1 Chronicles 18:1–20:8

The collation of David’s victories carries the story forward in two ways. First, we see how God fulfills his promise (1 Chron. 17:10) as David “subdues” his enemies (18:1; 20:4) and neighboring peoples become his “servants” (18:2, 6, 13; and “became subject,” 19:19). Second, the collation illustrates how David was indeed one who “shed much blood and . . . waged great wars,” but the result was the “rest” that enabled Solomon to build the temple (22:8–10; 28:3). Chapters 18–20 will be followed by arrangements for the temple and its worship.

The Chronicler has selected accounts from 2 Samuel 8–21.¹ All of the material relates to David’s military campaigns and political connections. Hearers would have been well aware of David’s personal and family failures, but such incidents are not relevant to the Chronicler’s focus on how David’s successes brought about the security and stability that set the scene for temple building.

The details cover successively areas to the west (Philistines; 18:1), east (Moab; 18:2), north (Syrian² states; 18:3–10), and south (Edom; 18:12–13), with further battles covering east and north (Ammonites and Syrian states; 19:1–20:3), and conclude with Philistines again (20:4–8). Previously recounted battles had been defensive against the Philistines (14:8–16), but some battles listed in these chapters were offensive; although the national area of Israel was not increased, the region in which David had hegemony and peaceful relationships was greatly enlarged. Israel obtained access to trade routes on the coast and east of the Jordan (the King’s Highway) that continued south to Egypt and Arabia and north through Damascus into Mesopotamia. As well as providing security, victories resulted in tribute and trade income. The accounts also tell how some of this wealth was used for the temple (18:8, 11; cf. 2 Chron. 5:1).

Clear literary time markers divide sections of the text: “after this,” 1 Chronicles 18:1; 19:1; 20:4; and “in the spring of the year,” 20:1. Further, the cataloged details of chapter 18 are separated into sections by concluding summary statements in 18:6b, 11, and 13b, while 18:14 introduces David’s administration. It is possible that the overall arrangement is intentionally chiastic: Philistine victories provide the outer frame (18:1; 20:4–8) and victories east and north the inner frame (18:2–13; 19:1–20:3), with administrative arrangements central (18:14–17). This is a pointer that the military ventures were a means of providing stability and security for the good administration of “all Israel.”

1. II.B.2. Victory and Temple Preparations (17:1–29:30) . . .
   1. b. David’s Expanding Victories (18:1–20:8)

“The Lord gave victory to David wherever he went” (1 Chron. 18:6, 13) foreshadows Jesus’ wide-ranging deeds as he came announcing God’s rule (Mark 1:14–15). As “son of David” he came to “save his people from their sins” (Matt. 1:1, 21), but unlike contemporary expectations of military uprising, Jesus set people free from diverse situations that resulted from a world affected by human sin. In answer to John the Baptist’s questioning as to whether he was the Messiah, Jesus told how “the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them” (Matt. 11:2–5). Like David’s battles, no two situations in Christ’s ministry are identical, but there is victory in all, even when the opponents seek support from others. Jewish religious leaders were joined by Pilate and Herod and a crowd to put Christ to death, but “God raised him up” (Acts 2:23–24; 4:27–28). Here too is victory over Satan, “the ruler of this world” (John 12:31; 14:30; 16:11). The final victory is described vividly in the book of Revelation.

Amazingly, God’s treatment of his “enemies” is to bring reconciliation “by the death of his Son” (Rom. 5:10). Further, the personal message of forgiveness of sins is just one component of the comprehensive cosmic victory over all forms of evil and its consequences, to be experienced partially in the present but realized fully on Christ’s return, when “the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Rom. 8:21). Paul describes Christ’s victorious ascension as he “led . . . captives” and spread the spoils (Eph. 4:8); in setting us free God not only “cancel[led] the record of debt that stood against us with its legal demands” but also “disarmed the rulers and authorities and put them to open shame” (Col. 2:14–15); there is “victory” over death (1 Cor. 15:54–57).

The account of David’s victories tells how they came about through the initiative and bravery of various individuals, a foreshadowing of the way Christ’s followers participate in the battles and the victories. While Christ alone brings forgiveness through his death and resurrection, he calls all to follow him and take part in the life of the kingdom. In his earthly ministry, Jesus sent out the twelve disciples to “proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ Heal the sick, raise the dead, cleanse lepers, cast out demons” (Matt. 10:7–8), and later the seventy-two “returned with joy, saying, ‘Lord, even the demons are subject to us in your name!’” (Luke 10:17). His final words are a royal commission to call others to become his disciples, empowered and guided by his presence and the indwelling Spirit (Matt. 28:18–20; Acts 1:8).

While David’s weapons were those of armed forces and his “enemies” (1 Chron. 17:8, 10) were peoples around, Jesus, acclaimed as “the son of David,” surprised all by treating human “enemies” with love, right to the cross. He called his followers likewise to “love your enemies” (Matt. 5:44; cf. Rom. 12:14–21). At his trial, Pilate, representing Caesar’s kingdom, confronted Jesus, “the King of the Jews,” and Jesus answered Pilate, “My kingdom is not of [or “from,” Gk. ek] this world. If my kingdom were of this world, my servants would have been fighting” (John 18:33, 36). Kingdoms that arise in this world use political and military force, but in Christ God’s kingdom has come actively into the world, and it speaks and demonstrates “truth” (John 18:33–37). In this world the “servants” of God’s kingdom use the methods of speaking truth and loving, but this is not always welcomed, for the battle is against “the evil one” (John 17:14–19).

Joab’s exhortation to his men, “Be strong, and let us use our strength” (1 Chron. 19:13), finds an echo as Paul transforms military imagery because of the identity of the enemy: “Be strong in the Lord and in the strength of his might. Put on the whole armor of God. . . . For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Eph. 6:10–12; cf. 1 Thess. 5:8). Armor has to be put on personally, but the fighting is corporate; just as the strength of the Roman army was in its soldiers’ fighting together with strict discipline, so earlier in Ephesians we read of the church as a body whose head is Christ and in which each part works properly, “joined and held together,” and so the body “builds itself up in love” (Eph. 4:15–16). Like Joab’s men (1 Chron. 19:12), we play our part and “help” each other, using God’s armor. It is often commented that Christians ultimately conquered Rome, despite persecution, because of the love they showed in their care of the poor, the sick, and prisoners, irrespective of race or religion.

David’s victories prepared for a time of “rest” and peace, enabling the building of the temple. The victory of the resurrection provides the hope that enables perseverance in love, irrespective of opposition. We look forward to the time of “rest,” the final victory when “the dwelling place of God is with man” (Heb. 4:1; Rev. 21:3).