Category Archives: Insights from Family Portraits

Who Was Bathsheba? How Intertextuality helps

Who Was Bathsheba? How Intertextuality helps

Bathsheba
Bathsheba

Discerning Bathsheba’s character has proven to be challenging to Bible readers and scholars. Today’s Western culture has also made any evaluation of Bathsheba, an extremely sensitive issue. Note these two contrasting posts I discovered on the internet (David, Bathsheba, and Woke Exegesis, and Bathsheba Naked).  Scholars have assigned various labels to Bathsheba. She has been characterized as a clever and calculating woman by some and a naive, or foolish woman by others. Still others would characterize her as a victim of the abusive power of kingship.

What makes an evaluation of Bathsheba so difficult is that the text offers very little information about her. The following array of questions taken from my book Family Portraits, illustrates how little we know.

“Did Bathsheba position herself in a place where she knew David would be able to see her or does his vantage point on the roof of the palace allow him viewing access into the privacy of her home or courtyard? Is Bathsheba’s bath in verse 2 connected to the statement of her purifying herself in verse 4? Does the statement, “she was cleansed from her impurity” (v. 4) refer to the end of her menstrual cycle, or to bathing after having intercourse with David? Is Bathsheba a foreigner or an Israelite? Why does David send for her knowing that she is a trusted soldier’s wife? Why does Bathsheba come? Does David take her by force, or does she come willingly?” (p. 231)

Intertextuality to the Rescue

The above subtitle probably promises more than it is able to deliver, but nonetheless, intertextuality is an important resource that provides insight. In last week’s post (Allusions to Rachel in 1 Samuel), I noted how intertextuality (sometimes referred to as typology) can be a fruitful avenue that allows Scripture to interpret Scripture. In Bathsheba’s case, there are two important texts within the Books of Samuel that provide fertile ground for better understanding this enigmatic person. Both texts share similar themes, motifs, and words with the David and Bathsheba story in 2 Samuel 11. The two texts also involve two other women. The first, 1 Samuel 25, is the story of Abigail, another of David’s wives acquired from another man. The second, 2 Samuel 13, the story of Tamar, David’s daughter, follows immediately upon the story of David and Bathsheba.

Bathsheba Through the Eyes of Abigail (1 Sam. 25; 2 Sam. 11)

(The following paragraphs on Abigail and Tamar are excerpted from my book Family Portraits, pp. 239-243, with a few minor changes.)

Abigail intercedes with David to save the life of her household.

Many scholars have noted the connection between the stories of Abigail and Bathsheba. In some ways Abigail’s account is a mirror image of Bathsheba’s story with a few interesting twists (This observation, and some of the insights that follow, are from Adele Berlin, “Characterization in Biblical Narrative: David’s Wives, JSOT, 23, 1982, pp. 69-85). Both are married when David meets them and both become his wife after the death of their respective husbands. Abigail’s husband is an evil man, Bathsheba’s a good one. Abigail’s words that the one who fights the Lord’s battles should not be guilty of “evil” (1 Sam. 25:28–31), anticipate David’s actions in 2 Samuel 11 (see esp. v. 27).  At the nadir of his power, a woman saves him; at the height of his power, he is imperiled by a woman (Joel Rosenberg, King and Kin, p. 152). Nabal commits a foolish act potentially leading to his death at the hands of David, but Abigail intercedes and saves him thus saving David from shedding innocent blood. Uriah is innocent, yet Bathsheba commits (or is coerced into committing) a foolish act which leads to his death. David becomes guilty of shedding innocent blood and she does nothing (perhaps can do nothing) to prevent it. When a crisis strikes, Abigail knows what to do, Bathsheba does not. Nabal refuses to take from his abundant flocks and so does David (2 Sam. 12:1-6). Both Abigail and Bathsheba are said to be beautiful women (different Hebrew words).

A survey of these stories also demonstrates that they share a host of similar vocabulary. The following list is a sample of these similarities with Scripture references to Abigail’s story occurring first (1 Sam. 25), followed by those in the Bathsheba story (2 Sam. 11–12):

David sends and inquires (25:5; 11:4, 6–7)

David sends messengers (25:14, 42; 11:4)

David takes (25:40; 11:4)

Nabal is evil in his doings; David does evil (25:3; 11:27)

evil should not be found in David; David commits evil (25:28; 11:27)

threefold use of “peace” (25:6; 11:7)

sword (25:13; 11:25; 12:9, 10)

dead or died (25:37, 38, 39; 11:15, 17, 21, 24, 26)

wash the feet (25:41; 11:8)

descend (25:23; 11:8–13)

morning (25:22, 34, 37; 11:14)

drinking and being drunk (25:36; 11:11, 13)

swearing an oath, “As the Lord lives…” (25:26, 34; 11:11)

wall (25:16; 11:20, 21, 24)

“hasten” and “tomorrow”—same letters in Hebrew (25:18, 23; 11:12)

Although words are often used in different ways between the two stories, and some occurrences may be coincidental, the similarities are striking. In particular, David’s sending messengers, the threefold use of the word “peace,” the words “sword” and “dead,” the description of Nabal and David doing “evil,” and the phrase “wash the feet” (which only occurs in these two passages in the books of Samuel), strongly suggest correspondences between these two accounts. The correlation of theme and vocabulary indicates that a comparison between Abigail and Bathsheba would be fruitful and might unveil some of the ambiguity present in Bathsheba’s character in 2 Samuel 11.

Carole Fontaine has noted “the clustering of typical wisdom motifs in vocabulary and theme” found in 2 Samuel 11–12 (The Bearing of Wisdom on the Shape of 2 Samuel 11-12, and 1 Kings 3, JSOT, 34, 1986, pp. 61-77). In a previous chapter we observed that the story of Abigail also contains vocabulary and motifs consistent with the themes of wisdom and folly (Chapter 18 of Family Portraits). This recognition creates yet another link between the stories of Abigail and Bathsheba. The most ironic contrast between the two is that Abigail’s action saves her “good-for-nothing” husband Nabal from death, while Bathsheba’s action sends her good husband Uriah to his death. This contrast highlights the wisdom motif of the woman who brings death. Fontaine notes the similarity of language in Proverbs 6:22 with the opening of the story in 2 Samuel 11. Speaking of the commandments and teachings of one’s parents (which ultimately derive from the Lord), Proverbs 6:22 states, “When you walk they will lead you; when you lie down they will watch over you” (ESV). I have highlighted the words “walk” and “lie down” because they are precisely the words that characterize David’s action in 2 Samuel 11:2, 4. The proverb goes on to warn that the commandment will “preserve you from the evil woman, from the smooth tongue of the adulteress. Do not desire her beauty in your heart” (Prov. 6:24–25a). The proverb continues,

Can a man carry fire next to his chest and his clothes not be burned?Or can one walk on hot coals and his feet not be scorched? So is he who goes into his neighbor’s wife; None who touches her will go unpunished. (Prov. 6:27–29, ESV)

The correspondences, though not exact, cannot help but make one think of the David and Bathsheba affair. While Bathsheba may not have intentionally seduced David she is, nonetheless, the woman who brings death, not to her fellow adulterer in this case, but to her husband. The counterpart of the adulteress in Proverbs 6 is “Woman Wisdom” in Proverbs 9. Similarly, Bathsheba’s act foolishly puts her husband in harm’s way while Abigail acts wisely in saving her husband. When one adds up Bathsheba’s naiveté and passivity the sum total is foolishness.

It is not just these similarities, however, that associate Bathsheba with the woman who brings death; a reference within the story of chapter 11 also suggests this equation. When Joab sends a messenger back to David with the news of Uriah’s death, he refers to the story of Abimelech in Judges 9 (2 Sam. 11:21). Uriah has just died because the Israelite army got too close to the city wall. Similarly, Abimelech, the petty tyrant king of Shechem, died when he got too close to the city wall and a woman cast a millstone on his head (Judg. 9:50–54). This may have become a proverbial story in Israel about the dangers of getting too close to an enemy’s wall and may explain why Joab anticipates David citing it. Within the context of the story, however, it takes on a deeper meaning, for it was Bathsheba’s act of lying with David that directly resulted in Uriah’s death at the foot of the wall in Rabbah. Like the other correspondences, this one is not exact. It is simply one more nail in the coffin that convicts Bathsheba of a foolish action.

Bathsheba Through the Eyes of Tamar (2 Sam. 11 and 13)

Tamar and Amnon
The terrible story of Tamar and Amnon provides a comparison for evaluating Bathsheba’s character.

The story of Amnon and Tamar in 2 Samuel 13 is the sequel to the story of David and Bathsheba. It is the beginning of the fulfillment of the Lord’s word of judgment in 2 Samuel 12:11: “Behold I will raise up evil against you from your own house” (my translation). Just as David has illicit sex in his house, so too does his son Amnon. Verbs once again draw a parallel between the actions of father and son. Just as David “sent” for Bathsheba, so he innocently “sends” his daughter Tamar to Amnon’s house (13:7). Ironically Amnon “lies down” on his “bed” (13:5), the posture David was in at the beginning of 2 Samuel 11:2. The word “lie” also describes Amnon’s sin (13:11, 14), as it does David’s (11:4). Wisdom motifs and vocabulary are once again prevalent in 2 Samuel 13, indicating a further link with chapters 11–12. These parallels once again suggest that we may profit from a comparison between Bathsheba and Tamar in order to gain a clearer understanding of her character.

Like Bathsheba, Tamar is said to be beautiful (13:1, although a different Hebrew word is used). Tamar is sent by David to Amnon’s house in order to make him some food so that he might recover from his “illness” (13:6–8). She remains unsuspecting of any ulterior motive, even when Amnon orders everyone else out of the house and tells her to come into his bedroom (13:9–10). Our portrait of Bathsheba in 2 Samuel 11 proposed that she was naive (not included in this post but explored earlier in my examination of 2 Sam. 11); may we suggest that the parallel with Tamar adds weight to that proposal? We also inferred the possibility that Bathsheba may not have known why she was sent for. The same is true of Tamar. She believes she was sent to minister to her sick brother; the true purpose of her visit has been concealed from her. Here, however, the similarities end. When Amnon forcefully expresses his intentions, Tamar protests (13:12–13). Her language invokes the words “fool” and “folly” as she tries to dissuade her brother from his predetermined course of action. We note an important difference here between Tamar and Bathsheba. The words describing Bathsheba’s actions in 11:4–5 gave no hint of resistance, and certainly the text records no words of protest. Tamar protests the foolish act being forced upon her; Bathsheba acquiesces. Once again a comparison of stories yields a verdict of foolishness in regard to Bathsheba.

Scripture affirms the importance of more than one witness in determining a conviction (Deut. 17:6; 19:15). Although Bathsheba’s portrait in 2 Samuel 11 is ambiguous, there is enough circumstantial evidence to suggest a certain understanding of her character. The witness of Abigail and Tamar seems to solidify our suggestion that Bathsheba is a naive and passive woman who does not have the wisdom or strength to extricate herself from a dangerous situation. If we were to hold court on Bathsheba’s character, based on the evidence of 2 Samuel 11 and our two witnesses, we would have to conclude she is not a cunning, manipulative, or malicious person. She is simply foolish. (end of section from Family Portraits)

As I noted parenthetically above, the chapter on Bathsheba in my book also explores the scene in 2 Samuel 11 which is not included here. The point here is to demonstrate the insights that can be gained from investigating texts with similar themes, motifs, and words. Hopefully, this post has demonstrated that a look at the stories of Abigail and Tamar can provide insight into the, otherwise, ambiguous character of Bathsheba.

Family Portraits: Character Studies in 1 and 2 Samuel. Available at the following sites: Amazon USA / UK, and WestBow Press as well as other internet outlets.Family Portraits

 

Why Abiathar Chose Adonijah and not Solomon

Why Abiathar Chose Adonijah and not Solomon

In a previous post on “gaps” (see Mind the Gap: Guidelines for Gaps in Biblical Narratives), I wrote about the importance of recognizing gaps in biblical literature. Some gaps exist because the inspired author had no interest in filling in the information. At other times, however, gaps are an artistic way in which the author draws us more deeply into the story by providing tantalizing clues which we are expected to investigate and draw conclusions about. I believe that such is the case regarding the High Priest Abiathar’s defection to David’s son Adonijah just before Solomon is crowned king (1 Kings 1-2). Although Abiathar had always been loyal to David, when David was on his deathbed he chose to side with Joab and Adonijah against Solomon, the prophet Nathan, and Benaiah (one of David’s captains). The obvious question is “Why?” I believe some of the gaps in the story can be filled in to successfully answer this question. In my book Family Portraits: Character Studies in 1 and 2 Samuel, I seek to do that. Below is an excerpt from my book which seeks to provide an answer to the mysterious actions of Abiathar. If you’d like to follow along in your Bible, some of the key verses for the following story are: 1 Kings 1:7, 19, 25, 42; 2:26–27, 35.

Excerpt From “Family Portraits”

In the chess game for Solomon’s throne, Abiathar lined up on the wrong side.

In his old age Abiathar makes the fateful error of aligning himself with the wrong man for the throne. It appears from 1 Kings 1–2 that Solomon was the choice of (both) David and God for the throne (1:17, 29–30; 2:15, 45). A look at other characters [in 1&2 Samuel] teaches us that, not only does God honor those who honor him (1 Sam. 2:30), but those who go against his anointed experience the consequences. Abiathar is an example of this. His association with God’s anointed, David, brought him blessing, but his association with Adonijah and his rejection of Solomon, the Lord’s chosen, brought judgment down on his head (1 Kings 2:26–27).

To understand why Abiathar joins Adonijah’s attempt to gain the throne from Solomon involves a little reading between the lines (due to gaps!). The text does not explicitly state Abiathar’s motive, and yet, by examining the passages that speak about him, it is possible to suggest a motive. Other passages which speak of Abiathar show him to be a loyal follower of David, who carries the ark of God (2 Sam. 15:24–36; 19:11). However, these passages also reveal that Abiathar was not the only high priest in David’s service. Zadok is also mentioned as high priest along with Abiathar, and seems to have eclipsed him in importance. Not only does Zadok’s name always appear before Abiathar’s in these texts, but when David flees from Jerusalem, it is striking that David directly addresses Zadok but never speaks to Abiathar (2 Sam. 15:24–29). It seems that Abiathar went from being David’s only high priest (during his fugitive days–see 1 Sam. 23), to playing second fiddle to Zadok during the kingdom years. It is natural to suppose that, under such circumstances, Abiathar could easily succumb to envy.

Scripture provides meager information regarding this dual high priesthood. Zadok’s first appearance in the narrative follows the conquest of Jerusalem, where he is mentioned among David’s officials (2 Sam. 8:17). Textual evidence suggests that he joined David when the kingdom was unified following Ish-bosheth’s death (1 Chron. 12:23, 28). Zadok may have been appointed high priest to appease the northern tribes and strengthen the fragile unity between north and south. Thus, this unusual situation may have resulted in the anomaly of having two high priests during David’s reign. Whether David preferred Zadok for political, religious, or other reasons, we are not told. Since Zadok was a “newcomer” to David’s regime, having formerly shown loyalty to “the kingdom of Saul” (1 Chron. 12:23), it is possible that Abiathar resented his growing importance. Abiathar’s loyal ties to Judah and Zadok’s ties to the northern tribes provide a further plausible explanation for their different allegiances at the time of Solomon’s accession.

It seems likely that Abiathar was aware of David’s oath to make Solomon king in his place (1 Kings 1:17). Yet it is clear that Solomon’s inner circle of power consisted of Nathan, Benaiah and Zadok. For Abiathar this would have meant that he, and his son Jonathan, would continue to be subordinate to Zadok. Perhaps he even feared that Zadok would become sole high priest. As a result, it is easy to see how siding with Adonijah and the “old Judahite regime”—which would recognize him as sole high priest—would be extremely tempting. And it seems he succumbed to this temptation. With Joab and David’s eldest living son, Adonijah, it must have seemed like a foolproof plan.

From this small exercise of reading between the lines, we learn an important lesson about accepting the role that God has assigned us. Grasping for power and importance is a pitfall for many. It is particularly sad to see power and status pursued within the church, and yet, as fallible human beings, like Abiathar, we sometimes succumb to this temptation. Abiathar’s example teaches us the importance of contentment. It is far better to have less power and importance and be in the will and blessing of God, than to strive for what God has not ordained for us. Abiathar’s striving took him out of God’s will and brought God’s judgment down on him. Ironically, in his desire to be the only high priest, he lost his position totally. He and his family were relegated to obscurity as he was forced to retire to his hometown of Anathoth. Like the others involved in the attempted coup, Abiathar was deserving of death. It was only the restraint of Solomon and the mercy of God that kept him from that fate (1 Kings 2:26). God is merciful, and will even show mercy when we step outside his will, but in our selfishness we can lose his best for our lives and must experience the consequences of our choices, like Abiathar.

Order Your Copy of “Family Portraits: Character Studies in 1 and 2 Samuel” today at Amazon USA / UK,  WestBow Press or Barnes and Noble

For other excerpts from Family Portraits, check out the articles below.

What King Saul’s Story Can Teach America

What King Saul’s Story Can Teach America

Anti-Trump protest in Portland erupts in violence.
Anti-Trump protest in Portland erupts in violence.

It’s been a difficult few years for America. The lines of division have been drawn sharply and the recent Presidential campaign has accentuated that division. Sadly, hateful rhetoric from a bitterly fought campaign, has now spilled out into the streets of America in the form of protests and violence. We are all aware, however, that this violence is not new. The riots sparked by the shootings of black men and the deadly assault on police officers provide the terrible proof that America was already deeply divided. Does division originate from the bottom up or the top down? In other words, what is the source of division? Some maintain that it comes from divided families and communities only to explode on a national level. Others attribute it to leaders. Perhaps apathetic leaders only concerned with keeping the status quo. Or perhaps leadership that uses harsh divisive rhetoric. Interestingly, the story of King Saul in 1 Samuel addresses this question.

A case can be made that division comes from the top and the bottom of society. In fact, the books of Samuel testify to this truth. When values are forsaken, families are damaged and when families are damaged, communities, and eventually the nation, is damaged. However, corrupt leadership also has a profound effect. “As goes the king, so goes the nation,” could be one way of summing up the stories contained in both Samuel and Kings. These truths were brought home to me a number of years ago as I researched and wrote a book on 1&2 Samuel entitled, Family Portraits: Character Studies in 1 and 2 Samuel. I was struck through my study that a book about leadership (i.e., kingship) was also a book about families. These two themes interact so closely in 1&2 Samuel that it is impossible to separate them.

What follows is an excerpt from my book Family Portraits. This excerpt is taken from the introduction of Saul’s family (pp. 100-102). It was written long before the recent election but some of the principles in it point to lessons that are timely. What I seek to do here is provide my original words (in italics) which I will then reflect on at the end of this post in light of the recent election.

The Divisiveness of King Saul

Saul's kingship further divided the people of Israel.
Saul’s kingship further divided the people of Israel.

Saul’s family is introduced in 1 Samuel 9:1 with a four-person genealogy, reminiscent of the introduction of Samuel’s family in 1 Samuel 1:1. This similarity, as well as the narrator’s glowing introduction of Saul and his family, leads the reader to expect great things. Saul’s father, Kish, is described as a “man of valor” (“a mighty man of power”—NKJV), while Saul is twice described in positive terms—“handsome” (literally, “good”) and “taller than any of the people” (9:2). If outward appearance can be trusted, then 1 Samuel 9:1–2 holds out great hope. The discerning reader, however, has learned from Eli not to jump to conclusions too quickly.

While there are some storm clouds on the horizon, the story of Saul seems to get off to a good start (1 Sam. 9–11) before things go wrong (1 Sam. 13–31). Saul inspired the fierce loyalty of many, such as the Ziphites (23:19–24) and the inhabitants of Jabesh-Gilead (31:11–13). On the other hand, he could strike out violently against his own people (the priests of Nob—chap. 22), including members of his family (Jonathan, 20:30–32). As a result, even Saul’s children are torn between loyalty to their father and the “beloved” David (18:1–4, 20). Both Jonathan and Michal struggle with remaining true to their father while protecting David (19:11–17; 20:31–32). However, it must be said that Jonathan remains with his father even in death (1 Sam. 31:2); and, in spite of everything, David’s eulogy is a moving tribute of his loyalty to Saul (2 Sam. 1:19–27). Even those whom Saul pushes away are drawn to him! This tug-of-war, which results in great tensions, is an important theme in the story of Saul. Consequent divisions are not only evident in his family, but also in the nation he ruled. With the death of Saul the nation erupts in civil war (2 Sam. 3:1).

A reader can find him or herself with conflicting emotions about Saul. In spite of his failings, he evokes sympathy. Saul is not so much the sort of character you “love to hate” as the kind you “hate to love.” Interestingly, commentators are as divided over Saul as his own nation was. Some see him as a victim of a predetermined fate, while others see him as a man whose disobedience cost him a kingdom. Saul remains a divisive character to this day! Any treatment of his family must therefore reflect this truth. Saul’s ability to polarize not only extends to Jonathan, Michal and David; division follows his family even after his death. Abner and Ish-bosheth become alienated from one another (2 Sam. 3:6–11), as do Mephibosheth and Ziba (2 Sam. 19:24–27). Another descendant of Saul, Shimei, is a vocal supporter of the division caused by Absalom’s civil war (2 Sam. 16:5–13).

Jesus said, “every…house divided against itself will not stand” (Matt. 12:25). This truth is part of the reason that the house of Saul deteriorates from strength (1 Sam. 9:1) to weakness (2 Sam. 3:1). The main reason, however, is Saul’s failure to honor the Lord.

(2 paragraphs omitted from original)

family portraitsAlong with David, Saul and his family dominate the narrative of 1 Samuel chapters 9–31. David and his family are the main focus of 2 Samuel, yet Saul’s family continues to play an important role. Although a lot of material is devoted to the reign of Saul, we learn of God’s rejection of his kingship and dynasty rather quickly (1 Sam. 13:14; 15:28). This means that a major portion of the story focuses on how Saul and his family deal with this rejection, and how they treat his future replacement. This theme raises an important question that everyone must confront at sometime. How should we respond when someone is chosen or favored over us, especially when that person ends up in the position we once occupied? In Saul’s case it is not simply a matter of David being favored over him, but one in which he disqualified himself through sin. The narrative teaches us that a response of pride, envy, and a refusal to repent, leads to a dead end for Saul—quite literally!

This kind of attitude can lead one to strike out blindly against his own family (1 Sam. 20:33), contributing to its breakdown and destruction. Not only can such a mindset affect an individual, it can permeate a family. Thus all those who follow in Saul’s footsteps—Abner, Ish-bosheth, Michal, Shimei, and other descendants of Saul—meet a similar fate. Saul’s obsession to destroy David leads to the destruction of many in his family, not to mention the political chaos and destruction that accompanies it. How true it is that the one consumed with hatred ends up destroying him or herself as well as the ones he or she loves.

Hatred and bitterness will destroy a family (and a nation); but just because a family becomes consumed with animosity does not mean that every member must conform. The books of Samuel continually affirm our freedom to choose. No matter what the circumstances in which we find ourselves, our attitude and response are still our choice. While Samuel has godly parents and follows the Lord, and David’s sons have a godly father but do not follow the Lord, Jonathan stands alone in these books as a godly son with an ungodly father. Ungodly parents are no excuse for children to continue down the same path. Each must make his or her own choice. Jonathan is an example to all that the cycle of ungodliness can be broken. This beautiful example, followed by his son Mephibosheth, is the silver lining in a family clouded with self-assertion and pride. While it is true that Jonathan’s loyalty leads him to die beside his father, his humility and selflessness point the way to a future for Saul’s family. Jonathan’s love and devotion to David turn the family’s fortunes from a path of hatred and death to one of life and hope. Jonathan’s example points the way for us as well.

Reflections

Unlike King Saul, America has a tradition of the peaceful transfer of power.
Unlike King Saul, America has a tradition of the peaceful transfer of power.

Although I certainly have strong political opinions like most Americans regarding the recent election, my aim here is to note some of the principles enunciated above. These biblical principles can help guide our response to, not only this election, but future behavior.

  1. Don’t judge a book by it’s cover. Saul looked good for the nation but turned out to be a disaster. The lesson of not being deceived by first impressions is an important message in 1&2 Samuel (I have written about it elsewhere on this blog. See HERE). Just because someone “looks good,” doesn’t mean they are. Conversely, sometimes people who make unfavorable impressions can surprise us. Admittedly, neither candidate in this recent election made a good impression. It was frequently stated that no matter which candidate won the presidency, they would go down in history as the most unpopular president ever elected. Now that the election is over, I suggest that we not jump to conclusions, but allow our judgment on the future president to be based on his performance. Does he keep his campaign promises? Does he treat others fairly? Does he seek justice? Does he promote the welfare of the country? Only the days ahead can give us clear answers to these questions.
  2. There are two reactions to losing power. One reaction is the Saul reaction–cling to power no matter what the cost. Even with a divine word to the contrary, Saul held tenaciously to power. The result was violence against individuals (David) and families (the high-priestly family), and eventual civil war among the nation. One of America’s great traditions is the peaceful transfer of power. We were reminded of this the day after the election in President Barak Obama’s speech congratulating President-elect Trump on his victory (if you haven’t seen it or need a reminder, click HERE). This peaceful transfer of power was further symbolized by President Obama’s invitation to Donald Trump to visit him at the White House the following day. For those who believe Scripture, we know that God puts kings (or leaders) in positions of power (e.g., Daniel 4:17). The books of Samuel clearly announce this at the outset in the prayer of Hannah in 1 Samuel 2:6-8. A peaceful transfer of power is best for all. It is far superior to Saul’s way, and it recognizes that a Greater Power has ordained the earthly powers. America would do well to continue this tradition.
  3. Corrupt government harms a nation (I know how obvious this statement is, but you wouldn’t know it was obvious by the way most governments are run!). Saul is pictured as a leader who begins humbly and achieves a certain amount of success (1 Sam. 11). However, as Saul becomes more self-consumed his actions and policies prove detrimental to the nation of Israel. No human government is perfect, this is why Christians look forward to the rule of Christ. However, leaders should strive for “justice for all” as the America pledge of allegiance puts it. In fact, it is likely this American slogan is derived from biblical statements about the just king (e.g., 2 Sam. 8:15; Ps. 72).
  4. We need more Jonathan’s! Jonathan wasn’t worried about “what he deserved.” His humble approach was more about what was best for the nation. He was content with the position God had placed him in. His concern wasn’t winning or losing, but seeing justice and righteousness prevail. Americans would do well to follow this example and relinquish the “entitlement mentality.” As John Kennedy once said, “Ask not what your country can do for you, ask what you can do for your country.” As a Christian, it goes beyond even this, asking ourselves how we can reflect God in our attitudes and actions.
  5. Beware of hateful intentions, words, and actions. Saul’s hateful response to those around him destroyed his family and caused havoc and destruction within the nation. Ironically, Saul struck out in hatred even toward those who were on his side! David was a loyal follower but became public enemy number one. Saul even threw a spear at his own son because Jonathan refused to condemn an innocent David (1 Sam. 20:32-33). All of this is evidence that hatred blinds people to the truth. Hatred destroys all in its path. If our nation is to survive, then we must be a nation that puts hatred behind us, seeking reconciliation and peace.

Consider Purchasing Family Portraits as a Gift This Christmas. Available at WestBow Press, Amazon USA / UK and various other internet outlets.

Joab and the sons of Zeruiah

Joab and the sons of Zeruiah

Artistic rendering of Joab, son of Zeruiah, King David's military commander
Artistic rendering of Joab, son of Zeruiah, King David’s military commander

Joab, the “Mama’s Boy”?

However one evaluates Joab, there can be no doubt that 2 Samuel characterizes him as one of the toughest men in David’s court. Given this “tough-guy” image, it might seem surprising to describe Joab as a “mama’s boy”; yet the author frequently refers to him and his brothers as the “son(s) of Zeruiah.” Of course, the modern expression “mama’s boy” and Joab’s actual demeanor are worlds apart: Joab is no “sissy”! Still, the author’s repeated use of this label (fifteen times in 1 and 2 Samuel) deserves consideration. (The passages are 1 Sam. 26:6; 2 Sam. 2:13, 18; 3:39; 8:16; 14:1; 16:9, 10; 17:25–here Zeruiah is described as the mother of Joab– 2 Sam. 18:2; 19:21, 22; 21:17; 23:18, and 37.)

David’s Sister Zeruiah

1 Chronicles 2:16 reveals that Zeruiah is a sister of David, thus making Joab and her other sons David’s nephews. If “son(s) of Zeruiah” was used by the author to establish a family connection with David, surely once, or at most a few times, would have been sufficient. Like the designation “son of Ner” that frequently accompanies Abner (see my article The Importance of Biblical Names: Abner), one wonders whether the phrase “son(s) of Zeruiah” has another function in the narrative. While Joab’s father might have died prematurely (2 Sam. 2:32), or perhaps “the ancient custom of tracing descent by the female line [has] been preserved in this case,” (see note 1 below) it does not explain the frequency of this description. David’s use of this expression suggests a deeper meaning. For example, he uses it several times in a derogatory manner (2 Sam. 3:39; 16:10; 19:22). Presumably, David is not reminding himself of a family connection in all these contexts. His disparaging remarks suggest there is more to this designation than meets the eye.

The Meaning of Zeruiah

In a painting by Tissot, Joab & Abner oversee a contest in Gibeon between the soldiers of Israel and Judah in which 24 die.
In a painting by Tissot, Joab & Abner oversee a contest in Gibeon between the soldiers of Israel and Judah in which 24 die.

The meaning of “Zeruiah” has not received much attention from scholars; thus, I am treading on virgin territory here. Part of the difficulty is that there are several possible Hebrew roots from which the name could be derived. It is thought that the basic meaning is “balm.” (see note 2 below) If this is accurate, then “Zeruiah” would refer to a balm often used for medicinal purposes (cf. Jer. 8:22). This would associate her name with the positive qualities of healing. David’s use of the name could be considered ironic, since he uses it in contexts where the “sons of Zeruiah” have either murdered, or desire to kill, someone. These men want no “balm” for healing others; their spirit is quite the opposite!

Another feature of Hebrew names is that they often play off the meaning of other words with similar sounds. This is true of such names as Peninnah, Hophni, Phinehas, and Samuel (see my article Peninnah: The Other Woman). The consonants in the name Zeruiah are similar to two words that can mean: “showing hostility,” “distress,” “adversary,” “foe,” “hard,” and “rock” (see note 3 below). These meanings are apropos to the actions and demeanor of Joab and his brothers. In fact, several contexts in 2 Samuel link words with these meanings to the expression “sons of Zeruiah.”

In 2 Samuel 2:14, as the armies of Israel and Judah meet, Abner proposes to Joab a combat involving twelve men from each side. After all are killed in the combat, the field is named “Field of Flints.” The word “flint” comes from a word that means “rock” or “hard.” It is sometimes used to describe a knife or sword (Exod. 4:25; Josh. 5:2, 3). The reference to the “Field of Flints” is surrounded by references to the “son(s) of Zeruiah” (vv. 13, 18). The words “flint” and “Zeruiah” sound similar, and this would catch the ear of someone reading in Hebrew. Furthermore, there is a conceptual link between these words, as the sons of Zeruiah are well known for their use of the sword.

Another passage which associates the sons of Zeruiah with “hardness” is 2 Samuel 3:39. Following the murder of Abner, David declares, “and these men, the sons of Zeruiah, are harder than me” (my translation). A different Hebrew word is used here to describe the “hardness” of Joab and Abishai. The important point here is that David connects the expression “sons of Zeruiah” with the quality of hardness.

Finally, in 2 Samuel 19:22 David rebukes Abishai by referring to him as an “adversary” or “accuser” (satan). In this context, satan is parallel to the expression “sons of Zeruiah.” Although 2 Samuel 3:39 and 19:22 express David’s point of view, this phrase suggests a certain “hardness” or “adversarial” role that characterizes Joab and his brother, in contrast to David.

In summary, the description “son(s) of Zeruiah” may originally have had a connotation of “healing,” but its relationship to similar-sounding words, as well as the actions and demeanor of the brothers themselves, suggests the meaning of “hard” or “adversary” in some contexts. Joab’s characterization throughout 2 Samuel shows him to be a ruthless individual, thus “hard” is an appropriate description of him. Furthermore, he is constantly pictured in an adversarial role to David. Therefore, the use of “son(s) of Zeruiah” throughout the narrative of 2 Samuel seems to lend itself to these meanings.

(The above article is an excerpt [with minor editorial changes] from my book Family Portraits: Character Studies in 1 and 2 Samuel.)

 Family Portraits photoFamily Portraits is available through Amazon USA / UK and WestBow Press, as well as Logos.com

Footnotes

1. D. Harvey, “Zeruiah,” IDB, vol. 4, p. 956. F. H. Cryer, “David’s Rise to Power and the Death of Abner: and Analysis of 1 Samuel 26:14–16 and Its Redaction-Critical Implications,” VT 35, (1985), pp. 388-389, n. 9, supposes the probable death of Zeruiah’s husband and states, “It is thus likely that Zeruiah then returned to live in her father’s house (cf. Gen. xxxviii 11), and her children will then have assumed her name in acknowledgement of their special status. It may further be pointed out, with R. R. Wilson, Genealogy and History in the Biblical World (New Haven, Conn., 1977), that Semitic genealogies have a habit of shifting in order to align their members towards the centres of political power, so it is possible that the ‘Zeruiah connexion’ was an effort in this direction.”

2. Harvey, “Zeruiah,” and Brown Driver Briggs Hebrew Lexicon (BDB), p. 863.

3. The words are tsur and tsrr. See BDB, pp. 849 and pp. 864-866, respectively.

Abiathar: The Meaning of Biblical Names

Abiathar: The Meaning of Biblical Names

When Saul slaughtered the priests at Nob, Abiathar managed to escape with the ephod and flee to David (1 Sam. 23:6)
When Saul slaughtered the priests at Nob, Abiathar managed to escape with the ephod and flee to David (1 Sam. 23:6)

Abiathar was a high priest during the reign of David (2 Sam. 20:25). Although he appears frequently in the narratives of 1&2 Samuel, he is a minor character. He never speaks in the narrative, except once indirectly when it is said that he informed David of Saul’s slaughter of the priests (1 Sam. 22:21). The main importance of Abiathar is that he provides a way for David to communicate with God. When he escapes from the slaughter of the priests, we are informed that he brought the ephod with him (1 Sam. 23:6). The ephod was a priestly garment which contained pockets in which the Urim and Thummim were kept (Exod. 28:28-30). In some way, not exactly clear to us, the high priest used these items to determine God’s will.

 

Family Portraits photoAlthough no particular attention is drawn to the meaning of Abiathar’s name in the narrative, its various meanings fit the context of 1&2 Samuel quite nicely. The following is an excerpt on the meanings of Abiathar’s name from my book Family Portraits: Character Studies in 1&2 Samuelincluding a few explanatory comments in parentheses.

One of the most intriguing things about Abiathar is his name, which has an interesting range of meaning. “āḇ” means “father” in Hebrew. The second part of his name comes from the Hebrew word yāṯār meaning “remainder,” or “what is left over,” and is also related to the idea of “abundance.” Therefore, his name can mean “the father’s (God’s) abundance,” or “the father’s remnant.”

Both of these meanings have an important relationship to what we have learned about Eli’s family in 1 Samuel (see Family Portraits here for more detail). When yāṯār is translated as “abundance,” it can be used as “a technical sacrificial term that always occurs in conjunction with the liver” (cf. Exod. 29:13, 22; Lev. 3:4, 10, 15). It refers to an appendage or covering of fat that is to be sacrificed along with the liver” (emphasis mine).

It might be recalled that Eli’s family has a notorious history concerning “fat” (1 Sam. 2:16, 29; 4:18). In addition, the word for “liver” is from the word kāḇēḏ (the word “heavy” in the Eli story). This is not to suggest that Abiathar is guilty of stealing the fat as Eli and his sons did, at least not literally (I explore the potential ramifications for this later in the chapter however). Rather, his name may be a celebration of the “abundance” that his family had experienced since the destruction at Shiloh. In spite of the fact that people like Ichabod, Ahitub, and Ahijah may have died prematurely, 1 Samuel 22:18 tells us that the house of Eli consisted of 85 men before the destruction at Nob. Therefore, “Abiathar” may be an expression of thanks for God’s “abundance,” in spite of the prophecy of doom which hung over the family. Whatever the reason, it is interesting to note that the idea of “fat” continues to follow the family of Eli. However, this “fatness” becomes “leanness” when Saul kills all the priests at Nob except Abiathar, which leads to a consideration of the second meaning of Abiathar’s name.

Because the word yāṯār carries the meaning “what is left over” it can refer to “excess” (hence “fat”), or to “what remains,” which invokes the idea of scarcity. This word is sometimes used interchangeably with another Hebrew word which means “remnant” (shaʾar). Therefore, yāṯār can be used in the sense of “few,” or even “none” (e.g., Exod. 10:15; 2 Kgs. 4:43-44). This meaning is, of course, very applicable to the name “Abiathar” after the destruction of the priests at Nob, since he alone escapes (1 Sam. 22:20).

Abiathar’s “aloneness” is confirmation of the prophetic word of judgment (1 Sam. 2:27-35), but it is also a word of grace. The concept of “remnant” in Scripture is set within the context of grace. The idea is that, in spite of mankind’s wickedness, God does not utterly destroy, but always leaves himself a remnant. In the days of Ahab and Jezebel, God tells Elijah that he has reserved for himself a remnant of 7,000 that have not bowed the knee to Baal (1 Kings 19:18). The concept of a godly remnant is also very important to the book of Isaiah (e.g., Isa. 7:3). Discussing the biblical principle of the remnant, Paul writes, “Even so at this present time there is a remnant according to the election of grace” (Rom. 11:5). So while Abiathar’s name is a reminder of the judgment that fell on the house of Eli, it is also a reminder of God’s grace. (Family Portraits, pp. 89-91).

Family Portraits: Character Studies in 1 and 2 Samuel is available at Amazon USA / UK and WestBow Press and Logos.com