2 Samuel 20
Bob Utley · Citado em PreceptAustin
2 Samuel 20
Utley - The Aramaic Targums translates this as "widows of a living man." It is tragic to me how women are treated in Patriarchal cultures, ancient and modern. I so long for the mutuality of Genesis 1. It has come in Christ (cf. Gal. 3:26-29)! Borrow Discovering biblical equality : complementarity without hierarchy Walton on treatment of the ten concubines. Because Absalom had taken sexual possession of these women, they could no longer serve as sexual partners of the king. If they had been in the harem to represent political allies who had supported Absalom, their status as persona non grata would be doubly justified. David maintained his obligation to them, but they would never have children by him. Hammurabi’s code requires that widows receive “food, oil and clothing” as their due, and Exodus 21:10 addresses similar rights of concubines. (See page 349 IVP Bible Background Commentary) Walter Kaiser - 20:3 Was David Right to Take Concubines? (See page 196 - Hard Sayings of the Bible) The institution of concubinage seems to many of us as wrong and as evil as the institution of slavery. And so it was from an Old Testament point of view as well. Genesis 2:21–24 presents us with God’s normative instructions for marriage: one man was to be joined to one woman so as to become one flesh. Polygamy appears for the first time in Genesis 4:19, when Lamech became the first bigamist, marrying two wives, Adah and Zillah. No other recorded instances of polygamy exist from Shem to Terah, the father of Abraham (except for the episode in Gen 6:1–7). Was polygamy (with its correlative concubinage) ever a lawful practice in the Old Testament? No permission can be recited from the text for any such institution or practice. To support it, one could appeal only to illustrations in the lives of a rather select number of persons. None of these examples has the force of normative theology. The Bible merely describes what some did; it never condones their polygamy, nor does it make their practices normative for that time or later times. From the beginning of time up to 931 B.C., when the kingdom was divided after Solomon’s day, there are only fifteen examples of polygamy in the Old Testament: Lamech, the “sons of God” in Genesis 6:1–7, Abraham’s brother Nahor, Abraham, Esau, Jacob, Gideon, Jair, Ibzan, Abdon, Samson, Elkanah, Saul, David and Solomon. In the divided monarchy, Rehoboam, Abijah, Ahab and Jehoram all were bigamists, and possibly Joash (depending on how we interpret “for him” or “for himself” in 2 Chron 24:2–3). This gives us a total of nineteen instances, and among them thirteen were persons of absolute power whom no one could call into judgment except God. The despotic way in which the rulers of Genesis 6:1–7 took as many wives as they pleased is censured by Scripture, as are those who indulged in adulterous and polygamous behavior prior to the flood. The law of Moses also censures those who violate God’s prescription of monogamous marriage. Scripture does not, however, always pause to state the obvious or to moralize on the events that it records. Those who say the Old Testament gave direct or implied permission for polygamy usually point to four passages: Exodus 21:7–11, Leviticus 18:18, Deuteronomy 21:15–17 and 2 Samuel 12:7–8. Each of these texts has had a history of incorrect interpretation. (Borrow Walter Kaiser's Toward Old Testament ethics - page 184-190) There is no suggestion of a second marriage with “marital rights” in Exodus 21:10, for the word translated “marital rights” should be rendered “oil” or “ointments.” The text says that a man who has purchased a female servant (perhaps to fulfill a debt) must continue to provide for her if he proposes marriage and then decides not to consummate it. Leviticus 18:18 does not imply that a man may marry a second wife so long as she is not a sister to the one he already has. Instead, it prohibits his marrying his wife’s sister during the lifetime of his wife, since having her sister as a rival would vex her. Likewise, Deuteronomy 21:15–17 legislates the rights of the firstborn, regardless of whether that child is the son of the preferred wife or of the wife who is not loved. To contend, as some do, that legislation on rights within polygamy tacitly condones polygamy makes about as much sense as saying that Deuteronomy 23:18 approves of harlotry since it prohibits bringing the wages earned by harlotry into the house of the Lord for any vow! Finally, 2 Samuel 12:7–8 supplies no encouragement to polygamy when it says that all that Saul had, including his wives, were to be David’s possessions. Nowhere in all the lists of David’s wives are Saul’s two wives listed; hence the expression must be a stereotypic formula signifying that everything in principle was turned over for David’s disposition. Malachi 2:14 says that God is a witness to all weddings and contends for the “wife of [our] youth,” who is all too frequently left at the altar in tears because of the violence caused by divorce (or any of marriage’s other perversions). Jeremiah had to rebuke the men of his own generation who were “neighing for another man’s wife” (Jer 5:8). Had polygamy been customarily or even tacitly approved, this text of Jeremiah would have had to record “another man’s wives.” Furthermore, these men’s sin would have had a ready solution: they should look around and acquire several new wives on their own, instead of seeking those who were already taken! No, polygamy never was God’s order for marriage in the Old Testament. David sinned, therefore, in having a plurality of wives. But what of his putting the ten concubines under guard after his son Absalom had violated them in a palace coup? The answer this time is one of political expediency of that day. If David had had relations with any one of them and she conceived, it would be difficult to know whether the son was his or Absalom’s. And he dare not turn these women out in the streets, for that would have violated the rules of compassion and could have produced another contender to the throne, since all who had any contact with the king, even as a concubine, could lay some claim to the throne in the future. Thus, David took the only course he could under such circumstances. There is no doubt about it: he had sown to the wind and now he must reap the whirlwind. God had never changed his mind about the appropriateness of one wife for one husband to become one flesh. See also comment on GENESIS 6:1–4 (page 76); PROVERBS 5:15–21 Drink Water from Your Own Cistern?. (page 256) 2 Samuel 20:4 Then the king said to Amasa, "Call out the men of Judah for me within three days, and be present here yourself." Amasa: 2Sa 17:25, 19:13 1Ch 2:17 2 Samuel 20 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 17:25+ Absalom set Amasa over the army in place of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister of Zeruiah, Joab’s mother. 2 Samuel 19:13+ (DAVID APPOINTS AMASA OVER HIS ARMY) “Say to Amasa, ‘Are you not my bone and my flesh? May God do so to me, and more also, if you will not be commander of the army before me continually in place of Joab.’” DAVID'S CHARGE TO AMASA Then - Marks further progress in David's return to reign as he prepares to put down Sheba's revolt. The king said to Amasa, "Call out the men of Judah for me within three days, and be present here yourself." - Amasa had been appointed commander over David's army in 2Sa 19:13+. David is just replacing one nephew with another. David "demotes" Joab, most likely because he was upset with Joab for slaying his son Absalom. So he replaced Joab with Amasa, whom he was willing to forgive for leading the Absalom's forces against him (cf 2Sa 17:25+)! Three days, was a short time to assemble the army. But who Amasa would be assembling? He would be assembling some the very troops that he had just been fighting against! Might it be logical that some of them might not trust him. Perhaps there was some hesitancy in following Amasa's leadership for this reason. And put yourself in the position of the Judahite troops who had just been led to victory by Joab, so that their loyalties may still have been with Joab (cf 2Sa 20:11). Walton on 2Sa 20:4-5 mustering the army. The short period of time allotted for Amasa to assemble an army from the clans of Judah may be a test of his and their loyalty. Amasa had served Absalom, and the elders of Judah had only recently renewed their oath of loyalty to David. Runners may have been used to gather the troops (see the seven-day mustering of 1Sa11:3-5), but the Mari texts indicate the use of inscribed lists that were to be taken to villages and encampments to enlist soldiers. This procedure would have required much more than three days to gather a large force. (See page 349 IVP Bible Background Commentary) QUESTION - Who was Amasa in the Bible? ANSWER - Amasa was a nephew of King David who was involved in the coup attempt against David. Appointed by Absalom, David’s son whose ambitions included his father’s crown, Amasa led the rebel army that sought to overthrow King David. Amasa’s mother was Abigail, one of David’s sisters, and he was a cousin of Joab, whose mother (Zeruiah) was also a sister of David (2 Samuel 17:25; 1 Chronicles 2:16–17). Joab served as one of King David’s military commanders, and it was he who eventually killed Amasa—not in battle, but by an act of treachery (2 Samuel 20:8–10). Amasa’s story is intricately intertwined with that of Absalom. Absalom was the third son of King David; in many ways, Absalom was much like his father—hot-blooded, impetuous, and popular among his countrymen. David was a man after God’s own heart, but, as a parent, David had failings. His household could only be described as dysfunctional. One of David’s sons, Amnon, raped his half-sister Tamar (2 Samuel 13:1–19). Despite the outrage of this incestuous crime, David did nothing. Perhaps David’s refusal to discipline Amnon fueled the pent-up anger inside Absalom. For two years, Absalom patiently bided his time as if all was well with Amnon, but then, in a carefully planned scheme, Absalom had Amnon murdered (2 Samuel 13:23–29). No doubt, Absalom felt justified in killing his half-brother, as his father had done nothing to avenge Tamar. From that time forward, David’s relationship with Absalom was strained. Over time, Absalom grew restless with ambition. He began plotting his father’s overthrow. When Absalom’s plan to take the throne was in place, he appointed Amasa captain over his rebel army (2 Samuel 17:25). For a while, it appeared as though Absalom’s scheme would succeed, but, in the end, Amasa’s forces were defeated. Absalom was killed by Joab, much to the distress of King David, who had wanted to spare Absalom’s life. David returned to Jerusalem, and his rule over Israel was solidified. Displeased with Joab for slaying his son Absalom, King David planned to remove him from leadership and replace him with Amasa, whom he was willing to forgive. David sent the message to Amasa: “Are you not my own flesh and blood? May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab” (2 Samuel 19:13). During a subsequent military campaign, however, Joab murdered Amasa in cold blood: While [Joab and his men] were at the great rock in Gibeon, Amasa came to meet them. Joab was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. As he stepped forward, it dropped out of its sheath. Joab said to Amasa, “How are you, my brother?” Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died (2 Samuel 20:8–10a). Amasa must have been a man of capabilities, for he garnered the attention of both David and his favored son, Absalom. Unfortunately, Amasa may have lacked a measure of discernment. He foolishly joined the rebellion against his uncle. And he fatally trusted Joab as a comrade, although Joab was a man with a reputation for bloody revenge. An extra dose of discernment might have prevented Amasa from falling prey to his adversary. GotQuestions.org 2 Samuel 20:5 So Amasa went to call out the men of Judah, but he delayed longer than the set time which he had appointed him. NET 2 Samuel 20:5 So Amasa went out to call Judah together. But in doing so he took longer than the time that the king had allotted him. CSB 2 Samuel 20:5 Amasa went to summon Judah, but he took longer than the time allotted him. ESV 2 Samuel 20:5 So Amasa went to summon Judah, but he delayed beyond the set time that had been appointed him. NIV 2 Samuel 20:5 But when Amasa went to summon Judah, he took longer than the time the king had set for him. NLT 2 Samuel 20:5 So Amasa went out to notify Judah, but it took him longer than the time he had been given. NRS 2 Samuel 20:5 So Amasa went to summon Judah; but he delayed beyond the set time that had been appointed him. NJB 2 Samuel 20:5 Amasa went off to summon Judah, but he took longer than the time fixed by David. NAB 2 Samuel 20:5 Accordingly Amasa set out to summon Judah, but delayed beyond the time set for him by David. So Amasa: 2Sa 19:13 he delayed longer: 1Sa 13:8 2 Samuel 20 Resources - Multiple Sermons and Commentaries THE MESSAGE IS DON'T DELAY WHEN KING ORDERS So Amasa went to call out the men of Judah, but he delayed longer than the set time which he had appointed him - For reasons not stated (but alluded to in my comments above), Amasa's obedience was delayed and as we always say delayed obedience is disobedience! And disobedience always has consequences of some magnitude, and in this case would cost Amasa his life! 2 Samuel 20:6 And David said to Abishai, "Now Sheba the son of Bichri will do us more harm than Absalom; take your lord's servants and pursue him, so that he does not find for himself fortified cities and escape from our sight." Abishai: 2Sa 2:18 3:30,39 10:9,10,14 18:2,12 21:17 23:18 1Sa 26:6 1Ch 11:20 18:12 do us: 2Sa 19:7 thy lord's: 2Sa 11:11 1Ki 1:33 escape us: Heb. deliver himself from our eyes 2 Samuel 20 Resources - Multiple Sermons and Commentaries DAVID NOW COMMANDS ABISHAI, JOAB'S BROTHER And David said to Abishai - Recall that Abishai is the brother of the defrocked general Joab. Apparently because Amasa delayed, David sought out Abishai to lead the charge against the rebellious forces. Now Sheba the son of Bichri will do us more harm than Absalom - For some reason David feels the threat of Sheba's rebellion was even greater than that of his son Absalom. take your lord's servants and pursue him, so that he does not find for himself fortified cities and escape from our sight - David realized the real danger of another rebellion involving Saul's tribe uniting with all Israel. The tension between Judah and the other tribes was intensifying! David's point was that Abishai should not delay (like Amasa did) but move out and overtake Sheba's rebel band before they could escape to a fortified city which and make Sheba more difficult to defeat. ABISHAI - ab'-i-shi, a-bi'-shi ('abhishai, in Ch 'abhshai; meaning is doubtful, probably "my father is Jesse," BDB): Son of Zeruiah, David's sister, and one of the three famous brothers, of whom Joab and Asahel were the other two (2 Sam 2:18). He was chief of the second group of three among David's "mighty men" (2 Sam 23:18). He first appears with David, who was in the Wilderness of Ziph, to escape Saul. When David called for a volunteer to go down into Saul's camp by night, Abishai responded, and counseled the killing of Saul when they came upon the sleeping king (1 Sam 26:6-9). In the skirmish between the men of Ishbosheth and the men of David at Gibeon, in which Asahel was killed by Abner, Abishai was present (2 Sam 2:18,24). He was with and aided Joab in the cruel and indefensible murder of Abner, in revenge for their brother Asahel (2 Sam 3:30). In David's campaign against the allied Ammonites and Syrians, Abishai led the attack upon the Ammonites, while Joab met the Syrians; the battle was a great victory for Israel (2 Sam 10:10-14). He was always faithful to David, and remained with him, as he fled from Absalom. When Shimei, of the house of Saul, cursed the fleeing king, Abishai characteristically wished to kill him at once (2 Sam 16:8,9); and when the king returned victorious Abishai advised the rejection of Shimei's penitence, and his immediate execution (2 Sam 19:21). In the battle with Absalom's army at Mahanaim Abishai led one division of David's army, Joab and Ittai commanding the other two (2 Sam 18:2). With Joab he put down the revolt against David of Sheba, a man of Benjamin (2 Sam 20:6,10), at which Joab treacherously slew Amasa his cousin and rival, as he had likewise murdered Abner, Abishai no doubt being party to the crime. In a battle with the Philistines late in his life, David was faint, being now an old man, and was in danger of death at the hands of the Philistine giant Ishbihenob when Abishai came to his rescue and killed the giant (2 Sam 21:17). In the list of David's heroes (2 Sam 23) Abishai's right to leadership of the "second three" is based upon his overthrowing three hundred men with his spear (2 Sam 23:18). He does not appear in the struggle of Adonijah against Solomon, in which Joab was the leader, and therefore is supposed to have died before that time. He was an impetuous, courageous man, but less cunning than his more famous brother Joab, although just as cruel and relentless toward rival or foe. David understood and feared their hardness and cruelty. Abishai's best trait was his unswerving loyalty to his kinsman, David. 2 Samuel 20:7 So Joab's men went out after him, along with the Cherethites and the Pelethites and all the mighty men; and they went out from Jerusalem to pursue Sheba the son of Bichri. 2Sa 20:23 8:16,18 15:18 23:22,23 1Ki 1:38,44 2 Samuel 20 Resources - Multiple Sermons and Commentaries JOAB PURSUES SHEBA'S REBEL BAND So Joab's men went out after him - Note that the writer calls these Joab's men, not Abishai's men (cf 2Sa 20:6) implying that Joab had usurped control of David's forces from Amasa. Along with the Cherethites (see note below) and the Pelethites (see note below) and all the mighty (gibbor; Lxx - dunatos - powerful) men; and they went out from Jerusalem to pursue Sheba the son of Bichri - Three groups (Joab's men, bodyguards and mighty men) are in hot pursuit of Sheba's band. 2 Samuel 20:8 When they were at the large stone which is in Gibeon, Amasa came to meet them. Now Joab was dressed in his military attire, and over it was a belt with a sword in its sheath fastened at his waist; and as he went forward, it fell out. Gibeon: 2Sa 2:13 3:30 Amasa: 2Sa 20:4,5 2 Samuel 20 Resources - Multiple Sermons and Commentaries AMASA MISTAKE: MEETING JOAB When they were at the large stone which is in Gibeon, Amasa came to meet them - It seems Amasa realized his delay had cost him the leadership of David's forces, so he catches up with the forces at Gibeon. Did he intend to try and assume command at this time? The text does not say, but that would be a reasonable assumption. Now Joab was dressed in his military attire, and over it was a belt with a sword in its sheath fastened at his waist; and as he went forward, it fell out - Note that clearly Joab is back in the saddle (so to speak) as he is dressed for battle. And he is also preparing for treachery by letting his sword fall out. Swords don't just fall out of their sheath. There is more to this than meets the eye, so we must read on. Walton on Joab’s gear. It is difficult to reconstruct Joab’s ruse. He is wearing his soldier’s tunic with the normal warriors’ belt and sheath for his sword. The most common understanding is that Joab contrived somehow to tip his sword out of its sheath in a way that appeared accidental. He retrieved it with his left hand and was holding it non-threateningly when he came up to Amasa (See page 350 IVP Bible Background Commentary) 2 Samuel 20:9 Joab said to Amasa, "Is it well with you, my brother?" And Joab took Amasa by the beard with his right hand to kiss him. Art thou: Ps 55:21 Pr 26:24-26 Mic 7:2 to kiss him: Mt 26:48,49 Lu 22:47,48 2 Samuel 20 Resources - Multiple Sermons and Commentaries JOAB'S SLIGHT OF HAND TREACHERY Joab said to Amasa, "Is it well with you, my brother?" And Joab took Amasa by the beard with his right hand to kiss him - If we did this today, we would probably get a punch in our "kisser" as the response. But in ancient near east, this was a not uncommon way of greeting another person. So Amasa would not be at all suspicious of Joab's deceitful action. TSK on taking Amasa by the beard - Thevenot says, that among the Turks it is a great afront to take one by the beard, unless it be to kiss him, in which case they often do it. D'Arvieux, describing an assembly of Arab emirs at an entertainment, says, "After the usual civilities, caresses, kissings of the beard, and of the hand, which every one gave and received according to his rank and dignity, they sat down upon mats." The doing this by the Arab emirs corresponds with the conduct of Joab, and illustrates this horrid assassination.
2 Samuel 20
Utley - the inheritance of the Lord was a way of referring to YHWH's covenant people and covenant promise of a land (cf. Dt. 32:9; 1Sa 26:19; 2Sa 14:16; 21:3). Walton 20:19. city that is a mother in Israel. Phoenician, Ugaritic and Old Babylonian word parallels to ’em, “mother,” are kin terms related to clan groups. It is therefore likely that the wise woman’s argument is related to the extermination of one of Israel’s clans, not a “founding city.” This is coupled with a long tradition of common sense by the inhabitants of Abel. Joab is therefore encouraged to be “wise” like them and spare his fellow covenantal partners. (See page 350 IVP Bible Background Commentary) 2 Samuel 20:20 Joab replied, "Far be it, far be it from me that I should swallow up or destroy! Far be it: 2Sa 23:17 Job 21:16 22:18 that I should: 2Sa 20:10 Pr 28:13 Jer 17:9 Lu 10:29 2 Samuel 20 Resources - Multiple Sermons and Commentaries JOAB'S RELUCTANCE TO DESTROY ABEL Joab replied, "Far be it, far be it from me (NET = "Get serious"; CSB = "Joab protested "Never!"; GWT = "that's unthinkable!") that I should swallow up or destroy! - NJB = 'The last thing I want to do', said Joab, 'is either to devour or to destroy." Clearly the wise woman's logic has struck a cord with Joab, who would like to avoid destroying this prominent city in Israel. 2 Samuel 20:21 "Such is not the case. But a man from the hill country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand against King David. Only hand him over, and I will depart from the city." And the woman said to Joab, "Behold, his head will be thrown to you over the wall." a man: 2Sa 20:1 Jdg 2:9 7:24 2Ki 5:22 Jer 4:15 50:19 lifted: 2Sa 23:18 1Sa 24:6 26:9 his head: 2Sa 17:2,3 2Ki 10:7 Jdg 18:4-8 2 Samuel 20 Resources - Multiple Sermons and Commentaries SOLUTION - FOR THE CITY TO GET A HEAD! Such is not the case - NET = "That's not the way things are." CSB = "That's not my intention." But a man from the hill country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand (rebelled) against King David. Only hand him over, and I will depart from the city." And the woman said to Joab, "Behold, his head will be thrown to you over the wall - Joab continues the dialogue with the wise woman and finally the negotiation comes to a head (so to speak)! The wise woman will head to the people to get a head. The text does not say what happened to the supporters of Sheba in v. 14. SPECIAL TOPIC: HAND 2 Samuel 20:22 Then the woman wisely came to all the people. And they cut off the head of Sheba the son of Bichri and threw it to Joab. So he blew the trumpet, and they were dispersed from the city, each to his tent. Joab also returned to the king at Jerusalem. the woman wisely: Ec 7:19 9:14-18 he blew: 2Sa 20:1 2:28 18:16 And Joab: 2Sa 3:28-39 11:6-21 Ec 8:11 2 Samuel 20 Resources - Multiple Sermons and Commentaries ONE WAY TO HEAD OFF TROUBLE IN ABEL Then the woman wisely came to all the people. And they cut off the head of Sheba the son of Bichri and threw it to Joab. So he blew the trumpet (shophar/shopar/sopar), and they were dispersed from the city, each to his tent. Joab also returned to the king at Jerusalem - Sheba's rebellion began (2Sa 20:1) and ended with a shofar sounding! They were dispersed from the city, each to his tent refers to the men of Israel who had followed Sheba and who now peacefully went back to their homes. 2 Samuel 20:23 Now Joab was over the whole army of Israel, and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; Now Joab: 2Sa 8:16-18 1Ch 18:15-17 Benaiah: 2Sa 20:7 2 Samuel 20 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 8:18+ Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers. 1 Chronicles 27:5 The third commander of the army for the third month was Benaiah, the son of Jehoiada the priest, as chief; and in his division were 24,000. JOAB RISES TO THE TOP AGAIN Mittelstaedt makes an excellent point regarding the significance of this list. It is notable that "this list (2Sa 20:23-26) is practically identical to the listing of officials given in 2Sa 8:15-18. The implication here is that order had once again been restored and the kingdom returned to the stability it once had enjoyed. There are a few additions to the earlier list. Adoniram was now minister of labor and public work projects, and Ira the Jairite was David’s personal priest." There is an interesting phrase that is missing from this passage that is included in 2 Samuel 8:18 “And David’s sons were chief ministers” You see no indication at this point that any of David’s immediate family are involved in the administration. Now Joab was over the whole army of Israel - Joab had proved himself a wise, worthy commander at Abel, avoiding significant bloodshed and destructive. And so clearly David reversed his order, so that once again Joab was the commander in chief. And Benaiah ("Yahweh builds up") the son of Jehoiada was over the Cherethites and the Pelethites - Benaiah was one of David's mighty warriors, son of Jehoiada the chief priest, a Levite (1Ch 27:5), set by David over his bodyguards (2Sa 8:18+; 1Ki 1:32; 1Ch 18:17), later having remained faithful to Solomon during Adonijah's attempt on the crown, was raised into the place of Joab as commander-in-chief of the army. His exploits are enumerated in 2Sa 23:20-22+; 1Ch 11:22. The Cherethites and the Pelethites functioned as David's bodyguards. Walton administrative offices. This list of officials within David’s inner circle is an indication of the growing complexity of David’s growing bureaucracy (compare Solomon’s administrative lists in 1 Kings 4:1-19). It and the list in 2 Samuel 8:15-18 are typical of similar rosters found in Neo-Babylonian administrative documents. While these offices are unrelated to the story of Sheba’s revolt, it would be appropriate for the editor to insert the list here as an indication of the restoration of political order. The inclusion of a new office, that of chief of forced labor, also suggests new policy objectives to strengthen fortresses and improve communication and travel within the kingdom (See page 350 IVP Bible Background Commentary) CHERETHITES - ker'-e-thits (kerethim, ha-kerethi; Chelethi "executioners," "life-guardsmen"): The CHERETHITES are responsible for capital punishment and to carry out the executions. A people in South Palestine whose territory bordered upon that of Judah (1Sa30:14). In 1 Sam 30:16 this land is apparently identical with that of the Philistines. In Ezek 25:16 the Philistines and the Cherethites are threatened together; while in Zeph 2:5 the Cherethites are evidently the dwellers in "the land of the Philistines," "the inhabitants of the seacoast." Septuagint in both Ezekiel and Zephaniah renders the name "Cretans." The translators may have been "guided only by the sound." But Zeus Cretagenes in Gaza suggests a connection with the island of Crete. See, however, CAPHTOR. It may be taken as certain that the Cherethites were a Philistine clan. In conjunction with the Pelethites they are frequently named as forming the guard of David (2 Sam 8:18, etc.). It was the custom of many ancient monarchs to have a guard of foreign mercenaries. PELETHITES - 7 verses - 2Sa 8:18; 2Sa 15:18; 2Sa 20:7; 2Sa 20:23; 1Ki 1:38; 1Ki. 1:44; 1Chr. 18:17 - They are always mentioned along with the Cherethites, and only in the time of David. The word probably means "runners" or "couriers," and may denote that while forming part of David's bodyguard, they were also sometimes employed as couriers (2Sa 8:18; 20:7, 23;1Ki 1:38, 44; 1Ch 18:17). Some, however, think that these are the names simply of two Philistine tribes from which David selected his body-guard. They are mentioned along with the Gittites (2Sa 15:18), another body of foreign troops whom David gathered round him. Josephus Antiquities 7 (chapter 11.8) - So she prevailed with them, and they cut off the head of Sheba, and threw it into Joab’s army. When this was done the King’s General sounded a retreat, and raised the siege. And when he was come to Jerusalem he was again appointed to be General of all the people. The King also constituted Benaiah Captain of the guards,26 and of the six hundred men. He also set Adoram over the tribute, and Sabathes27 and Achilaus over the records. He made Sheva the Scribe: and appointed Zadok and Abiathar to be the High Priests. 2 Samuel 20:24 and Adoram was over the forced labor, and Jehoshaphat the son of Ahilud was the recorder; Adoram: 1Ki 4:6 12:18 recorder:, remembrancer, 1Ki 4:3 2 Samuel 20 Resources - Multiple Sermons and Commentaries Related Passage: 2 Samuel 8:16+ Joab the son of Zeruiah was over the army, and Jehoshaphat the son of Ahilud was recorder. DAVID'S ADMINISTRATION CONTINUED and Adoram (aka Adoniram) was over the forced labor (mas) - Adoram's role would have been somewhat akin to our modern "Secretary of Labor." He is also known as Adoniram in 1Ki 4:6 (see summary below). He is a new addition to the list of administration in 2Sa 8:15-18. Because of David’s great military success, many of the people who were subservient now because of the conquest have been put in a position of being used in forced labor. David now has placed Adoniram over this particular department. and Jehoshaphat the son of Ahilud was the recorder - He continued in the same role David had assigned him before Absalom's revolt (2Sa 8:16+). Jehoshaphat (not the same as the later king of Judah of same name) was a recorder or annalist/royal historian under David and Solomon (1Ki 4:3), a state officer of high rank, chancellor or vizier of the kingdom. Forced labor (04522)(mas) denotes a government-enforced taxation, filled by labor or material goods. The latter usage is only attested in Est. 10:1, which records King Ahasuerus' empire-wide tax. The noun is used seven times to refer to the reduction of the former inhabitants of the Promised Land to forced laborers by the invading Israelites (Josh. 16:10; 17:13; Judg. 1:30, 33, 35; 1 Kings 9:21; 2 Chr. 8:8). There was the equivalent of a cabinet post for the person in charge of forced labor. The same name appears under the reigns of David, Solomon, Rehoboam and Adoram (2 Sam. 20:24; 1 Ki. 4:6; 12:18; 2 Chr. 10:18). It is logically possible that the same individual filled this post for Solomon's reign and an overlapping portion of the others. There were lower officials involved with the implementation of the taskmasters (Exo. 1:11). All citizens were subject to the levy for forced labor for public works (1 Kings 9:15) as well as the Canaanite classes who were consigned to this status in perpetuity. The permanent status of mas was a risk of war. In the instructions for how to pursue holy war, Yahweh instructs the population that they must offer peace and the status of mas to the inhabitants of certain besieged cities before destroying the city and killing the inhabitants (Deut. 20:11). The eventual fall of Assyria, the rod of Yahweh's vengeance against Israel, is assured by the promise that they will "fall with the sword, not of a mighty man... and he shall flee from the sword, and his young men shall be discomfited" (Isa. 31:8). The Book of Lamentations begins with the imagery of Jerusalem, a former princess, now reduced to an antithetical status of forced labor, imagery of defeat in war (1:1). Forced labor could also have been the result of laziness, of unwillingness to work extra hours to produce a surplus. In the Blessing of Jacob, Issachar is accused of having strength but lacking interest in working hard for himself, preferring the lack of anxiety about his labors at the end of the day, willingly becoming a laborer (Gen. 49:15). Likewise, an aphorism in Prov. 12:24 declares, "The hand of the diligent shall bear rule, while the slothful will be put under tribute." (Complete Biblical Library) Mas - 22v forced(2), forced labor(13), forced laborer(1), forced laborers(5), laborers*(2), men subject to forced labor(1), taskmasters*(1), tribute(1). Gen. 49:15; Exod. 1:11; Deut. 20:11; Jos. 16:10; Jos. 17:13; Jdg. 1:28; Jdg. 1:30; Jdg. 1:33; Jdg. 1:35; 2 Sam. 20:24; 1 Ki. 4:6; 1 Ki. 5:13; 1 Ki. 5:14; 1 Ki. 9:15; 1 Ki. 9:21; 1 Ki. 12:18; 2 Chr. 8:8; 2 Chr. 10:18; Est. 10:1; Prov. 12:24; Isa. 31:8; Lam. 1:1 ISBE - ADONIRAM - ad-o-ni'-ram ('adhoniram, "my lord is exalted"): An official of Solomon (1Ki 4:6; 5:14). Near the close of the reign of David, and at the opening of the reign of Rehoboam, the same office was held by Adoram (2Sa20:24; 1Ki 12:18). The name Adoram seems to be a contraction of Adoniram, and doubtless the same person held the office in all the three reigns. The name also appears as Hadoram (2Ch 10:18). In the King James Version and the Revised Version (British and American) the office is variantly described as "over the tribute," which is misleading, and "over the levy," which is correct, though obscure. In the American Standard Revised Version it is uniformly "over the men subject to taskwork." Adoniram was at the head of the department of forced labor for the government. The record is to the effect that peoples conquered by Israel, except the Canaanites, were to be spared, subject to the obligation to forced labor on the public works (Dt 20:11); that this law was actually extended to the Canaanites (Josh 16:10; 17:13; Jdg 1:28 ff); that David, in his preparations for the temple, organized and handed over to Solomon a service of forced labor (1Ch 22:2,15, etc.); that under Solomon this service was elaborately maintained (1Ki 5:13ff; 9:15 ff; 2Ch 8:7ff). It was not for the temple only, but for all Solomon's numerous building enterprises. In theory men of Israelite blood were free from this burden, but practically they found it a burden and a grievance. At the accession of Rehoboam they protested against it (1Ki 12:1-33; 2Ch 10:1-19). Nothing in the account is more indicative of Rehoboam's utter lack of good judgment than his sending his veteran superintendent of the forced labor department to confer with the people. The murder of Adoniram, and the ignominious flight of Rehoboam, were natural consequences. 2 Samuel 20:25 and Sheva was scribe, and Zadok and Abiathar were priests; Sheva: 2Sa 8:17 1Ki 4:4 1Ch 18:16 2 Samuel 20 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 8:17+ Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, and Seraiah was secretary. From Eugene Merrill - BKC DAVID'S ADMINISTRATION CONTINUED And Sheva ("Jehovah contends") was scribe (sopher; Lxx - grammateus) - Sheva is the same as "Shavsha was secretary" (1Ch 18:16) and Seraiah (2Sal 8:17+), although some think this was a different person (the name changes/variations in the OT can be very confusing!) A scribe was a member of a learned class in ancient Israel through New Testament times who studied the Hebrew scriptures and served as a copyist, editor, teacher. And Zadok and Abiathar were priests - Zadok and Abiathar had been the priests during David's reign in Jerusalem and were instrumental (along with their sons) in warning David of Absalom's plans to attack, thus giving him time to escape across the Jordan and to the city of Mahanaim. Scribe (05613)(sopher) enumerator, secretary - derived from the same root as sāphar "to count," "to relate," refers to a "scribe" (2 Chr. 26:11; Neh. 13:13; Ps. 45:1; Jer. 52:25). (See also lengthy dictionary description) Sōpher also denotes a state scribe or secretary to the king (2 Sam. 8:17; 1 Ki. 4:3; 1 Chr. 27:32; Isa. 37:2; Jer. 36:12, 20f). In ancient times, the role of a scribe was an honored position because the one chosen for the role was educated in all aspects of the formal learning of literate culture. Sometimes scribes served as royal messengers (Est. 3:12; 8:9). Shebna, Hezekiah's "scribe," acted as an emissary to the invading Assyrian commander (Isa. 36:3). A secretary of David named Shavsha was probably a foreigner, since his father's name is omitted in the very exacting list of David's officers (1 Chr. 18:16). Furthermore, his name sounds foreign. Perhaps he was chosen because his duties involved handling correspondence with other countries. One of the royal scribes was a Levite (1 Chr. 24:6), and Ezra the priest acted as a secretary for Jewish matters during the exile (Neh. 8:1, 4, 9; 12:26, 36). The scribal art first became associated with the priesthood through Ezra's ministry, although priests surely performed such activities before his time. Ezra is also the first person given the title of scribe in the Bible (Ezra 7:6, 11). Sōphfir speaks of a secretary or scribe skilled in the law of Moses (Judg. 5:14; Ezra 7:6, 11). A class of specialists developed among the priests who were the custodians, teachers and interpreters of the Law. As documented in the intertestamental literature and the NT, they became a powerful religious and political force. In fact, there were whole families of scribes (1 Chr. 2:55). (Complete Biblical Library) Sopher - 52v - learned(1), office(1), scribe(39), scribe's(2), scribes(5), secretaries(1), secretary(2), writer(1), writing(2). Jdg. 5:14; 2 Sam. 8:17; 2 Sam. 20:25; 1 Ki. 4:3; 2 Ki. 12:10; 2 Ki. 18:18; 2 Ki. 18:37; 2 Ki. 19:2; 2 Ki. 22:3; 2 Ki. 22:8; 2 Ki. 22:9; 2 Ki. 22:10; 2 Ki. 22:12; 2 Ki. 25:19; 1 Chr. 2:55; 1 Chr. 18:16; 1 Chr. 24:6; 1 Chr. 27:32; 2 Chr. 24:11; 2 Chr. 26:11; 2 Chr. 34:13; 2 Chr. 34:15; 2 Chr. 34:18; 2 Chr. 34:20; Ezr. 7:6; Ezr. 7:11; Neh. 8:1; Neh. 8:4; Neh. 8:9; Neh. 8:13; Neh. 12:26; Neh. 12:36; Neh. 13:13; Est. 3:12; Est. 8:9; Ps. 45:1; Isa. 36:3; Isa. 36:22; Isa. 37:2; Jer. 8:8; Jer. 36:10; Jer. 36:12; Jer. 36:20; Jer. 36:21; Jer. 36:23; Jer. 36:26; Jer. 36:32; Jer. 37:15; Jer. 37:20; Jer. 52:25; Ezek. 9:2; Ezek. 9:3 QUESTION - Who was Zadok in the Bible? ANSWER - Zadok son of Ahitub was a Levite priest during the time of King David. For a long time, he was co-high priest with Abiathar. Zadok was a descendant of Aaron and a leader over his family of Levites (1 Chronicles 27:17). When Absalom conspired against his father, David, David was forced to flee from Jerusalem (2 Samuel 15:13–14). Zadok and his son Ahimaaz, and his co-priest Abiathar and his son Jonathan accompanied David, with Zadok leading a procession of Levites who carried the ark of the covenant. As the people exited the city, Zadok’s Levites set down the ark, and Abiathar offered sacrifices (verse 24). Once the people had vacated Jerusalem, David ordered Zadok and Abiathar, along with their sons, to return with the ark to Jerusalem (verse 25). Zadok was to send word to David with any news of what was happening in the kingdom under Absalom. David had also sent his friend Hushai back to Jerusalem to listen in on Absalom’s plans, and it was through him that Zadok and Abiathar heard that Absalom planned to seek out David and destroy him and the people who were with him. Hushai, Zadok, and Abiathar sent Ahimaaz and Jonathan to find David. After hiding in a well from Absalom’s men, Amimaaz and Jonathan were able to escape the city and bring the message to David: “Do not spend the night at the fords in the wilderness; cross over without fail, or the king and all the people with him will be swallowed up” (2 Samuel 17:16). David escaped, and it wasn’t much longer before David’s commander, Joab, killed Absalom (2 Samuel 18:1–15). Heartbroken at the death of his son, David returned to Jerusalem. Years later, when King David was very old, his son Adonijah set himself up as king, even though David’s other son Solomon was to take the throne at David’s death (1 Kings 1:5). Adonijah had some supporters, including Abiathar the priest, but Zadok, Nathan the prophet, and several other important men supported David’s choice and opposed Adonijah (verse 8). Nathan told David’s wife Bathsheba what Adonijah was planning and advised her to apprise King David of the situation. She did so, and David ordered that Zadok and Nathan immediately take Solomon to Gihon and anoint him as king (verses 32–34). When Zadok the priest anointed Solomon’s head with oil at Gihon, a trumpet was sounded, and all the people assembled began to shout and rejoice (1 Kings 1:39–40). The noise was so great that Adonijah, who was feasting nearby, heard it and wondered what was happening. At that moment, Abiathar’s son Jonathan arrived and told Adonijah that Solomon had been anointed king (verses 41–45). Adonijah fled to the temple and grabbed the horns of the altar, begging Solomon to spare his life (verses 50–51). Solomon did so, but Adonijah later renewed his designs on the throne, forcing Solomon to execute him (1 Kings 2:13–25). Even though Abiathar had spurned King David’s wishes and supported Adonijah, Zadok stayed true to David and supported Solomon. Abiathar lost his priesthood as a result, but Zadok was rewarded with a position as one of Solomon’s chief officials (1 Kings 4:4) as well as being recognized as the sole high priest. There are several other men named Zadok in the Bible, but they are only mentioned in one or two verses apiece. They can be found in 1 Chronicles 6:12 (Zadok the descendant of Zadok the priest), 1 Chronicles 9:11 and Nehemiah 11:11 (Zadok the Levite), 2 Kings 15:33 and 2 Chronicles 27:1 (Zadok the father of Jerusha), Nehemiah 3:4 (Zadok the son of Baana), Nehemiah 3:29 (Zadok the son of Immer), Nehemiah 10:21 (Zadok the Israelite leader), Nehemiah 13:13 (Zadok the scribe), and Matthew 1:14 (Zadok, an ancestor of Jesus Christ).GotQuestions.org (Bolding added) Zadok ("righteous") was high priest (2Sa 20:25) under David, and was son of Ahitub of the house of Phinehas, in turn of Eleazar (1Ch 24:3) the son of Aaron, and 11th in descent from Aaron (1Ch 6:4-8). David had two priests, so that Zadok and Abiathar acted as high priests. "Then David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, Joel, Shemaiah, Eliel and Amminadab, and said to them, “You are the heads of the fathers’ households of the Levites; consecrate yourselves both you and your relatives, that you may bring up the ark of the LORD God of Israel to the place that I have prepared for it.(1Ch 15:11-12; cf 2Sa 15:24-29, 35-36). As David was dying Adonijah sought to secure his throne and Abiathar sided with him, and therefore "Solomon dismissed Abiathar from being priest to the LORD, in order to fulfill the word of the LORD, which He had spoken concerning the house of Eli in Shiloh." (1Ki 2:27) Zadok, who had remained faithful to David (1Ki 1:8, 26), became sole high priest, for Solomon "appointed Zadok the priest in the place of Abiathar." (1Ki 2:35; cf 1Ch 29:22). As the only High-Priest in Solomon’s reign, Zadok fulfilled God’s promise to Phinehas ("a covenant of a perpetual priesthood" = Nu 25:10–13+). This "perpetual priesthood" will in fact be continued in the Millennial Reign of the Son of David, Ezekiel recording "the Levitical priests, the sons of Zadok, who kept charge of My sanctuary when the sons of Israel went astray from Me, shall come near to Me to minister to Me; and they shall stand before Me to offer Me the fat and the blood,” declares the Lord GOD." (Eze 44:15) QUESTION - Who was Abiathar in the Bible? ANSWER - Along with Zadok, Abiathar served as one of the chief priests during David’s reign as king. Abiathar’s name means “father of excellence” or “father of abundance” in Hebrew. Abiathar was the son of Ahimelech, who served as a priest at Nob (1 Samuel 21:1; Mark 2:26) until he and the other priests were murdered by King Saul (1 Samuel 21:1–19). Being the only son of Ahimelech to escape the massacre at Nob, Abiathar fled to David and was promised protection by the future king (1 Samuel 21:20–23). Because Abiathar served David and acted as priest for all of David’s men in hiding, he was made high priest along with Zadok once David began his reign as king (1 Chronicles 15:11). This was a natural role for him to take on, as he had kept the ephod and administered the Urim and Thummin when David sought direction from the Lord (1 Samuel 23:6; 30:7). When Absalom rebelled against his father and attempted to usurp the throne, Abiathar remained loyal to David. Abiathar was among those who fled the capital city with David (2 Samuel 15:24). Zadok and the Levites carried the ark of the covenant, “and Abiathar offered sacrifices until all the people had finished leaving the city” (2 Samuel 15:24). Although David admired the loyalty and faithfulness of the priests, he ordered them to return to the city with the ark. This proved helpful because they were then able to send word to David about Absalom’s plans (2 Samuel 15:27–29; 17:15–16). David was restored to his throne and Abiathar to his priestly office. Things changed as David’s son Solomon took the throne. Abiathar was not loyal to the new king. Adonijah, another one of David’s sons, put himself forward as king with the help of Joab (one of David’s nephews) and Abiathar (1 Kings 1:5, 7). Once the threat from Adonijah was neutralized, King Solomon dealt with the conspirators. One of Solomon’s actions was to remove Abiathar from the priestly office. This fulfilled the Lord’s word of judgment over Eli and his descendants, which impacted Abiathar since he was related to Eli (1 Samuel 3:12–14; 1 Kings 2:27). It was only because of the priest’s loyal service to David that Solomon did not kill him. Solomon told Abiathar, “Go back to your fields in Anathoth. You deserve to die, but I will not put you to death now, because you carried the ark of the Sovereign LORD before my father David and shared all my father’s hardships” (1 Kings 2:26). Zadok replaced Abiathar as priest under Solomon (1 Kings 2:35). Abiathar lived most of his life in faithful service to the Lord, but he did not finish well. Instead of siding with the rightful king of Israel (2 Samuel 7:12; 1 Kings 1:17), Abiathar assisted one of David’s rebellious sons who desired to rule. He allowed earthly matters to become his focus, which cost him the priestly office. Like Abiathar, we can easily get caught up in worldly schemes and lose sight of God’s plan. Rather than seeking our own way or chasing what seems politically expedient, we should seek to faithfully follow God. Then, when our time on earth is done, we can state with the apostle Paul, “I have fought the good fight, I have finished the race, and I have remained faithful” (2 Timothy 4:7NLT).GotQuestions.org NAVE's summary of Abiathar - He was high priest under David and was called by two other names -- Ahimelech (2Sa 8:17), and Abimelech (1Chr. 18:16). Abiathar was the son of Ahimelech (1Sa. 22:20), and was the priest who escaped with the ephod when Saul killed the priests in Nob (1Sa 22:20-23, 6-19). Abiathar on three occasions consulted the ephod for David (1Sa 22:10; 23:9; 30:7). Here in 2Sa 8:17 Abiathar is named associate high priest with Zadok (cf 2Sa 15:35; 20:25; 1Ki 4:4; 1Ch 15:11). Abiathar remained loyal to David when Absalom rebelled, leaving Jerusalem with the Ark of the covenant, but later directed by David to return with the Ark (2Sa 15:24-29). Abiathar aided David by sending his son from Jerusalem to David with secret information concerning the counsel of Ahithophel (2Sa 15:35, 36; 17:15-22; 1Ki 2:26). Unfortunately he made a mistake in supporting David's son Adonijah when he attempted to take David's throne (1Ki 1:7) and because of this he was dismissed from office by Solomon (1Ki 2:26, 27) in fulfillment of the prophecy to Eli that "there will not be an old man in your house" (1Sa 2:21). The prophet had predicted to Eli the destruction of his priestly family which was partially fulfilled in the massacre of the priests of Nob (1Sa 22:11-19) and then fulfilled in the dismissal of Abiathar by King Solomon who transferred the priesthood solely to the family of Zadok (1Ki 2:26-27, 35). 2 Samuel 20:26 and Ira the Jairite was also a priest to David. BGT 2 Samuel 20:26 καί γε Ιρας ὁ Ιαριν ἦν ἱερεὺς τοῦ Δαυιδ LXE 2 Samuel 20:26 Moreover Iras the son of Iarin was priest to David. NET 2 Samuel 20:26 Ira the Jairite was David's personal priest. CSB 2 Samuel 20:26 and in addition, Ira the Jairite was David's priest. ESV 2 Samuel 20:26 and Ira the Jairite was also David's priest. NIV 2 Samuel 20:26 and Ira the Jairite was David's priest. NLT 2 Samuel 20:26 And Ira, a descendant of Jair, was David's personal priest. NRS 2 Samuel 20:26 and Ira the Jairite was also David's priest. NJB 2 Samuel 20:26 also: Ira the Jairite was David's priest. NAB 2 Samuel 20:26 Ira the Jairite was also David's priest. YLT 2 Samuel 20:26 and also, Ira the Jairite hath been minister to David. Ira: 2Sa 23:38 1Ch 11:40, Ithrite Jairite: Jdg 10:4,5 priest 2Sa 8:18 Ge 41:43,45 Ex 2:14,16 2Sa 24:11 2Ch 35:15 2 Samuel 20 Resources - Multiple Sermons and Commentaries DAVID'S PERSONAL PRIEST And Ira the Jairite - In 1Ch 11:40 he is called "Ira the Ithrite." Some think he was a royal adviser to David and others that he was actually David's personal priest. Was also a priest to David - KJV says Ira "was a chief ruler about David," where the Hebrew is "kohen ledawid" and the Septuagint has hiereus which is literally one who officiates at or performs sacred rites. TSK note suggests "probably he was a kind of domestic chaplain or seer to the king." Thus the NLT refers to him as a "personal priest."