Okay,
Scripture Reading: 2 Samuel 8:1–18
you can turn in your Bibles to 2 Samuel chapter 8. 2 Samuel chapter 8, the last couple of weeks we've noticed chapter 7, the Davidic covenant, the first half, God promises David that God will build a house from David, not a house temporally or physical structure, but rather a dynasty that would ultimately lead to the coming of the Messiah, the Lord Jesus Christ. After the giving of the promise, then David responds in prayer and in worship and adoration. And here in 2 Samuel chapter 8, we have a record of David's military conquests, the advancement of the kingdom. Now, most likely, this is not strictly chronological.
It's not the case that chapter 7 comes, God gives him this promise, and then all of these battles take place in chapter 8, and then we move on to chapter 9. This probably is the entirety of David's reign over over the whole kingdom. Remember, he initially starts off as the king over Judah, and then he becomes king over Israel and Judah, and most likely these battles, these military conquests, took a series of years, but it does demonstrate to us some connection with chapter 7, and it also demonstrates the advancement of the kingdom. So I'll begin reading in 2 Samuel 8 at verse 1.
After this, it came to pass that David attacked the Philistines and subdued them. And David took Methag-Emma from the hand of the Philistines. Then he defeated Moab. Forcing them down to the ground, he measured them off with a line.
With two lines, he measured off those to be put to death, and with one full line, those to be kept alive. So the Moabites became David's servants and brought tribute. David also defeated Hadadazar, the son of Rahab, king of Zobah, as he went to recover his territory at the river Euphrates. David took from him 1,000 chariots, 700 horsemen, and 20,000 foot soldiers.
Also, David hamstrung all the chariot horses, except that he spared enough of them for 100 chariots. When the Syrians of Damascus came to help Hadadazar, king of Zobah, David killed 22,000 of the Syrians. Then David put garrisons in Syria of Damascus, and the Syrians became David's servants and brought tribute. So the Lord preserved David wherever he went, and David took the shields of gold that had belonged to the servants of Hadadezer and brought them to Jerusalem.
Also from Betah and from Barothai, cities of Hadadezer, King David took a large amount of bronze. When Toy, king of Hamath, heard that David had defeated all the army of Hadadazer, then Toy sent Joram his son to King David to greet him and bless him, because he had fought against Hadadazer and defeated him, for Hadadazer had been at war with Toy. And Joram brought with him articles of silver, articles of gold, and articles of bronze. King David also dedicated these to the Lord, along with the silver and gold that he had dedicated from all the nations which he had subdued, from Syria, from Moab, from the people of Ammon, from the Philistines, from Amalek, and from the spoil of Hadadezer, the son of Rahab, king of Zobah.
And David made himself a name when he returned from killing 18,000 Syrians in the Valley of Salt. He also put garrisons in Edom. Throughout all Edom he put garrisons, and all the Edomites became David's servants. And the Lord preserved David wherever he went.
So David reigned over all Israel, and David administered judgment and justice to all his people. Joab, the son of Zariah, was over the army. Jehoshaphat, the son of Ahilad, was recorder. Zadok, the son of Ahitab, and Ahimelech, the son of Abiathar, were the priests.
Sariah was the scribe, Benaiah the son of Jehoiada was over both the Carathites and the Pelathites, and David's sons were chief ministers. Amen.
Introduction
Well, there are some difficulties in this particular passage in terms of the text itself. If you have the New King James and you look at the margin, you'll see there's a lot of marginal readings. If you have a different translation than what I have tonight, there may be different readings along the way. So the text is a bit difficult in some places.
There are some questions that the text presents to us that I just can't answer. I think that we ought to try and call out, however, some of the clear and obvious meaning or the clear and obvious teaching from this particular chapter. I think it is straightforward, and it is something that will hopefully be of an encouragement to us. And not only is there some textual difficulty, and not only are there some questions, for instance, David, subdues the Moabites.
If you remember back in 1 Samuel, David took his parents to Moab. He brought them there for safekeeping. Why now is he subduing or conquering the Moabites? Good question.
We don't know why. Some of the Jewish writers said that the Moabites killed his parents and therefore he had this vengeance to repay to them. There's no evidence or nothing about that in the rest of scripture. So we can only speculate.
But one of the things as well is the way that David treats the Moabites, for instance, and then as well hamstringing these chariot horses. Some of these are those unsavory things that make not only pagans squeamish, but make the people of God a bit squeamish. But we need to understand that the Lord God had raised David up to be the king over his people. And it's not just by befriending persons that they come under the sway of the kingdom.
It's also through judgment. It's also through, you know, what we read in Psalm 2, where the Messiah has a rod of iron and he dashes the nations as potter's vessels. So there is that element of justice and judgment that is executed in the advancement of God's holy kingdom. So
Advancement of the Kingdom
let's look at three particulars in chapter 8. In the first place, the advancement of the kingdom in verses 1 to 12. Secondly, the stability of the kingdom in verses 11 to 18. And then thirdly, the power behind the kingdom.
Why it is what it is. But note in the first place, the advancement of the kingdom.
Connection to 2 Samuel 7
We need to remember the connection that we have with chapter 7. As I've already mentioned, it's not strictly chronological. We're not to suppose that after the giving of the promise in chapter 7, David prays and then David goes to battle over several years to subjugate and conquer his enemies. No, this probably records the history of David in the span of a few verses.
As well, the connection is tight between 2 Samuel 7 and 2 Samuel 8 as we see in 2 Samuel 7. Notice in verse 10. Before David can build a house for God, or before anyone will build a house for God in Israel, Israel must first occupy their land, they must be secure in their land, and they must be stable in their land. And so chapter 8 records how David does that. how David achieves that end, such that Solomon can then take up the task of being the temple builder.
But notice in 7.10, Moreover, I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own, and move no more. Nor shall the sons of wickedness oppress them any more as previously. So 2 Samuel 8 records how God does that. how God brings his people to a stable place in the land such that the sons of wickedness oppress them anymore as they did previously. David is the means in God's hand to bring conquest upon these enemies so that when David dies Solomon can occupy the throne and then Solomon as a true prince of peace and type of the Lord Jesus Christ will build the temple or the house for God.
And as well, I think 2 Samuel 8 helps us understand what we referred to previously. In 1 Chronicles 22 and 28, we read that David was not going to build the house of God because he was a man of bloodshed. Now, we are not to consider that that means David was under judgment or that David was ceremonially or ritually unclean or impure. No, David was a man of bloodshed at the bidding of God.
God raised David up so that David could deal with the enemies of Israel, the enemies of Yahweh himself, but David's task primarily was the shedding of enemy blood so that he could stabilize Israel and then Solomon comes to build the temple. One commentator, Vanoy, says, for this reason, specifically the stabilizing of Israel prior to the building of the temple, says, for this reason David devoted a significant part of his reign to the establishment of the peaceful conditions necessary for this endeavor. We see something of succession here. We see something of building for the next generation.
David is told that he won't build the house of the temple of God, but David has a particular task in play and David is supposed to secure the kingdom such that Solomon is then able to. Whatever our calling is, or whatever small part we may be called to play in kingdom building, it is significant. David wouldn't build the actual structure, the actual temple, but David would set the context, at least physically, so that Solomon could then in turn build the temple. Van Hoy goes on to say, part of this process was the extension of Israel's political jurisdiction to the boundaries that had been promised to Abraham in Genesis 15, and then confirmed to Moses and to Joshua, but not realized at the time of the conquest of Canaan.
So Israel is given this mandate to dispossess the Canaanites from the land. We see that they were unable to do this even under the judges back in 2 Samuel 7 11. Since the time that I commanded judges to be over my people Israel, and have caused you to rest from all your enemies. So you see, even though they had some temporary relief and respite during the time of the judges, they didn't have the sort of peace that David established in Israel at the time.
If you look at a map in the back of your Bible, you probably have a map that indicates David's and Solomon's kingdom. You'll see what Saul had, David greatly increased, and then Solomon increased even more so. This is precisely God's plan at this time for the kingdom. It would advance through conquest and through the defeat of enemies, so that Israel would occupy the land, Israel would be secure and stable in the land, and that when David passed away, Solomon would rise up and would build the house for God.
And as well, with reference to 2 Samuel chapter 8, it serves as a fitting capstone at this portion in 2 Samuel to highlight the positive aspects of David's reign. In fact, we could include 2 Samuel chapter 9 here. So when David assumes sort of authority over the entirety of Israel, both north and south, in chapter 5, from 5 to 9 we have this positive expression of David's kingdom. You all know what's going to happen once we get to chapter 11.
Now chapter 10 is a bit of a transitional there, but when we get to 2 Samuel 11 and following, it's a negative assessment of David's kingdom. There's adultery, there's murder, there's problems in his house. And so what I think the author is highlighting here is that David's reign was imperfect to be sure. We'll see that in the latter part of the book.
But though it was imperfect, it nevertheless was typical of the kingdom of the Lord Jesus Christ. And nevertheless, it did satisfy what God had for David at this particular time. He extended Israel's boundaries. He provided security and stability such that Solomon was able to build the temple once David died.
Now
Military Conquests: Verses 1–10
notice the military conquests in this advancement of the kingdom in verses 1 to 10. And there are several here.
Subjugation of the Philistines
Note first the subjugation of the Philistines in verse 1. After this it came to pass that David attacked the Philistines and subdued them. And David took Methag Emma from the hand of the Philistines. Now the Philistines had been a constant enemy of Israel. in the time of the judges.
Remember, it was Samson that dealt with the Philistines, and Samson dealt quite a blow to the Philistines, but he was not able to subjugate them. They were not able to get them in a position where they broke the back of this enemy invader. And so we find that here with David. The parallel to this in 1 Chronicles 18 indicates that most likely what David took was gath.
Gath was the principal city of the Philistines, and by taking that principal city of Gath, he is able then to not necessarily conquer and occupy all of those Philistine cities, but to subjugate them in the sense that they are now paying tribute to David. You see that throughout. These enemy forces that David conquers, they come they become those who pay tribute to David. And what does David do with that loot?
What does David do with that money? What does David do with the bronze and with the gold and with the silver? He gives it to the Lord God Most High. You see, David's ultimate goal here is the glory of Yahweh.
And so David takes these spoils that he gathers in war, he takes the tribute that is paid, certainly to sustain Israel and all that to be sure, but he pours it into the house of the Lord Himself. And so David provides the context, and he's also socking away the dough, the gold, the silver, the bronze, all those items that will be absolutely requisite when Solomon comes to build the temple. Notice, secondly, he defeated Moab. Forcing them down to the ground, he measured them off with a line.
With two lines he measured off those to be put to death, and with one full line those to be kept alive. So the Moabites became David's servants and brought tribute." Again, I think that some of these passages cause certainly the pagans to rail at what we find in the Old Testament, and it oftentimes causes the people of God to go, you know, that's a bit embarrassing. We ought not to be embarrassed. Most likely what's in view is not Moabites in general, but Moabite soldiers.
And yes, David killed them because it was battle, it was war, and that's how you fought war back then. Today we fight wars by going in and bombing selectively, and then giving them money for the rest of their lives, and financing everything that they'll ever do. That's not how they used to do it. They would go in, they would invade, they would conquer, they would take the loot, they would bring it back to themselves.
The people that they left alive would pay tribute. They would have to conform to their way of life. That ought not to cause us to be squeamish or freak out or any such thing. But this is the way that wars were fought.
The scripture tells us in Deuteronomy chapter 20, there were principles governing warfare. Deuteronomy 17, principles governing the king when it comes to warfare. So God the Lord mandated that His old covenant people take possession of the land. And those people in the land weren't going to willingly concede.
They weren't going to say, wow, you're Israelites and you serve Yahweh. Here's our land. Why don't you take it? No, they quite liked their land and they wanted to hold on to it, so for the Israelites to be able to take that land, they had to engage in battle, in warfare, and killing, and that is precisely what we find here.
Gil says, with reference to the execution of these Moabites, this must be understood of the army of the Moabites that fell into his hands. And then he says, so Josephus, meaning Josephus says the same thing, who persisted and refused to submit not all of the inhabitants of the land, because those who remained obviously brought tribute to David. Now
Defeat of Zobah and Damascus
notice in verses 3 to 8 we have two cities in Syria. It used to be called Aramea, but now it's called Syria. And there were two cities in Syria that David conquers and subjugates. One in Zobah, and then those from Damascus.
Notice in verses 3 and 4. David also defeated Hadadazer, the son of Rahab, king of Zobah, as he went to recover his territory at the river Euphrates. So you've got to understand on the map what David is doing. He's going north, and then later on in the chapter he goes south.
And what it shows us is the advancement of the kingdom, the extension of Israel's borders, the fact that David is dealing with these foreigners, with these enemies of Israel that are on the border or that have been constant problems. David is expanding the territory of Israel. in this particular instance. So he defeats Hadadezer, the son of Rahab, king of Zobah, as he went to recover his territory at the river Euphrates. Now notice in verse 4, David took from him 1,000 chariots, 700 horsemen, and 20,000 foot soldiers.
Also David hamstrung all the chariot horses, except that he spared enough of them for 100 chariots. Now the whole idea of hamstringing is a pretty nasty process. That's cutting the tendon in the hamstrings so that the horse can't walk, gallop, run, or engage in battle. I mean, if you want to effectively decimate your enemy's ability, especially their calvary, you would do this.
The same sorts of things can be done to human beings, to be sure, but David hamstrings the horses here. Now remember, this happened in Joshua chapter 11, at the command of God Most High. And probably back in Joshua chapter 11, God commands them to do this so that Israel will learn not to trust in horses, not to trust in chariots, but rather to trust in the name of God Most High. In fact, David writes a psalm to that effect, Psalm 20, verse 7.
Some trust in chariots, some trust in horses, but we will trust in the name of our God. So David may have hamstrung these horses in the same sort of way, thinking the same sort of thing, that we're gonna imitate Joshua, Joshua chapter 11, and we're gonna deal with these horses so we can decimate their ability to fight warfare. But this could also be a negative as well, because you see David does spare a hundred horses and chariots. Now Saul had no horses and no chariots at all.
David keeps a hundred horses and chariots. What happens with Solomon? Solomon has a great multitude of horses and chariots, and you might be looking at me and saying, well, what's the big deal with horses and chariots? I've already mentioned Deuteronomy 17, those principles governing the king of Israel.
He was not to multiply wealth, women, or horses. He was not to be like the kings around them. They were not to be like the heathen or the pagan kings in the nations around them. That doesn't mean you couldn't have some wealth.
Obviously, a king is going to have wealth. You could have a wife, obviously, most certainly. You weren't supposed to multiply women. David did that.
As well, you could have horses, but the idea was not to have this great army such that you don't trust Yahweh. And so this may be a hint that while as good as it is in chapter 8, it's never as good as it's going to get. It's ultimately David's son that's going to usher in the kingdom in perfection. It's David's son who reigns and rules in perfect judgment and justice.
It's David's son who doesn't ever multiply women, wealth or horses. So, even in this positive assessment of David's kingdom and reign, there may be a suggestion here that nevertheless it wasn't as it's going to be under this one who's promised in 2 Samuel chapter 7. Remember, the entirety of the Old Testament continually holds out to the people of God this promise of a champion. this promise of a Messiah, this promise of an Anointed One, this promise of One who will come to save His people from their sins and usher in the Kingdom of God in all of its beauty and all of its glory. And so the Old Testament, while it is filled with heroic men, nevertheless always shows us that those heroic men are not like the truly heroic man that's going to come, even Jesus Christ our Lord.
So there may be a glimpse here that what David did was not altogether excellent. And when we get to Solomon, he did multiply horses in a way that was not right, bartering and trading and bringing them in. and engaged in merchandising and all that sort of thing. As well, Solomon multiplied wives. That was the downfall of Solomon.
He did precisely what Deuteronomy 17 specifies he wasn't supposed to do. So we see it a little bit with David, we see it even more with Solomon. By the time we get to that succession of Judaic kings, we see all manner of lawlessness and, you know, a few high points along the way. But as we said last time with reference to the Davidic covenant, if it was not for the grace of God, the kings of Judah would have given the kingdom away over and over and over and over again.
Had it not been for promise, had it not been for covenant, had it not been for the faithfulness of God, there would have never been a tribe of Judah from whence the Lord Jesus would be able to come. They would have sacrificed that again, and again, and again. So we see this battle with Hadadezer, the son of Rahab, the king of Zobah. Now when the Syrians of Damascus got wind of this, they come to help Hadadezer.
So what does David and his men do? They slay them. They kill them in battle as well. Notice in verse 5.
When the Syrians of Damascus came to help Hadadezer, king of Zobah, David killed 22,000 of the Syrians. Then David put garrisons in Syria of Damascus and the Syrians became David's servants and brought tribute. You see, he is a good military commander. He is a good leader.
He has savvy. He has ability. But notice the end of verse six, and we'll tease this out in more detail later. So the Lord preserved David wherever he went.
Don't forget this. David may be good on the battlefield, David may have some strategy, David may have the ability to command, you know, a multitude of troops, but it's God who gives him the victory. It's the Lord who preserves David. That's what the author conspicuously sets before us.
That's our third point tonight. The power behind the kingdom is verse 6 and verse 14b. It is Yahweh who preserves, it is Yahweh who gives victory, it is Yahweh who advances the kingdom through the human instrumentality of David and the soldiers in Israel. Notice in verse 7.
David took the shields of gold that had belonged to the servants of Hadadezer and brought them to Jerusalem. Also from Betah and from Berothai, cities of Hadadezer, King David took a large amount of bronze. And we'll find out what he does with that in just a moment. But now notice in this next city, Hamath, this is further north of Zobah.
And Toi, Davis says, we don't want to toy around with Toy. Toy heard what was going on, and Toy had had problems with Hadadezar himself. That's what the text tells us, very specifically in verse 10. Toy had his own issues with Hadadezar, so when he hears that David is cleaning house on Hadadezar, Toy probably reckons You know, the enemy of my, what?
Enemy is my friend? I think that's the adage. The enemy of my enemy is my friend. Yeah, he would have thought that.
And perhaps Toy would have thought, maybe David won't stop. I certainly don't want David problems in my kingdom of Hamath. So Toy does what any good king in that time would do. He sends his son as the prince.
This is significant. This isn't chump change. He sends the prince. When he had heard that David had defeated all the army of Hadadezer, notice in verse 10, then Toi sent Joram, his son, to King David.
There's a difference in the namage in 1 Chronicles 18. Again, sometimes they're variant readings. The difference between a D and an R, for instance, in Hebrew is just this little tiny tick at the top of the letter. So the text is solid, it's secure, it's the word of God.
There are, however, some of these variant readings that do arise in the copying of manuscripts throughout the history of transmission. But notice, then, Toy sent Joram his son to King David to greet him and bless him. Now, the blessing here probably means to bring stuff to him, to gift him, to reward him, to say, good job, David, you took care of Hadadezer, and certainly you taking care of Hadadezer benefits me. And this is my attempt to start an alliance with you.
So to greet him and bless him, because he had fought against Hadadezer and defeated him. And then notice, and Joram brought with him articles of silver, articles of gold, and articles of bronze. So this was a very savvy move on the part of Toy. Toy sees what David does to other countries or other nations, and Toy says, Joram, head over to David, bring him lots of stuff, bless him, greet him, tell him we are very thankful, and let's start an alliance.
This is good movement on Toy's behalf. Now, a few things we ought to look at in terms of a summary up to this point. In the first place, the king of Israel conquered enemies from the far north, verses 3 and 4, to the deep south. That's verses 13 to 14.
We'll see that in just a moment. But this is very key, very much something that we appreciate in light of 2 Samuel 7, 10. God wanted David to secure the land, to stabilize it such that Solomon could then build a house for the Lord. As well, the king of Israel did so through military strategy.
Again, we'll look at the power behind the kingdom in a few moments, but simply the bare reading of the text, apart from verse six, David employed military strategy. Now, here's what Davis says concerning this. He says,
Conflict Precedes Conquest
David's kingdom is not a perfect, but a preliminary and principal form of Christ's kingdom. The kingdom pattern, however, is the same. Conflict precedes conquest. We'd all have to agree with that, even in the New Covenant.
The Lord Jesus is building His church. But it doesn't just drop down out of heaven in perfection, does it? There is conflict before there is conquest. We are told, all those who desire to live godly in Christ Jesus will suffer persecution.
There's trial, there's tribulation, there's difficulty. Now certainly we're not out battling Zobaites, we're not out battling Damascus Syrians, we're not out battling or entering into sort of political alliances with Toy from Hamath. We are fighting though against principalities and powers, against unseen spiritual forces. Our weapons are not carnal, but they are mighty for the pulling down of strongholds.
We war with, you know, the weapons of prayer and preaching and those sorts of things. Again, we must qualify. It is not our task as the church to take up the sword, the physical sword, the gun, whatever, to advance the kingdom. This is a different setting in terms of its covenantal context.
The old covenant is not the new covenant in that regard. But the principles are the same. Conflict before conquest. There's always battles to be fought as the people of God.
Whether it's our personal sin, whether it's church issues or struggles or trials, whether it's with the pagans or the heathen world around us, we must be the church militant. The Puritans made that distinction between the church militant and the church triumphant. The church triumphant is what we'll have in heaven. The church on earth is the church militant.
We must be about fighting. We must be about what Paul says, I have fought the good fight. What Paul admonishes Timothy, to wage the good warfare. What Paul tells Timothy later, to fight the good fight.
Brethren, the Christian life ought not simply be peace and comfort and ease. The Christian life is one of conflict. It is one of trial. It is one of difficulty.
When we survey this particular section, what is David not doing when he's out fighting against these Syrians? He's not at home with his children. He's not playing ball in the backyard of the palace. He is not sitting down to find meals with his wives.
David is out getting bloody. David is out getting sore. David is out risking his neck with his men to subdue enemies, to bring forth conquest, to advance the kingdom. We ought to at least glean from this in the New Covenant setting.
Though we're not physically bloodying our hands, there ought to be a sense where we are fighting the good fight. We are not giving up. We're not just laying around. We're not just being passive.
We're not being milquetoast. But we're being warriors for the Lord Jesus Christ. Isn't that the imagery that Paul uses in Ephesians chapter 6? We are to put on what? our lounge shoes and our slippers and our robes so we can chill out.
No, we're to put on the whole armor of God everywhere. The New Testament uses the same sort of imagery. Again, we're not to go by 38s and 9 mils and shotguns and advance the kingdom that way. but through prayer and preaching and fasting and using the means that God's ordained and being faithful in our places of work and family and society, shining His lights in a crooked and perverse generation. Anymore, brethren, just shining His lights in a crooked and perverse generation. will bring down persecution upon your head.
I mean, it's such anymore that to do the bare minimum as a Christian is going to bring down the wrath of the federal government, the wrath of the secularists in our age. So we ought to glean from this that when we read, say, a subheading in the margin, David's further conquest, we ought not to think that life in the New Covenant means no battles, no trials, no difficulties, no hardships. Now we know our King is the Lord Jesus Christ, our King is enthroned at the right hand of God Most High, but our King bids us fight in this lower world. And the church today needs to be the church militant.
We need to get beyond this mindset that I can't be bothered with that sort of thing. No, you must take up the whole armor of God. You must take seriously the responsibility to fight. Anyways, back to Davis.
However, The kingdom pattern is the same. Conflict precedes conquest. He says both Old and New Testaments testify that on the whole, men and nations do not long to receive, but live to resist Christ's reign. Right?
Nations and men, on the whole, do not long to receive, but live to resist the reign of Jesus Christ. I mean, if you doubt that, go downtown and try to witness to somebody. Hey, you want to believe on the Lord Jesus Christ? You want a kingdom that's eternal, that's blessed and holy and wonderful?
Oh yeah, yeah, that's what I... No, they hate it. They resist it. He goes on to say, they resist Christ's reign, but that He will establish His rule at the last, not by popular demand, but by armed might.
You know, we can't dismiss that concept in the New Covenant. When Jesus comes, He will come to bless His children. He will come to receive His children to Himself. He will come to bring us into that eternal rest But he also comes to take vengeance upon those who know not God and on those who do not obey the gospel.
That is 2 Thessalonians 1. That's not David marauding through these ancient tribes and killing, you know, hapless souls. That's the teaching of Paul in the context of Paul saying it's right for our Lord to repay with tribulation those who have troubled you. You see, the church militant has forgotten the fourfold hallelujah in Revelation 19.
When God's enemies are destroyed, you know what heaven does? They don't try to explain it away. They don't get embarrassed by it. They don't say, well, those are the unsavory parts of the Old Testament.
There's a fourfold hallelujah in heaven when the enemies of God Most High meet their demise. This is the pattern that we ought to appreciate. Again, do not leave here saying, Butler said to go to dart and tackle and buy the biggest shotgun I can and advance the king. No, I'm not saying that, but I am suggesting that at some point, brethren, either through conversion or through destruction, persons will submit to the Lord Christ.
Does Philippians 2 not teach us that? that every knee shall bow and every tongue will confess that Jesus Christ is Lord to the glory of God the Father." It says every knee and every tongue. Not every knee and every tongue are going to be believers. Every knee and every tongue that happen to be believers will confess that He is Lord and will have great joy and delight in their hearts. But those unbelievers who have rejected and resisted Him and have been destroyed by Him, they still will confess Him as Lord, but to their shame and to their own perdition.
Davis goes on to say, the church tends to mute this virile biblical note and thereby emasculates the doctrine of the kingdom. But surely the cross has taught us that no one defeats the dominion of darkness in a bloodless coup. Nor will history simply ooze into the kingdom of God. That kingdom will come at the last because Christ, David's seed, imposes it over all objection and opposition and conquers all his and our enemies.
Psalm 2 teaches us this very clearly. Psalm 2 is a psalm concerning David's son that will exercise universal sway. Notice in Psalm 2.7, I will declare the decree, the Lord has said to me, you are my son, today I have begotten you. Ask of me and I will give you the nations for your inheritance. and the ends of the earth for your possession.
You shall break them with a rod of iron. You shall dash them to pieces like a potter's vessel." You know what image is used when we get to Revelation 19 and we see the rider on the white horse? He's got this rod of iron and he's breaking the nations like a potter's vessels. That Davidic king that's promised in 2 Samuel 7, confirmed to us in Psalm 2, who comes to us according to Luke 1 and Acts 2, is the king that will ride through history on that white horse.
The sword that proceeds from his mouth will save some, but it will be the means of destruction to others. You cannot build the kingdom without the destruction of the kingdom's enemies. That is simply not possible. What's one of the beautiful things in a continual refrain when we get to Revelation 21 and 22?
But outside! Right? Describes the beauty of the New Jerusalem and then tells us what's outside. Well, that does a couple things.
It encourages the people of God. Isn't it an encouragement to know that when you're in the New Jerusalem there won't be methamphetamine? When you're in the New Jerusalem, there won't be pedophilia. When you're in the New Jerusalem, there won't be political leaders who lie like it's their job.
In the New Jerusalem, that's all outside. As well, that serves as a warning for persons to take heed. There is an outside, and you need to be in Christ to be in the New Jerusalem. So we need to understand that the kingdom comes through God's salvation or through God's judgment.
And then as well, if you keep your finger there in Psalm 2, if you notice verse 10, David says to the kings around Israel, Now therefore be wise, O kings, be instructed, you judges of the earth. Serve the Lord with fear and rejoice with trembling. Kiss the son lest he be angry and you perish in the way. When his wrath is kindled but a little, blessed are all those who put their trust in him." Now, Toy sort of falls into that, doesn't he?
I'm not saying Toy is a believer like we are and he can sing Trinity Hymnal songs with us and all that sort of thing, but Toy sees what's going on in Israel and Toy submits himself to Israel's king. Right? So Toy hears of David and Toy says, Joram, take things over there and bless him and greet him and tell him we want to pay tribute to him. He submits to David.
Davis says, Toy exemplifies another pattern in the Bible's kingdom doctrine. If there are rulers and nations that war against Yahweh's kingdom, there are also some who lay down their arms and seek peace under his kingdom. Some nations must be subdued, others submit. Some remain rebellious, others are repentant.
Some must be crushed, others are contrite. Apparently, some leaders of the nations will heed the counsel of Psalm 2, 10 to 12. So that is the advancement of the kingdom.
Stability of the Kingdom
Notice secondly, the stability of the kingdom in verses 11 to 18.
Dedication of Spoils to Yahweh
The dedication of riches, verses 11 and 12. This shows stability. When God's people take the spoils of war and dedicate it to Yahweh Himself in preparation for the coming house of the Lord or the temple of the Lord, this indicates that they're in a position that is no longer transient in nature, but they have been stabilized in the land and are making preparations for the temple. Notice in verse 11, King David also dedicated these to the Lord, talking about the riches and the spoils, excuse me, along with the silver and gold that he had dedicated from all the nations which he had subdued.
This is good, David doesn't multiply wealth. David has a few horses, to be sure. He has more wives than he's supposed to, but David isn't multiplying wealth for himself. David is content with the palace that Hiram built for him, and he is dwelling happily.
All the spoils that he's receiving now, he dedicates to the house of the Lord. There's a promise of temple building in 7.13. This is the preparation for temple building in verse 11. And then notice, speak specifically, or
Summary of David's Reign
there's a summary of his reign given to us in verses 12 to 15. The nations that he destroyed, verse 12, from Syria, from Moab, from the people of Ammon, from the Philistines, from Amalek, from the spoil of Hadadezer, the son of Rahab, king of Zobah. I mean, this is where he got these spoils. This is where he got the gold and the bronze and the silver and all this stuff.
It's from the nations that he conquered and subjugated. And it gives us a pretty long list, as I said, from north to south. Now, when we get to verse 13, look at the text. And David made himself a name when he returned from killing 18,000 Syrians in the valley of Saul.
That should probably read Edomites. It's got Edomites in the margin. It's got Edomites in 1 Chronicles. Edom is close to the valley of Saul in the southern portion of the land.
It is the Edomites. And interestingly enough, the Moab-Edom prophecy, the destruction of Moab and Edom, given via Balaam in Numbers 24, is here fulfilled, because David has destroyed both Moab and the Edomites. So this is a fulfillment of the Balaam prophecy, the fourth oracle in Numbers 24. But notice, David made himself a name when he returned from killing 18,000 Edomites in the Valley of Salt.
Wasn't this promised in the Davidic Covenant? Go back to 2 Samuel 7. Verse 9, And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a great name, like the name of the great men who are on the earth. So again, the chronology isn't there in terms of the strictness between 7 and 8, but there is a thematic unity between 7 and 8. 7 is the foundation for 8.
Without 7 and the promises of God, there'd be no military expansion. There'd be no conquest, there'd be no subjugation, there would be no preparation for temple building. It is because of God's promise that David is victorious against all of these particular nations. As well, the subscription to Psalm 60 jives with what we find here in 2 Samuel 8 and verse 13.
And then notice, he employs the same strategy in verse 14. He puts garrisons in Edom. Throughout all Edom, he puts garrisons, and all the Edomites became David's servants. And we have that statement, and the Lord preserved David wherever he went.
We'll look at that in just a moment. And then note, with reference to the rainy exercise, verse 15, summarizes the summary. So David reigned over all Israel, and David administered judgment and justice to all his people. It's a very positive statement.
And in Kings, we see a lot of positive assessment about David. We're going to get into some difficult Davidic waters in a few weeks. When we start seeing David committing adultery and killing or murdering Uriah the Hittite, it's sad, brethren. There's no other way to come out of 2 Samuel 11 and 12, but heavy hearted that our hero David did what he did.
But the overall assessment concerning David in the Bible is very positive. And this is a blessed reality. David reigned over all Israel, and David administered judgment and justice to all his people. And then he appointed his cabinet.
Joab, as we know, is the military commander. The son of Zariah was over the army. Jehoshaphat, the son of Ahilot, was recorder. Zadok, the son of Ahitab and Ahimelech, the son of Abiathar, were the priests.
Sariah was the scribe. Benaiah, the son of Jehoiada, Benaiah is a powerful figure in scripture, just as he's well known to some. He was from Kabzeel and was the son of Jehoiada, who was a priest, who not only commanded the king's bodyguard, that's probably the reference to the Karathites and the Pelathites. There's a lot concerning that.
They were foreigners. They served as David's bodyguard. Others said they weren't foreigners. It's just beyond my capability.
Most likely, it's a bodyguard, a personal bodyguard for David, and Benaiah commands them, he is over them. At any rate, Benaiah not only commanded the king's bodyguard, but was also considered the most outstanding of David's 30 mightiest warriors in 2320-23. Benaiah also served as the commander of one of the divisions of the army that were activated on a monthly basis. and he later replaced Joab whom he killed at Solomon's command as the commander-in-chief of Israel's army." So remember Solomon said, I want you to dispose of Joab and Benaiah took that to heart. So we see this We see the advancement, we see the stability.
Power Behind the Kingdom
Note the power. The statements in verses 6 and 14, so the Lord preserved David wherever he went. The ESV renders it, and the Lord gave victory to David wherever he went. I think the end game is the same.
He preserved him wherever he went, or he gave him victory wherever he went. I quite like the idea of he gave him victory wherever he went. This ought to confirm to us the present faithfulness of God. I don't mean for us, we have lots of confirmation, but present in terms of David's reality as he operates over Israel at that particular time.
The Lord God had been faithful to him, 1 Samuel 16 all the way to 2 Samuel 7. We get to chapter 8 and we have the record of God's dealings with David in his life. Faithfulness has been the constant refrain that Yahweh has been to His servant David. As well, when God displays this to David, it confirms and affirms that the promise of the future is secure.
Look back in 2 Samuel 7. Verse 19, and yet this was a small thing in your sight. David rehearsing the fact that the Lord God had brought him to that point. O Lord God, and you have also spoken of your servant's house for a great while to come.
That's the end of the Davidic covenant in verses 13 to 16. There will be a king that sits on the throne and his kingdom will be forever. So every battle, every conquest, every piece of tribute that is paid to David is a token of the faithfulness of God. Every victory he secures from north to south, every enemy he subjugates, every people group that are no longer a threat, scream that God is faithful to David.
It truly is a blessed reality, and we ought to appreciate that. David is a good military leader, but it's because of God. Vannoy says David's conquests are not in the first instance to be viewed as demonstrations of his skill, although he was clearly a capable military leader, but rather as evidence of God's faithfulness to his promises. And this is where it gets tangible and practical for us as well.
If God is faithful to David in this setting, in this situation, if God is there with David in all of the victories that he secures, will not God be present with his church today? Why is it the case that we are so fearful and oftentimes just so weak and so limp-wristed when it comes to the battles that we're called to fight? We serve the same God that David served, and just as God led David into battle and brought victory to David, that same God is going to bring victory to the new covenant church. Again, I'm not speaking of triumphalism.
There's always going to be conflict before conquest. There's going to be a mingling of both until that final day when Jesus returns in power and glory to subjugate every enemy. But up until that point, brethren, we walk by faith. We run.
We fight. We keep. We do the things that we do, trusting the same God that David served, that is made evident and manifests time and time again. I mean, I imagine people would read through chapter 8, and just gloss verses 6 and 14.
Wow, David, what a great guy. Man, David, you've got a busy life. That's tough. You go from north to south.
Do you understand the power behind the kingdom? It's not David. And David is God's means. David is God's instrument.
David is God's tool. But God is the reason for the advancement of the kingdom. This ought to encourage us when we get to that son of David who promises to build a house for God. In Matthew 16, you are the Christ, the son of the living God.
Jesus pronounces blessing upon Simon Bar-Jonah, calls him a rock, and then says upon this rock, I will build my church. Second Samuel 7, a son of God would build a house for God. Matthew 16, the Son of God promises to build a house for God. And shall we doubt it?
If we doubt it, let's go back to these military battles and see the power of God bringing victory to David and Israel and trust that He's going to do the same thing under His, or through His Messiah King that sits enthroned at His right hand.
Application and Conclusion
Well, brethren, in sum or in conclusion, just a couple of thoughts real quick. The first place, the administration of kingdom affairs. I would imagine we're a bit more comfortable with the appointment of cabinet members than we are of hamstrung horses and executions of Moabites and the subjugation of foreign armies. But as I've tried to bring out, the kingdom is not built without the destruction of God's enemies.
This is a theme that is throughout Scripture, and for whatever reason, the church today, as I've already mentioned, has lost something of that church militant attitude. Yes, we preach the love of God. Yes, we preach the atoning work of Christ. Yes, we preach the glory of the gospel. and we offer it freely to all creatures.
We tell every man, every woman, every boy, every girl, without exception, that if you, by God's grace, believe the gospel of Jesus Christ, you will be saved. But we must also warn them, and we must also tell them, if you resist, if you reject, if you refuse, there is a day coming when He will subjugate His enemies. He will crush His enemies. He will cast them away.
I just read recently Joel Osteen said something to the effect that, oh no, I just, you know, I don't want to tell anybody about hell. Then why would he be called a Christian preacher? Part of the task is to warn people of the wrath to come. What does Paul say?
Knowing the terror of the Lord. We beseech men, we persuade men. That is a missing element today. The wrath, the fury, the judgment, the power of God displayed. in the exclusion of persons who resist and who reject His Son.
We need to remember that the King of Kings and the Lord of Lords subjugates His enemies in a myriad of ways, and one of them is dashing them down like a potter's vessels. The reality is, if we understand this, if we believe this, hopefully our preaching will be more gospel-oriented, more full of Christ, more calling sinners to believe and repent and be saved. As well, we ought to appreciate in this passage, though not perfectly, there is typical significance of the Lord Christ's reign. We see the subjugation of his enemies.
Isn't that what David does in 2 Samuel 8? Isn't that what Jesus does in the New Covenant? Every time he saves a sinner, every time he casts one off, the Lord Jesus Christ subjugates his enemies. We pay him tribute, don't we?
I hope we do. I hope we come and bring our offerings of praise and adoration and thanksgiving. It's the same sort of thing. These persons that David conquered, they brought tribute to the King of Israel.
We have been conquered. We are to bring tribute to the King of Israel. As well, notice that David brings the wealth of the nations to Israel's God. This is a foretaste of what will come in later redemption. or the history of redemption.
Isaiah 60 speaks of a time when the wealth of the nations will come to Israel's king. We see it with the Magi in Luke's gospel and Matthew's gospel. What do they do? They're bringing the wealth of the nations to Israel's king.
And we see this in Revelation 21, the wealth of the nations is presented to Israel's king. This is seen right here in verse 11 and 12. It is typical of what's going to happen with reference to the kingdom of Jesus Christ. Davis says, whether from Hamath or elsewhere, David consecrated it to Yahweh.
The wealth of the nations belonged to its rightful owner. David surely set it apart for the house his successor would build for God. David's kingdom is a forecast of the kingdom at the last. All the wealth of the nations will come to Yahweh.
And then finally, we see with reference to the typical significance of David's reign, the administration of judgment and justice. That's what verse 15 tells us. So David reigned over all Israel, and David administered judgment and justice to all his people. Look at the prophet Isaiah that speaks concerning David's son, speaks concerning the Messiah promised in 2 Samuel 7.
We know the text in Isaiah 9.6, For unto us a child is born, unto us a son is given, and the government will be upon his shoulder. His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Now note, of the increase of his government and peace, there will be no end. Upon the throne of David and over his kingdom to order it and establish it with judgment and justice from that time forward, even forever, the zeal of the Lord of hosts will perform this.
Isaiah 11, verse 1, there shall come forth a rod from the stem of Jesse and a branch shall grow out of his roots. The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord. His delight is in the fear of the Lord, and he shall not judge by the sight of his eyes." Some rabbis taught that Messiah would be blind based on this particular text. Well, when it comes to justice and judgment, he is blind.
He is no respecter of persons. He doesn't say, oh, I have a particular... No, justice and judgment come indiscriminately, nor decide by the hearing of his ears. Notice in verse four, but with righteousness he shall judge the poor and decide with equity for the meek of the earth.
He shall strike the earth with the rod of his mouth and with the breath of his lips, he shall slay the wicked. Righteousness shall be the belt of his loins, and faithfulness the belt of his waist." I mean, we could multiply passages, passage after passage, to indicate that this would mark or be the hallmark of Messiah's reign in the kingdom of God. Judgment and justice, and we find it here, at least typically with David, in Israel in this context. And the final lesson we ought to appreciate is God's faithfulness.
If you ever doubt God's faithfulness, just pick up 1 and 2 Samuel and read about David. You cannot escape the reality that God is faithful when you study the life of David, King of Israel. Well, let us pray.
Closing Prayer
Our Father, we thank you for the Word of God. We thank you for what it testifies to us concerning Father, Son, and Holy Spirit, and how we thank you for this promise in 2 Samuel 7. We thank you for the fact that Jesus is reigning at the right hand of God Most High, sitting on David's throne. And we look forward to that day when He will come again in glory to judge the living and the dead.
And knowing that this judgment is coming, God, help us to persuade men, women, boys and girls, help us to beseech sinners to be reconciled to You through Christ the Lord. We ask that you would go with us now and watch over us. We thank you for your faithfulness to us, and we pray that you would keep us and preserve us and bring us together on the Lord's day, that we may worship you in spirit and truth. And we pray these things through Christ our Lord.
Amen.