We must again traverse a historical gap between covenants. From Moses to David is about 500 years (give or take—the year of the Exodus is not known, but 1500 B.C.E. is a good ballpark figure). Moses dies and his assistant Joshua brings the Israelites into the Promised Land. The inhabitants of the land are none too eager to make way for the invaders. God promised Abram that his descendants would be in bondage for 400 years, and that they would then return, and that he (God) would use them as his hand of judgement on the inhabitants of the Promised Land (Gen. 15:16).
So that is what happens. From the time the people cross the Jordan River into the heart of the land, they must fight for it. They overthrow the cities of Jericho and Ai, and meet various different people in battle. Eventually they gain a significant foothold in the land, but for generations they continue to war with various other nations—the Moabites, the Ammonites, the Midianites, and others. Eventually, a seafaring people from the Mediterranean coast known as the Philistines becomes the main oppressive power in the area, and the Israelites spend many years vying with them for freedom and control of the land.
There is one truly vital covenantal principle we see at work between Moses and David. That principle is the unconditional nature of the covenant. After the covenant is made at Sinai, the people of Israel worship a golden calf in Moses’ absence. They fail to enter the promised land out of fear of the inhabitants. They are tempted to idolatry by the Moabites. After entering the promised land, they continue to fall into the idolatrous practices of the various Canaanite peoples. In my last article, I stressed that the commandments were promises that God’s people would be like him. Yet we cannot help noticing that they are not like him. So why do I bring this up?
God proves over and over again that the covenant is dependent on his faithfulness, not on theirs.
Every time they fail, they are judged, rescued, and restored. This is why, in my previous post, I stressed that the covenant relationship with the people is primary to the covenant responsibilities enumerated in the commandments. If the covenant relationship were contingent on obedience, much of the story of Israel would make no sense. I realize that this remains a subject of some theological controversy even today, and so when I make that assertion I may be accused of abandoning my insistence on taking things as they come. Nothing could be further from the truth.
Consider what the nation has seen and heard. They were at Sinai for God’s declaration in Exodus 19. They heard the words so often used today to suggest that the covenant is conditional. But then they see, for generations, that in spite of numerous and repeated failures to obey, God remains faithful to his covenant with Israel. He swore by himself to Abraham, and he attached the glory of his name to the covenant with Israel. God proves over and over again that the covenant is dependent on his faithfulness, not on theirs.
The book of Judges tells the story of the waxing and waning fortunes of the fledgling nation. They alternately follow God and worship idols, and they are alternately oppressed and free accordingly. There was no king, the only law they had was the law of Moses, and the people cycled through obedience and disobedience. When they disobeyed, God would allow their enemies to prevail. Then they would cry out to him, and he would send a deliverer, a “judge,” to lead them to obedience and freedom. And this cycle continues many times.
The last judge was a man named Samuel. During his time judging Israel, the people wanted a king. Now, there was nothing necessarily wrong with wanting a king. God himself had predicted this and allowed for it in the Torah, and even gave guidelines about what the king should be like and how he should conduct himself. But the people said they wanted a king “To be like the other nations.” (1 Sam 8:5) Herein lies the problem. They aren’t supposed to be like other nations (Num. 23:9). They are supposed to be different. Yet Israel has just spent hundreds of years cycling through obedience and disobedience to God. When they cry out to God, God sends a deliverer. Now, they cry out to the deliverer for a king. They have grown dependent on man rather than on God. Both Samuel and God are disappointed, but God agrees to give them a king. He gives them the king they asked for rather than the king he himself desires. He gives them a king like other nations have.
A man named Saul, the son of Kish, is chosen for this signal honor. Tall, strong, and handsome, he looks the part of a king. He starts off well enough, winning a great battle and saving the city of Jabesh-Gilead. But it doesn’t take long for his true character to be revealed. Saul is selfish, petty, dishonest, and ultimately disobedient toward God. Consequently, God tells him that he will lose his kingdom to another. Saul spends the rest of his life looking over his shoulder, futilely trying not to lose his kingdom.
The Lord sends Samuel to Bethlehem, to the house of Jesse, to anoint the next king. Jesse has several sons, but God tells Samuel to anoint David, the youngest. Note that, just as with Abraham, David has not done anything to merit this honor. As with Moses, God calls David while he is simply going about a common task: watching over sheep. While this appears to be a private event, God soon puts David in the position to become a young man of renown.
Saul and the armies of Israel go to battle against the Philistines, and the Philistines put forth their champion, a huge warrior named Goliath. Although the soldiers of Israel are afraid, David the shepherd fights Goliath and kills him. While Saul rewards David for his heroic act, this also begins their rivalry.
Saul hunts David for 10 years or so, and David tries to stay hidden while also still fighting the enemies of Israel. Eventually Saul dies in another battle with the Philistines, whereupon David is named king of his tribe (Judah). Another small war ensues with Saul’s surviving son Ish-Bosheth. When David is victorious in that conflict (and Ish-bosheth is sadly murdered by his own men), he becomes king of all Israel. And that is how we approach our next covenant.