Posts Tagged ‘David’

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Et Tu Absalom?…

May 26, 2012

Part 3: Absalom and David…

The story of Absalom’s rebellion, for our purposes, begins in 2 Samuel 15.  David is king over Israel.  Absalom has a desire to become judge over the people of Israel. (15:4)

-Absalom deceives his father, gaining permission to go to Hebron, ostensibly to make an offering, but his goal is to have it proclaimed throughout the land that “Absalom is king.” (15:10)

-Once Absalom leaves, the King (David) flees Jerusalem, crosses the Kidron valley, and arrives on the Mount of Olives to weep and pray. (15:23,30)

-Chapters 16-17 describe Absalom’s efforts to curse, pursue and kill David as well as David’s flight from his son.  In Chapter 18 David raises an army, led by Joab, and defeats Absalom’s forces. (18:7)

-Absalom flees, his head is caught in a tree and he was hanged. (18:9)  Joab arrives, pierces Absalom with the sword and buries him in a obscure pit covered with stones. (18:15, 17)

-Absalom’s revolt is unsuccessful and David returns as King, arriving at the city gate, and all the people came before him. (19:8)

All the threads of evil opposition are present within this story.  There is one to be opposed, a type of the messiah, in this case King David; and there is one actively engaging in opposition.  Absalom’s action is rooted in pride, and manifests itself in self-exaltation, deceit, and murderous desire.  In these actions he displays opposition to God’s anointed king and implicitly opposition to God Himself.  This opposition is his end, both in practice and in fact.  He succumbs to a bruised head, is cast to the ground, and denied the burial reserved for those of royal pedigree.

In isolation within the biblical text this story would seem exciting but rather benign.  But what I hope to show is that there is far more at work in this narrative in light of two other biblical texts.  The evil represented in the actions of Absalom is nothing less than Satanic opposition of God’s anointed, which points forward to the ultimate act of opposition against Christ.  To bolster this claim it will be helpful to look at the Absalom narrative in light of a chief text used to describe Satanic opposition, Isaiah 14:12-20; and later to examine in it relation to Christ’s betrayal by Judas.

In the Next Post, Part 4 we will examine evil opposition as outlined in Isaiah 14.

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Evil Opposition in Scripture: A Series…

May 25, 2012

Part 1. Introduction…

From the moment of the Fall there has been a tension present in history.  Adam and Eve felt it and hid themselves in response to it.  God described it in the curse of the serpent and the promise of the Seed.  Cain displayed it with the murder of his brother.  From Cain on, there were a long line of those who embodied it and fell victim to its effects.  The “tension” in question is presence of evil opposition to God’s anointed.  The tension of messianic opposition is rooted in Genesis 3, and branches out through scripture.  Present along with the proto-euangelion in Genesis 3 is also a proto-opposition that bears witness to the type and fate of those who will seek to oppose the seed of the woman.

Where the allusion to the messiah is present, so too is the specter of His opposition.  The presence of these two forces together creates a palpable tension that pulses through the narrative of the Bible.  Each side is marked by characteristics that point forward to their ultimate fulfillment.  Messianic characteristics found in individuals within the text point us to Christ as judge, lawgiver, king, and Immanuel.  Likewise the characteristics of the opposition point us to their ultimate fulfillment in Satan as adversary, deceiver, self-exalting murderer, and defeated one.

This evil opposition and its characteristics can be seen in individuals throughout the text as they seek to oppose the will of God, often as they oppose His chosen people Israel.  As the types for Christ become more pronounced and specific within the text so does the type for Satan.  Our purpose here is to examine this character of evil opposition, its source, its mean and its in end the text.  We shall attempt to prove that there is a link between three passages of scripture that inform our understanding of the presence of evil opposition to anointed of God.

First we will examine the story of Absalom and his rebellion against his King in II Samuel.

Second we shall center on the figure represented in Israel’s taunt of Isaiah 14, “the son of the dawn” and I will argue that Isaiah has Absalom in view in this passage.

Third we will see how both of these Old Testament texts point forward to Judas’ opposition to the Messiah King in the gospels.

Finally we shall draw these texts together and try to make sense of their common characteristics.  By looking at these texts we desire to increase our understanding of both the opposition; Satan, and the One being opposed; Christ.  To that end, as we peer into the darkness may the marvelous light of God may be more pronounced; that we might gain hope by seeing the futility of those who oppose God.

In the Next Post, Part 2, we will discuss the characteristics of evil in Scripture.

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The Heavens declare, the King Reflects…

May 30, 2011

Psalm 19 is a masterful text within the Psalter, arguably peerless in its scope and impact.  C.S. Lewis describes it as, “the greatest poem in the Psalter and one of the greatest lyrics in the world.”[1]  This Davidic psalm exists as a humble meditation on the part of its author and a powerful instruction directed to its reader.  We must remember that it was written by a king whose sole preoccupation was the governing of his people.  This was by no means an easy task, ask any politician or governor or judge, if you are responsible for enforcing laws, and maintaining peace and freedom, your burden is great. For Israel’s kings the guidelines for governance were specifically laid out in Deuteronomy 17:18-20:

18 When he sits on the throne as king, he must copy these laws on a scroll for himself in the presence of the Levitical priests.  19 He must always keep this copy of the law with him and read it daily as long as he lives. That way he will learn to fear the Lord his God by obeying all the terms of this law.  20 This regular reading will prevent him from becoming proud and acting as if he is above his fellow citizens. It will also prevent him from turning away from these commands in the smallest way. This will ensure that he and his descendants will reign for many generations in Israel.”

From the very first day as king and ruler, David had to begin focusing on the word of God and the Law contained within it.  He would copy it, carry it with him, read it daily and rely on it to avoid slipping into prideful arrogance and wrongful ruling.

David rightly saw that God’s law, His order of love and justice, was not just written with pen and ink, but with stars, clouds, the expansive heavens above, and nature below.  All of creation testifies to God’s grace through revelation of a purpose behind the spoken words.  And within this psalm the purpose of God is laid out in mirror image to the rest of scripture.

Within fourteen verses there exists an encapsulation of the entire narrative of the Bible.  Beginning with creation, (vss. 1-4a) God’s ‘handiwork’ the work of His hands, the heavens molded majestically reflecting His glory.  Expanses of sky and echoes on earth, testify that the creator reigns.  Then the psalm progresses to how God reigns over His creation, from one end to the other, missing nothing and seeing everything (vss. 4b-6); He then gives His law to restore, enlighten and endure (vss. 7-11); which exposes our need, prompting our confession (vss.12-13); and concludes where all scripture does on the Lord, our redeemer (vs.14).  (It is easy to see Christ in this psalm, the Rock of ages, the redeemer of all who call upon Him.)

The sun/Son which shines on all creation exposes all that is hidden, including our own secluded faults; ultimately our ability to tell right from wrong lies in our willingness to walk in its/His light.  An illuminating law revealed in nature, sealed in ink, and written on our hearts.


[1] (Reflections on the Psalms, p. 56)