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2 Samuel 16:1-4 open_in_new
The Arrival Of Ziba, Servant Of Mephibosheth (2 Samuel 16:1-4).
We must recognise that at the precise time when Ziba, the servant of Mephibosheth, arrived with his provisions, David was not thinking straightly. Had he been he would have realised that the likelihood that Mephibosheth really thought that Absalom would establish him on the throne was nil. All knew that Absalom would not have gone to all the trouble that he had gone to in order to see someone else put on the throne. Rather he was himself claiming the throne as a son of David. Nor would it have been likely that Mephibosheth would seriously have expected that Israel would agree to a total cripple like himself taking the throne. They had never considered it before, even immediately after Ishbosheth's death, why should they then consider it now, especially when they had available Absalom the darling of the people? And this was especially so as all knew that any king at this time would need to be a capable warrior.
But it is being made clear to us by this that Absalom's rebellion had shaken David's confidence to such an extent that he just did not know what to believe. He was beginning to feel that he could believe anything about anyone. Thus when Ziba told him that that was what Mephibosheth had said he actually appears to have believed it, with the result that he assured Ziba that from now on all that pertained to the traitor Mephibosheth would be his. Ziba obsequiously expressed his gratitude, but he above all must have known that if Mephibosheth survived he would have an account to give. Possibly he hoped that Mephibosheth would be slaughtered during the civil war, or by Absalom because he saw him as a threat. Then he would be in the clear. But it was undoubtedly the most unlikely of arguments. It only succeeded because David's mind was in a whirl, and also on other things. (He did have rather a lot to think about).
Analysis.
a And when David was a little past the top of the ascent, behold, Ziba the servant of Mephibosheth met him, with a couple of (or ‘a string of') asses saddled, and on them two hundred loaves of bread, and a hundred clusters of raisins, and a hundred of summer fruits, and a bottle of wine (2 Samuel 16:1).
b And the king said to Ziba, “What is your intention concerning these?” And Ziba said, “The asses are for the king's household to ride on, and the bread and summer fruit for the young men to eat, and the wine is so that such as are faint in the wilderness may drink.” (2 Samuel 16:2).
c And the king said, “And where is your master's son?” And Ziba said to the king, “See, he remains at Jerusalem; for he said, ‘Today will the house of Israel restore me the kingdom of my father.' ” (2 Samuel 16:3).
b Then the king said to Ziba, “Look, all that pertains to Mephibosheth is yours” (2 Samuel 16:4 a).
a And Ziba said, “I do obeisance. Let me find favour in your sight, my lord, O king” (2 Samuel 16:4 b). '
Note that in ‘a' Ziba meets David with asses and provisions and in the parallel he makes obeisance to David. In ‘b' David learns that the provisions are a gift for him and in the parallel he gives Ziba all that pertains to Mephibosheth. Central in ‘c' is the charge that Mephibosheth has behaved treacherously.
‘ And when David was a little past the top of the ascent, behold, Ziba the servant of Mephibosheth met him, with a team of (or ‘a string of') asses saddled, and on them two hundred loaves of bread, and a hundred clusters of raisins, and a hundred of summer fruits, and a skin of wine.'
As David's caravan including his household continued forward down the other side of the Mount of Olives, they were met by Ziba, the servant of Mephibosheth who had brought a team of asses laden with provisions suitable for wilderness travelling. These included bread, raisins and figs together with some wine (compare 1 Samuel 30:11-12).
“A team of asses.” This would normally indicate two, but here, considering their purpose, possibly indicates a string of asses tied together. The verbal stem signifies ‘tied or yoked together'.
‘ And the king said to Ziba, “What is your intention concerning these?” And Ziba said, “The asses are for the king's household to ride on, and the bread and summer fruit for the young men to eat, and the wine is so that such as are faint in the wilderness may drink.” '
While David's party would hardly have been suffering from a scarcity of food at this initial stage of the flight, (they had just left a well stocked palace), it would be the thought behind the gift that moved David's heart most. It came at a time when he was glad to have friends. But what puzzled him was the absence of Mephibosheth.
‘ And the king said, “And where is your master's son?” And Ziba said to the king, “Look, he remains at Jerusalem; for he said, ‘Today will the house of Israel restore me the kingdom of my father.' ” '
So he asked Ziba where his master was. Ziba's reply was that Mephibosheth had remained in Jerusalem on the grounds that he was expecting that Israel would now set him on the throne of his father. After all, as the son of Jonathan, Mephibosheth was theoretically the heir apparent to Saul.
At any other time David would undoubtedly have been deeply suspicious at such a claim, but at a time like this, when he was being betrayed by his own son, and his head was in a whirl with grief, nothing surprised him, and he appears to have taken Ziba's words literally. He should in fact have realised that:
1). It was not really likely that Mephibosheth had any such expectation, both because Israel had never considered him before, even on the death of Ishbosheth, and because David should have known that Mephibosheth could hardly really have believed that Absalom intended to hand over the throne. He would in fact have known that Mephibosheth had no popular support, nor saw himself as having any.
2). If he had been rebelling Mephibosheth would hardly have allowed Ziba to come away and declare his intentions to David in this way, nor would Ziba, if he was leaving surreptitiously, have dared to leave his family behind at Mephibosheth's mercy. The appearance of Ziba alone should have wreaked with suspicion. If what he said was true it would mean that he had deserted Mephibosheth leaving behind him all those whom he held dear to suffer under Mephibosheth's wrath.
‘ Then the king said to Ziba, “Look, all that pertains to Mephibosheth is yours.” And Ziba said, “I do obeisance. Let me find favour in your sight, my lord, O king.” '
But the king was not at this time himself, for he already felt himself to be a man betrayed by his own flesh and blood, and a man in that state sees betrayers everywhere. That explains why he was seemingly able to believe anything, and was grateful for any proof of friendship shown by anyone. He therefore believed Ziba's words and granted to him all that he had previously put at Mephibosheth's disposal. Understandably Ziba then made obeisance to David and expressed gratitude for his favour.
Ziba coming in this way loaded with provisions was especially welcome because just as the presence of the Ark of God (suitably covered) had confirmed to him that he had YHWH with Him, and that YHWH knew all that was happening, so did the coming of Ziba with earthly sustenance confirm to him that YHWH would provide food for him and his men in the wilderness.
Ziba did not, however, himself go with David. He returned back to his sons and presumably to Mephibosheth, no doubt making some excuse to him for his absence (2 Samuel 19:17). He was playing both sides off against each other. By remaining with Mephibosheth he was ensuring that he was safe if Absalom succeeded, but meanwhile he had secured his future if David triumphed. When he knew, in fact, that David was returning in triumph he again forsook Mephibosheth and with his sons went, along with Shimei and a thousand Benjaminites, to welcome David back. He was so successful in this that it is clear that in the end David was not sure who was his friend, Ziba or Mephibosheth (he had after all just been betrayed by his own son. How could he be sure of Mephibosheth?), with the result that he shared their property between them.
There is an interesting irony in the fact that having just sent Hushai to deceive Absalom, David was now in his turn totally deceived by Ziba. Perhaps there is intended to be a warning here of the fact that what we do to others will be done to us. Furthermore by his deceit Ziba sought to turn David against Mephibosheth, a Saulide who was in fact loyal to him, while this will immediately be followed by the description of a further Saulide (Shimei) who was certainly not loyal to him. The whole affair was a hotch potch of deceit, betrayal and hatred typical of a civil war, a time when no one could be trusted as they all manoeuvred to ensure their own positions.
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2 Samuel 16:5-14 open_in_new
David Is Cursed By A Member Of The House Of Saul (2 Samuel 16:5-14).
We will have noted that up to this point each person who had approached David had been evidence to him that YHWH was with him:
· The coming of the Ark and its setting up on the mount had been evidence that YHWH was watching over their departure.
· The coming of Hushai had been evidence that YHWH had heard David's prayer concerning Ahithophel.
· The coming of Ziba had been evidence that YHWH would continue to provide for David and his people in the wilderness.
· But now he would be met by a Saulide who would curse him to his face, and yet instead of punishing him David would take it as evidence that YHWH would turn the curse to his good, for he had already recognised that what was happening to him was in fact due to YHWH's chastening because he had become so complacent and sinful, and it was now his hope that because it was now he who was being wronged YHWH would act on his behalf and against the one who was doing the wrong.
ourbearer, who was no doubt unswervingly loyal to him, fell in line with him. He informed him that he was willing to go with him wherever he went, and was willing to follow him in whatever he attempted to do. The final result of Jonathan's faith would be that the nest of Philistines were rooted out and mainly killed, something which would then result in panic in the Philistine camp.
It should be noted that this chapter presents us with a deliberate contrast between Jonathan, the man whose firm faith in YHWH brings about the victory, and who eschews folly, and a Saul who, without Samuel's help, appears to be lost and not sure what to do. First he waits under the pomegranate tree, and then he dithers in his camp talking to the Priest. And when he finally does belatedly act he commits a gross folly. So Jonathan is seen as positive and unhesitating, firm in his faith and confident in YHWH, while Saul is seen as equivocating, as attaching to himself the new High Priest from the failed house that had previously caused the glory to depart from Israel, as making foolish oaths, and initially as not feeling that he can go forward without a talisman like the Ark, until he is finally forced to do so by the circumstances. While deeply religious, for he consults the High Priest, makes unthinking oaths and deprecates the eating of blood, his is revealed as a religion tied to symbols rather than to obedience. His lack of closeness to YHWH, already reflected at Gilgal, continues to be revealed. It is made very apparent by this that he no longer has Samuel with him, and that he lacks ‘the Spirit of YHWH'.
‘ Now it fell on a certain day, that Jonathan the son of Saul said to the young man who bore his armour, “Come, and let us go over to the Philistines' garrison, that is on that side over there.” But he did not tell his father.'
Jonathan now calls on his armourbearer to accompany him in an assault on the Philistines. An ‘armourbearer' (literally ‘bearer of stuff') was not strictly just there in order to carry weapons. It was more a position of trust and honour. Such a man was basically a faithful servant, in this case also a soldier and probably a seasoned veteran, who carried out his superior's wishes in any way that he desired. In many cases he might have nothing to do with armour, or even go to the battlefield. He could be a household servant with special attachment.
But, as we have suggested, in this case he was probably a seasoned soldier who was allocated to Jonathan in order to act as his right hand man, and stay with him when danger was around, with a special responsibility to watch his back. They were comrades-in-arms.
That is why Jonathan called on him to join him in a secret foray against the Philistine contingent who were watching out for them from the crags. He did not want his father to know, presumably because he knew that his father would forbid it. And the worst that could happen was that the two of them might die together.
‘And Saul abode in the uttermost part of Gibeah under the pomegranate-tree which is in Migron, and the people who were with him were about six hundred men, and Ahijah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the priest of YHWH in Shiloh, wearing an ephod.'
Meanwhile Saul with his men had moved from Geba to a precipice (migron) on the borders of the land around Gibeah, where there was a prominent and well known pomegranate tree. With them also was Ahijah, who was presumably the High Priest (he was wearing the ephod), having now reached the age at which he could serve.
“Ahi-yah” could be another name for ‘Ahi-melech', with Yah and Melech (king) interchangeable, or Ahimelech (1 Samuel 21:1; 1 Samuel 22:9) may have been his brother or son. We are reminded that he was the son of Ahitub who was Ichabod's elder brother, and, as we know, Ichabod (1 Samuel 4:21) was the son of Phinehas, who was the son of Eli. Eli had been the priest of YHWH in Shiloh. Thus Ahijah was of Eli's line and was not in YHWH's favour, as the reference to Ichabod (‘the glory has departed') emphasises. It is probable that Ahitub had either died comparatively young, or was for some reason disqualified from the High Priesthood as a result of some defect, which would explain why Samuel had had to act as High Priest until Ahijah came of age. Now, however, Ahijah had taken up his position (he was wearing the ephod, a special sleeveless jacket worn by the High Priest - compare 1 Samuel 2:28 - although the term here probably indicates the wearing of all the special garments of the High Priest) and was presumably with Saul in order to provide him with divine guidance. Had Ahitub still been alive he would have been around Samuel's age. The phrase ‘The priest of YHWH in Shiloh' probably refers to Eli. Shiloh has probably by this time dropped out of the picture as a Sanctuary. Ahijah is mentioned again in 1 Samuel 14:18.
The mention of Ahijah here is significant, and especially his connection with Ichabod - ‘the glory has departed' (see 1 Samuel 4:21-22). The prophetic wisdom and inspiration of Samuel has been replaced by the ritualistic activities of an uninspired Priest from a rejected line. Saul still had enough of his religion in him to want YHWH's guidance, but he had lost the source of his true contact with YHWH and was now making do with very much second best. This comes out all through the passage in his hankering after the Ark of God (1 Samuel 14:18), in his foolish oath made on his own behalf (1 Samuel 14:24), in the near execution of Jonathan (1 Samuel 14:44-45) because the Priest could get no answer from YHWH, and in the inability to take advantage of the situation to defeat the Philistines once and for all (1 Samuel 14:46).
‘And the people did not know that Jonathan had gone.'
Meanwhile Jonathan was on his way, and no one knew that he had gone. He had simply slipped away unnoticed. He had not wanted anyone to prevent him from going.
‘ And between the passes, by which Jonathan sought to go over to the Philistines' garrison, there was a rocky crag on the one side, and a rocky crag on the other side, and the name of the one was Bozez, and the name of the other Seneh. The one crag rose up on the north in front of Michmash, and the other on the south in front of Geba.'
The actual scenery of the road that Jonathan took to reach the Philistines is described. It presents us with a picture of mountain grandeur. As he proceeded along the mountain passes with his companion he saw a rocky crag on each side rising up like a tooth. One was called Bozez which means ‘shining'. This was because the sun shone directly on it causing its white chalk to blaze with light. The other was named Seneh which means ‘acacia', probably because of its acacia trees, which are still to be found in the associated valley.
‘ And Jonathan said to the young man who bore his armour, “Come, and let us go over to the garrison of these uncircumcised people. It may be that YHWH will work for us, for there is no restraint to YHWH to save by many or by few.” '
As they progressed Jonathan explained his intentions. They would continue to make their way towards the Philistine outpost, trusting in YHWH to work for them. For as he pointed out, YHWH was able to save by many or by few (compare Judges 7:4; Judges 7:7). Jonathan is thus seen as a man of great faith, which was why he could not see how YHWH could possibly let the ‘uncircumcised Philistines' triumph in the end. The Philistines were looked down on by their neighbours because unlike most people in Canaan they were uncircumcised. They were thus often derogatorily known as ‘the uncircumcised Philistines'.
We note that Jonathan had learned the lesson that had been forgotten by a failing Saul, that ‘YHWH could save by many or by few'. Jonathan knew that what mattered was not the number in the army, but that YHWH was working for them. If that were the case were irrelevant. Had Saul remembered that lesson, a lesson especially brought home by the story of Gideon (Judges 7:6-7 - Saul had twice as many men as Gideon, also divided into three companies) he would never have offered the sacrifices before Samuel came.
‘ And his armourbearer said to him, “Do all that is in your heart. Turn yourself, for see, I am with you according to what your heart desires.” '
Jonathan's faithful attendant was willing to follow wherever he led. Whatever Jonathan wanted was good enough for him. So he told him to ‘carry on'. It should be noted that this faithful follower was essential to his plan. We must never forget the importance of a faithful assistant. ‘Turn yourself' may suggest that Jonathan had stopped and turned round to speak to him. Now, says his attendant, he can turn round again and go forward.
‘ Then said Jonathan, “Look, we will pass over to the men, and we will disclose ourselves to them. If they say thus to us, ‘Wait until we come to you,' then we will stand still in our place, and will not go up to them. But if they say thus, ‘Come up to us,' then we will go up, for YHWH has delivered them into our hand, and this will be the sign to us.” '
Jonathan then laid out his plan of action. They would cross over to the crag where the Philistine outpost was stationed and allow them to see them. Once they had done that their actions would be determined by how the Philistines responded. If they said, ‘wait there until we come to you', that is what they would do. They could then be ready to defend themselves, or even slip away among the rocks. If, however, they said, ‘Come up to us', then they would go up, and that would be a sign that YHWH was going to deliver the Philistine garrison into their hands.
‘ And both of them disclosed themselves to the garrison of the Philistines, and the Philistines said, “Behold, the Hebrews come forth out of the holes where they had hid themselves.” '
Acting accordingly, they made their presence known to the Philistines, with the result that they were greeted with jeers. So the cowardly Hebrews had come out of the holes where they had hidden themselves, had they?
‘ And the men of the garrison answered Jonathan and his armourbearer, and said, “Come up to us, and we will show you something.” And Jonathan said to his armourbearer, “Come up after me, for YHWH has delivered them into the hand of Israel.”
Then the Philistines jeeringly called on them to come up so that they could ‘learn something from them', at which Jonathan turned to his companion and declared, “Come up after me, for YHWH has delivered them into the hand of Israel.” He had received the sign that he wanted. Now he had no doubt that YHWH was with them. The Philistines may have been uncertain about how many Israelites were with Jonathan, hidden among the rocks, so we can understand their wariness. And they knew what good mountain fighters the Israelites were. But what they probably did not expect was that Jonathan would actually do what they asked. They probably thought that he had stumbled on them by accident and would now curry away.
‘ And Jonathan climbed up on his hands and on his feet, and his armourbearer after him, and they fell before Jonathan; and his armourbearer slew them after him.'
Instead the two men scrambled up the sides of the hill. They had been mountain men all their lives and it presented no difficulty to them. And arriving at the summit, and probably taking everyone by surprise, they attacked the Philistines boldly. Although the Philistines well outnumbered them they probably could not all get at the two at the same time because of the terrain. They may well also have been looking round warily for other Israelites trying to creep up on them. But the result was that Jonathan and his companion, filled with zeal for YHWH, was able to slay them all one by one.
‘ And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were half a furrow's length in an acre of land.'
There were apparently just over twenty men in the outpost of whom most were killed, although it may well be that there were a few more and that one or two escaped to take the news back to the main camp of a ‘ferocious and victorious attack' by the Israelites. And this all took place in an area which was a mere ‘half a furrow's length in a yoke of land'. The size of a yoke of land would be determined by what could be ploughed in a certain time by a yoke of oxen.