While Benjamin has been mentioned before (1 Chronicles 12:1–7), the Chronicler has theological reasons for mentioning the tribe again in this particular context. Judah and Benjamin became the tribes faithful throughout David’s kingship and dynasty, and, along with Levi, made up the bulk of the postexilic community. The genealogical lists have already drawn attention to their importance (1 Chronicles 2:2–8:40). Here the Chronicler shows that even in the early period David chose loyal men from both Judah and Benjamin to be troop leaders.
It was only strong leadership and loyalty to the Davidic covenant that, in some sense, unified the tribes. The divisions in the time of the Judges are still evident in the time of Saul’s death. This was especially evident in the division between the northern and southern tribes (see 2 Samuel 2:1–4:12). The rebellion of Sheba against David’s rule in 2 Samuel 20:1–2 indicates the fragility of the united kingdom and this uneasy union eventually led to the permanent split between north and south after Solomon’s death (1 Kings 12:16; 2 Chronicles 10:16).
In view of future opposition to Davidic rule, the Chronicler here gives two short but appropriate examples of continued loyalty of the two southern tribes to their king, the son of Jesse.1 These warriors present themselves to David at the stronghold,
the location of which is not mentioned. It could be either Adullam (1 Samuel 22:1) or Engedi (1 Samuel 23:29; 1 Samuel 24:1), though David used a number of similar places (1 Samuel 3:14). David’s suspicion of these men is understandable given that during his flight from Saul, he had already been betrayed by Doeg the Edomite (1 Samuel 21:1–22:23), and even cities of Judah like Keilah and Ziph were willing to betray him (1 Samuel 23:10–12, 1 Samuel 23:19–24; 1 Samuel 26:1–3). Ultimately these men are not only accepted by David but are also appointed as leaders of his troops. This transition occurs through two intervening steps.
First, he asked if they were for or against him. If they were to betray him through no fault of his own (though there is no wrong in my hands
), he then called upon the God they all worshipped (the God of our fathers
) to rebuke
them in judgment. Implicit in these words is the threat of a divine curse, an indication of the gravity of the situation David faces in terms of uncertain support during the period of his transition to the throne of Israel.2 Similar words were uttered by Israel’s leaders when Moses and Aaron had met with Pharaoh: The Lord look on you and judge
(Exodus 5:21).3
Second, the Holy Spirit inspired Amasai to confirm that the warriors from Benjamin and Judah were on David’s side (1 Chronicles 12:18). The Spirit clothed Amasai.
This is a clause usually employed when someone speaks with divine authority. Johnstone writes, God himself is controlling the response and vindicating David.
4 A similar phrase, the Spirit of God/the Lord came upon
is found in 2 Chronicles 15:1 and 2 Chronicles 20:14. While those endowed with the Spirit under the old covenant are associated with special individuals particularly in leadership positions, Jesus promised that all his followers would be clothed with power from on high
(Luke 24:29).5 In this way, God deals graciously with David in a time of extreme danger and vulnerability by giving him a prophetic message of encouragement and assurance, and it came through the mouth of Amasai, the leader of the band of fighting men.
It is thought by some that Amasai might be identified with the Amasa who was appointed leader of the Israelite army by Absalom during the rebellion. Apart from the name itself, and the similarity between the two, there is no other indication whatever for this Amasai to be identified with Absalom’s army general (2 Samuel 17:25; 2 Samuel 19:13).6
It is worthwhile to note that no reference is made here to Amasai’s prowess as an accomplished man of war, but the Chronicler’s real interest is Amasai’s poetic speech. Various emphases can be noted here that align with the Chronicler’s purpose in writing: loyalty (we are yours
), devotion (David son of Jesse
), peace, help, and helpers.
The prophetic message in poetic form begins with reassuring words of loyalty: We are yours, O David, and with you, O son of Jesse!
(1 Chronicles 12:18). The appellation is used in an honourable and devoted manner. When disloyalty to David and his house is expressed, “David’ and the son of Jesse
are again used in parallel (2 Chronicles 10:16). That recalls Nabal’s base ingratitude toward David and Sheba’s call to rebel against the king (1 Samuel 25:10; 2 Samuel 20:1). Saul likewise scoffed at the epithet son of Jesse
(1 Samuel 20:27).7 The words, as it were, are spat out in a derogatory manner. This could certainly be likened to the blasphemy of our Lord Jesus’ name because it shows contempt for the anointed One of God.
Then follows a benediction of peace. Peace in the Old Testament is much more than the absence of hostilities (no more fighting); it denotes completeness, fullness of life, and well-being in its fullest sense, which for the people of the Old Testament had material as well as spiritual dimensions. True peace can only be found, first and foremost, when hostility between God and man has been removed, with the result that God is no longer man’s enemy but One who sides with his people. This was patently the case with David because Amasai repeats the key term peace three times so as to bring emotional encouragement to David. He is surrounded by loyal helpers on every side, and chiefly aided by God as guardian of his cause.
Any pronouncement by ministers or otherwise defining peace in the weaker sense undermines the biblical message of the character of true peace. The gospel is not about not fighting or eradicating war and conflict
. It is about the wholeness of life as God intended it, characterized by security, love, and identification with his will.8
The words of assurance in 1 Chronicles 12:18, your God helps you,
would be better translated your God has helped you.
Success is assured because God has already helped David. The course of David’s life is given prophetic assurance through a blessing.9 The prophet-soldier then adds that peace will also be the portion of those who help David. In other words, what the Chronicler is saying to his audience is that God helps those who help David and his descendants.
McConville says this about Amasai’s inspiration by the Spirit: In the light of what we know of God’s promises to Israel, and to David, it is evident that Amasai’s 'word' is not so much a new revelation than a heightened perception of something that God was otherwise revealing, namely, that David would have rest from his enemies.
10
The same Spirit that inspired Amasai is still speaking to God’s people through unlikely mouthpieces, reminding them of what his Word has already told them: where God’s favour rests, and what the consequence of that is (1 Chronicles 12:18).11
16 And some of the men of Benjamin and Judah came to the stronghold to David.