As a warrior, David’s walk with God was his lifeline. This fact is woven through the fabric of the Davidic narratives. At every turn, David is found seeking God (2 Sam 24:25), trusting (1 Sam 17:46-47), praying (1 Sam 23:2), praising (2 Sam 6:14), glorifying (2 Sam 22:1-51), lamenting (2 Sam 1:17-23), seeking forgiveness (2 Sam 12:13) and relying on God (1 Sam 30:6). In 1-2 Samuel, there are 567 references to Yahweh, the God of Israel, which speaks to the pervasive presence of God in David’s story (1 Sam 16-2 Sam 24). In truth, David’s biography is the story of his relationship to Yahweh.
His theology proper was robust, boasting a high view of God. As the architect of the Psalms, he exhausts metaphors to describe God: king, sun, shield, refuge, shelter, portion, tower, helper, rock, strength, redeemer, shepherd, light, salvation, holy one, habitation, defense, righteousness, joy, highest one, shade, keeper, song, mercy, warrior, praise, health, maker, goodness, truth, and dwelling place.[1] In metaphorical speech, David affirms God’s role as creator and sovereign, savior and redeemer. He acknowledges his divine aseity, perfection, and covenant-keeping loyalty. He stands in awe of his omnipotence and omniscience, and rests in his steady mercy and certain justice. He sings over his glory and brilliance, finds comfort in his immutability and relishes in his kindness and provision. These metaphors paint a picture of a man who knew and loved God.
Considering the metaphors in the Psalms, it is worth noting that many contain warrior motifs: Lord of Hosts (84:3-4), warrior (110:5-7), deliverer (144:2), strength (18:1-2), shelter (61:3), strong tower (61:3), mighty God (50:1), shield (3:3), defense (59:9), help in trouble (46:1), buckler (18:2), fortress (18:2).[2] David did not compartmentalize his faith. His experience as a warrior informed his faith, and his faith drove his warfighting vocation. This is evident in the way that his language from the combat zone found its way into the Psalms, and the warrior language of the Psalms found its way onto the field of battle.
David was not just an ordinary warrior, but he was also a theologian. As highlighted above, the contours of his theology are discernible in his stories and songs. Through the narratives and poetry one can discern a number of critical theological axioms; here are four that are important in the warfighting vocation. First, he affirmed the transcendence and imminence of God; that is, he recognized the otherness of Yahweh while relishing in his nearness.[3] He knew the lofty status of God and the lowly posture he willingly took. He comfortably held these two theological truths in proper tension. For the warrior, proper fear of the high God along with confidence in His lowly solidarity are both combat critical perspectives.[4]
Second, David recognized the creator-creature distinction as he affirmed God’s enthroned status and limitless power, his creative and sustaining presence behind all things juxtaposed with the dependence, trust, worship, and obedience fundamental to the creature.[5] From David’s view, freedom and joy are found when life is lived within this framework. For the warrior, the creator-creature nexus is fundamental to the vocation. Accountability, dependence, humility, embracing mortality, affirming the image of God, assurance in death, confidence in the proper use of force all flow from this critical framework.[6]
Third, David held the justice and love of God in proper tension.[7] He refused to dichotomize these divine attributes but rather affirmed instead their intimate relationship. He spoke of a fierce, unreserved love of God for His people, for the oppressed, and for the nations. Then, in the same breath, he could speak of an unwavering posture of justice toward sin, wrongdoing, and rebellion. This tension is essential for warfighter theology. It equips a warrior to think deeply about two seemingly contrary principles at work in his vocation. Exploring this tension helps him navigate the morally treacherous terrain of loving one’s neighbor, loving one’s enemy, and the vocational necessity of taking life.[8]
Fourth, David embodied and taught the rhythm of obedience and repentance.[9] A listening ear and obedient heart were the pursuit of David, demonstrated by his commitment to honoring God and doing his will. Yet at his best, he knew broken obedience was all he had to offer. As ferociously as David pursued obedience, he chased repentance. In his brokenness and failure, David owned his sin and sought the mercy of God.[10] This rhythm is important for warrior health. Obedience to God’s commands is crucial on every level for those in the profession of arms. At the same time, failure is inevitable. In a combat setting, however, the stakes of moral failure are tremendous. Repentance is a balm for those dealing in life and death situations, facing moral injury, carrying guilt, harboring shame, and wrestling with unforgiveness.[11]
Healthy warriors are theologians: they are training their minds and hearts toward a vision of God that will ground, balance, and sustain them in their vocation. They do the hard work of holding converse theological truths together that breathe life into their unique settings. They intentionally infuse their theology with combat experience and allow their theology to drive their warfighting. Like David’s, their relationship with God is their lifeline.
[1]Psalms 3:3, 5:2, 7:17, 10:14, 16:5, 18:1-2, 18:13, 19:14, 23:1, 24:7-10, 27:1, 31:5, 43:4, 42:11, 46:1, 50:1, 59:9, 59:10, 61:2, 61:3, 62:7, 71:3, 73:26, 75:7, 78:35, 78:41, 84:4, 89:17, 90:1, 95:6, 109:1, 110:5-7, 118:14, 121:5, 144:2. According to Brenda B. Colijn, “If we allow a new metaphor to become part of our conceptual system, it can create a new reality for us by shaping our perceptions and guiding our future actions.” Colijn argues that scriptural metaphors enable us to re-envision God, ourselves, and the world around us. She gives four reasons: 1) figurative language is more arresting than literal language; 2) images make abstract ideas easier to understand by expressing them in concrete terms; 3) images have an important role in forming and sustaining identity; 4) images are powerful vehicles for carrying a vision. Building on Colijn’s analysis, David’s psalm project can be viewed as a warrior guide to identity formation. His project, latent with metaphor, calls the warrior to re-envision his God, himself, and the world around him. It provides metaphor that will create and sustain the vision of being both a man of God and a man of war. Brenda B. Colijn, Images of Salvation in the New Testament (Downers Grove: IVP Academic, 2010), 18-20.
[2]“The images of God used throughout the Psalter have a distinct ‘homeland security’ ring to them.” Bailey references the metaphors shield, high tower, fortress, high place, refuge, rock, stronghold, and horn of salvation and states, “these images are presented together and have a powerful cumulative effect.” Bailey, The Good Shepherd, 35. Jerome Creach argues that the entire Psalter is shaped around the motif of God as refuge. Jerome F.D. Creach, Yahweh as Refuge and the Editing of the Hebrew Psalter (Sheffield: Sheffield Academic Press, 1996), 122-126.
[3]David speaks often of God’s holiness, lofty dwelling, and utter uniqueness: Psalm 18:16, 20:6, 24:3, 29:2, 43:3, 47:8, 68:5, 92:8, 97:9, 104:13, 113:4. While affirming this high view of God, David also speaks of God’s lowliness, stooping posture, and nearness: Psalm 34:18, 65:4, 69:18, 73:28, 75:1, 119:151, 138:6, 145:18, 148:14.
[4]This theological dynamic gives the warrior a dual perspective on God in the midst of combat. God is high above. He is the holy judge to whom warfighters are accountable. He is to be feared, revered, and obeyed. At the very same time, God is profoundly humble as he comes low to meet us in the trenches. He is in the war zone; he is a combat medic with blood-stained hands, the battle-buddy that is not going anywhere. He is in the fray with the warrior, unimpeded by the mess, pain, and hell of warfare. Divine standards and divine solidarity flow from this framework.
[5]David often speaks of God, the creator and sustainer of all life: Psalm 90:2, 95:5-6, 100:3, 102:18, 104:30, 148:15, 149:2. At the same time, he focuses on man as a dependent creature resting on God for existence: Psalm 8:4, 100:3, 104:30, 119:73, 139:13.
[6]The creator-creature distinction is fundamental to right relationship with God. Notably, it is this distinction that was rejected in the fall (Gen 3:1-7, Rom 1:18-25). Right relating to God means affirming his rightful place while staying in ours. This posture provides accountability, proper dependence on God and rightful humility. It provokes gratitude for God’s provision and protection. In Luther’s discussion on the Apostle’s Creed, he discusses the critical importance of affirming God’s creator status and our creaturely position. Reflecting on the statement, “I believe in God the Father Almighty, maker of heaven and earth,” Luther states, “I believe that God has created me together with all that exists. God has given me and still preserves my body and soul: eyes, ears, and all limbs and senses; reason and all mental faculties. In addition, God daily and abundantly provides shoes and clothing, food and drink, house and farm, spouse and children, fields, livestock, and all property—along with all the necessities and nourishment for this body and life. God protects me against all danger and shields and preserves me from all evil. And all this is done out of pure, fatherly, and divine goodness and mercy, without any merit or worthiness of mine at all! For all of this I owe it to God to thank and praise, serve and obey him. This is most certainly true.” Martin Luther, Luther’s Little Instruction Book: The Small Catechism of Martin Luther (Boulder: Project Gutenberg, 1994). This perspective also speaks to the gravity of combat for it is God alone who is the giver and taker of life. Brandishing the God-given sword entails standing in God’s stead and fulfilling his purposes (Rom 13:1-7). Recognizing God as creator and sustainer of life pushes the warfighter to face his mortality, to be prepared for death. Right relationship with one’s Maker is the only thing that can produce confidence in the face of one’s final breath. Affirming one’s own creature status along with everyone else involved in war is essential for warrior health. The image of God in man is a critical theological truth for warfighters. When affirmed, it upholds the dignity, value, and honor due to one’s battle buddy, one’s enemy, and even one’s self. This conviction must set parameters for how combatants handle themselves in theater. Contrary to what some think, the affirmation of the image of God in human beings does not exclude the necessity of taking life. From a scriptural perspective, this high view of human beings actually grounds the act of taking life when justice dictates (Gen 9:5-6).
[7]Love was a major theme in David’s songs, mentioned at least 164 times: Psalms 5:7, 6:4, 13:5, 21:7, 26:3, 31:7, 36:5. Justice was equally important: Psalms 9:7, 10:18, 33:5, 37:6, 28, 82:3, 97:2, 101:1. In the character of God, love and justice meet together and dwell intimately side by side (Ex 34:6-7; Ps 85:10). D.A. Carson does an excellent job showing how the love and justice of God coinhere. D.A. Carson, The Difficult Doctrine of the Love of God (Wheaton, IL: Crossway Books, 2000), 65-84.
[8]The warrior is called like any other follower of Christ to love God, love neighbor, and love one’s enemy. He is also called to love justice, leave justice in the hands of God, and entrust justice to the governing authorities appointed by God. His unique vocational setting, however, places him in the realm of those appointed to execute justice. A thoroughgoing understanding of public and private requirements of executing justice, a grasp of eternal and temporal justice, and comprehending how justice and love are truly enmeshed are essential for warfighter health.
[9]David sought a life of obedience before God: Psalm 18:21, 38:20, 40:6-8, 119:1-176. David also owned his brokenness and lived a life of repentance before God: 2 Samuel 12:1-14; Psalm 25:18, 32:1-7, 51:1-17.
[10]“The David of the census story is a person of confession and supplication par excellence, a human sinner who repents, and seeks forgiveness.” Ralph W. Klein, “David: Sinner and Saint in Samuel and Chronicles,” Currents in Theology and Mission 26, no. 2 (1999): 104, 116. “It is not that David is sinless that makes him a model, but rather that this great sinner, who trusted in the exceedingly great mercies of God, confessed his sins and followed through on divinely prescribed obligations of repentance.” Daniel Gard provides four observations about David’s life of repentance: “1) the grace of God that extended to the sinner David is precisely that known from the continuing theological narrative of the canon: the objective justification of the world; 2) repentance requires the acknowledgement of personal responsibility; 3) the call to repentance, while a gracious call to all people, is especially a call to those who have been placed in positions of leadership among the people of God; 4) whenever sin is forgiven by God, it is truly forgiven.” Daniel L. Gard, “The Chronicler’s David: Saint and Sinner,” Concordia Theological Quarterly 70 (2006): 251-252. Larson and Zust argue that confession and repentance are essential mechanisms in moving morally injured warriors toward health, freedom, and hope. Larson and Zust, Care for the Sorrowing Soul, 195-202. See also, Gary Knoppers, “Images of David in Early Judaism: David as Repentant Sinner in Chronicles” Biblica. 76, no. 4 (1995): 469.
[11]For Christian combatants, the warrior code is already written. Adherence to the commands, principles, and wisdom of God forms their ethical posture. Understanding God’s Word is essential for the warrior ethos. Recognition of human frailty, sinfulness, and inevitable failure is a necessity for solid warfighter theology. The gift and mechanism of repentance must be understood and utilized for warrior wellness. There are interior wounds that will not be handled apart from repentance, God’s skillful soul-care, and his provision of forgiveness. David is an excellent model of fierce repentance. Notably, the most prominent story of his repentance was in a warfighting context (2 Sam 11-12; Ps 51). This will be covered further in the section on the “Godly Warfighter’s Sin, Shame and Guilt.”