Category Archives: The Book of Samuel

Book Reviews, Commentaries, Logos Products Reviewed, The Book of Samuel

Evangelical Exegetical Commentary: 1&2 Samuel

Leave a comment

Evangelical Exegetical Commentary: 1&2 Samuel

Evangelical Exegetical Commentary on 1 & 2 Samuel
Available at logos.com

The 1&2 Samuel Evangelical Exegetical Commentary (EEC) is the final work of beloved and renowned scholar Harry A. Hoffner Jr. Hoffner, before his recent death in March 2015, was John A. Wilson Professor of Hittitology Emeritus at the University of Chicago. He was an expert on the ancient Near East and, as the above title suggests, specialized in the language, history and civilization of the Hittite empire. One of his greatest achievements was co-editing The Hittite Dictionary of the Oriental Institute of the University of Chicago. Hoffner’s ancient Near Eastern expertise is one of the great strengths of the Evangelical Exegetical Commenatry on 1&2 Samuel. Nearly every page offers some parallel or insight from his extensive knowledge of Hittite, and ancient Mesopotamian literature. Such a statement might frighten off those less experienced in the study of the Old Testament, and indeed, it is not a commentary for beginners. However, the pastor, the graduate student, the professor, and the more advanced learner will benefit greatly from Hoffner’s exposition. Knowledge of Hebrew is presupposed as the commentary utilizes Hebrew in both its normal alphabetic and transliterated forms.

Before commenting further on Hoffner’s commentary on 1&2 Samuel, let me share the purpose behind the Evangelical Exegetical Commentary series in the words of its creators. “The Evangelical Exegetical Commentary is a brand new, 44-volume commentary series which incorporates the latest critical biblical scholarship and is written from a distinctly evangelical perspective. Published by Lexham Press, the EEC is the next standard commentary on the entire Bible for evangelicals. . . .The publication of the EEC by Lexham Press marks the first time a major Bible commentary series has been published in digital form before its print counterpart—and the first time it has been published with a digital format in mind.” The purpose behind the creation of a digital commentary, in the words of one of the editors of the series H. Wayne House, is so that a commentary can be easily updated. If a new understanding of a word is discovered or some new archaeological information comes to light, it can be added immediately. This is indeed an extremely attractive feature of the Evangelical Exegetical Commentary series! (For a short video explaining the nature and purpose of the series click HERE).

The Introduction to the Evangelical Exegetical Commentary on 1&2 Samuel

Author of the Evangelical Exegetical Commentary on 1&2 Samuel, Harry A. Hoffner, Jr.
Author of the Evangelical Exegetical Commentary on 1&2 Samuel, Harry A. Hoffner, Jr.

The editors of the ECC have apparently put no restrictions on commentary length (another plus of a digital edition!) and Hoffner takes advantage of this by producing a voluminous commentary. Logos has yet to add page numbers to this particular volume (which makes citation challenging!) and so I can only hazard a guess on its size. It is certainly well over 1,000 pages, but how far over I can not tell. With no space limitations, Hoffner begins the commentary by launching into a thorough and lengthy Introduction. The Introduction includes the usual topics of title, authorship, date, historical context and scope, and structure, but it includes much more. Some of the other areas addressed (and there are too many to name them all) include genre, theme, sources, literary analysis (including a lengthy section that summarizes and evaluates many of the characters of 1&2 Samuel), and extrabiblical parallels (which, given Hoffner’s expertise, comes as no surprise).

There are two things that I would like to note from this introductory material that bear on a commentator’s interpretation of 1&2 Samuel. First, Hoffner is not a fan of using the term “Deuteronomistic History,” to describe the books of Joshua-Kings, noting that such language overlooks the many parallels and allusions to the other books of the Torah (Genesis-Numbers) found throughout Joshua-Kings. While he believes that much of the material regarding David and Saul could have been written and preserved in the palace archives, he has no difficulty in seeing a final author or editor putting 1&2 Samuel in its final form during the exilic period. Rather than state firm conclusions on this matter, Hoffner is content to make general observations. Second, Hoffner is not a fan of “the hermeneutic of suspicion.” In his comments on the characterization of Abner and how scholars frequently conclude that David was responsible for Abner’s death, Hoffner remarks, “Typical of this “Damned if you do—damned if you don’t” hermeneutic of suspicion is Paul Ash’s statement: “Although the text does not implicate David in Abner’s murder, some scholars believe that he may have ordered it since 2 Samuel tries so hard to say otherwise.” Obviously, the narrator denies David’s complicity in order to dispel rumors to the contrary—rumors spread by David’s Saulide opponents. Should not the text record this?” (Hoffner, H. A., Jr., 2015. 1 & 2 Samuel. H. W. House & W. Barrick, Eds. Bellingham, WA: Lexham Press). Later on in his exposition of 2 Samuel 12:22-23, he takes another stab at the skeptics when he writes, “In the end, as is often the case, the scenarios of skeptics require more leaps of faith than belief in the tooth fairy. If one is permitted to simply ignore large chunks of the tradition and make up others, one can “prove” anything! . . . .We are wise not to second-guess the text.” Any who have read my reviews on 1&2 Samuel commentaries are aware of my own disdain for the hermeneutic of suspicion. I couldn’t be more pleased with these comments by Hoffner because they demonstrate that he takes the text seriously.

The Layout of the Evangelical Exegetical Commentary on 1&2 Samuel

Sample page from the Evangelical Exegetical Commentary on 1&2 Samuel
Sample page from the Evangelical Exegetical Commentary on 1&2 Samuel

Hoffner breaks the commentary down into literary sections. Each section begins with an overall summary and introduction. This is followed by a more detailed outline of the section which provides the basis for the verse-by-verse commentary. A bibliography accompanies the detailed outline and is then followed by the Hebrew text itself with Hoffner’s accompanying notes on the text. Since the Hebrew text is noticeably absent from the Esther volume in this series (although there are notes on the text), it appears that it is up to the authors to determine the format of their commentary, at least to some extent. Hoffner’s english translation follows the textual notes which then leads to the verse-by-verse exposition. There is always a short summary of the portion of the text under examination followed by a discussion of the verses themselves. The commentary is frequently punctuated with other features such as sections entitled: “Exegetical note,” or charts comparing features of the text, gray panels that set apart a special discussion (e.g., one on siege warfare at the beginning of 1 Sam. 11), and from time to time a concluding section entitled, “Application and Devotional Implications.” Following each smaller section of exposition is yet another bibliography. One of the strengths of this commentary is its prolific bibliography, which of course can be updated as new works appear. The screen shot above shows a sample page of the commentary in which you can see the selected bibliography, Hebrew text, and textual notes features.

Strengths and Weaknesses

Lexham Press is the publisher of the Evangelical Exegetical Commentary Series
Lexham Press is the publisher of the Evangelical Exegetical Commentary Series

Among the many strengths of this commentary, I have already noted Hoffner’s knowledge of the ancient Near East (besides the many parallels he introduces, I would also include his fresh translation of the Hebrew text), the bibliographic resources, the comprehensive nature of the commentary, and its update-ability. Although the commentary may not suit a novice, I am also impressed with the attention that Hoffner pays to character development in 1&2 Samuel and his attempts at sharing application and devotional thoughts. Some examples of his devotional application include his comment on 1 Samuel 24:7-8 (David’s men are encouraging him to kill Saul), where he notes that we should not interpret things in our favor when they violate God’s law. Another timely example (considering the upcoming US election) are Hoffner’s introductory comments on 2 Samuel 13:39-14:33. He states, “As readers, we are invited to consider the full weight of sin, to see the social and public consequences of David’s personal adultery and murder.” This dimension is often lost sight of when media arguments are made against considering the personal sins of leaders in political debates. It is unwise to keep the personal and the public lives of leaders separate” (Hoffner, H. A., Jr., 1 & 2 Samuel, 2 Sa 13:39–14:33). These types of applicational interpretation will certainly be welcome material for a pastor or Bible-study leader. The fact that this commentary series is published by Lexham Press and is available on Logos is yet another bonus. The ability to quickly read Scripture references, or footnotes by simply hovering over them with the mouse, or to pull up other commentaries or Bible Dictionary articles referred to by the author which are automatically linked to the resources in your Logos library, are just some of the wonderful benefits available to Logos users. As with any book, you can highlight important comments, take notes, or paste quotes into a folder for future use. Logos users will be familiar with all of these advantages, and many others, which make study easier and more profitable.

unknown
The entire series of the Evangelical Exegetical Commentary will consist of 44 volumes including both Old and New Testament. Many volumes are now available. See this link at logos.com

As with any commentary, there are going to be questions over particular interpretations. Some of my disagreements include the significance of Eli’s chair, which Hoffner sees as a sign of Eli’s old age, rather than (what I would interpret as) a clear allusion to royalty.  At times I quibble with his estimation of a character. For example, like many scholars Hoffner is aware of Joab’s brutality, but insists on his complete loyalty to David. I have written extensively elsewhere on my disagreement with this assessment of Joab (see Family Portraits, pp. 258-300). One shortcoming I note is that Hoffner sometimes seems reluctant to let the reader know where he stands on ambiguous or difficult passages. For example, he states that the longer text of 1 Samuel 11 (found in the Dead Sea Scrolls and LXX) suggests “a long period of brutal oppression.” But his only comment is “if we accept the longer text.” There is no further discussion as to whether he accepts or rejects the longer text or what his reasons might be. The story of David and Goliath (1 Sam. 17) introduces an even more thorny textual issue (the LXX version is much shorter than MT) which Hoffner dismisses by stating that Chisholm has convinced him that the MT makes sense as it stands and is not hopelessly contradictory. Granted, not every textual issue can be discussed ad nauseam, but given the length of this commentary, and Hoffner’s expertise, it is surprising how frequently he opts for no discussion. Furthermore, he does not offer anything new on the interpretive difficulties of 1 Samuel 17:51-53, 55-58 and, in fact, dismisses these difficulties by simply stating, “There is no lack of competing explanations for what appears to be a jarring contradiction between this present passage and what has preceded” (Hoffner, H. A., Jr., 1 & 2 Samuel, 1 Sa 17:55–58). Finally, once in awhile, Hoffner appears to contradict himself. For example, in 1 Samuel 13:3-4 Hoffner states that it is unlikely that Saul is stealing the glory from Jonathan by claiming victory over the Philistines. Yet in 1 Samuel 17:38 he states, “Previously, Saul had claimed some of the glory due to his son Jonathan’s courageous attack on the Philistine outpost.” Another example may be found in the commentary on 1 Samuel 25. In his introductory comments Hoffner disagrees with the theory of some that the Abigail mentioned here may be his sister by the same name. However, later (in the commentary on 25:3) he notes others who hold this view and quotes Youngblood at length. By not restating his disagreement with this view, one could get the impression he is agreeing.

The above may seem like quite a laundry list of “weaknesses” and yet, given the size of this volume, they are not serious threats to the value of this commentary. In fact, I have to admit I am being quite picky. For those desiring an in-depth look at the books of Samuel, Hoffner’s commentary offers plenty to chew on. The Evangelical Exegetical Commentary on 1&2 Samuel will be an indispensable resource for years to come for those who desire to delve deeply into the message of these books. I heartily recommend it for your library.

Purchase the Evangelical Exegetical Commentary on 1&2 Samuel at Logos/FaithLife

(Thanks to Logos for supplying a copy of this commentary in exchange for an unbiased review)

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

Joab and the sons of Zeruiah

6 Comments

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.

Book Reviews, The Book of Samuel

God’s First King: The Story of Saul

Leave a comment

God’s First King: The Story of Saul

God's First King by Shaul Bar is available through Cascade Books and Amazon. See the links below.
“God’s First King” by Shaul Bar is available through Cascade Books and Amazon. See the links below.

In God’s First King: The Story of Saul, author Shaul Bar, seeks to “rediscover Saul,” and “to have a better understanding of his achievements and failures as the first king of Israel” (p. xvii). Being a professor of Judaic Studies at the University of Memphis, one of the unique features of Bar’s approach is “to look at the subject from additional perspectives including those of the Talmud and the Midrashim [ancient Jewish commentaries] and the Jewish medieval commentators” (p. xvi). Of course Bar is also conversant with the modern scholarly literature on Saul and frequently interacts with it. His study of Saul’s kingship utilizes various approaches including literary, historical, and archaeological.

Since Bar’s ultimate goal is to rediscover the historical Saul, he takes a topical approach in God’s First King. His treatment is divided into the following chapters:

  1. The Search for a King–looks at the events of 1 Samuel 8-11 which includes Israel’s demand for a king, Samuel’s denunciation of kingship, and the story of how Saul becomes anointed as the first king.
  2. Saul’s Wars–focuses on Saul’s battles with the Philistines (including the Valley of Elah–1 Sam. 17), the Amalekites (1 Sam. 15), and his wars in the Trans-Jordan including especially the Ammonites (1 Sam. 11).
  3. Saul versus David–examines Saul’s troubled relationship with the future king of Israel. This chapter looks at various events from 1 Samuel 16-26.
  4. Feuds in the King’s Court–looks at Saul’s troubled relationship with other individuals including Samuel, Jonathan, his courtiers, and his daughters.
  5. Saul a State Builder–presents a convincing argument that the transformation from tribal confederation to state, legitimately began with Saul (others would argue it began with David).
  6. Saul and the Witch of En-dor–examines 1 Samuel 28
  7. The Last Battle–not only looks at the chapters describing Saul’s death (1 Sam. 31; 2 Sam. 1), it also examines the establishment of David’s kingship by looking at the fate of Saul’s house as recorded in 2 Samuel 2-4, and 9 (i.e., stories about Ish-bosheth, Michal, Abner, and Mephibosheth).
  8. Conclusion–provides a brief summary of Bar’s study on Saul.

God’s First King: Strengths

The author of "God's First King," Shaul Bar holds a Ph.D. in Ancient Semitic Languages and Literature from New York University, and serves as Director of the Bornblum Judaic Studies program.
The author of “God’s First King,” Shaul Bar holds a Ph.D. in Ancient Semitic Languages and Literature from New York University, and serves as Director of the Bornblum Judaic Studies program at the University of Memphis.

Bar’s familiarity with other Ancient Near Eastern sources, often provides parallels to the biblical account, or insights into it. For example, the statement that Saul was “head and shoulders” above everyone else in Israel (1 Sam. 10:23) suggests that height was an important consideration for kingship in the ancient world. Bar cites the story of Athtar who sits in “Balu’s seat.” Athtar’s problem is that his feet do not reach the footstool and his head does not reach the top of the seat. “Thus because he is too short, he was rejected as king” (p. 17, n. 65). In another example, Bar notes that Nahash’s action of gouging out the right eye of the Israelites (1 Sam. 11) “is attested to in the  Ugaritic literature, where it is classified as a curse” (p. 36). One final example is Saul’s statement to his courtiers that he had supplied them with fields and vineyards (1 Sam. 22:7). Ancient documents from both Ugarit and the Hittite empire demonstrate “that a king gave estates and land property to his officials as a reward for services or for ensuring their loyalty” (p. 101).

The comments from the Jewish sages are at times amusing. For example, when the women meet Saul and inform him how to find Samuel their comments are quite verbose (1 Sam. 9:11-13). Bar states, “The Gemara comments: ‘Because women are talkers’” (p. 12–apologies to the ladies reading this post. Remember the Gemara said it, I didn’t!).

My favorite chapter in God’s First King is chapter 5 entitled, “Saul a State Builder.” Some scholars argue that Saul’s kingdom was no more than a minor fiefdom. However, Bar argues convincingly that Saul was responsible for many of the elements necessary for establishing a kingdom. He looks at several words, easily overlooked by a less-informed reader, that demonstrate an organized military and political system. The expression, “servant of the king,” frequently appears in Mesopotamian, Canaanite, and Egyptian sources, as well as Saul’s court, as a reference to officials and functionaries at court (p. 93). Doeg is not only a mercenary soldier who slaughters the Lord’s priests, he is also Saul’s “chief herdsman,” which designates an official who is in charge of the king’s property and herds (p. 94-95). The Hebrew word for “lad” in political contexts can be translated as “steward,” and this is its meaning when David calls Ziba “Saul’s steward” (p. 95).

Bar also notes that, “Taxation is one of the first signs of a monarchy,” and examines several words demonstrating that Saul collected taxes from the Israelites (e.g., 1 Sam. 10:27; 17:9, pp. 95-97). Special terms for the military, plus mention of payment for soldiers (1 Sam. 22:7), demonstrate that Saul had a professional army (“chosen ones,” “those who obey, who answer the call,” and “runners” [who go before king’s chariots], are all technical military terms–pp. 97-103). Bar has an interesting discussion of Saul’s capital Gibeah. He notes that the establishment of a capital is a sign of monarchy and talks about the archaeological excavations that have uncovered a palace from Saul’s time there (pp. 103-106). Bar concludes that, “Saul was indeed a state builder. He transformed Israel from a loose federation of tribes into a state with a capital, religious center, army, and taxes.Saul laid the foundation for the monarchy that would ultimately be fully developed under David and Solomon” (p. 109).

God’s First King: Disagreements and Weaknesses

Saul's visit to the witch of En-dor
Saul’s visit to the witch of En-dor

While it is very interesting to see what the ancient Jewish sages, rabbis, and medieval commentators taught on a given passage, it is difficult to determine Bar’s stance toward many of these observations. Does he quote them for the purpose of agreement or disagreement, because they are traditional, or just because they are interesting? In a number of instances, it is hard to tell. For example, in the chapter on Saul’s visit to the Witch of En-dor, readers are often curious why the woman only recognizes Saul once Samuel appears (1 Sam. 28:12). Bar notes that, “According to the talmudic sages and traditional commentators, including Rashi and David Kim[c]hi, the dead rise feet first. Samuel, however, arose in the normal upright posture, out of respect for the king. Seeing this, the woman realized the identity of her visitor” (p. 111). This is certainly an imaginative interpretation! But Bar does not commit himself as to whether he agrees or disagrees. He continues by citing the view of Josephus and then a more modern German scholar, but we never learn whether Bar agrees with any of these interpretations. In another instance,  commenting on Michal’s possession of idols (1 Sam. 19:11-17), Bar notes that Rabbi Joseph Kara, says that it is alright to consult the teraphim when one’s life is in danger! (p. 80). This is a clear violation of the Scriptural injunction against idolatry, but Bar does not offer any disagreement with the statement.

My biggest disagreement with Bar is his utilization of the “hermeneutic of suspicion.” Bar believes that since the author is sympathetic to David, his portrayal of certain circumstances cannot be trusted. He writes, “It is unlikely that David was behind the death of Saul as some scholars posit, since he could have accomplished this much earlier [so far, so good in my opinion]. Yet, he was behind the death of Abner and Ish-bosheth. . . .The sense is that the author wanted to whitewash David’s actions” (p. 139). Again, I refer readers to other posts on my blog (e.g., here, and here, or see my book Family Portraits, p. 265) for my disagreement on this issue (perhaps in the future I will devote a post to it).

In the “Conclusion” Bar drops the biggest bomb of all: “We believe that it was the hand of a sympathetic author from the Davidic circle that was responsible for all the negativity surrounding Saul’s portrayal” (p. 141). Really? All the negativity in Saul’s life can be attributed to a Davidic author? Apparently Saul was a paragon of virtue until that crafty author got ahold of his story! In the end, it seems that Bar agrees with some of the Jewish sages who sought to turn Saul’s negative qualities into positive ones. For example, Bar notes that the sages “changed their interpretation concerning his sin in the war against Amalek so that the sin is portrayed favorably” (p. xv). In another instance he points out that they portrayed Saul in a favorable light by giving a different interpretation to the murdering of the priests of Nob (p. 77). Again, it is not clear whether Bar accepts this interpretation or not. Based on his concluding statement, it appears that he sides more with the sages than with the biblical account. If he does, I am in strong disagreement. Even if he doesn’t I can’t agree with his interpretation of Saul’s (and David’s) story.

Conclusion and Evaluation

In spite of a number of disagreements, there is much to be learned from God’s First King. If one is aware of Bar’s presuppositions (and like myself disagrees with them), the fish can be enjoyed while spitting out the bones. If one is looking for a historical approach that utilizes insights from other ANE cultures to illuminate Israel’s history, Bar’s book provides some interesting insights. If one is more interested in getting at the message of how Saul is portrayed in 1 (&2) Samuel, then there are commentaries and other studies that would prove more beneficial.

Many thanks to Cascade Books, a division of Wipf and Stock, for providing a review copy in exchange for an unbiased review.

God’s First King: The Story of Saul is available at Cascade Books and Amazon USA / UK

ISBN: 9781620324912
Pages: 180
Publication Date: 6/27/2013

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

Abiathar: The Meaning of Biblical Names

Leave a comment

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 Samuel, including 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

Book Reviews, Commentaries, The Book of Samuel

Brazos Theological Commentary: 2 Samuel

2 Comments

Brazos Theological Commentary: 2 Samuel

The Brazos Theological Commentary on 2 Samuel is available at Amazon USA / UK
The Brazos Theological Commentary on 2 Samuel is available at Amazon USA / UK

The Brazos Theological Commentary Series takes a different approach from most Bible Commentaries. Commentators are chosen on the basis of their knowledge and acquaintance with Church Doctrine over the past two thousand years. They are theologians (hence the title of the series), not necessarily historians or language experts, as is frequently the case with other commentary series. This does not mean that authors in this series are unfamiliar with the ancient languages or history, only that their expertise lies in the realm of theology. As such, they are expected to interact with the text through the medium of historical theology. Thus, in the Brazos series one will frequently see references to the great theologians and philosophers throughout the history of the Church. People like Irenaeus, Origen, Augustine, Thomas Aquinas, Luther, Calvin, and a host of others frequent the pages of this series of commentaries.

This approach has its pluses and minuses. It’s fascinating, and quite often informative, to hear the reflections of these ancient theologians, as the Brazos commentator seeks to integrate their thoughts into an interpretation of the text. Depending on the commentator, however, it can at times be quite abstruse and esoteric (like the words I am using here!). With some of the commentaries in the Brazos series, I have found myself in deep water, wondering how I got there and if I would ever make it back safely to the land of biblical understanding. I must confess that with a few commentaries in this series it has been necessary to jettison them overboard because of the heavy, mind-bewildering theological freight they carry. Thankfully, that is not the case with the Brazos Theological Commentary on 2 Samuel by Robert Barron. Although Barron engages with the great theological thinkers of the ages, his commentary is clear and easy to read, while often full of wonderful and surprising insights. As I noted in a previous post (Is King David a New Adam?), Barron’s typological/analogical approach to the David story provides some interesting food for thought.

Strengths of the Brazos Theological Commentary on 2 Samuel

As noted in a previous post (NIV Application Commentary:1&2 Samuel), I have a mental checklist of things that I look for when reading any commentary on 1&2 Samuel. One of these items includes the commentator’s assessment of the various characters in Samuel, especially those whose character traits are somewhat ambiguous. I list here a sample of Barron’s thoughts on various characters:

Abner

  1. “There are some who are preoccupied with power but not necessarily with honor, and Abner seems to be such” (p. 25).
  2. “Abner evidently is not particularly interested in being king himself, but he is, like many behind-the-scenes players across the ages, deeply interested in holding the reins of power” (p. 32).

Joab

  1. “Joab is speaking in the cadences and tones of the serpent (notice the allusion to the Garden of Eden, see my previous post), unduly planting suspicion and stirring up dissension without cause” (in reference to Joab’s negative response toward Abner’s peace proposal in 2 Sam. 3, p. 35).
  2. “He is decidedly not someone who should be in a position of political leadership. He functions therefore as a symbol of the lethal violence that would plague Israel for centuries following the time of David” (p. 175).
  3. Regarding Joab’s protestations to the woman at Abel in 2 Samuel 20 that it is against his nature to destroy, Barron quotes Joab’s words and adds the response which follows. “‘Far be it from me, far be it, that I should swallow up and destroy! That is not the case!’ (2 Sam. 20:20-21). As even the most inattententive reader of this story knows, it is indeed the case” (p. 176).

Ziba & Mephibosheth

  1. Commenting on Ziba’s words in 2 Samuel 16:1-4: “What becomes clear just a few chapters later is that this little speech by Mephibosheth’s slave amounts to Ziba’s rather pathetic attempt to ingratiate himself with the vulnerable king and to denigrate any potential rivals” (p. 148).
  2. Regarding Mephibosheth’s response to David in 2 Samuel 19:30: “It would be hard to construe this intervention as anything other than a sincere acknowledgment of joy and gratitude on the part of Mephibosheth and thus as a fairly clear indication that Ziba was lying” (p. 170).

In my opinion, these are astute character observations on the part of Barron. Bible commentators are not always as discerning in making these finer judgments on ambiguous characters, which demonstrates his careful reading of the text.

David’s Attitude Toward Saul According to Barron

Robert Barron is the author of the Brazos Theological Commentary on 2 Samuel
Robert Barron is the author of the Brazos Theological Commentary on 2 Samuel

As any who have read anything I’ve written on 1&2 Samuel will be aware, I am not a fan of the school of interpretation known as “the hermeneutic of suspicion” (see  e.g., my book, Family Portraits, p. 265, n. 22) which suggests that the author’s insistence on David’s innocence regarding Saul and his family is all a carefully orchestrated ruse. I am glad to see that Barron does not fall into this camp of interpretation. Regarding David’s actions toward Saul Barron states, “A somewhat cynical reading would suggest that David wanted to advertise as far as possible his warm feelings toward the house of Saul so as to hold off the suspicion that he had been actively involved in causing the death of the king. Though attractive to postmodern interpreters, such a reading, in my view, does not shed the most light. Yes, Saul relentlessly pursued David, but nothing in a straightforward reading of 1 Samuel would justify the claim that David was harboring a hidden grudge against the king” (p. 18).

Weaknesses of The Brazos Theological Commentary on 2 Samuel

Barron’s outline of 2 Samuel is based on a thematic approach which doesn’t always take the structure of the text into consideration. The outline of his commentary is as follows:

  1. David Comes to Power (2 Samuel 1-2)
  2. Priest and King (2 Samuel 3-10)
  3. David and Bathsheba (2 Samuel 11)
  4. A Sword Will Never Leave Your House (2 Samuel 12-20)
  5. Toward the Temple (2 Samuel 21-24)

There are several problems with this division, no matter how convenient it might be for purposes of the commentary.

  1. It separates 2 Samuel 2 from chapters 3-4. 2 Samuel 2-4 is a unit held together by David’s kingship in Hebron, the civil war between David and Ish-bosheth, and the prominent place in the narrative given to Abner and Joab.
  2. 2 Samuel 5 clearly begins a new unit with David being anointed king of all Israel and his conquest of Jerusalem. This unit seems to end with a summary of David’s righteous rule and a list of David’s cabinet members in 2 Samuel 8:15-18
  3. Almost all scholars take 2 Samuel 9-20 as a unit. A second list of David’s cabinet members at the end of 2 Samuel 20:23-26 forms an inclusio with the list at the end of chapter 8, while the intervening material (chs. 9-20) is all about the circumstances that lead to various crises in David’s kingdom. (Barron seems to be aware of all of this. For example, even though he separates the story of David and Bathsheba by itself, he notes its intimate connection with chapter 12–p. 107).
  4. While all recognize that chapters 21-24 form the close of 2 Samuel, Barron’s title for this section seems a bit overstated. “Toward the Temple” may describe chapter 24, but I’m not sure how it fits with the other sections in the conclusion of the book.

In spite of my criticisms here, Barron’s divisions of the text (no doubt to emphasize the theological points he sees as most important), are not detrimental to his overall treatment of 2 Samuel.

In my opinion, the more serious weakness of this commentary lies in Barron’s acceptance of the judgments of critical scholarship regarding certain troublesome passages. For example, concerning whether Absalom had sons or not Barron states, “These irreconcilable accounts are the result, no doubt, of different traditions that the editor carelessly conflated” (p. 134). I have suggested elsewhere that there are good reasons for the seeming contradictory accounts of how many son’s Absalom had (see my articles here and here). My point is not that Barron should have checked with me (!), but that scholars are all too frequently ready to throw in the towel with textual problems such as this, by simply saying, “Oh well, that clumsy editor did it again!”

Another example is in regards to the infamous Elhanan passage in 2 Samuel 21:19. Throughout the commentary, Barron speaks as if David was the champion who killed Goliath. For example, speaking of David, Barron states, “We see here the typical cleverness of the one who had outmaneuvered Goliath” (p. 49). However, when commenting on the Elhanan passage, Barron states, “What seems most plausible in point of fact is that the account in the present chapter is the correct one, and that it was later associated with the young David and retold with particular literary flare by the final editor of the Samuel literature” (p. 185). There are two problems here in my opinion. First, Barron is contradicting himself. If David did not in fact slay Goliath, then he did not “outmaneuver” him as Barron claims on page 49. Second, I have a problem with claims that biblical authors or editors embellished stories and attributed them to others. This means that facts were deliberately distorted, which doesn’t jive with a conservative (and I would argue more biblical) understanding of inspiration.

Evaluation

Every fish has its bones, and in spite of my disagreements with some of Barron’s viewpoints, I found his commentary to be very helpful and insightful. I would recommend it, not only to pastors and teachers, but also to the mature Christian seeking to grow in his or her understanding of the books of Samuel. This is one Brazos commentary that doesn’t leave you lost at sea.