Category Archives: Insights from Family Portraits

Biblical names, Insights from Family Portraits, The Book of Samuel

The Importance of Biblical Names: Abner

2 Comments

The Importance of Biblical Names

Biblical names frequently have significance to the story in which they occur.
Biblical names frequently have significance to the story in which they occur.

Although, “a rose by any other name would smell as sweet,” the same cannot be said for biblical names. Most who study the Scripture are aware that biblical names have significance. A name may say something about a character’s personality, or contribute in some way to the narrative in which that person appears. One of the most obvious examples of this is the name Jesus. Matthew relates the following instructions by the angel of the Lord to Joseph: “You shall call his name Jesus, for He will save His people from their sins” (Matt. 1:21). Of course the name, Jesus, or in Hebrew, Yeshua, comes from the word “to save,” and means “He will save.” On a few occasions, names are purposely changed in Scripture to suggest that person’s destiny, as in the case of Abram’s name being changed to Abraham (Gen. 17:5), or Jacob’s name being changed to Israel (Gen. 32:27-28). The same is true in the New Testament, where Jesus changes Simon’s name to Peter (Matt. 16:17-18).

I have found in my own experience in Bible study that names usually have some significance for the narrative in which they are found. Sometimes the biblical authors draw attention to the significance of the name (as in the cases above), but more frequently, the reader is left to see the significance for him or herself. For those who would have originally read these texts in Hebrew or Greek, the meanings of these names and how they relate to a particular story, or carry a particular significance, would have been more obvious. But since all of us are separated from the original culture of the Bible–being some two-to-three thousand years removed from it–and since a majority don’t read the Bible in the original Hebrew or Greek, the significance of many biblical names goes unnoticed.

From time to time on this website I’ll be posting articles on biblical names whose significance might not always be clear to those reading an English Bible. I’ve decided to launch this series by looking at the biblical character Abner, and the meaning of his name. Abner was the cousin or uncle of Saul (it’s not quite clear which he was), and commander of Israel’s army. The following information consists of several excerpts from my book Family Portraits: Character Studies in 1 and 2 Samuel (the excerpts are placed in italics with a few minor alterations for the sake of this article). The excerpts are taken from the chapter entitled: “Abner: Strong Man in a Weak House.”

Abner: The King-maker

The biblical name, Abner, means, "My father is a lamp." The photo above is an example of an ancient Hebrew lamp.
The biblical name, Abner, means, “My father is a lamp.”

Abner’s name means, “my father is Ner,” (the first time Abner’s name occurs in the Hebrew text, it is spelled “Abiner.” Abi = “my father”). On nine occasions he is called “the son of Ner” (the passages are: 1 Sam. 14:50; 26:5, 14; 2 Sam. 2:8, 12; 3:23, 25, 28, 37). The name Ner, however, means “lamp,” and thus “Abner” means, “my father is a lamp.” In my opinion, it is interesting that “ner” is found in the name “Abner,” and also that he is called the “son of Ner” nine times! This seems excessive by any stretch, and suggests that the author has a deliberate reason for including it so many times. The word “lamp” is used on several occasions in the books of Samuel and Kings to refer to kingship (2 Sam. 21:17; 1 Kings 11:36; 15:4; 2 Kings 8:19), and several verses hint at the fact that Saul’s family was desirous of the kingship from the beginning (1 Sam. 9:20–21; 10:14–16). Abner is not only a powerful man, but, as we shall see, also a man who likes to wield power. Therefore, it is no accident that this man (whose name means “My father is a lamp”—think “king”) is introduced as the king’s right-hand-man, and later will fancy himself as a king-maker (2 Sam. 2:8; 3:12). The story of Abner is intimately connected with the story of the “ner ” (lamp/kingship) of Israel. (Family Portraits, pp. 136-137)

Abner Makes Ish-bosheth King (2 Samuel 2:8-9)

Following the death of Saul, David is anointed king in Hebron over Judah (2 Sam. 2:1–3). This could have been an opportunity for the entire nation to unite under David’s leadership, but instead we are informed that “Abner the son of Ner, commander of Saul’s army, took Ishbosheth the son of Saul and brought him over to Mahanaim; and he made him king” (vv. 8– 9a). Note the two ways Abner is identified in verse 8. First, Abner is called the “son of Ner”—as if we need reminding! This is the first of six uses of this appellative in 2 Samuel 2–3, its high concentration suggesting its connection with kingship. As “son of Ner” Abner acts as king-maker. Second, Abner is identified as “commander of Saul’s army.” It is his rank and the loyalty of his troops that give him the ability to make Ish-bosheth king. (Family Portraits, pp. 139-140)

Abner Seeks to Make David King of All Israel (2 Samuel 3:12-21)

After agreeing to bring Israel to David, Abner departs in peace only to be murdered by Joab.
After agreeing to bring Israel to David, Abner departs in peace only to be murdered by Joab.

Following a break with Ish-bosheth (probably because Abner realizes that David is much stronger and will soon rule all of Israel), Abner seeks to bring all Israel under David’s rule. After rallying the support of Benjamin, Saul’s own tribe, Abner sets off with a delegation to seal the deal (v. 19). Once again Abner regards himself as a king-maker, as he says, “I will arise and I will go, and I will gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your heart desires” (my translation—v. 21). Note the triple “I” with Abner as subject, balanced by the triple “you” referring to David. Abner is proclaiming that he is the one who will make David’s dreams of kingship come true. Furthermore, it is probably not accidental that the appellative “son of Ner” is found on people’s lips four times in this section (v. 23, a soldier; v. 25, Joab; v. 28, David; v. 37, the narrator), reminding us that the “lamp man” is at work once again, attempting to put his own stamp on the kingship of Israel (Family Portraits, pp. 148-149).

Conclusion: Biblical Names Can Enhance the Meaning of a Character or Passage

In conclusion, Abner’s name contributes to his actions in the story. Just as he is constantly seeking to have a say in who will be king, so his name, Abner son of Ner, declares that he sees himself as a king-maker. The irony in Abner’s name is that he resists the real king (David) and when he finally reconciles himself to David’s kingship, it is too late. Joab’s sword puts an end to any hopes that Abner might have had of being second-in-command, or perhaps of manipulating David the way he had Ish-bosheth. Abner always backed the wrong horse. First it was Saul, then it was Ish-bosheth. This so-called “king-maker” did not recognize the real king until it was too late. And thus, Abner’s own name reveals that he is not the man he, and perhaps others, thought he was.

For more information on Abner, pick up a copy of Family Portraits. Family Portraits is available through Amazon USA / UK and WestBow Press, as well as Logos.com

Character Studies, Insights from Family Portraits, The Book of Samuel

Amasa and His “Blood Brothers” in 2 Samuel

1 Comment

Amasa and His “Blood Brothers” in 2 Samuel

Joab murdered his own cousin Amasa in order to hold on to his position as commander
Joab murdered his own cousin Amasa in order to hold on to his position as commander

One of the interesting, but admittedly gruesome, features of 2 Samuel concerns the stabbing of 4 different men in the stomach. The stories are tied together by this (un)common theme. The first two killings occur between rival houses for the throne–i.e. members of Saul’s and David’s house killing one another. The first incident involves Abner of the house of Saul killing Asahel, the nephew of David (2 Sam. 2:18-23). For a more indepth treatment of this incident see my post entitled: “Asahel: Running into Trouble.” The second incident involves Joab and his brother Abishai of the house of David (and brothers of Asahel) killing Abner of the house of Saul (2 Sam. 3:26-27). The first killing happens during a time of battle, and in spite of Abner’s pleadings for Asahel to stop pursuing him. The second killing is more treacherous as Joab lures the unsuspecting Abner into a trap and murders him. Although these killings are both tragic because they involve rival houses during a time of hostility, they are, to some extent, understandable.

Ish-bosheth's own captains murdered him while he slept.
Ish-bosheth’s own captains murdered him while he slept.

The second set of killings, however, are more shocking. They are “in-house” killings. Ish-bosheth is stabbed by fellow Benjamites, captains of his own army (2 Sam. 4). Amasa, another nephew of David, is brutally dispatched by Joab, who is not only a nephew of David, but a cousin of Amasa (2 Sam. 20:8-13). Thus there is a steady progression of brutality and violence as we read through the story in 2 Samuel tracing this theme of 4 men who “get it” in the belly. The writer seems to linger a little longer over the death of Amasa. It is the last in this gory chain of stabbings and provides a climax in several ways. First, Joab’s killing of a fellow cousin through the deception of a kiss, and the callous treatment of Asahel as he lies “wallowing in his blood in the middle of the highway” (2 Sam. 20:12), presents the most tragic and gruesome scene of any of the 4 accounts. Second this scene intentionally recalls the other 3 accounts. In my book, Family Portraits: Character Studies in 1 and 2 Samuel, my concluding thoughts on Amasa’s character study provides a summary of the similarities and differences between these accounts and some of the lessons to be learned from them. That conclusion is reproduced below.

Conclusion: Amasa and His “Blood Brothers”

family portraitsOne cannot read the account of Amasa’s death without recalling the violent deaths of other men in 2 Samuel. As Polzin notes, “2 Samuel makes it clear that Joab’s smiting of Amasa in the belly looks backward to the murders of Ishbosheth in 4:6, Abner in 3:27, and Asahel in 2:23. Moreover, these instances of ‘smiting in the belly’ occur only here in 2 Samuel, and always in the context of an explicit reference to ‘brother.’ ” These similarities invite the reader to compare and contrast the four different stories.

Parallels between the deaths of Abner and Amasa are especially noteworthy. They both share the same murderer: Joab. In both cases Joab deceived the men he murdered by catching them off guard and striking them in the stomach (3:27; 20:10). Both were commanders over their respective armies, who fought and lost a civil war against David (2 Sam. 2:12–17; 17:25). Joab perceived the reconciliation of both men to David as a threat, and both were killed in an atmosphere of “peace” (3:21–23; 20:9). Joab’s murder of these men threatened to disrupt the tenuous unity recently forged in both situations. Finally, David himself drew a parallel between these two murders, advising Solomon to deal with Joab accordingly (1 Kings 2:5–6).

These similarities provide the backdrop for the contrast between the two deaths. Although the narrative makes it clear that Joab was wrong in murdering Abner, at least the author provided him with some motivation: Abner’s killing of Joab’s brother Asahel (3:30). No such explanation is provided for the murder of Amasa; indeed, none can be. The silence of the text convicts Joab. Perhaps the text’s silence also suggests that Joab had reached such a hard-hearted state in his killing of others that he no longer felt the need to justify his actions.

Amasa and Joab were cousins. Both were sons of David's sisters.
Amasa and Joab were cousins. Both were sons of David’s sisters.

A final contrast that highlights the heinous nature of Amasa’s murder is that he was a blood relative of Joab from the house of David, whereas Abner belonged to the rival house of Saul. The murder of Amasa sounds a climactic note in 2 Samuel on the consequences of the abuse of power. Joab’s unrestrained lust for power begins with killing his fellow-countryman (Abner) and ends with killing his own kinsman (Amasa).

Besides the act of “smiting in the belly,” a number of other similarities also connect Amasa’s death with Asahel’s. Both stories center on Gibeon (2:12; 20:8). Each story speaks of “pursuing” an enemy, and in each case the battle ends by Joab blowing the trumpet (2:28; 20:23). The root ʾaḥar (“after”) occurs frequently (11 times) in the account of Amasa’s death, as it does in the story of Asahel. Furthermore, in both accounts the author vividly relates the gruesome nature of the death and comments that those who came upon the scene “stood still” (2:23; 20:12).

The difference between Asahel’s death and Amasa’s highlights again the brutality of Joab’s action. Since Asahel and Abner are on opposite sides in the battle, it is not surprising that one would kill the other. Amasa and Joab, however, are on the same side. Abner warns Asahel twice (2:21–22) before delivering the deadly blow, whereas Joab lulls Amasa into a false sense of security, and then kills him without warning (20:9–10).

The similarities of Amasa with Abner and Asahel also suggest certain character traits that they share. Both Abner and Amasa are caught unaware and “die as a fool” (3:33). Asahel’s inexperience contrasts with Amasa’s experience, but both prove to be naive in their own way.

Sadly, there is not much of a positive nature that can be said of Amasa. He was the nephew that betrayed his uncle the king. He was the general who lost a war, and the ineffective commander of David’s troops who could not fulfill his commission. In the end he dies the death of a fool, his body disgraced by being dumped in a field, ultimately forgotten by his men, and by the narrator as the story continues without him. Amasa, as commander of the army (both David’s and Absalom’s), has all the outward trappings of success, but his life is a dismal failure. His cruel death evokes sympathy, but his betrayal of the Lord’s anointed appears to reap consequences that go beyond the civil war. His under-achieving seems to be related to his lack of true perception (he did not recognize the Lord’s anointed or the sword in Joab’s hand). As such, he becomes a warning to all who might “dress for success” and look the part, but inwardly lack the real quality of greatness: a quality that comes only by aligning oneself with the Lord and His purposes.

Insights from Family Portraits, The Book of Samuel

Looks Can Be Deceiving

1 Comment

Looks Can Be Deceiving

Sometimes the "looks can be deceiving" trap can have deadly consequences.
Sometimes the “looks can be deceiving” trap can have deadly consequences.

We’re all aware that “what you see is not always what you get.” In spite of the fact that we know we shouldn’t “judge a book by its cover,” we still do. Although this is a very human problem, modern advertising, along with the entertainment industry, has trained us to trust what we see. Appearance is often everything! Sometimes falling prey to the “looks can be deceiving,” trap is relatively harmless. There are times when appearances suggest that we shouldn’t expect too much. So we are pleasantly surprised when we actually get more than we bargained for. Of course, the opposite can be just as true, and we find ourselves disappointed that things are not what they were “cracked up to be.” While getting caught up in the trap of “looks can be deceiving” is not always a life or death situation, there are times when it does have serious, and even deadly, consequences as the picture on the right illustrates. Apparently the Lord sees this as such an important human problem that he included examples of it over and over again in the books of 1 and 2 Samuel. This article looks at three examples from 1 and 2 Samuel (although there are many more!). Each example illustrates an important aspect of the “looks can be deceiving” trap that we all should seek to avoid.

Looks Can Be Deceiving: Hannah and the Problem of Judging Too Quickly

Desperate Hannah appeared to be drunk to Eli, demonstrating that looks can be deceiving!
Desperate Hannah appeared to be drunk to Eli, demonstrating that looks can be deceiving!

Hannah is introduced in 1 Samuel 1 as part of the dysfunctional family of Elkanah. She is one of two wives (1 Sam. 1:2), and is unable to have children. The other wife, Peninnah, is described as her “rival” (1 Sam. 1:6), and has a number of children (1 Sam. 1:2, 4). We are informed that Peninnah constantly provokes her, probably due to the fact that Elkanah “loved Hannah” (1 Sam. 1:5). This difficult situation goes on year after year (1 Sam. 1:7), until on one occasion Hannah rushes to the tabernacle to poor out her grief before the Lord. She is described as being “in bitterness of soul,” and weeping “in anguish” (1 Sam. 1:10). Although the reader is privy to all of this information about Hannah, Eli the priest knows only what he observes. He sees a desperate woman who’s mouth is moving but saying no words. The author tells us that Hannah was praying, but it was unusual in the ancient world to pray silently. Based on appearance, Eli jumps to the conclusion that Hannah is drunk and issues a strong rebuke saying, “How long will you be drunk? Put your wine away from you!” (1 Sam. 13-14). The reader is immediately aware of how wrong Eli is, and Hannah seeks to set the record straight immediately: “No my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the Lord” (1 Sam. 1:16). To Eli’s credit, he recognizes his mistake and seeks to reverse his harsh rebuke with words of blessing (1 Sam. 1:17).

It is true that a quick harsh judgment without the facts, often says more about us than the other person.
It is true that a quick harsh judgment without the facts, often says more about us than the other person.

Thus, in the very first story of 1 Samuel we are introduced to the theme of “looks can be deceiving.” Here the purpose is clearly to warn readers against jumping too quickly to the wrong conclusion and thus misjudging someone. Harsh and unfounded judgments often result in the disruption of a relationship. Of course leaders of God’s people need to make judgments. Leaders are to be concerned for God’s flock and to protect them from harm. This involves discerning a wolf in sheep’s clothing (Acts 20:28-31), or exercising discipline when necessary (1 Cor. 5:1-13). When Jesus warns, “Judge not, that you be not judged” (Matt. 7:1), he is not talking about the wise exercise of leadership that seeks to protect the people of God. Rather, he is speaking of the same sort of error made by Eli, who, not knowing the real facts, simply jumped to the wrong conclusions and then acted on them. This story affirms how important it is that people not judge others merely based on appearances. Fortunately, Eli admitted his mistake and was able to form a warm, lasting bond with Hannah and her family (1 Sam. 2:19-20).

Looks Can Be Deceiving: Playing the Hypocrite

eliInterestingly, 1 Samuel 1 gives us not one, but two examples of the theme, “looks can be deceiving.” A closer look at Eli reveals another aspect to this theme. Eli is introduced to us in 1 Samuel 1:9. In our English Bibles the introduction seems normal enough and is probably passed over without much thought by most readers. However, a number of the words in the original language have more than one meaning. When the other meaning of these words are applied, Eli’s introduction is totally transformed. For starters, Eli’s name means “exalted.” We’re not used to meeting many people who introduce themselves as “Mr. Exalted.” The meaning of Eli’s name provokes certain expectations. Are you really “exalted?” Next, we are told that Eli was “sitting on the seat.” The word translated “seat” is the normal Hebrew word for “throne,” used, of course, when speaking of kings. We are then told that Eli sits “by the doorpost.” The use of “doorpost,” particularly in a cultic situation (Eli is at the tabernacle), associates Eli with the greatest commandment in the Law. In Deuteronomy 6:4-9, Moses exhorts Israel to love the Lord and to teach his law “diligently to your children.” This includes writing the words “on the doorposts of your house.” Thus the “doorpost” associates Eli, Israel’s leader, with the task of seeing that others observe the Law. Perhaps now we have a better understanding of why he comes off so forceful to Hannah when he misinterprets her actions. The doorpost is still significant in modern Judaism. This word in Hebrew is mezuzah and it is used to refer to a small rectangular receptacle which many Jewish people place on their doorposts. The receptacle includes a rolled up scroll with a copy of the Shema (Deut. 6:4-9) and is a reminder to keep God’s Law. The last significant word in Eli’s introduction is the word translated as “house” (NIV) or “tabernacle” (NKJV). This is another unusual selection of terms. Normally this word is translated “temple,” or in the context of kingship as “palace.” If we step back now and reread Eli’s introduction with these other words in mind, it reads something like this: “Now Exalted was sitting on a throne by the doorpost (being a loyal follower and enforcer of God’s Law) of the palace of the Lord.” This is a lofty introduction for Eli and leads the reader to wonder exactly who it is that is being introduced here? Is this the savior Israel has been waiting for? Will he lead Israel back on the path of righteousness? Our appetites are certainly whet by this impressive introduction.

hypocritSadly, our initial impression of Eli proves to be a mirage. Over the next few chapters (1 Sam. 2-4), the biblical author begins to reveal another image of Eli which proves to be more accurate. 1 Samuel 2-4 reveals three physical flaws regarding Eli. The reader is told 3 times that Eli is old (1 Sam. 2:22; 4:15, 18), twice that he is blind (1 Sam. 3:2; 4:15), and twice that he has a weight problem (1 Sam. 2:29; 4:18). If we wonder why the inspired author chooses to dwell on these unflattering physical flaws of Eli, the answer lies in the fact that these physical imperfections suggest spiritual imperfections. One example will have to suffice for the sake of brevity. In 1 Samuel 2:12-17 the reader learns that Eli’s sons are wicked and steal the sacrificial meat that belongs to the people and to God. In 1 Samuel 2:29, we also learn that Eli partakes in these stolen sacrifices. The result is that he and his sons are “fat.” In other words, the spiritual wickedness of Eli and his sons (stealing and eating sacrificial meat that does not belong to them), manifests itself in a real physical way. The consumption of stolen meat makes Eli fat. Thus Eli’s weight problem becomes a symptom of a much more serious spiritual failing. What we learn from this revelation is that Eli comes off very impressively when first meeting him, but upon closer inspection, we learn that he is not like anything he appears to be. Eli, Mr. Exalted, may project an image of royalty and law-keeping, but upon closer inspection, he is nothing but a blind and fat old man. Eli’s example contrasts strongly with Hannah’s. Hannah is not concerned with image or putting up a false front. She is real and authentic. It may not be a pretty picture, but she is honest before God. As a result, God is able to do a great work in her life. Unfortunately, Eli keeps the pretense up until the very end, and as a result, he meets a tragic end. God literally knocks Eli off of his throne (the same word as in 1 Sam. 1:9) when he dies (1 Sam. 4:18). The lesson is simple, but harder to live out. God’s people are not to put up false fronts and pretend to be someone that they are not. God desires honesty. He’s not worried about how messy we might look. When we are real and truthful, God can and will do a great work in our lives.

Looks Can Be Deceiving: David vs. Goliath and Walking By Faith

David did not fall into the "looks can be deceiving" trap when he faced Goliath.
David did not fall into the “looks can be deceiving” trap when he faced Goliath.

Our final example takes us to 1 Samuel 17, the famous story of David’s defeat of Goliath. Although we did see a short physical description of Eli in our last example, it is very rare that the Bible gives a detailed description of anyone. Think about it. Wouldn’t you love to have a chapter, or even 5-10 verses dedicated to a physical description of David, Paul, or Jesus? That’s why the lengthy description of Goliath found in 1 Samuel 17:4-7 is so unusual. Why such a lengthy and detailed description of one of Israel’s enemies? Part of the answer lies in the fact that the author wants us to experience the same fear and intimidation factor that Saul and the Israelites experienced. With our gaze fully focused on this gigantic, intimidating bully, we are left to wonder who could possibly defeat such a well-equipped physical specimen? While everyone in Israel, including Saul, cowers on their side of the battlefield, we are reintroduced to the shepherd boy David (1 Sam. 17:12-22), who upon hearing the taunts of this giant Philistine, completely overlooks his intimidating looks and only sees an enemy to be killed because he has defied “the armies of the living God” (1 Sam. 17:23-26). As he confronts Goliath, David not only believes that God will overcome his foe, but that there will be a lesson in this victory for all. In his speech before killing Goliath, David says, “Then all this assembly shall know that the Lord does not save with sword or spear; for the battle is the Lord’s, and He will give you into our hands” (1 Sam. 17:47–emphasis mine). This statement makes clear that David is not looking at the physical, but rather at spiritual realities. As Paul would later encourage believers to do, David “walks by faith, not by sight” (2 Cor. 5:7). Once again we are confronted with the theme “looks can be deceiving.” This time, however, the theme exhorts God’s people not to fear intimidating circumstances, but to trust the outcome to the Lord.

Walking by faith will keep us from falling into the "looks can be deceiving" trap.
Walking by faith will keep us from falling into the “looks can be deceiving” trap.

Fear easily overcomes us when the physical obstacle in front of us looms large. It could be a lost job, a divorce, or a diagnosis of cancer. The natural response is one of fear, anxiety, and depression, but the message of God’s Word is to trust in him and not allow whatever enemy we are facing to intimidate us into losing our faith. Looks can be deceiving! This was an important enough message that God wrote it across the pages of 1 and 2 Samuel. We have only looked at 3 examples, but there are many more. So important was this theme, in fact, that God spoke it out clearly to Samuel when he began to fall prey to the trap of “looks can be deceiving.” When God called Samuel to go anoint a new king among the sons of Jesse (1 Sam. 16:1), Samuel quickly concluded upon seeing Eliab, Jesse’s firstborn, that he was “surely the Lord’s anointed” (1 Sam. 16:6). God quickly rebuked Samuel with the familiar words, “Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (1 Sam. 16:7). In other words Samuel, “looks can be deceiving!”

Family Portraits photoThis article was inspired by my book Family Portraits: Character Studies in 1 and 2 Samuel.

If you have not bought a copy of Family Portraits it is available in hardback, paperback or ebook at Amazon USA / UK, WestBow Press, and other internet outlets. For Logos users it is also available on prepub at Logos.com

Insights from Family Portraits

Free EBook Giveaway

15 Comments

Free EBook Giveaway

Purchase at Amazon USA / UK, or get the ebook from westbow press.com
Get a free ebook copy of Family Portraits  from westbow press.com by letting me know in the comment section below.

As a way of saying “thank you” to those of you who visit this blog and read the articles posted here, I would like to offer you a free ebook of my recently published book entitled, Family Portraits: Character Studies in 1 and 2 Samuel. To obtain your free ebook simply post a comment below. I will email you a number that will enable you to receive a copy of Family Portraits from WestBow Press. My one request is that you commit to writing a review on Amazon when you have read the book. If you’d like to read an interview about Family Portraits click here. I have also posted a short video (click here) where my friend Mike Neglia from Calvary Chapel Cork does a short interview with me about the book. Alternatively, you can read sample pages of Family Portraits at Amazon USA / UK or at the WestBow press link above (or order a hardcopy of Family Portraits if you prefer!). There are also a number of excerpts directly from Family Portraits in various posts on this website. Click here to scroll through the list to read some of them. Please help me spread the word by telling your friends about this free ebook offer. This offer is for a limited time or as long as supplies last. So please request your free ebook copy today.

Unfortunately this offer has expired. Please consider ordering a copy from one of the links above. Thank you!

Character Studies, Insights from Family Portraits

Jeremiah, descendant of Eli Prophesies Hope for the Future

6 Comments

Jeremiah, descendant of Eli Prophesies Hope for the Future

jer 29Jeremiah 29:11, “For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope,” is one of the most popular Bible verses among evangelicals. In its original context, God, through Jeremiah, is speaking hope to the wayward citizens of Judah who had been taken captive to Babylon by Nebuchadnezzar (Jer. 29:1). This word of hope which resonates with so many today, may have been born out of Jeremiah’s own personal family history and experience. It appears that Jeremiah’s own family history was acquainted with rejection, while his own call confirms that God does not give up on those who were once rejected. What do we know about Jeremiah’s family history and how does this rejection/acceptance theology play out in his own life?

The evidence suggests that Jeremiah was a descendant of Eli.
The evidence suggests that Jeremiah was a descendant of Eli.

Jeremiah 1:1 introduces Jeremiah as “the son of Hilkiah of the priests who were in Anathoth.” This brief statement has convinced many scholars that Jeremiah was a descendant of Eli, the high priest whose story is recorded in 1 Samuel 1-4. There are a number of good reasons for such a connection. Abiathar, a descendant of Eli, was one of the high priests during the reigns of David and Solomon (2 Sam. 20:25). Shortly before Solomon’s accession to the throne, Abiathar joined a coup headed by David’s son Adonijah (1 Kgs. 1:7). As a result Solomon, deposed Abiathar from the high priesthood and sent him packing to the town of Anathoth where Abiathar owned land (1 Kgs. 2:26-27). Since Anathoth was a small village (only about 3 miles northeast of Jerusalem), it is unlikely that there would have been more than one priestly family living there. Thus, the fact that Jeremiah is from a priestly family from the town of Anathoth makes it very likely that he was a descendant of Abiathar, and thus also a descendant of Eli. During the priesthood of Eli, God had warned him that the priesthood would be taken from his family and given to another (1 Sam. 2:27-36). That prophesy was fulfilled during the high priesthood of Abiathar (1 Kgs. 2:27, 35). Therefore it seems that Jeremiah’s family history was a legacy of failure and rejection.

When Eli heard the news of the ark's capture, he fell backwards off of his chair and died (1 Sam. 4:18). These stories about Shiloh's destruction were probably a part of Jeremiah's family history.
When Eli heard the news of the ark’s capture, he fell backwards off of his chair and died (1 Sam. 4:18). These stories about Shiloh’s destruction were probably a part of Jeremiah’s family history.

There are other hints from the Book of Jeremiah that strengthen his ties to the priestly family of Eli and Abiathar. Jeremiah is the only prophet to speak about the destruction of God’s sanctuary in Shiloh during the days of Eli (Jer. 7:12-14; 26:6; 1 Sam. 4). This may well suggest a vivid family memory that was passed down from generation to generation. Since Shiloh was a part of the northern tribes, some suggest that this might explain Jeremiah’s concern for Israel. Regarding Jeremiah’s connection to Abiathar and the sanctuary at Shiloh, Thompson writes, “Such an ancestry would explain Jeremiah’s deep feeling for Israel’s ancient traditions, his special interest in Shiloh and its fate, his genuine concern for the people of Northern Israel, and his affinity with Hosea, the great prophet to the people of Northern Israel in the eighth century B.C.” (Thompson, NICOT, p. 140). Jeremiah is also the only prophet to mention Samuel. In Jeremiah 15:1 the Lord tells Jeremiah that “Even if Moses and Samuel stood before Me, My mind would not be favourable toward this people.” Samuel, of course, had a very special relationship with the family of Eli (1 Sam. 1:24-28; 2:11, 18-20; chapter 3).

Jeremiah's own family history mirrors the words that God spoke to him through his visit to the potter's house.
Jeremiah’s own family history mirrors the words that God spoke to him through his visit to the potter’s house.

In spite of this family history of failure and rejection, Jeremiah was a specially chosen mouthpiece for God. The call of Jeremiah to the prophetic ministry begins in Jeremiah 1:4 with these words: “Before I formed you in the womb I knew you; Before you were born I sanctified you; I ordained you a prophet to the nations.” In many ways, Jeremiah’s family history made him the perfect individual to speak about God’s ability to transform former failures into new beginnings. On one occasion when Jeremiah visited a potter’s house, he was given the following message: “O house of Israel, can I not do with you as this potter. . . .The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it” (Jer. 18:6-10). The message continues with a warning that when God speaks about building and planting a kingdom, if that kingdom does evil, He will relent concerning the good He said He would do. Although the nation of Judah did not respond positively to Jeremiah’s prophetic ministry, and God eventually sent them into exile, Jeremiah was led to proclaim words of hope, such as the words in Jeremiah 29:11. Perhaps Jeremiah’s most famous utterance of hope, however, was the proclamation that God would make a new covenant with His people (Jer. 31:31-34). One way in which Jeremiah was commanded by God to act out this hope for the future was by buying his uncle’s field in none other than the town of Anathoth (Jer. 32:7-15). This real estate transaction took place while Jeremiah was in prison and while the Babylonian army was besieging the city of Jerusalem! Even in the face of judgment, God holds out hope for people from a rejected family or nation. No one knew this better than Jeremiah.

Family, or personal failure, does not disqualify you from God's grace.
Family, or personal failure, does not disqualify you from God’s grace.

Do your family’s failures haunt you? Does the past seem to have an ironclad hold on you? Take heart in the example and message of Jeremiah, a man from a family with a legacy of failure, who rose above it by God’s grace. Jeremiah 18:7-8 sends the clear message that God does not hold the failures of the past against anyone who has a repentant heart. Even the judgment of the exile, could not hold back God’s desire to begin again. In the midst of that judgment, God was already promising His people a new start by announcing a new covenant. His spokesperson was from a rejected house with a legacy of family failure. It was Jeremiah, descendant of Eli, whom God called to proclaim words of hope for the future.