David Is Anointed As King Over Judah And Ish-bosheth Receives The Crown Of Israel (2 Samuel 2:1-11).
After consulting YHWH David moved his men into Judah while still retaining authority over Ziklag, and was anointed as king over Judah. His upward career was moving in accordance with YHWH's promises and plan. Meanwhile Abner was conducting a campaign in Transjordanian Israel in order to ensure that the rule of the Saulides continued over what remained of Israel, a campaign which took five years and may have included harassing the Philistines who had moved into their cities (1 Samuel 31:7), and dealing with any internal opposition to Ish-bosheth taking direct rule over Gilead. It may well be that, if the description of the area of his rule is to be taken in any sense literally, he then agreed to Ish-bosheth becoming a vassal king of the Philistines so as to consolidate his throne. The Philistines would be well pleased with this situation. Israel was divided into two, and their vassal kings ruled each part separately.
While Judah had always maintained a certain level of independence within the confederacy of tribes, this further accentuated it. For the first time in their history, Judah, and all who saw themselves as united with Judah and lived in the South (e.g. many of the Simeonites (Judges 1:3; Judges 1:17; 2 Chronicles 15:9), the Kenites (Judges 1:16; 1 Samuel 27:10), and the Jerahmeelites (1 Samuel 27:10)), now stood alone from the remainder of the tribes. They would never again really see themselves as part of Israel, and would later be joined by the Benjaminites (1 Kings 12:23) and some members of other tribes who would move into Judean territory (2 Chronicles 15:9). We must recognise in all this that tribal movements were fluid and not static, and that not all remained within their allotted boundaries (see e.g. 1 Chronicles 4:42; 2 Chronicles 15:9). The history of the tribes is very complicated and, for example, if we take ‘the ten tribes' who made up Northern Israel to include Simeon (1 Kings 11:31; compare 2 Chronicles 34:6), many Simeonites clearly later moved to northern Israel. This would not be too surprising if they had found themselves being submerged by Judah and had resented it.
Analysis.
a And it came about after this, that David enquired of YHWH, saying, “Shall I go up into any of the cities of Judah?” And YHWH said to him, “Go up.” And David said, “Where shall I go up?” And he said, “To Hebron” (2 Samuel 2:1).
b So David went up there, and his two wives also, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite, and his men who were with him did David bring up, every man with his household, and they dwelt in the cities of Hebron. And the men of Judah came, and there they anointed David king over the house of Judah (2 Samuel 2:2-4 a).
c And they told David, saying, “The men of Jabesh-gilead were they who buried Saul.” And David sent messengers to the men of Jabesh-gilead, and said to them, “Blessed be you of YHWH, in that you have showed this kindness to your lord, even to Saul, and have buried him” (2 Samuel 2:4-5).
d “And now YHWH show lovingkindness and truth to you, and I also will requite you this kindness, because you have done this thing” (2 Samuel 2:6).
c “Now therefore let your hands be strong, and be you valiant, for Saul your lord is dead, and also the house of Judah have anointed me king over them” (2 Samuel 2:7).
b And Abner the son of Ner, captain of Saul's host, had taken Ish-bosheth the son of Saul, and brought him over to Mahanaim, and he made him king over Gilead, and over the Ashurites, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel (2 Samuel 2:8-9).
a Ish-bosheth, Saul's son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David. And the time that David was king in Hebron over the house of Judah was seven years and six months' (2 Samuel 2:10-11).
Note than in ‘a' David is to go up to Hebron at the command of YHWH, and in the parallel David is reigning over Hebron in the midst of YHWH's inheritance, in contrast with Ish-bosheth who is reigning in Mahanaim outside YHWH's inheritance. In ‘b' David dwells in Hebron and is anointed king over Judah and in the parallel Ish-bosheth is made king over Israel. In ‘c' it is stressed by David that the men of Jabesh-gilead have buried Saul, and in the parallel David emphasises to them that their lord is now dead, and informs them that the men of Judah have anointed him as king over them. In ‘d' and centrally David calls for YHWH's blessing on the men of Jabesh-gilead because they have honoured Saul in his death, and assures them of his favour.
‘ And it came about after this, that David enquired of YHWH, saying, “Shall I go up into any of the cities of Judah?” And YHWH said to him, “Go up.” And David said, “Where shall I go up?” And he said, “To Hebron.” '
News having reached David of the wholesale defeat of the Israelite army by the Philistines, and recognising that Judah would be next to feel their iron hand, he was naturally concerned for his fellow-tribesmen and decided that it was time that he provided them with some support. But it was a sign of his genuine determination to do YHWH's will and not to act before YHWH's time, that he would not do so without YHWH's agreement. So he enquired of YHWH through the ephod as to whether he should go up into the hill country of Judah, into one of their cities. And when the answer was positive the next question was as to which one. The reply was unambiguous. It was ‘to Hebron'.
We need not doubt that he did have some expectation that they might well ask him to be their king, (the death of Saul had left them almost defenceless), but his method of approach counts against any suggestion that it was simply a cynical ploy. Whatever others might do David was not the kind of person who would have manipulated God's method of revealing His will, for with all his ambition he constantly comes through as determined not to act before YHWH's time. We must therefore accept his approach to YHWH as genuine.
Hebron was the natural capital of Judah. It was a very ancient city in the Judean highlands, previously named Kiriath-arba, and dating back to the time of Abraham who spent much time there (Genesis 23:2; Genesis 35:27).
‘ So David went up there, and his two wives also, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite. And his men who were with him did David bring up, every man with his household, and they dwelt in the cities of Hebron.'
Accordingly David took his two wives (a sign that he saw the move as at least semi-permanent) and along with his men and their households took up residence in the cities of Hebron. In view of his previous generosity to them, and the parlous situation in which the Philistine victory had left them, we need not doubt that they were doubly welcome.
‘And the men of Judah came, and there they anointed David king over the house of Judah.'
As a result of his arrival the men of Judah came to him and asked him to be king over them, and there they anointed him as king over the house of Judah. Whether they had any choice in the matter or not, it can hardly be doubted that the appointment of David as king of Judah was almost automatic. Consider the circumstances.
· The Philistines were no doubt about to invade.
· Many of their choicest warriors would have died alongside Saul.
· They would have among them no other war-leaders of note.
· They had to hand a man whom Samuel had approved of, (even if they did not yet know about his anointing by Samuel).
· The same man had a reputation as a warrior that reached throughout the whole of Israel, and was imbedded in their folklore (‘David has slain his ten thousands').
· Many said of him that he was YHWH's choice as their next king.
· He owned much land in Judah through his marriage to Abigail.
· He had always been generous to them and had shared with them the fruits of his victories.
· He was a man whom they themselves favoured, and who had a powerful standing army. It really was ‘no contest', even if he was in danger of getting a negative vote from the Ziphites.
So we will not find it surprising that they immediately anointed him as king over Judah. What would turn out to be a bonus was that this would then satisfy the Philistines, who would see him as taking possession of Judah as their vassal, so that any danger of invasion ceased.
To be anointed as king over the house of Judah would remind the writer of the promise of the coming of the powerful king Shiloh in Genesis 49:10, the king to whom all the people would gather and who would bring great prosperity. The crowning of this coming king would thus in his eyes be closely associated with the house of Judah.
‘And they told David, saying, “The men of Jabesh-gilead were they who buried Saul.” '
The reintroduction of the men of Jabesh-gilead confirms the writer's deep interest in them. These men were the bright spot amidst Israel's failure, and demonstrated the resilient spirit that would be Israel's hope in the future. David recognised this and sought to fan the flame within them. Here were the men who by their brave action had restored some of Israel's lost pride and had dented the reputation of the Philistines. It was clearly something being boasted about among those who could be trusted, for when a nation has almost reached rock bottom in its morale, even such a seemingly ‘small' victory can have a far reaching effect. It had not altered the parlous situation in which they were, but it was the one peace of good news that they still had left for them to boast about. They had shown those Philistines a thing or two. It strengthened their feeling of national pride. And besides, David may well have been intrigued as to who had carried out the act that had so enraged the Philistines. Now he was given the answer.
It was, of course, more than a titbit of good news to David, for he was Saul's son-in-law and had once been on very good terms with him, and he had looked to him as YHWH's anointed. What had happened to his body was therefore something in which he had a great personal interest.
‘ And David sent messengers to the men of Jabesh-gilead, and said to them, “Blessed be you of YHWH, in that you have showed this kindness to your lord, even to Saul, and have buried him. And now YHWH show lovingkindness and truth to you, and I also will requite you this kindness, because you have done this thing.”
So David despatched messengers to the men of Jabesh-gilead bearing a message of goodwill and gratitude. He asked YHWH to bless them because they had ‘shown compassion to their lord' and had ensured that he had a decent burial. And he prayed that in the same way YHWH would show compassion and truth towards them, and assured them that, as regards himself, he would requite them with kindness for what they had done. It would never be forgotten. From now on they could be sure of his goodwill.
“ Now therefore let your hands be strong, and be you valiant, for Saul your lord is dead, and also the house of Judah have anointed me king over them.”
Then he called on them in the face of the death of Saul to be strong of hand and to be ‘valiant', and brought to their attention the fact that he has been anointed as king over Judah. He was thus a good friend to have. It was hardly a call to them to make him their king as well, for they were probably not in a position to do so, but it was a call for them to continue to be strong and to look to him if they ever needed his help. It was an assurance that he would be there for them if ever they were in need. Just as he had previously prepared the elders of Judah in order that later they might find him acceptable, so he now wanted these Transjordanians to see him in the same way for when the possibility of his receiving the kingship of Israel might arise. But it is being over-cynical to suggest that that was his only motive. Genuine gratitude very much played its part, together with the desire to keep the spirit of Israel alive.
It is probably to be seen as significant that while David is described as being ‘anointed' as king, the same is not said of Ish-bosheth (2 Samuel 2:9) even though he probably was anointed (compare Judges 9:8 which suggests that the idea of a king being anointed on appointment was normal). To the writer there was only one anointed king, the one whom YHWH had anointed.
‘ Now Abner the son of Ner, captain of Saul's host, had taken Ish-bosheth the son of Saul, and brought him over to Mahanaim,'
We are now given a description of what was meanwhile happening in Israel. Here there is no mention of anointing, and the king is established outside YHWH's inheritance in Transjordan. Furthermore he is not of the house of Judah.
It would be natural for a power seeking Abner to seek to establish a member of the Saulide house as king, especially one whom he was sure that he could control. For there seems little doubt that Ish-bosheth was in some ways somewhat lacking, although we do not know how. This comes out in that he was never mentioned along with his brothers as a warrior, even though he was of fighting age and five years or so older than David. We are given no details about him but something was clearly lacking in him. He may have been partly disabled, or mentally weak.
The name Ish-bosheth means ‘man of shame'. It is a play on his real name, Esh-baal (‘fire of Baal')/Ish-baal (1 Chronicles 8:33; 1 Chronicles 9:39). With people who bore a name containing the name of Baal it was regularly later replaced by bosheth in order to bring out the shame of having such a name. (Compare Jerubbaal = Jerubesheth - Judges 9:1; 2 Samuel 11:21 and Meribaal = Mephibosheth - 2 Samuel 4:4; 2 Samuel 9:6; 1 Chronicles 9:40). Originally in fact ‘Baal' had meant ‘Lord' and had been intended to indicate YHWH (compare Hosea 3:16), but its later connections with idolatry had brought it into disrepute.
‘ And he made him king at Gilead, and at Ha'ashuri (or ‘the Ashurites'), and at Jezreel, and over Ephraim, and over Benjamin, and over all Israel.'
Abner made Ish-bosheth king at Gilead. Note the emphasis on the fact that it was what Abner did, not what Israel did. It is quite possible that there was a good deal of resistance in Israel which he had to quell, an that the position was obtained by force of arms.
The theoretical extent of Ish-bosheth's kingdom is described here, but there is little doubt that it was to some extent wishful thinking, otherwise, if he really ruled over Ephraim and Benjamin and all Israel, why would he remain in Mahanaim? It is, of course possible that some arrangement was made with the Philistines with them allowing him some kind of control as a vassal king
The first three names are introduced with the same preposition (el), and the last three are introduced with a slightly different preposition (‘al). This may suggest that the first three are administrative areas or administrative towns while the last three are tribal descriptions. In that case we should probably seek the first three in Transjordan. Gilead is unquestionably in Transjordan and could refer to a town or to a large administrative area (the name is very flexible), Jezreel may indicate the town/valley of Jezreel in the north, but the name means ‘God sows' and may have been given to a number of towns, including one east of Jordan. Consider how there was also a Jezreel in Judah. It is in fact unlikely that the Philistines would have allowed him control over the important valley of Jezreel through which the trade routes ran, except possibly in a perfunctory way. ‘Ashurim' is mentioned elsewhere in Genesis 25:3 as the name of a son of Dedan. While there is probably no direct connection Ha'ashuri could well therefore here indicate a town (now unknown) situated in Transjordan and connected with Arabs sojourners, (or even one west of the Jordan). The lack of mention of a major well known city probably indicates that the Philistines had control over all such cities.
King over ‘Benjamin and Ephraim and all Israel' probably reflects the number of Benjaminites and Ephraimites at his court, and may also indicate that in fact the tribes did acknowledge him as their king, without necessarily being under his direct rule due to the controlling Philistines. In the same way Saul had only loosely ruled some of the more distant tribes in his day, the main rule in those tribes being with the elders of the tribes. Where his authority was expressed was when he called up the tribal levies in accordance with the covenant.
‘ Ish-bosheth, Saul's son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.
The details of Ish-bosheth's reign are now given in terms of the kind of formula which will characterise future kings, presenting his age and the length of his reign. David himself will be introduced in this way later (see 2 Samuel 5:4). The age of forty may be an approximate round number indicating maturity. It occurs far too often for it always to be seen as numerically specific (in those days numbers were regularly used adjectivally. People were not on the whole numerate). The reign of two years contrasts with the seven years, six months of David. It would appear that it had taken five years to establish Ish-bosheth's position. This was not surprising given the drubbing that they had had from the Philistines, the fact that all Israel were not yet necessarily convinced about a dynastic kingship, and the fact that the Transjordanian Israelites might well not have been too happy about a king situated on their own doorstep, especially one whom they saw as having failed. Abner may well have had to gradually ‘persuade' them that it was in their own interests, and on top of that there may have been other ‘pretenders' to the throne of Gilead.
It is emphasised that the house of Judah followed David. We have already noted how the writer regularly contrasts Ish-bosheth with David, and does so in a poor light. For example Ish-bosheth was not stated to have been ‘anointed', he was not in any way seen as connected with Judah and therefore with the related prophecy of the coming Shiloh (Genesis 49:10), he was ruling outside the land of YHWH's inheritance with only a perfunctory control over the tribes, and he only had a short reign, possibly indicating that many had resisted his right to be king.
‘ And the time that David was king in Hebron over the house of Judah was seven years and six months.'
Meanwhile David had been king in Hebron over the house of Judah for seven years and six months and no one doubted his right. He was truly anointed, he had continued, in Hebron, his previous rule over Ziklag in the land of YHWH's inheritance, he was wanted by the elders of Judah and he was from the ‘royal' house of Judah (Genesis 49:10). There is no doubt therefore who was superior in the writer's eyes. And the writer knew why it was. It was because the Spirit of YHWH had fallen on him (1 Samuel 16:13). He was YHWH's designated true king.