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The links between David and Christmas are clear enough on the surface of the various texts. It is after all an event that happens in Bethlehem, the city of David, and Joseph and Mary are there precisely because Joseph is of David’s lineage (Lk 2.4).

But as well as what is quite explicit, there are also other undertones and overtones from the David story.

For overtones, we can simply note that just as God passed over the “obvious” choices among Jesse’s sons in favour of the shepherd boy, so too God passes over the “obvious” choices regarding whom will receive the proclamation of the birth of the Messiah, and sends His army to make the royal announcement to… a bunch of shepherds.

Undertones: In Matthew 2, we find Herod making the mothers of Bethlehem childless; in the few verses immediately preceding the record of David’s anointing, we find Samuel hacking Agag of Amalek to pieces with the words, “As your sword has made women childless, so shall your mother be childless among women” (1 Sam 15.33). The connection gives us a pretty good idea what is going to happen to Herod very shortly, and so we are not surprised to learn of his death not far down the road.

It has been well-noted that the return of the ark from Philistia replete with gifts is an exodus story. And of course, there are numerous parallels between the Philistines and the Egyptians (actually, the Philistines were descendants of Mizraim = Egypt). Just as God sent plagues upon Egypt, He sent plagues upon Philistia and showed His judgment over its gods. As with Israel emerging from Egypt with all sorts of valued goods of the Egyptians, the Philistines sent the ark back to Israel with valuable gifts.

All of that, therefore, is a given and important. However, it must be recognized that 1 Samuel treats the departure of the ark from Israel to Philistia in the first place under an exodus motif, as well.

In a recent Bible study discussion, we noted that at key points in redemptive history (i.e. at the introduction of a new covenant), God sent “multi-office” figures who served not only in kingly/ “judgely” roles, but also in priestly and prophetic ones: Abraham, Moses, Samuel.

But there are further (disturbing) parallels between Moses and Samuel. Like Moses, Samuel was given up by his mother to live in the house of the leader of the land. Yes, that’s exactly what I am implying: Eli serves in parallel to Pharaoh. Now, of course, Eli in some respects fears God – he at least rebukes his sons. However, when push comes to shove, like Pharaoh, Eli does not fear God. That in fact is what the man of God suggests to Eli: Eli does not honour God, but despises Him (1 Sam 2.30). It seems clear that though Eli rebuked his sons, he was willing to become heavy (“glorious”) from the food they had stolen from Yahweh’s offerings. Thus, just as Pharaoh refused to allow Israel to worship Yahweh in the way He had commanded, Eli, through his sons, disallow Israel from worshipping rightly, as well, by stealing the Lord’s portion (1 Sam 2.13-17).

What all this means is that the departure of the ark from the possession of Eli’s house is an act of exodus. Yahweh’s presence – the place of the cloud of glory which accompanied Israel at the Egyptian exodus – goes up from the presence of this new Pharaoh, and as it turns out, the Philistines treat Yahweh’s ark with more reverence and good sense than Eli’s own house had done. (They at least sent the ark back with a guilt offering.)