In this book we have the reign of David, first over Judah at Hebron for about seven years, then in Jerusalem over all Israel for thirty-three years (2 Sam. 5:4, 5), in all 40 years—the period of time comprehended in the book. The reign of David foreshadows the victorious power of the Lord Jesus in the establishment of the future millennial kingdom. Solomon typifies Christ afterward reigning in peace and glory, and sought for by the Gentiles, as the Queen of Sheba sought Solomon. Psa. 45 would represent the Davidical reign, while Psa. 72 would as fittingly set forth the Solomon reign. In this book David represents the Lord as King (2 Sam. 5.), as Priest (2 Sam. 6.), and as Prophet (2 Sam. 23.) In the former book we have traced the Kingdom—its history and sorrowful issue in the hands of man; while in this we have its establishment according to God—in David typically of course.
In the first book of Samuel everything is cast in a Jewish mold, in the second book the typical bearing is more of a Gentile character. In the first book Saul figures the anti-Christ opposed to the Messiah, the central object in Old Testament prophecy. Jonathan, whose love and devotedness to David is most touching, sets forth the Jewish remnant cleaving to Christ, and Kingdom-hopes and prospects. The future and personal anti-Christ will unite in his own person royal power and prophetic energy, thus, "the King" (Dan. 11:36) in Palestine is also "the false prophet" (Rev. 19:20). Saul at one time united in himself both characters. In the typical application to the future crisis, the first book of Samuel would answer to the rule of Antichrist amongst the Jews, after the removal of the Church to heavenly glory, and before the descent of the Lord to take and establish the Kingdom. Now in this second book of Samuel we have in Absalom additional features of antichristian wickedness in the closing days. From 1 John 2, we learn that Antichrist will head up Jewish apostacy—the denial of royal power in the Messiah; and also sum up Christian apostacy—the denial of grace in the revelation of the Father and the Son. Thus, in this second book, we meet with that truly beautiful expression, "the kindness of God" (2 Sam. 9:3), and that shown to a member of Saul's family, the sworn enemy of David. Again and again does the grace of Jehovah and of Jehovah's anointed King shine out in this book; surely this is distinctive of Christianity. Absalom, then, sets forth the Antichrist, but in special connection with Christendom apostacy the worst of all apostacy. The opposition of Absalom to David was in certain respects much worse than that of Saul's. In the former every feeling of filial relationship was trampled upon. The grace of David, too, in forgiving Absalom for the cruel murder of his brother, was equally set at naught, and pride and deceit filled the foolish young man. In Absalom we have a type of him who is "the bloody and deceitful man," insensible to the grace shown him, and inflated with his beauty and self-importance, setting himself against all that is called God (2 Thess. 2:4), that is, against all divinely constituted authority; for David, be it remembered, being God's King on earth, became thereby the source of all power and authority in Israel. Thus the typical bearing of this book, in its broad features and general principles, is clearly applicable to the great events of the closing period of this age.
It may be well to remark that in the first book of Samuel the prophet and the priest are identified with the rejected King; whereas in our book, Ahithophel, the wise counselor, but not the priest, is identified with the usurper Absalom. Why this? Because in the future crisis, of which all this is distinctly typical, the Antichrist will set himself against the royal and prophetic rights of the blessed Lord. Satan is now the great anti-priest on high. Very soon, however, he will be cast down to the earth (Rev. 12:9, 10), and will then raise up the Antichrist to oppose the Lord in His earthly relationships as King over the earth and Prophet amongst His people.
The faith of David, his exercises, trials, and confidence in God, is a study of a most delightful character, and one full of profound instruction. Surely if the Holy Ghost in the book of Psalms has freely used the life of the shepherd-King—the man after God's own heart—as ground and material in inditing many of the most plaintive strains ever penned, in composing odes of the most magnificent and grand description, we may enter upon, with deep and deepening soul profit, the study of a life which will yield to none in the rich stores of experience to be gathered, and of typical instruction concerning Christ in His afflictions and glories. Using the book, however, as a figure of Christ taking the kingdom gradually, and then reigning in Jerusalem, the seat of royal government, as did David, affords valuable insight as to the manner in the establishment of the coming millennial kingdom.
In the historical circumstances noted in this interesting book, three things are worthy of careful attention, and in fact characterize the history. It is the sovereign election of God, and not the will or responsibility of the creature, which secures the blessing of man, and accomplishes the counsels of God. Had the establishment of the kingdom been dependent upon man, then its utter ruin were full and final in Saul This surely is demonstrated in the first book of Samuel But the calling of God is without repentance or withdrawal, because founded on His sovereign will Psalm 78 clearly establishes this point, one which ought ever to be the boast and security of our souls. "Moreover, He refused the tabernacle of Joseph, and chose not the tribe of Ephraim. But chose the tribe of Judah.... He chose David also His servant." But not only is the tribe, and the family, and the person chosen of God, in whom his counsels would be surely accomplished, but Zion, the seat of Divine government, the center from whence David pursued his victorious career of war and conquest, is "chosen" of God, and is the "desired" place of Jehovah's habitation and rest forever (Psa. 132). Thus the three historical circumstances alluded to are, first, the sovereign choice of David, the king; second, the sovereign choice of Zion as seat of government on the earth, and of Jehovah's habitation and rest; and third, the ark, the basis and center of God's moral dealings and relationships with His people—called "His strength" and "His glory"—brought in triumph to Jerusalem, and established there, so that God could make Zion His habitation and rest. These things will find their full development, according to God, in the coming reign of the Lord Jesus Christ
"Isles of the deep, rejoice! rejoice!
Ye ransom'd nations, sing
The praises of your Lord and God,
The triumphs of your King.
" He comes—and at His mighty word,
The clouds are fleeting fast,
And o'er the land of promise, see,
The glory breaks at last.
" There He, upon His ancient throne,
His power and grace displays,
While Salem, with its echoing hills,
Sends forth the voice of praise."
—Sir E. D.
GENERAL DIVISIONS.
1-David's reign in Hebron over Judah only, for seven and a half years. The first verse of the third chapter gives the key to this portion of the book, which will find its antitype in the opening years of the millennial reign. 2 Sam. 1.-4.
2.-David, King over all Israel; Jerusalem the seat of government. David victorious in war and conquest, thereby establishing the ground of blessing to the people, and restoring the relationship of the people with God in bringing home the ark to Zion. 2 Sam. 5.-12.
3.-Absalom figuring the antichrist of the last days; consequent upon his death, David, fully established on the throne, clears the land of the Philistines, etc., enemies within the territory of Immanuel. The Messiah, the great subject of the book and prophecy. Compare Psa. 18 with 2 Sam. 22. The last words and last actions of David. 2 Sam. 13.-24.
NOTE.
David was anointed for the throne when about 15 years old; after the death of Saul he reigned 40 years, and died when about 71 years old. He was the only one of the kings of Judah who was born at Bethlehem—the birth-place of our Lord.