Unfortunately, we do not see such a response emanating from Israel when exodus comes to them, which should render us un-surprised at their rapid descent into idolatry, complaints, and rebellion at the first sign of difficulties following their deliverance.  Following this penetrating statement from the one experiencing a costly act of sacrificial love, David “summoned Ziba, Saul’s attendant, and said to him, ‘Everything that belonged to Saul and to his entire house I hereby give to your master’s grandson.  You will cultivate the land for him---you and your sons and your servants.  You will brings its produce and it will be food for your master’s grandson to eat.  But Mephibosheth, your master’s grandson, will be a regular guest at my table’.” (9:9-10)  Naturally, this causes us to think about the promises concerning the land of promise, and of its bounty and its fruitfulness, and of its being a land that flowed with milk and honey.  It was a land that God intended His people to cultivate, so that it might produce food for His people, and ultimately, for the nations.  This is not unlike what we see in Genesis, with a creation that provides bountifully, along with a telling reminder of the loss of that abundance when Adam rebelled, losing that blessing for all that would follow from him. 

Ziba responds to the instruction by saying “Your servant will do everything that my lord the king has instructed his servant to do” (9:11a).  Ironically, it is with these words that Ziba actually steps in to the place occupied by Israel, as the history of the people would show.  When Israel received the Lord’s instruction through Moses, what was their response?  They said “We are willing to do all the words that the Lord has said” (Exodus 24:3b).  To this they would later add, “We are willing to do and obey all that the Lord had spoken” (24:7b).  Obviously, a quick scan of the pages of the Scriptures reveal that these words were patently untrue, especially in their coming from the group of people whose bodies would be strewn in the wilderness because of their faithless rebellion against Moses and against their God. 

When we move further into the story of the life of King David, we find that the Ziba corresponds with Israel quite well, in that when give the opportunity, he actually rebels against this instruction, and rebels against David, as he bring a false and slanderous report about Mephibosheth to David during the temporarily successful coup of Absalom.  This would not be unlike the unfavorable report of the spies that returned from the promised land, which amounted to nothing more than a false and slanderous report concerning that which God had promised to do for His people, which then led to the previously referenced wilderness-wide strewing of the bodies of Israel’s faithless doubters. 

Most importantly, it must be said that, “Mephibosheth lived a life of exodus, though “both his feet were crippled” (9:13b), as a “regular guest at David’s table, just as though he were one of the king’s sons” (9:11b).  This is the story of the nation of Israel.  This is the story of all that would come to bear the name of Israel.