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As I said, we're going to look 
specifically at the first 11 verses in this chapter, but I 
think it would be helpful to give us a basic overview of the 
book of 2 Samuel as a whole. Chapter 1 really does go with 
what we had in Chapter 31 in 1 Samuel, on the heels of the 
Philistine defeat over Israel, and the death of Saul, and David's 
interaction with the Amalekite Ula'idam, and then David's lamentation 
for Saul and Jonathan, it really does go with what has preceded. 
Now we take off specifically with reference to the career 
of David, so it's good just to have sort of an outline of what's 
going on in 2 Samuel. Chapters 1 to 4 deal with the 
commencement of David's reign at Hebron. Chapters 5 to 9 are 
the consolidation of David's reign over all Israel. Chapters 
10 to 20 are the consequences of David's sin, and then chapters 
21 to 24, the close of David's reign. So that's the broad outline 
of the book as a whole. In this particular chapter, what 
we essentially have is a tale of two kingdoms. We see God established 
David specifically in Judah, and then we see this usurpation, 
or this upheaval, or this uprising, rather, specifically initiated 
by Abner. Ish-bosheth is essentially a 
puppet king. The real enemy or the real criminal 
in this particular account is Abner, so we'll look at it that 
way. Dale Ralph Davis says concerning this, we look at a passage like 
this, and it seems just like another ancient Near Eastern 
political power play. I mean, if you look back in history, 
that's essentially what goes on. Nation rises up against nation, 
there's battles, there's victory, and then that happens again sometime 
later. But he says what we actually 
see in chapter 2 is a kingdom established under divine guidance 
in verses 1 to 4 opposed by another kingdom inaugurated by human 
ambition in verses 8 to 11. So we'll look specifically tonight 
at verses 1 to 7 under the consideration the anointing of David in Hebron, 
and then secondly the opposition by Abner in Israel in verses 
8 to 11. And we'll make several observations 
as we close tonight concerning the kingdom as we find it here, 
but it's certainly typical of the kingdom of our Lord Jesus 
Christ. David, of course, is a type of 
Christ. The kingdom of God in the Old 
Testament is typical of the the kingdom of God overseen by our 
Lord Jesus. So there are a whole host of 
lessons in this particular chapter. But note in the first place, 
we'll look at the anointing of David and Hebron. First of all, 
the return to Hebron in verses one to four. Notice that David 
seeks direction from God. David seeks direction from God. Verse one. It happened after 
this that David inquired of the Lord, saying, shall I go up to 
any of the cities of Judah? Now, the present situation in 
Israel was such that the nation was in a really bad state. I mean, the Philistines had defeated 
Saul. Philistines, no doubt, were all 
over the nation. David and his men had come back 
from slaughtering the Amalekites. So they're still sort of getting 
their bearings. It's just not the most serene or peaceful time 
in Israel's history. As well, when we consider this 
particular request for direction from the Lord, we need to remember 
past revelation given to David. David is conscious of the fact 
that he was anointed as king way back in 1 Samuel 16. When 
David has dealings with Jonathan in 1 Samuel chapter 23, Jonathan 
assures David that David is going to be the king in Israel. In 
fact, Jonathan says, even my father knows this. And later 
on in chapter 26, Saul admits as much concerning David with 
reference to the throne. As well, with reference to the 
current expectation, David knows that now that Saul is gone, he 
is going to achieve the throne, and yet he stops to ask direction 
from the Lord. He wants to inquire of God. He 
doesn't want to just run on sin. Shall I go up to any of the cities 
of Judah? And the Lord said to him, Go 
up. David said, Where shall I go up? and he said to Hebron. So 
this is of God. Van Hoy says that this meant 
that David's decision to move from Ziklag to Hebron was not 
in the first instance a pragmatic, that means a practical political 
calculation, but rather an act of obedience to an instruction 
he had received from the Lord." In other words, we see the divine 
sanction of God upon David, so that when we get to Abner, we 
see that he is in rebellion, not simply against David, but 
he's in rebellion against the living God. What Abner does in 
this chapter is absolutely treacherous and diabolical. He rejects the 
rule of God Most High over God's own people. John Calvin says 
concerning this, he says, even though David clearly knew that 
God had constituted him king and that Saul had trespassed, 
even though the time was right for him to enjoy the crown, nevertheless 
he asked God to tell him what he should do. Why? Because although 
he was on the way, he still knew that he could err seriously if 
God did not guide him. He says, let us learn through 
all of life to go to the Lord, especially when we are facing 
important decisions. If the Lord God Almighty moves 
David in this particular way and David is such a man before 
the Lord that he asks counsel or he seeks God or he inquires 
of the Lord, certainly we ought to follow suit. I mean, David 
was indeed a man after God's own heart. Now, certainly in 
this instance, it was no doubt or most likely through Abiathar, 
the high priest who had the ephod that contained the Urim and the 
Thummim, so that when David inquired of God through that particular 
priest, the answer came to him. Certainly the new covenant application 
for us is that we are in our scriptures, that we are reading 
our Bibles. I'm going to lean on Calvin through 
our time in 2 Samuel. Calvin didn't comment. He didn't 
do commentaries on 1 and 2 Samuel. You'll notice I never quoted 
Calvin when we're going through 1 Samuel. Well, in 2 Samuel, 
there's a series of sermons by Calvin published by Banner of 
Truth, and they're very hearty and very practical and full of, 
you know, just helpful stuff. If you are interested in some 
devotional reading, Calvin's sermons are are up to the task. And what he says concerning this 
whole idea of inquiring of the Lord through the word of God 
is absolutely essential. David, king of Israel, in the 
midst of a very busy life, You know, sometimes we as God's people 
say, you know, I'm too busy to read the Bible, or I'm too busy 
to pray, or I'm too busy to go to church. David is conquering 
people. David just went and slaughtered 
Amalekites. David just saw the death of Saul 
and his sons. David certainly had fish to fry, 
as we might say, and yet it did not deter him or keep him from 
inquiring of the Lord. Joshua was another man who was 
full of, you know, busy days and hardship and difficulties, 
and yet God said, you need to seek Me daily, and then your 
way will be prosperous, and then you will be strong. And that's 
simply the case for us as God's people. We need to be inquiring 
of the Lord, not in some mystical, strange way. When I say inquiring 
of the Lord, I don't mean shimmy up to the top of Mount Shem and 
chant. I mean open your Bible and ask 
God what he would have for you today. Go to the scriptures, 
study the word, get it in your heart, hide it in your heart 
that you might not sin against him. That's what I mean when 
I say inquiring of the Lord. Now notice God responds specifically 
by telling him Hebron. Now, this is a most blessed answer, 
by the way, because Hebron was a great location for David to 
set up shop in terms of political advantage. We can't underestimate 
the goodness and the kindness of God. David asks for direction. God gives him the specifics. 
The specifics happen to be probably the best place that David and 
his men could hold up at this particular time. Now eventually 
they'll conquer the city of Jerusalem and that will be the political 
and the religious capital of the nation. But at this particular 
time, Hebron was the place to be. It was a strategic location. It was an important city in Judah. 
It was located about 19 miles southwest of Jerusalem in the 
Judean hill country, and at 3,000 feet above sea level, was the 
highest town in Palestine. Now, we take for granted modern 
military armament and battlements and all that sort of thing, but 
high ground was very much coveted in this particular situation. 
You had a military advantage. It was a stronghold. It was a 
good place to be. As well, Hebron had a rich covenantal 
history. Abraham and Sarah were buried 
there. Isaac and Rebekah, Jacob and 
Leah, all buried there. This was a place rich in Israelite 
history. As well, if you remember, after 
David finishes dealing out retribution upon the Amalekites for what 
they did to Ziklag, remember that David captured their booty. He took the spoils, he gave to 
his men, And then he sent these gifts around the cities of Judah. Guess which one of the cities 
in Judah received some gifts from David? Hebron. It was the 
perfect place for God to move David at this particular time. It enabled David, his wives, 
his family, and all of his men who were with him, every man 
with his household, they were able to dwell in the cities of 
Hebron. The Book of Chronicles tells 
us that David, while he was in Ziklag, his armies increased. 
David's notoriety was starting to spread throughout the land 
and people were coming. to join alongside of him. The 
rest of this chapter, when civil war ensues, David and his men 
clean up. Abner can't withstand David and 
his armies, probably because David and his armies were far 
stronger than what was left of Israel by the destruction from 
the Philistines. So David is poised in a good 
place here, specifically in Hebron. Now notice what happens in verse 
4a. Then the men of Judah came, and there they anointed David 
king over the house of Israel." Now, we might ask the question, 
didn't Samuel do this back in 1 Samuel 16? I mean, Samuel was 
the kingmaker. He was the one that anointed 
Saul, and then he anointed David. Did they not remember this? Did 
they not reflect upon this? Rather, it was probably an affirmation 
or a confirmation or a public recognition of what had transpired 
in 1 Samuel 16. Because remember what happens 
in 1 Samuel 16. David is anointed, the Spirit 
comes upon him, and then he has nothing but trial and difficulty. 
He has success against Goliath in chapter 17, but on the heels 
of that, he's running for his life from Saul. It was not his 
time to take the throne. So here there's peace, at least 
with reference to Hebron. David comes, they anoint him 
king over the house of Judah. Calvin explains this. He says, 
so when the people anointed David, they were not employing that 
what Samuel did was ineffective or that it was not powerful enough 
to accomplish anything. Rather, it is as though they 
were replying, amen. I like that. It was as if they 
were replying, Amen. Which, by the way, the Amen was 
used in the public worship of God in the early church. It was 
not uncommon for persons to Amen during preaching or especially 
after praying. The public Amen is a biblical 
thing. And in this instance, I like 
the way Calvin sort of applies it to this anointing of David. 
He says, and they ratified what had been done. We should understand, 
therefore, that David is not elected king here by the desire 
of men, but that he received approbation because God authorized 
it, and thus men agree with it. So that's what's happening. David 
is in Hebron. David is now taking the throne 
over Judah. Remember, if you look at a map, 
Israel, there's north and there's south. Judah is to the south. 
At this time, it is a divided kingdom, as the civil war in 
this chapter makes evident. Under David, it will become a 
united kingdom. Under Solomon, it will remain 
a united kingdom. And then after Solomon, the kingdom 
is separate again to the north and to the south, and that's 
basically the flow of the biblical narrative from here on out. Now 
notice as well, with reference to the anointing of David and 
Hebron, what's David's first act when he officially assumes 
the throne? Does he go chop heads off? That's 
not necessarily unbiblical. When Solomon takes the throne, 
one of the first orders of business is to secure the throne. And 
the way that one secured the throne in those days was to kill 
all rivals to that throne. So it's not necessarily a wrong 
thing to go chopping off heads, but that's not what David does. 
His first act of business is kindness. His first act of official 
business is kindness to Jabesh Gilead. Notice verse 4a, and 
they told David, saying, the men of Jabesh Gilead were the 
ones who buried Saul. Remember, we saw that at the 
end of chapter 31 in 1 Samuel. After Saul had been killed in 
battle, the Philistines took his headless body along with 
the bodies of his sons and nailed them to the wall at Bathshan. 
The Jabesh-Gileadites traveled about a 20-mile round trip to 
take the bodies off of the fence. They ended up burning the bodies 
and then burying the bones. Now, we're not going to get into 
the whole discussion as to why they burned the bodies. Probably 
they were, you know, diseased or whatnot. But Jabesh-Gilead 
treated Saul's remains and his sons' remains with respect and 
dignity and kindness. Remember the reason why. Saul's 
first exploit when he became king was to protect Jabesh Gilead 
from Nahash the Ammonite. Nahash the Ammonite was the butcher 
who wanted to collect Jabesh Gilead's eyes. He wanted their 
eyes. Of course, they didn't want to 
give up their eyes and I don't blame them at all. And so Saul 
went and he was killing Ammonites until the heat of the day. So 
Jabesh Gilead never forgot that Saul had done them a solid. So 
the Jabesh Gileadites took the bodies, buried the bodies, showed 
respect. David is now told this, and David 
then responds. He expresses his thankfulness. 
In verse 5, David sent messengers to the men of Jabesh, Gilead, 
and said to them, you are blessed of the Lord, for you have shown 
this kindness to your Lord, to Saul, and have buried him. Remember, 
David is legit. He expresses remorse over the 
death of Saul and his sons. We went into the reasons why 
last week. We don't need to rehearse that. But David continues to 
express that he was, in fact, sincere with this remorse shed 
over, or with these tears shed over Saul. Notice as well, he 
makes a promise to the men of Jabesh Gilead, verse 6. And now 
may the Lord show kindness and truth to you. I also will repay 
you this kindness because you have done this thing. So David 
is really happy with the Jabesh Gileadites. Now, one of the things 
I've noticed as I've been studying, you know, sort of the literature 
on David, there's a couple of different ways people look at 
David. There are some who look at David 
and never see anything wrong whatsoever. I mean, obviously, 
the sin with Bathsheba. They have to concede that what 
David did there was wrong. But for the most part, everything 
else, David just did exemplary business. Now, we haven't treated 
it just so. I think his exercise of killing 
that Amalekite without any due process, there's some things 
we ought to be concerned about or at least question. But on 
the other hand, there's people that view David as just this 
conniving, you know, finagling, political machine. And I don't 
think that's accurate. David was legitimately a gracious, 
godly king. But being a gracious, godly king 
does not do away with the necessity of exercising some political 
wisdom. David is the king over Israel. In order to properly administer 
a kingdom or administrate a kingdom, I would imagine you need to have 
something on the ball. I would imagine you need to have 
some sort of wisdom. And notice in verse 7, David 
shows some of that wisdom. We might call it some political 
savvy here. He's genuinely thankful for the 
Jabesh Gileadites. He expresses that thankfulness. 
He makes the promise that He will indeed show kindness. I 
will repay you this kindness. Now, notice in verse 7, He extends, 
as it were, an invitation. Now, therefore, let your hands 
be strengthened and be valiant, for your master Saul is dead, 
and also the house of Judah has anointed me king over them. So 
he is, in a sense, saying or telling them, I'm the king now, 
and it would be good if I had your loyalty. He's genuinely 
thankful, but he's also genuinely wise. He's ascended the throne 
in Judah. He knows he doesn't have all 
of Israel at this particular time, so he appeals to the Jabesh 
Gileadites. One man said that the first recorded 
act of the new king of Judah was to offer friendship and comfort 
to a group of Israelites, with the implication that David may 
be a Judean, but his heart belongs to all Israel. He's in it not 
only for Judah, but he's in it for the Jabesh Gileadites. He's 
in it for the good of Israel. When we read the Psalms, for 
instance, we learn that God gave David as a shepherd to his people 
Israel. I believe, and I'm firmly convinced, 
that David typifies what Jesus most certainly possessed completely 
and perfectly. David had a shepherd's heart 
for the nation of Israel. Did he always function perfectly? 
No. He was a sinner like you and 
me. Did he always function the way that Jesus did? No. He was 
a sinner in need of Jesus' redemption. But nevertheless, he was the 
real deal. He was a good man. He was a godly 
man that sought to orchestrate and administrate this kingdom 
in a way that would bring glory to God and good to the people 
of Israel. So that's David's anointing in 
Judah. Now notice, secondly, the opposition 
by Abner in Israel. Now remember, Israel is not with 
David. Abner is sort of the big cheese, 
if you will. He's the big kahuna. He's orchestrating 
things there in Israel. Who is Abner? He was the son 
of Nirn, thus a cousin to Saul, 1 Samuel 14, 50. And as we are 
told here, he is the commander of Saul's army. Note specifically his plan in 
verse 8. He took Ish-bosheth, the son 
of Saul, and brought him over to Mahanaim." Now, Ish-bosheth 
was the fourth son, as we surmise, of Saul. He was one that did 
not get killed in the battle at Gilboa. In 1 Chronicles 8.33 
and in 1 Chronicles 9.39, his name is given as Esh-bosheth. Baal. Now the word Baal we associate 
with the Canaanite deity, but Baal just generally defined means 
something like Lord or Master. So for an Israelite, Saul for 
instance, to name his son Esh-Baal didn't mean that he was devoted 
to Baal. Now Saul definitely had his problems, 
but he didn't name Esh-Basheth Esh-Baal in the sense that I 
want you to worship the pagan deity. The word generally speaking, 
means lord or master. Now it came to be associated 
strictly with the pagan god, Baal. And as a result, scribes 
would at times change Baal to Bosheth. And Bosheth means shame. So Ish-Bosheth means man of shame. I don't know that that's a whole 
lot better, but that's what we have with reference to this particular 
man. Abner was the commander-in-chief 
and he is clearly the real power. His surviving son, Ish-bosheth, 
is a puppet king. The text, the stress, at least 
in chapter 2 here, is all upon Abner and his particular desires. So he makes Ish-bosheth, the 
son of Saul, king. Notice in verse 9, he made him 
king over Gilead, over the Asherites, over Jezreel, over Ephraim, over 
Benjamin, and over all Israel. Ish-bosheth, Saul's son, was 
forty years old when he began to reign over Israel, and he 
reigned two years. Only the house of Judah followed 
David." So you see what's going on. David is king over Judah. David is in the city of Hebron. He has control over the tribes 
of Judah. Ish-bosheth and Naabner have 
secured control over the tribes in Israel. And that's probably 
how we're supposed to understand this discrepancy in numbers. 
Notice that it says Ish-bosheth reigned for two years in Israel. 
David reigned for seven years and six months in Judah. Whence 
the other years? There's a disparity there, isn't 
there? I mean, I'm not a mathematician, but I see a difference between 
two and seven and a half. Most likely, there's one of two 
ways we can understand this. Ish-bosheth reigned for two years 
prior to, or two years prior to this event that takes place 
in chapter two, And then the rest of the years are made up 
after that. I don't think that's it. My personal 
understanding is that he had already been at it for five years. It took them that long. to consolidate 
power in the tribes of Israel. So in other words, he has the 
power. All these tribes are ultimately under his sway, all except for, 
of course, the house of Judah, who followed David. And that 
took five years. So that's the five years. Then 
he reigns two years, and that coincides with David's seven 
years and six months that he reigned. Judah. So if you've 
ever read that and you thought, what happened to five years there? It's at least two explanations. 
Sometimes these texts are a little bit difficult to understand, 
but that seems to make good sense to me. So that's essentially 
what we have in this particular section. I didn't want to bite 
off the rest of the chapter because there's a lot there, and I don't 
want to just sort of glean over it. But as I said, there are 
several lessons that I think we should learn at this point. 
They're typical of what we find in the kingdom of Jesus Christ 
that we find ourselves in, and so it's good for us to spend 
just a little time here. In the first place, we ought 
to appreciate something of the inauguration of the kingdom. The word inauguration means, 
of course, the beginning of it, the putting into place. We speak 
of the inauguration of the new covenant, tracing it to, you 
know, the death of our Lord Jesus Christ. This is my blood, the 
new covenant, which is shed for the remission of sins for many. 
So, the inauguration of the kingdom that we see in this particular 
instance. We see the plan of God come to 
fruition. We see the plan of God come to 
fulfillment. God had determined to raise up 
a shepherd for Israel. Now, there was a lot of opposition 
to that, there was a lot of difficulty along the way, but God accomplishes 
His purpose. We need to appreciate that when 
God speaks and when God determines and when God purposes something 
to take place, it most certainly will come to pass. The opposition 
of Saul notwithstanding, which was great, God stopped it or 
God thwarted it. It's not completely eradicated 
as we find with Abner and Ish-bosheth, but nevertheless God dealt with 
the opposition against the kingdom in such a way that David would 
ascend the throne in Judah. As well, with reference to the 
inauguration of the kingdom, something we should appreciate 
in this chapter is the apparent insignificance of the kingdom 
at its inauguration. One tribe, one not-so-big tribe, 
Judah, You think that God's shepherd, David, is on the scene. Every 
bit of power and authority has been given to him. He ought to 
have an extensive run of the land, but that's not the case. 
And does this not parallel Jesus' kingdom? Jesus taught the parable 
of the mustard seed. It starts off tiny and imperceptible, 
such that at times you don't even perceive the growth of the 
kingdom, but you can rest assured that that tiny seed will mature 
into a huge tree and the birds of the air will find their rest 
in that particular tree. So what appears to be small, 
what appears to be, at least as far as the eye is concerned, 
insignificant. David ruling over a small tribe 
in Israel in this particular time frame doesn't seem a lot. 
It doesn't seem like the sort of thing that the God of heaven 
and earth would orchestrate. It's precisely the sorts of things 
the God of heaven and earth would orchestrate. Remember the vision 
in Daniel chapter 2. There's this great image that's 
composed of several different metals and all of these things. It's just this formidable beast 
of an image. And there's one small stone that 
fouls that image. Well, what's the interpretation 
given us by Daniel with reference to this particular thing? Daniel 
chapter 2 specifically verses 35 and 44. Daniel chapter 2 verse, 
let me just find my text, 35 specifically concerning the stone. 
Then the iron, the clay, the bronze, the silver, and the gold 
were crushed together and became like chaff from the summer threshing 
floors. The wind carried them away so 
that no trace of them was found. And the stone that struck the 
image became a great mountain and filled the whole earth. What's 
Daniel talking about? He's talking about something 
that David understood back in his days in Hebron that will 
come to pass in the reign and the rule of David's greater son. 
This tiny stone fells this massive image and what happens to this 
tiny stone, it becomes a great mountain and it fills the whole 
earth. And just in case we aren't tracking with that particular 
interpretation, We're not picking up with what Daniel puts down. He clarifies it and explains 
it vividly in Daniel 2.44. And in the days of these kings, 
he's talking about world empires. He's talking about the various 
contenders on the world stage. Babylon, Medo-Persian, Greece, 
Rome. In the days of these kings, specifically 
Rome, listen to what Daniel says the God of heaven is going to 
do. And in the days of these kings, the God of heaven will 
set up a kingdom which shall never be destroyed, and the kingdom 
shall not be left to other people. It shall break in pieces and 
consume all these kingdoms, and it shall stand forever. You see, 
when you saw Jesus walking around in Israel in the first century, 
and he was attended by, you know, at times, simply twelve men, 
you might have been, you know, tempted to say, well, that doesn't 
look that impressive. That doesn't look like it's going 
to be anything special. That doesn't look like it's going 
to overtake the kingdoms of this world. But that is precisely 
what it does. That is precisely what happens. Remember, in John 18, Pilate 
says, are you a king? And Jesus said, you have said 
rightly, for this cause I was born. I love that statement. The book of John doesn't give 
us a A birth narrative. Matthew and Luke specifically 
give us the birth narrative concerning Jesus. There is a reference in 
John 1.14 with reference to the Word becoming flesh and dwelling 
among us and we be held as glory as of the only begotten Son. 
full of grace and truth. But the only reference to the 
actual birth of Christ in John 18, it's not a reference that 
has to do with some little baby in a manger that's at a position 
of disadvantage. He says, for this cause I was 
born, to rule, to reign, to govern. Isn't this what the prophet Isaiah 
said? The government will be upon his 
shoulder. I think the tendency and the 
temptation for the people of God is to judge based on what 
we see. We walk by sight and we don't 
walk by faith when we're told just the opposite. We're to walk 
by faith. We're to walk like Abraham, who, 
contrary to hope, in hope believed. If you were David's men at this 
particular time, you might be inclined to say, you know, Hebron's 
nice, but wow, we sure thought it was going to be a lot more 
glorious than this. Just hang on and stick with David and see 
what the Lord God Most High is going to do. Davis says, it is 
a small beginning but it is the kingdom of God in 2 Samuel 2. Concrete, visible, earthy. The kingdom of God has for the 
moment tucked itself away in the hills of Judah. The kingdom 
of God is like a mustard seed. Notice in the second place the 
kindness of the kingdom. I specifically underscored this 
so that we as kingdom citizens don't forget this lesson. David 
assumes the position as king, and the first act of business 
is to be kind to people. is to return thanks to J. Bash Gilead, to promise J. Bash Gilead that David will protect 
them and care for them and watch over them. Brethren, as representatives 
of the kingdom of Jesus Christ, now we're not kings and we're 
not Jesus, but as citizens must imbibe his ethic. And if the 
kingdom extends, more often than not, it extends not through our 
you know, great argumentation, though that's necessary. It doesn't 
extend from our obnoxiousness in the way that we seek to persuade 
man. It extends via our kindness. when we emulate and when we imitate 
our beloved Lord. When we, yes, at times like Jesus 
are, you know, willing to let zeal for the house of Yahweh 
consume us and drive out money changers and overturn tables. 
All that is true and we need to have that sort of an ethic 
of our Lord. But that's one time or twice 
in the gospel narratives. Jesus ministered for 30 years 
and in the space of however it long took for him, you know, 
to drive out those money changers from the temple and however long 
it took for him to really throw down with the religious leaders. 
I mean, when we get to Matthew 23, Jesus would be voted out 
of modern society. I mean, he's just offensive. 
He calls people bags of snakes, and he calls them hypocrites, 
and he calls them blind guides. You know, certainly he would 
not do well in a university setting today. He would invade your safe 
space, and he would make you very uncomfortable. But nevertheless, 
that's not the constant refrain in Jesus' ministry. That wasn't 
the overarching tenor of the way that he conducted himself. 
It was with kindness. It was with compassion. It was 
with gentleness. It was with friendliness. I mean, 
when he needed a child to use for an illustration in Matthew 
18, the child, you don't get the feeling that it winced, or 
it cowered, or it was afraid to come to him. Children are 
very good judges of character, brethren, and when a child willingly 
runs and sits in the lap of our Lord Jesus Christ, I think that 
evidence is something about our Lord Jesus. I've also observed 
that dogs seem to be a pretty good judge of character. I bet 
Jesus did fine with dogs as well. Children and dogs, I bet he did 
great with, because he was gentle, he was kind, he was compassionate. 
That was what was the overarching tenor of his ministry. And as 
kingdom citizens, there are times, brethren, when we need to stand 
fast and stand firm against heretics. Paul the Apostle withstood Peter 
the Apostle to his face. There's a place for that. Jude 
tells us we are to contend earnestly for the faith which was once 
for all delivered to the saints. We are to be bold in our witness 
and in our testimony. But brethren, we are to be gentle. 
We are to be meek. We are to be lowly. We are to 
be humble. We are to be kind. If somebody 
does nice things for us, we ought to say thank you. We ought to 
seek to do nice things for others. There ought to be that kindness 
that characterizes the kingdom of David and of David's greater 
son. We find ourselves as participants 
in that kingdom. We must imbibe that particular 
ethic. Notice in the third place, the 
opposition to the kingdom. You see, it's not the case that 
David just gets this respite now. You know, David, you've 
had a tough life. You've run from Saul. You've 
slaughtered Amalekites. You had some, you know, really 
close encounters with the Philistines. God says, you know, I'm just 
going to let you go sit and chill for 10 years and enjoy the fruits 
of your labor. It's constant battle for David, 
isn't it? Have you noticed that? As soon 
as the Spirit comes upon him in 1 Samuel 16, David's life 
is one trial after another. Do you want to be a David? Because 
if you do, you're going to be a busy camper, because he had 
nothing but issues. I mean, as soon as we learn we've 
got security in Hebron, we've got Happy Jabesh Gileadites and 
now we've got Abner. Abner and Ish-bosheth wanting 
to just deal with David. I mean don't make any, you know, 
don't miss this. Abner comes to initiate essentially 
a civil war. And that's just reprehensible. 
Don't miss how bad Abner is in this particular section. He knew 
the intention of God. This is what makes it all the 
worse. In 2 Samuel chapter 3, Abner reveals that he knew Yahweh's 
intention to make David the king. And yet his self-ambition, and 
his self-promotion, and his desire to be the head cheese of the 
big kahuna, or whatever you want to call it, drove him to actually 
engage in a civil war among the very people of God. We're not 
talking about Hittites and Hivites. We're talking about the covenant 
nation of Israel. He rejected the living God. This 
is how Kyle and Dalich speak of it. The promotion of Ish-bosheth 
as king was not only a continuation of the hostility of Saul towards 
David, but also an open act of rebellion against Jehovah. who 
had rejected Saul and chosen David prince over Israel, and 
who had given such distinct proofs of this election in the eyes 
of the whole nation, that even Saul had been convinced of the 
appointment of David to be his successor upon the throne. This 
wasn't a secret. People knew that David was supposed 
to be king. Abner says that he knew that 
David was supposed to be the king. I mean, in chapter 3, Abner's 
got a little problem with Ish-bosheth. That's a tongue twister. So what 
does he do? He goes and tries to join up 
with David. And this guy's a wretch. Calvin says, it is also true 
that Abner was a rebel guilty of mutiny and that Saul's kingdom, 
which he wished to maintain, was a bastard. For God had undoubtedly 
chosen David to succeed Saul. You see, the opposition to the 
kingdom. You know, do not be alarmed that 
the Abner's of our day are still trying to resist the advance 
of the kingdom of God. Right? We shouldn't be surprised 
or shaken or blown away. Why is it that the people of 
God suffer in this world? Because this world is filled 
with Abner's. This world is filled with Ish-bosheth's. This world is filled with opposition 
to the kingdom of our God and his Christ. If you haven't learned 
this, you don't read the Bible. Psalm 2. Why do the nations rage 
and the people plot of vain things? Against who? Against Yahweh and 
His Christ. They're raising their fists. 
And that's an amazing thing. The kings of the earth take their 
stand together. I mean, kings of the earth in 
our day. Imagine, you know, political leaders. Do they like each other? 
I love those instances where they're caught on an open mic 
saying something about the person. I can't stand dealing with this 
guy. Oh, really? You know, you look like you're 
supposed to be nice and happy. They take their stand together 
against Yahweh and against his Christ. If you've ever read the 
Gospel of Luke, you see this played out. Remember, Jesus is 
delivered up to Pilate. Pilate reckons, or Pilate realizes, 
that Jesus comes from Herod's jurisdiction. So Jesus is sent 
to Herod. Now, Herod and Pilate, as Luke 
tells us, were formally not on the best of terms. But when it 
comes to their opposition against Jesus, they're buds. They're 
close associates. They're friends. They're companions, 
you see. There is opposition against the 
kingdom of Jesus Christ, and we must not be shocked. No, we 
mustn't say, well, there you go. We pray against it, and we 
ask God for help to deal with it. But there are abners in this 
world, brethren. As well, fourthly, the trials 
associated with the kingdom. We've touched on this just a 
little bit, but there is a tendency to think that all is well now 
that Saul is gone. All is well now that David's 
enemy is gone. No, there's always going to be 
another enemy. We can have that tendency in our own Christian 
life. All is well now, because I'm a Christian. And unfortunately, 
there's foolish, knuckle-headed preachers that tell Christians 
that. You're a Christian. Everything's going to be great. 
You're a Christian. Everything's going to be happy, 
hunky-dory. You're just going to skate through life. You know 
that's not the case. Hebrews 11 doesn't tell you that 
everything's going to be hunky-dory. Paul doesn't tell you that in 
2 Timothy 3. Acts 14.22, Paul doesn't say 
we must through many rose petals enter the kingdom of heaven. 
No, we must through many tribulations enter the kingdom of heaven. 
When Jesus is talking to his disciples, his apostles in the 
upper room discourse, he said in this world you're going to 
have nothing but joy and happiness and pleasure. No, in this world 
you will have tribulation. You see, we come to a passage 
like this and we want to wipe our brow with David and say, 
well, now he gets to relax. No more trials for a time. God, 
just let him have some rest. And I think there is that tendency 
to carry that over into our Christian lives. Haven't we learned better? 
Didn't the Ziklag experience teach us better? David comes 
out of a very close call with the Philistines, travels 60 miles 
back to Ziklag. You think he's going to have 
some R&R there? No, he's going to find Ziklag burned to the 
ground. and his wives, his children, and his men's wives and children 
gone. You see, brethren, the Christian life is difficult. 
Just because you're a kingdom participant doesn't mean you're 
going to soar through life on beds of flowery ease. There's a hymn that refers to 
it that way, 481. Now, I'm not saying it's not 
pleasant, it's not joyful, it's not happy. Certainly, there is 
a peace that abides and a joy that abides in the midst of the 
trial and difficulty. But if you get into this Christian 
life thinking you're never going to have problems, You haven't 
read the fine print. And it's not fine, it's all over. 
Page after page of scripture tells you. And then finally, 
the practice of kingdom citizens today. In the first place, we 
ought to exercise constant dependence on direction from God. Let us 
dare to be a David and inquire of the Lord. Here's Calvin again. Let us learn from this passage 
that all our life we are to have God as our guide and his word 
as the unquestionable standard of right and wrong. Don't you 
love that? the unquestionable standard of right and wrong. 
If this book says it, I don't question it. I don't disobey 
it. I submit. This is the commands 
of the king of heaven and earth. We are not here to debate We're 
not here to ask Him to take out those parts that we don't particularly 
like. We agree we like, you know, seven 
of the Ten Commandments, Lord, but, you know, those other three 
we just don't want to deal with. No. We submit to the Word of 
the Living God. He goes on to say, so to know 
God's guidance, let us be aware that we must diligently read 
and have our ears wide open from morning until evening to the 
exposition of holy scripture. Unless God gives us his scripture, 
we will still be confused as experience teaches us. You know 
what Calvin's practice was in Geneva? Every morning there was 
preaching. On the way to work, you stop 
at church and you get a sermon. Every morning. Every single morning. The man was relentless. I think 
I've told you before, he was in Geneva, he was preaching on 
Deuteronomy. And he got to whatever chapter, I don't remember the 
chapter, and then he had to flee Geneva. And then after a couple 
years he was gone, he came back. First order of business was to 
pick right back up where he left off in Deuteronomy. That makes 
me happy. That is amazing. Because that gives honor to the 
word of God. You don't bypass. You don't say, 
well, you know, we try. No, you go through it. You soldier 
through. You preach. You teach. You expound. Because God knows that's what 
his people need. So the constant dependence on 
direction from God. Secondly, in terms of practice 
of kingdom citizens today, the confident expectation in the 
victory of the kingdom of God. Now, we have a certain advantage 
at this point, don't we? We know what's going to happen. 
We better know what's going to happen. But in this instance, 
if you were a soldier of David sitting in Hebron, you might 
have thought, this isn't as grand as I thought it was going to 
be. The Christians today must have a confident expectation 
or rather a confident expectation in the victory of the kingdom 
of God. The Bible tells us the knowledge 
of the Lord will cover the earth as the waters cover the sea. 
Jesus was not kidding when he said, go therefore and make disciples 
of all the nations. baptizing them in the name of 
the Father, the Son, and the Holy Spirit, teach them to observe 
all that I have commanded you, and lo, I am with you always, 
even to the end of the earth." Brethren, what part of God did 
we miss? We need to be about this with 
a confident expectation of the victory of God's kingdom on earth. As well, we need to thirdly engage 
in continual kindness necessary in representing the kingdom of 
God. You don't be that guy that's 
so obnoxious that people don't want to be in the kingdom if 
you're there. I mean, if you're in the kingdom, I don't want 
to be in it. It was Roy Rogers. He said, if dogs aren't in heaven, 
I don't want to go to heaven. That's a pretty unfortunate thing 
to say for anybody. But let it not be said. If you're 
a member of the kingdom of heaven, I don't want to be there, because 
you look miserable, and you're just a sourpuss, and you're just 
a nasty specimen to be around. Let's not repel men from the 
kingdom. Men have enough trouble in their 
own native depravity as being sons of Adam. Let's not help 
them to hell by our sour attitudes. Let's exhibit something of the 
kindness of the kingdom on an ongoing basis. And then finally, 
we need to understand or we need to imbibe a conscious rejection 
of self-ambition and self-promotion practiced by the opposers of 
the kingdom of God. There's a little Abner in us. 
There's a little bit of Abner in us. Self-promotion and self-ambition. Now, we may not go to the extent 
and the lengths that Abner did. We may not actually instigate 
a civil war. But God abominates those who 
sow discord among brethren, too. Proverbs 6, 16 to 19, the Lord 
abominates these six things. Yahweh hates. Yea, seven are 
an abomination to Him. Do you ever ponder the reality 
that the last one is those who sow discord among the brethren? 
Now certainly Abner sowed discord among his brethren because he 
instituted civil war. But our harsh words, or our gossip, 
or our slander, our sharing information about persons to other persons 
whose business it isn't, that's a form of sowing discord among 
brethren. And brethren, we're not supposed 
to do that. We need to recognize that in our hearts there is a 
bit of Abner. I love the way Davis put it. 
He said, Abner is not far from any of us. We share an Abner 
nature that harbors sin, stupidity, perversity, and twistedness. 
Let Abner preach to you. Let him tell you that it is possible 
to know the truth but not embrace the truth, to quote the truth 
but not submit to the truth, to hold the truth and yet assault 
the truth. And so Abner joins all the other 
antichrists who strut around and say, I will be king. Brethren, 
we need to guard against that attitude that does indeed sow 
discord among the brethren. If we do not have something good 
and righteous and holy to say, it may be best to keep our mouths 
shut. Well, let us pray. Our Father, 
we thank You for this, Your Word, and we thank You for the typical 
significance of David's kingdom to the kingdom of our Lord Jesus 
Christ, ultimately God's kingdom. We thank You, Lord, for including 
us. We thank You, Lord, for the promise 
of victory. We thank You that You will indeed 
subdue all men under Your feet, and we thank You that You have 
subdued us by grace so that we are friends and not enemies. 
We ask that you would go with us now, help us to reflect upon 
these lessons, and help us to function as faithful kingdom 
citizens in this world. And we pray through Christ our 
Lord. Amen.