Saul was a bad king. Now that David is the full king of all of Israel, is he going to be good or bad?
“And it came to pass, when the king sat in his house, and the LORD had given him rest roundabout from all his enemies;
That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.
And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.
And it came to pass that night, that the word of the LORD came unto Nathan, saying,
Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?
Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.
In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?
Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.
Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them anymore, as beforetime.
And as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
He shall build an house for my name, and I will stablish the throne of his kingdom forever.
I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established forever” (2 Sam 7:1-17).
After Nathan re-laid the message David talked to God,
“…Who am I, O Lord GOD? And what is my house, that thou hast brought me hitherto?
And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant’s house for a great while to come. And is this the manner of man, O Lord GOD?
And what can David say more unto thee? For thou, Lord GOD, knowest thy servant.
For thy word’s sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them.
Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?
For thou hast confirmed to thyself thy people Israel to be a people unto thee forever: and thou, LORD, art become their God.
And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said.
And let thy name be magnified forever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee.
For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.
And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant:
Therefore now let it please thee to bless the house of thy servant, that it may continue forever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed forever” (2 Sam 7:1-29).
Horses and Chariots in Ancient Warefare
The use of horses and chariots revolutionized warfare in the ancient Near East.
Scholars generally agree that the horse was introduced into the area during the late third millennium 6 B.C. and had become prominent in Canaan by the early second millennium.
The development of the chariot soon followed, but scholars disagree about the History of its invention.
Horses and chariots are mentioned in the Mari tablets (18th century B.C.), and the Kassites and the people of Mitanni (17th century B.C.) were renowned for both horse breeding and chariot technology.
In fact, the Kassites developed specialized and precise vocabulary for chariot components, and the Mitannian maryannu comprised a group of chariot experts.
In all likelihood foreigners introduced horses and chariots to the Egyptians during the Hyksos period (18th to 16th centuries B.C.) horse-drawn chariots were often used in warfare and religious processions — and sometimes even served as portable thrones.
Reliefs and paintings from Egypt portray both Seti I and Ramesses III standing in chariots, drawing their bows against enemies.
Chariots have also been found among relics in Eighteenth Dynasty tombs, such as those preserved with relation to King Tutankhamen.
The early chariot’s design permitted two people standing abreast – a driver and an archer — to occupy the small platform.
The axle was made of wood, and rawhide held the frame together. Wheels were fastened to the axle with linchpins of wood or bronze.
The draft pole extended to the rear of the chariot was secured with rawhide bindings and was attached to the horses’ yoke with straps.
Since horses were primarily used in ancient times to pull chariots, the term rider mentioned in Ex 15:1 probably refers to the chariot driver.
The song’s boast that the God of Israel had hurled the horse and charioteer into the sea dramatically portrays the manner in which the power of God had bested the most technologically advanced tool of warfare available during that time.