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

2 Samuel 2–Asahel:Running into Trouble

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2 Samuel 2–Asahel:Running into Trouble

Purchase at Amazon USA / UK, or get the ebook from westbow press.com
Purchase at Amazon USA / UK, or get the ebook from westbow press.com

Many people are unfamiliar with Asahel. He was the youngest brother of the more famous Joab, David’s army commander. Asahel only appears in one narrative, found in 2 Samuel 2. The story is about his vain pursuit of Abner, commander of Saul’s army, during the civil war between David and the house of Saul, resulting in his premature death. Asahel’s death is told in gruesome detail in 2 Samuel 2 and often leaves readers wondering why this story was related by the writer in the first place. The following post is an excerpt from chapter 20 of my book Family Portraits: Character Studies in 1 and 2 Samuel. In this chapter, I look at 3 men who shared several similarities: 1) they were all nephews of David and thus cousins; 2) they were all warriors; and 3) they all appear in limited roles in 2 Samuel. Although a first reading of Asahel’s death may leave the reader puzzled, a more careful examination reveals some important truths for all of us. I hope you enjoy this excerpt and consider purchasing a copy of Family Portraits for yourself or a friend. (For another excerpt from Family Portraits click here to read about Peninnah).

Asahel: Running into Trouble (2 Samuel 2:18–23, 30–32)

When the initial contest between 12 soldiers from Israel and Judah resulted in the death of all, a full-scale battle erupted resulting in a great victory for David's men, but at the expense of Asahel
In 2 Samuel 2:14-17, when an initial contest between 12 soldiers from Israel and Judah resulted in the death of all, a full-scale battle erupted resulting in a great victory for David’s men, but at the expense of Asahel (painting by James J. Tissot, 1896-1902).

“Brave, impetuous, and ready to kill,” are the words we used to describe Abishai’s introduction in 1 Samuel. These same words are perhaps even truer of Asahel, proving him to be Abishai’s brother and a genuine son of Zeruiah. Together with Joab, all three brothers appear in 2 Samuel 2:18 in the midst of a conflict between Israel and Judah. The conflict was precipitated by Abner, who had marched his troops to Gibeon where he was met by Joab and “the servants of David” (2 Samuel 2:12–13). When an initial competition, also proposed by Abner, failed to produce a victor, the confrontation erupted into a full-scale battle, with Abner’s troops experiencing a sound defeat at the hands of David’s men (2 Samuel 2:14–17).
The victory, however, was not without great cost to the men of Judah. In a flashback of the battle, the author follows Asahel as he pursues Abner. The outcome of this altercation not only results in the death of Asahel one of Judah’s valiant warriors, it also sets the stage for a blood feud between Abner and the two remaining brothers (Joab and Abishai), culminating in the murder of Abner (2 Samuel 3:27, 30).

gazelle
Asahel is described “as fleet of foot as a wild gazelle.”

Asahel is described as one who is “as fleet of foot as a wild gazelle” (2 Samuel 2:18). It is Asahel’s running ability that provides the setting for the chase scene described in verses 19–23. However, Asahel’s greatest asset will prove to be his greatest liability––a liability perhaps hinted at in his description as a “gazelle.” While gazelles are fast and nimble, they are not known for their strength or predatory nature. Gazelles are not usually “pursuers” (v. 19): they use their speed to flee from danger, not to run towards it! What chance does a gazelle have if it pursues a battle-hardened warrior like Abner?

Furthermore, the word “gazelle” sounds a note of familiarity with a statement found in the previous chapter: “The beauty (gazelle) of Israel is slain on your high places! How the mighty have fallen!” (2 Samuel 1:19). The gazelle that David laments is probably Jonathan (see 2 Samuel 1:25) but could also include Saul. While Asahel’s equation with Jonathan may seem complimentary, it has an ominous ring to it. The previous gazelle (Jonathan) had been slain and had fallen in battle; likewise, Asahel the gazelle will soon be slain and “fall” in battle (2 Samuel 2:23).

The chase begins in earnest in verse 19. Two expressions characterize the dogged determination of Asahel. The first expression, “he did not turn to the right hand or to the left (vv. 19, 21), is language frequently used in Deuteronomy–2 Kings in reference to not deviating from the path of the Lord (Deut. 5:32; 17:11, 20; 28:14; Josh. 1:7; 23:6; 2 Kings 22:2). The second term is ʾaḥarē, occurring seven times in verses 19–23 and variously translated as “after,” “behind,” or “back.” It is also used frequently to express following “after” the Lord, or not following “after” other gods (Deut. 4:3; 6:14; 13:4; 1 Kings 14:8; 18:21; 2 Kings 23:3). Thus, Asahel’s pursuit of Abner uses language that articulates the resolve Israel should have in following the Lord. While pursuing the Lord leads to life (Deut. 5:32–33), Asahel’s single-minded pursuit of Abner ironically leads to his death (v. 23). An outline of 2 Samuel 2:19–23 demonstrates Asahel’s determination as it alternates between his pursuit and Abner’s warnings: Asahel pursues (v. 19); Abner turns and speaks (20–21d); Asahel continues his pursuit (21e); Abner speaks and cautions (22); Asahel continues (23a); Abner finally strikes (23b–d).

 

Asahel pursues Abner. Painting by James Tissot

Still at some distance, Abner turns “behind him” to see Asahel hot on his trail (2 Samuel 2:20). Wishing to confirm the pursuer’s identity Abner calls out, “Are you Asahel?” to which Asahel responds with one breathless word, “I.” It is the only word he speaks in the entire narrative, highlighting his resolute focus on pursuing his prey. He is not interested in conversation; he is interested in catching Abner. As his name implies, Asahel is all about “doing” (“God has done,” or “made”) rather than talking. The doing, however, seems to have little to do with God and more to do with Asahel himself. Hence, Asahel’s answer, “I,” takes on a deeper significance.
Although the language is reminiscent of one pursuing God, the fact is that Asahel is in pursuit of his own glory. What could bring greater honor to a soldier than to kill the commander of the enemy’s army? This quest not only makes Asahel mute, but also deaf to the sound advice Abner tries to dispense. Using language that parallels the narrator’s, Abner says, “Turn aside to your right hand or to your left, and lay hold on one of the young men and take his armor for yourself ” (2 Samuel 2:21). This is Abner’s way of telling Asahel to pick on someone his own size, or, in other words, to take on someone of his own skill level and not to tangle with a more experienced soldier like himself. Asahel is undeterred.

Next, Abner is more direct and makes Asahel aware of the deadly consequences he will face if he does not cease his pursuit: “Why should I strike you to the ground? How then could I face your brother Joab?” (2 Samuel 2:22). Abner interjects an emotional element into his plea (“your brother Joab”), hoping it will slow down the fleet-footed Asahel. The advice, threats, and emotional pleas are all to no avail, however, as the narrator reports, “He refused to turn aside” (2 Samuel 2:23a). It is the last decision he will ever make, and it is a deadly one.

Winding Up on the Wrong End of the Stick!

Abner kills Asahel
When Asahel refuses to stop, Abner stops him with the back end of his spear (2 Samuel 2:23–painting by Johann Christoph Weigel, 1695).

Asahel will not stop himself, so Abner must stop him. So far, Abner’s rhetoric has not caused his thick-headed opponent to “get the point.” Ironically, he will also not get the point of Abner’s weapon. Instead, with a thrust of the back end of his spear, Abner brings Asahel’s pursuit to an abrupt halt as the spear travels through his abdomen and proceeds out of his back (2 Samuel 2:23). It is ironic that with one blow of his spear, Abner did to Abishai’s brother what Abishai had wanted to do to Saul (1 Sam. 26:8). Asahel’s pursuit of glory causes him to “wind up on the wrong end of the stick.” Abner’s military prowess is so superior that it is not even necessary for him to assume the normal fighting posture of facing his adversary. This accords Asahel no respect. His death appears foolish and needless. Indeed, David’s lament over Abner in the next chapter (2 Samuel 3:33) could well have been sung over Asahel: “Should [Asahel] die as a fool dies?”
Asahel is the first of four characters to be stabbed in the abdomen in 2 Samuel. The first and the last (Amasa) to experience this fate are of the house of David, while the middle two (Abner and Ish-bosheth) are of the house of Saul, forming a deadly chiasm within 2 Samuel. Later in this chapter we will notice that the wording of Amasa’s death evokes images of Asahel’s, adding irony to the gruesome inclusio formed by their demise.

The conclusion of the battle underscores an important difference between Asahel and his brother Joab. After Abner pleads with Joab to, “return from following after his brothers” (2 Samuel 2:26—my translation), verse 30 informs the reader, “Then Joab returned from following after Abner.” The use of “after” reminds us of Asahel’s pursuit of Abner, and highlights Joab’s wisdom. Joab knows when to stop pursuing; he will wait for a more convenient opportunity. The contrast between the two brothers is stark. The body count for Judah says it all: nineteen men plus Asahel—the man who did not know when to quit. Asahel’s pursuit leads to a tomb in Bethlehem, while the wiser Joab lives to fight another day (2 Samuel 2:32).

Conclusion: Stop and Listen

The honor paid to Asahel by listing him first among David’s Thirty mighty men (2 Sam. 23:24) does not diminish the unnecessary tragedy of his death. Asahel proves himself to be much like his brothers: impetuous, hard, stubborn, and preferring violence to diplomacy. The one valuable quality of his brothers that he desperately lacks is discernment. McCarter rightly observes of Asahel that, “[He] appears in the present story as one so headstrong that he will not listen to reason even to save his own life.”
Stop-And-ListenThe Hebrew Scriptures frequently associate the act of listening with following the Lord. They are full of exhortations to listen, hear, heed, etc.; and the Scriptures record the consequences of those who do not (e.g., Exod. 15:26; Lev. 26:14–39; Judg. 2:17; 1 Sam. 15:22). Although Asahel’s story is not directly about listening to the Lord, the formulaic language used in the story recalls the frequent exhortation in Scripture to follow the Lord. Asahel’s wrong-headed pursuit took him down the enemy’s path and far from the safety of his comrades. Likewise, our pursuit of our own selfish goals can take us down the wrong path and lead us far from the safety of God’s people.

In one sense Asahel’s real-life tragedy becomes an analogy and warning to the nation of Israel, who often stubbornly chose to follow their own way (2 Kings 17:13–14) and closed their ears to God’s word and the way of wisdom (Isa. 6:10; Jer. 5:21). The same attitude is vividly portrayed in the New Testament, when members of the Sanhedrin refused to listen any longer to Stephen’s words. Luke reports: “Then they cried out with a loud voice, stopped their ears, and ran at him with one accord” (Acts 7:57).

Of course the story of Asahel is not just a warning to Israel, but to anyone who stubbornly pursues their own agenda while ignoring the wisdom of God and others. The grisly account of his death demonstrates how vain the all-out pursuit of glory is. If Asahel had stopped to consider Abner’s warnings, then he would not have been stopped by Abner’s spear. The message is clear: a stubborn refusal to stop and listen to good advice may have deadly consequences.

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

Peninnah: The Other Woman

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Family-Portraits-CoverThe following article is an excerpt from my book Family Portraits: Character Studies in 1 and 2 Samuel. It is taken from chapter 2 which is a character study on Peninnah, one of the wives of Elkanah, the father of Samuel. I chose this excerpt because the study on Peninnah is the shortest in the book. The article is essentially the same as the book with a few editorial comments added to help the reader who doesn’t have access to the book (the photos are not original to the book but are also added). If you enjoy this excerpt please consider purchasing a copy of Family Portraits. Clicking on the book icon (on the right or in the left margin below) or on the links at the end of the article will connect you to sites where the book can be purchased.

Peninnah: The Other Woman (Samuel’s Stepmother)

And her rival also provoked her severely, to make her miserable (1 Sam. 1:6) 

How Would You Want to Be Remembered?

thoughtfulPeninnah only appears in four verses in 1 Samuel chapter 1. It is hardly enough to gain a true portrait of the woman herself, but is enough to give us a negative impression of her. The writer of 1 and 2 Samuel cannot possibly develop fully the story of every person he mentions, but the question comes to mind, “If you were going to be remembered for only one thing, what would you want that to be?” Unfortunately for Peninnah, our only memory of her is that of a bitter and spiteful person. She is described as Hannah’s “rival” (1 Sam. 1:6). Birch notes that this is “a term seldom used in describing family relationships and often translated as ‘enemy’ or ‘adversary’ in describing relationships between peoples or nations.” (Bruce Birch, The First and Second Books of Samuel, The New Intepreter’s Bible, p. 975) In a book where family rivalries will sometimes turn into deadly national conflicts, perhaps this word intentionally suggests a “preview of coming attractions.” If it had been possible to take a photograph of Peninnah, like any good rival, she would have had a frown on her face and a scowl on her lips.

“Facing” the Facts: Peninnah’s Name (1 Sam. 1:2)

faceThe meaning of Peninnah’s name is obscure. It may be related to the word “ruby” or “pearl.” Fokkelman (Vow and Desire, p. 17) writes it “is a name which suggests a beautiful exterior,” which in the present context would be ironic (that is, beautiful on the outside but jealous and spiteful on the inside). It has also been suggested that her name means “prolific” which would correspond to her role as the childbearing wife in this story (Ralph Kline, 1 Samuel, Word Biblical Commentary, p. 6). However, I would suggest the significance of Peninnah’s name lies more in its sound than in its meaning. Several of the names mentioned in chapters 1 and 2 have the letters “peni ” (or, “pheni ”) in them. In addition to Peninnah, these letters are also found in the names Hophni and Phinehas. While this easily goes unnoticed in English, it is more obvious in the original language. The word peni (or, pheni — the same consonant can be pronounced as a hard or soft “p”) in Hebrew means “face,” or “before” (ESV “in the presence of”); and is used frequently throughout the first and second chapters (1 Sam. 1:12, 15, 18, 19, 22; 2:11, 17, 18, 21).

This puts a spotlight on the word “face,” or “before.” It is important to note that this word is always connected with the Lord in this story. Perhaps the story is highlighting the importance of seeking the Lord’s “face” (or “presence”), or perhaps we are being reminded that all we do is done “before” the “face” of the Lord.

Seeking the Lord’s face is certainly important in understanding the change in Hannah’s countenance (1:12, 15, and 18). But the sin of Hophni and Phinehas is also done “before the LORD” (2:17), and so we may be justified in saying that this story is reminding us that all we do, whether good or evil, is done “before the LORD.” We have all experienced that the presence of certain people can be an encouragement to do what is right. This is one of the important aspects of Christian fellowship. If we are constantly aware of God’s presence in our life, setting our minds on heavenly things (Col. 3:2), and having fellowship with him (1 John 1:3), then we will act and think in a Christ-like way. An awareness that we are always “before the face” of the Lord is a great deterrent to sin.

Family Worship or “War”ship? (1 Sam. 1:4–7)

Peninnah hassled Hannah each year they went to the feast at Shiloh
Peninnah hassled Hannah each year they went to the feast at Shiloh

Would Peninnah’s actions have been different if she had been conscious of the fact that all she did was “before the LORD”? The only thing we know about Peninnah, besides the fact that she had several sons and daughters, is that she continually rubbed Hannah’s nose in this fact. Peninnah’s timing makes her actions even more reprehensible. She chooses the time of the yearly pilgrimage to Shiloh to hound Hannah about being barren. What should be a joyous time of celebrating and worshipping the Lord becomes a miserable family fiasco. It is interesting how everything can be alright until it is time to go to church. All of a sudden, husbands and wives have a fight, or the kids start fighting with one another, or mom and dad are yelling at the kids to behave. In the car, on the way to church, an otherwise godly family can become screaming lunatics!

Each year the pilgrimage to Shiloh for Elkanah’s family was the holiday from hell. Our admiration for Elkanah grows (Elkanah faces a number of challenges that I elaborate on in his character study in chapter 1). The easy thing to do would be to cancel the trip and save everyone the pain and misery. But Elkanah, this “God-bought” man (one of the possible meanings of Elkanah’s name, also discussed in chapter 1), knows the importance of worshipping the Lord together as a family.

When one considers the family obstacle, along with going to a sanctuary presided over by a corrupt priesthood, Elkanah’s commitment is quite extraordinary. Satan still uses the same methods of discouragement today.  He whispers, “If it is this much hassle for your family, you are better off not going to church.” Or he says, “Look at the mess your family is in. Who do you think you are, to be going to church!” If he can’t persuade us this way, he will turn our eyes to the leaders or other members of the church and say, “You are better off staying at home, look at those hypocrites. Do you really want to worship with them!” Elkanah’s response needs to be our response as well.

Worshipping God naturally leads to loving others! (This photos is from a worship service at Calvary Chapel York)
Worshipping God naturally leads to loving others! (This photos is from a worship service at Calvary Chapel York)

This painful scene portrays an important truth. 1 Samuel 1:7 states, “So it was, year by year, when she went up to the house of the LORD, that she provoked her.” Peninnah fails to make the connection between worshipping the Lord and her treatment of others. It is while she is on her way to worship that she treats Hannah so spitefully! How is it that we can sit in a worship service and praise the Lord, yet immediately think or speak so cruelly of others made in God’s image? Speaking of the tongue, James writes, “With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so” (James 3:9-10).  Or as John writes,  “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20).

Conclusion: Should We Pity Peninnah?

helenIt is tempting to feel sorry for Peninnah. After all, she is Elkanah’s second choice and she knows it. The reason for her bitterness and spite is because she is not loved with the same measure as Hannah, if at all (1 Sam. 1:5). Elkanah was doubtless guilty of open favoritism, which in a family can be devastating—just ask Isaac, Rebekah, and Jacob, who were guilty of the same thing (Gen. 27 and 37). There are two lessons here. First, Elkanah is ultimately responsible for the pain he and his family experienced. If he had trusted God in the first place, he would never have married Peninnah and thus they all would have been spared the grief caused by this less-than-ideal situation (This is further discussed in Elkanah’s character study in chapter 1). Despite the mistake of bigamy, if he had treated his wives more equitably there would have been less room for jealousy.

Second, Peninnah also bears responsibility for her actions. She was clearly seeking her security in the love of her husband rather than in the Lord she was supposedly worshipping. This is not to ignore her very real pain of being loved less; it is only to say that she still had a responsibility for the way she responded. We will not always be loved by others the way we would like to be. Sometimes the circumstances are of our own making, but sometimes they are not. Circumstances may influence attitudes, but they are not the only determining factor. God has given us an ability to choose. We choose to grow bitter or we choose to grow in grace. Circumstances may help or hinder, but the choice is still ours. Today’s society is quick to absolve people of responsibility. “It is my parents’ fault” or “my spouse’s fault” that I am the way I am. This kind of reasoning is foreign to the Bible. It is right to have empathy for people who are in difficult situations with much pain and suffering, but it is wrong for the person in that situation to allow those circumstances to mold their character in a negative way. God is the Potter and he can take any circumstance and use it for good, but we must yield our lives to his gracious, omnipotent hands.

 Family Portraits is available in various formats at the following sites:

Amazon USA / UK (hardback or softcover)

WestBow Press (hardback, softcover, or ebook)

Did You Know That, Insights from Family Portraits, The Book of Samuel

Important or Impotent: How Many Sons Did Absalom Have?

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Important or Impotent: How Many Sons Did Absalom Have?

Did you know that 2 Samuel 14:27 states that Absalom had 3 sons, but in 2 Samuel 18:18 Absalom says that he has no son? In the previous article on Absalom’s hair I pointed out this apparent contradiction and promised to offer an explanation. The easiest way of explaining away the contradiction (frequently suggested by commentators) is that Absalom’s sons must have died prematurely. I believe this whitewashes the problem (the text gives no hint that the sons died) and obscures what the biblical author is seeking to accomplish.

Writing Technique in 1&2 Samuel

The author(s) of 1&2 Samuel seems to be fond of using inconsistencies in the story as a literary technique that causes the reader to pause and reconsider something stated earlier in the narrative. There are numerous examples of this, but perhaps the best is when Saul was commanded to wipe out Israel’s enemy, the Amalekites (1 Sam. 15:1-3).

Samuel slays Agag
Samuel slays Agag

Although the story makes clear that Saul is disobedient in sparing the king of the Amalekites, Agag (15:9), he appears to be the only human survivor. Subsequently, he is put to death by Samuel (15:33), which seems to put an end to all of the Amalekites. However, in the chapters surrounding the death of Saul, we are not only reminded that he was disobedient by not wiping out the Amalekites (1 Sam. 28:18), but Amalekites appear all over the place! (1 Sam. 27:8; 30:1-18; 2 Sam. 1:8, 13). This often puzzles readers, and may appear contradictory. In fact, it is a masterful way of surprising the reader and driving home the message that Saul was far more disobedient than we realized!
This same writing technique is at work in the two statements about Absalom’s sons (or lack thereof). The first important observation is to notice where these statements occur. The author uses the two statements about Absalom’s children (2 Sam. 14:27; 18:18) to bracket the account of Absalom’s rebellion. As discussed in the last article, the notice about Absalom’s hair and children, is a statement of power and virility. It causes the reader to think of him as a mighty warrior and a formidable foe. The second statement (“I have no son”) occurs immediately after Absalom’s death and burial, and metaphorically reveals the truth of the matter: Absalom was not a mighty warrior, nor a real threat to the kingdom. He was not as important as he appeared; in fact, he was impotent.

Isn’t There Still a Contradiction About How Many Sons Absalom Had?

While this might seem like a plausible explanation as far as the literary technique goes, it still leaves the obvious questions: so exactly how many sons did Absalom have, and aren’t the two passages still contradictory? The answer to these questions is found in examining the two texts carefully. 2 Sam. 14:27 is an objective statement by the biblical narrator that Absalom had 3 sons and 1 daughter. A fundamental rule of biblical interpretation is: you can trust the biblical narrator because he always tells the truth (see my book Family Portraits, p. 9 for a brief discussion on this point). Therefore, we can be confident that Absalom did indeed have 3 sons and 1 daughter.
Notice, however, that the statement about having no son in 2 Sam. 18:18 is not made by the narrator, but by Absalom himself. Could Absalom be wrong? This hardly seems likely. Absalom would surely know how many sons he has, and so would all who know him, therefore, this too must be an accurate statement. But if the narrator and Absalom contradict each other, how can they both be right? I suggest we are asking the wrong question. The important question is not “how many sons,” but rather, at what time in his life did Absalom make this assertion? Although the narrator puts this statement after Absalom’s death and burial, it is clear that it happened  at some point in Absalom’s past. The author is merely reporting it posthumously. 2 Sam. 18:18 is actually very vague about when Absalom uttered these words. It simply says, “in his lifetime.” In other words, Absalom’s statement is taken from some unspecified time in his life. The statement should not be viewed chronologically, as if it had to have occurred after the observation in 2 Sam. 14:27. This can mean that when Absalom initially uttered it, it was true. In fact, it is obvious from this statement that Absalom used having no son as a justification for erecting a monument to himself. Later on, however, he fathers 3 sons and a daughter. So Absalom ends up with the best of both worlds: He gets a monument to himself plus, later on, 3 sons and a daughter!

Absalom appears important by having 50 men run alongside his chariot
Absalom appears important by having 50 men run alongside his chariot

This recognition reveals the hypocrisy of Absalom. A character study demonstrates that he is a master at making things appear other than they really are (see chapter 24 in Family Portraits).
The biblical author cleverly captures this by taking Absalom’s statement about not having a son out of its chronological context (which he tells us he is doing by the statement, “in his lifetime”) and putting it at the end of his life. The reader notices the contradiction between 14:27 and 18:18 and, by carefully examining the passages, concludes that Absalom is not what he appears to be. Absalom’s humiliating death and burial become conclusive proof of this fact, and all those who were beguiled by his charm and good looks now appear foolish. The message is sobering: we may be able to mask who we really are for awhile, but at some point, whether in life or in death, the truth will ultimately be revealed. Better to be honest and real while we live. Better to live with integrity, than to allow death to unmask the ugly truth about us. Thank heaven for a God who sees and accepts us just as we are, if we are only willing to remove the mask and let Him in.

Did You Know That, Insights from Family Portraits, The Book of Samuel

Absalom’s Hair, or, Give Me a Head With Hair!

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Absalom’s Hair, or, Give Me a Head With Hair!

Absalom's hair caught in a tree
Although the biblical text says that Absalom caught his head in the tree, it is probably a reference to Absalom’s hair.

Did you know that in the ancient Near East long hair was frequently a picture of a warrior’s prowess and strength? The most obvious example from the Bible is Samson whose long hair is explicitly connected with his strength (Judges 16:17). Samson’s long hair symbolized his separation to God (the true source of his strength––Judges 13:5) and when his hair disappeared, so did the Lord’s presence (Judges 16:20). But Samson is not the only long-haired warrior mentioned in Scripture. In fact, the man I have in mind is very Samson-like in some respects. He is spoiled, likes to burn other people’s fields (Judges 15:4-5; 2 Sam. 14:30), and is well-known for his long luxuriant hair (2 Sam. 14:26). His name is Absalom, one of David’s sons. Absalom had so much hair that when he cut it each year it was said to weigh between 4-5 pounds! (2 Sam. 14:26). We are familiar with Samson’s connection to hair, but why does the biblical author draw so much attention to Absalom’s hair? There are probably several reasons.

The Significance of Absalom’s Hair

The mention of Absalom’s hair prefaces the story of his rebellion against David. Since long hair was associated with strength, this could be considered an ominous sign, suggesting that Absalom will be successful in overthrowing his father. However, Absalom not only has a fertile head of hair, he is also quite fertile in other ways, having fathered 3 sons and 1 daughter (14:27). Earlier in the story, David’s potency as a father is also connected with the strength of his rule (see 2 Sam. 3:1-5). Therefore, the long-haired, and virile Absalom appears to pose a real threat to the kingdom of David. Add to this his good-looks and charming ways (2 Sam. 14:25; 15:2-6), and Absalom appears to be a winning candidate for the kingship. This is often the basis for choosing today’s politicians. If they look good, and have the ability to schmooze the people, then they are surely the right person for the job!

Looks Can Be Deceiving!

Absalom’s story is just one of many recounted in 1&2 Samuel that teaches us “looks can be deceiving.” In reality, Absalom is none of the things he appears to be. His desire to destroy his father tarnishes his good-looking image. In fact,  Absalom’s hair conspires with the branches of a tree to do him in (2 Sam. 18:9-10–the text reads “head” which in this case is another way of speaking of his hair). Far from being a strong warrior, Absalom proves to be quite inept. Even Absalom’s potency as a father is challenged at his death when we are told that he set up a monument for himself because he had no son (2 Sam. 18:18). Wait a minute! I thought Absalom had 3 sons? I will offer an explanation of this apparent contradiction in my next article, or, for a full treatment of this problem you can read the chapter on Absalom in my book Family Portraits (especially pages 364-365 and 379-380). Meanwhile, we should take the Bible’s advice seriously and not believe everything we see. Patience and discernment are important ingredients of wisdom, and time is a great revealer of the truth!

My Book Family Portraits: Character Studies in 1 and 2 Samuel is available at Amazon USA / UK, WestBow Press and other internet outlets.

Family Portraits

Insights from Family Portraits, Interviews

Family Portraits: Character Studies in 1 and 2 Samuel

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Family Portraits: Character Studies in 1 and 2 Samuel

Family Portraits: Character Studies in 1 and 2 Samuel
Available at Amazon USA / UK, WestBow Press, and other sites

The following interview on my book “Family Portraits: Character Studies in 1 and 2 Samuel” was conducted by my friend and colleague Lindsay Kennedy who is a teacher at Calvary Chapel Bible College York, and an active blogger of all things biblical. You can find his blogs and book reviews, as well as other information, at http://www.mydigitalseminary.com

1. You (almost) exclusively teach OT history (Genesis, Josh-Kings) at CCBCY (Calvary Chapel Bible College York). What first sparked your interest in the Old Testament?

When I was doing my undergraduate degree in biblical studies, a man by the name of Gerald Vinther came to teach during my junior and senior years at the bible college I was attending. He taught OT and the Hebrew language. His classes totally revolutionized my view of God and of the OT. Whether looking at Genesis or the Prophets, he demonstrated the consistency of God’s character between the Old and New Testaments. I discovered a God of grace and love in the OT who desired to have a relationship with His people, just like the God of the NT. My particular church tradition had emphasized the judgmental nature of the God of the OT and de-emphasized the significance of the OT. When we saw the character of God revealed in the pages of the OT, one of my classmates described it as being born-again…again! Since then I have fallen in love with the study of the OT and the God revealed in its pages. Because many Christians don’t know the OT and often have misconceptions about it, and the God revealed in its pages, I have found great joy in assisting others in seeing its beauty and truth, much like I was introduced to it years ago. By the way, this is why I give a special “thank you” in the preface of Family Portraits to Gerald Vinther, and also to my graduate professor in OT, John T. Willis who also had an important influence on me.

2. For as long as I’ve known you, you have been working on this book. What drove you to write Family Portraits?

I was drawn to the books of Samuel in graduate school and have continued to study them for many years. One of the things I noticed in my study was the theme of family and the prominence of four families within 1&2 Samuel (Samuel’s, Eli’s, Saul’s, and David’s). None of the studies or commentaries I have read bring out the significance of this particular theme.  Also, although many character studies have been done on David, Saul, and Samuel, few have been done on the other members of their family, and no book has sought to tackle them all as I do in Family Portraits.

I was also intrigued by the fact that character studies, if done correctly, can assist the student of 1&2 Samuel in understanding its characters in a way that a commentary approach can’t. The sustained reflection on a certain character, noting all the places where they appear in the text, often reveals insights that can be overlooked in a commentary. This approach actually modified my understanding of certain characters like Abner and Joab.

3. This is a book of character studies in 1&2 Samuel, yet surprisingly you have omitted sections on Samuel, Saul, and David. What can we learn from investigating the supporting cast in this story?

As I mentioned in the last question, a number of studies have been done on these three major characters, but very little has been done on other members of the “supporting cast”. In the Preface to Family Portraits, I compare character studies with an artist who paints a portrait. Although the artist may seek to focus attention on a certain person or object within the painting in order to convey his or her message, the person or object is enhanced by everything else in the painting, which might include various colors, shapes, objects, or people. Leonardo da Vinci’s painting, The Last Supper, is an example of this. While Christ is the focal point of the painting, the expressions and actions of the 12 disciples surrounding him add depth and detail to the portrait and meaning of the painting.

One of the techniques that the author(s) of 1&2 Samuel uses is contrasting various characters with other characters. For example, Hannah is contrasted with Peninnah as well as Eli. Samuel is contrasted with Eli and his sons. Jonathan is contrasted with Saul, and David is contrasted with Saul and Absalom. These are only a few examples of the many comparisons and contrasts made between characters in 1&2 Samuel. By studying the lesser known characters and their interaction with God and the major characters, we are able to discern some of the important messages that the author(s) was seeking to convey to his readers.

4. Family Portraits is unique because it incorporates both academic and devotional material in one place. Who did you have in mind when writing this book?

First let me say that I believe it is extremely important to combine an academic and devotional approach (by which I mean making practical application to our daily lives). I am glad to see that this approach is beginning to catch on in evangelical circles. Far too often books are either academic in nature with no application, or devotional with no solid scholarly foundation. The academic approach runs the risk of being irrelevant and a pursuit of knowledge for the sake of knowledge, while at the same time making the Bible appear irrelevant to a modern reader. The devotional/applicational approach can run the risk of a passage meaning whatever a particular author wants or thinks it means, if not backed up with solid research and exegesis.

To answer your question more directly, Family Portraits is written for the pastor, teacher, Bible College or seminary student, and Christian who is interested in a more in-depth treatment of 1&2 Samuel. While some pastors and Bible college students may be familiar with Hebrew and some of the more technical aspects of Bible study, I have tried to be aware of those who don’t have this expertise.  I seek to explain unfamiliar terms and methods and refer to the Hebrew only when it illuminates an important point in the text. Admittedly this can, at times, be a delicate balancing act. Part of my desire is to introduce ideas and methods that the average layperson is unfamiliar with, in hopes that they will be challenged to go to the next level in their own study of the Bible.

5. What do you hope your readers will take away from Family Portraits?

First, and foremost, I hope that Family Portraits helps people to develop a closer relationship with, and greater understanding of, the God of the Bible. Character studies are an excellent vehicle for helping us to see ourselves and how the Word of God applies to our lives. In the characters of 1&2 Samuel we find traits that we admire and abhor, and hopefully learning (or being reminded of) these truths causes us to examine our own lives and seek God’s help in becoming the people He desires us to be.

Second, there are a lot of great books that deal with various aspects of 1&2 Samuel that the average Christian layperson will never to exposed to. In fact, the average layperson may never even know that these resources exist! Some of these Bible study methods and scholars provide wonderful insights into God’s Word. I hope that Family Portraits, in some small way, introduces them to these resources and scholars and encourages them to pursue a deeper study of the Scripture.

Finally, I am hopeful that Family Portraits helps to provide a model for studying Scripture with an academic rigor, but at the same time, with a pastoral heart. As I mentioned in the previous question, and also emphasize in my Preface and Introduction, I believe it is imperative that academic research and devotional application go together. Having said this, I admit my own inadequacy in combining these approaches and don’t pretend to have achieved complete success. I certainly need to continue to grow in both of these areas. Yet it is my hope that Family Portraits is at least an attempt that demonstrates the fruitfulness of this kind of approach.

Family Portraits: Character Studies in 1 and 2 Samuel is available at Amazon USA / UK, WestBow Press, and various internet outlets.