Category Archives: Bible people

JEHOASH / JOASH

The seed of wickedness may lie dormant for a long time, but that does not mean it is dead. The devil is patient. With only a little coaxing, that seed of wickedness may germinate into a noxious, poisonous, parasitic weed. Some people need the influence of good men and women in their lives to keep evil in check and to keep them in line. That kind of influence always helps. However, when that person is separated from the good influence in their lives, they quickly succumb to the incessant, enticing whispers of satan in their ear. That is a description of many people in the world. It is a description of Joash.

This Joash was the eighth king of Judah and is not to be confused with the twelth king of Israel. His name is shortened from Jehoash, meaning “God has bestowed.” He came from a troubled background, but then, almost all people from that era lived in troubled times. However, in this instance, his grandmother tried to kill him and did succeed in killing all others of the “seed royal” of the house of Judah (II Chron. 22:10). She was a very wicked woman, just as her son, who ruled but for only one year, was also very wicked man (II Chron. 22:4).

The wickedness of his parents and grandparents stemmed from their close association and alliance with the house of Ahab. Athaliah, Joash’s grandmother was the daughter of Omri, the wicked king of Israel who did worse than all the kings before him (II Chron. 22:2; I Kings 16:25). Joash’s father “also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly” (II Chronicles 22:3). We should never underestimate the influence of one wicked person which is why the Lord sternly warns us against alliances and associations with evil (Deut. 7:1-6; Rom. 16:17; I Cor. 5:9-11, 10:20-21; II Cor. 6:14-18; II Thess. 3:6, 14; I Tim. 6:5; etc).

We should never underestimate the influence of one good man, either. If it were not for the influence of one good man, Joash might not have been saved. Jehoiada was the priest. It was his wife, Jehoshabeath, who happened to be Ahaziah’s sister, who secreted Joash away to safety from among the king’s sons that were slain. For six years, she and Jehoiada hid Joash from Athaliah in the house of God (II Chron. 22:12). If you want to keep something secret from some brethren, hide it in their Bibles or in the church building. They will never find it!

For six years Athaliah had brasenly usurped the throne. But when the time was right, Jehoiada revealed Joash, placed a crown on his head, anointed him, gave him the Testimony and had him proclaimed king (II Kings 11:12). There was great joy and universal shouts of “God save the king!” (II Chron. 23:11,20). When Athalaih saw it, she cried “Treason! Treason!” but they led her away and silenced her voice with a lethal blow (II Kings 11:16).

While Jehoiada was priest and instructed Joash, Joash prospered as king of Judah. He did that which was right in the sight of the Lord when Jahoiada’s influence was felt (II Kings 12:2). Under Jehoiada’s guidance, Joash was able to get the funds for the repair of the temple, which had been abused under Athaliah (II Chron. 24:7). It is also a testament to the people that they responded so well that there was a surplus of funds (II Chron. 24:14).

But when Jehoiada’s influence fell silent through death, the princes of Judah came to seduce Joash with flattery and succeeded in getting him to worship idols. This not only afflicted Joash, but the people, as well, who followed suit. When the Lord sent prophets to warn them, they ignored them (II Chron. 24:19). When Jehoiada’s son, Zechariah, spoke out against the sins of Joash, they conspired against him and stoned him (Chron. 24:21). Jesus mentions Zechariah’s blood being shed (Matt. 23:35).

So the nation had fallen from having a surplus of funds to repair the temple to killing the prophets God sent to them. Joash had fallen from doing that which was right in the sight of God to rejecting Him. The Lord sent the Syrians against him, which left him in a very weak and sickly condition and his own servants conspired to kill him on his own sick bed. But he was not buried in the sepulcher of the kings (II Chron. 24:25). Don’t listen to the devil!

Eric L. Padgett

ELIJAH

He wasn’t much to look at. He was described as a hairy man, either referring to his own hair or possibly the out turned coats of skins he wore. And he wore a leather girdle and a mantle of skins (II Kings 1:8). John the Baptists’ rough appearance is probably reminiscent of Elijah’s course appearance (Luke 1:17). This simple description was enough for identification to those who knew of him (I Kings 18:7). The Bible doesn’t tell us much about his background except that he was a Tishbite, about which very little is apparently known, except that it was in the rugged region of Gilead (I Kings 17:1).

Elijah’s appearance on the scene corresponded with the depravity perpetrated by wicked king Ahab. “Ahab, the son of Omri, did evil in the sight of the Lord above all that were before him” (I Kings 16:30). He married the infamous Jezebel. She was the daughter of Ethbaal, king of Sidon, who, according to some ancient historians, was also a priest of Astarte and possibly Baal. She followed in her father’s steps for four-hundred and fifty of the prophets of Baal and four hundred prophets of the grove ate at her table (I King 18:19). She not only supported these pagan prophets but she also actively opposed the prophets of God (I Kings 18:4).

Ahab’s greatest sin was in marrying her and in adopting her religion (I Kings 16:31). He built a house of worship for Baal in Samaria and a grove (I Kings 16:32). There was none like Ahab that sold himself to do evil (I Kings 21:25,26). In short, he did more to anger the Lord than all the other kings that went before him (I Kings 16:33). It is against this backdrop that Elijah appears on the scene of ancient Israel.

Elijah is all business. The first time we are abruptly introduced to this man of God, he boldly confronted Ahab head on and prophesied about a coming drought (I Kings 17:1), which lasted three and a half years (James 5:17). Because of this, Elijah had to flee for his life unto the brook Cherith, where God sent the ravens to feed him as he drank of the pure waters of the brook, which eventually dried up because of the drought (I Kings 17:2-7). A famine soon followed in the land (I Kings 18:2).

When the time came for the drought to end, God sent Elijah right back to Ahab, with the help of the reluctant and fearful Obadiah (I Kings 18:3-16). When Ahab saw Elijah, he asked “Art thou he that troubleth Israel?” (I Kings 18:17). Elijah corrected the wicked king by noting that Elijah had not “troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim” (I Kings 18:18). Those who correct error are not the troublemakers, but those that sin!

Elijah’s boldness as the man of God is demonstrated when he challenged Jezebel’s favored prophets to come to Mt Carmel and prove themselves. As was the nature of his rough character, the prophet Elijah bluntly asked all the people, “How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him” (I Kings 18:21). God’s people still need to be asked that question. When the prophets of Baal failed the test, Elijah slew them at the brook Kidron (I Kings 18:40).

When Jezebel heard the news how that her favored prophets were destroyed, she intensified her attacks on the divine religion by promising Elijah’s death (I Kings 19:2). Elijah fled once again for life and limb and became despondent, feeling that he was all alone in his defense of the divine religion. The children of Israel had forsaken God’s law, had thrown down His altars, killed the prophets and he was left all alone (I Kings 19:14). But God explained to him that He still had seven thousand that had not bowed the knee to Baal (I Kings 19:18).

Elijah was the unparalleled, ideal prophet of Israel! He was bold in proclaiming the truth of God and fearless in the condemnation of sin. He is the prophet who appeared to Jesus in the transfiguration to represent all the prophets, as Moses represented the law (Matt. 17:1-5). He was the prophet chosen to model the harbinger of the Christ (Mal. 3:1; 4:5; Is. 40:3-5; Matt. 11:7-15; Mark 9:12,13). May a little of the spirit of Elijah pass on us as we serve the Lord.

Eric L. Padgett

DAVID

He was the youngest boy in his family, this young shepherd from Bethlehem (I Sam.16:11). As a shepherd keeping his father’s flocks, living out in the sun and under the stars, he experienced the fullness and wonders of nature. He loved to compose poetry and sing music and many times his works spoke of the world he experienced (e.g., Psalm 29, 19, 8). He was brave. He fought with a lion and a bear to protect his father’s flocks because he was passionate about whatever he did (I Sam. 17:34-36). He had the blessing (or maybe the curse) of being a good looking young lad (I Sam. 16:12,18) and he easily made friends with all whom he came in contact.

When Samuel first met him, he was not physically the man he would later become, but his heart was already far advanced of his body. When the Lord had sent Samuel to the house of Jesse to anoint the new king, he thought he had found him when he saw Eliab, David’s oldest brother. He said, “Surely the Lord’s anointed is before Him” (I Sam. 16:6). He judged Eliab’s physical stature to be the measure of a good king. But God told him not to look on his countenance, nor the height of his stature, nor his outward appearance, for the Lord looked on his heart (I Sam. 16:7). God chose David to be king because he was “a man after His own heart” (I Sam. 13:14).

Even as a youth David had an unusual zeal for the things of God. His three oldest brothers, Eliab, Abinadab and Shammah had followed king Saul to battle (perhaps because they were conscripted – I Sam. 14:52). When David was charged by his father to take provisions to their captain, he heard Goliath of Gath defy the armies of the Living God and challenge one of them to a battle to the death to determine the fate of the rest. David instantly said to those that would listen, “Who is this uncircumcised Philistine, that he should defy the armies of the living God?” (I Sam. 17:26)! All other men, including king Saul, who literally stood head and shoulders above the rest in Israel, fled when they heard the Gittite and were afraid (I Sam. 17:11). But not David!

When the news of David’s comments made it’s way to the tent of King Saul, he had to see him. He quickly brought this young man, who had earlier played the harp to soothe Saul’s fragile nerves, in to his tent to examine him (I Sam. 16:22,23). David boldly told him, “Let no man’s heart fail because of him; thy servant will go and fight with this Philistine” (I Sam. 17:32)! To his brothers, this might have been boasting from a naughty heart, but in reality it was genuine courage from a heart of faith. To Saul, the great warrior, it might have been an outrageous claim and even a little insulting. But it was sincere and true. David believed that God would make Goliath just like the lion and the bear–dead (I Sam. 17:37). And He did.

David tried the armor which Saul offered him but it was no use. David said he could not wear them because he had not proved them. Saul was a full grown man who stood head and shoulders above every other man in Israel. David was not yet grown into the man he would become. Had the situation not been so grave, it must have been rather amusing to see David place a helmet on his head that was too large or try to walk in greaves that hindered his efforts. Saul’s armor was no good to David and against a spear the size of weaver’s beam with a head that weighed 600 shekels of iron it would have proved ineffective anyway. David already had a greater shield than that of Saul (e.g., Psalm 3:3; 5:12; 28:7; 33:20; 144:2). David, on his part, chose a staff, a sling and five smooth stones with which to defeat Goliath, but one stone was enough (I Sam. 17:40).

When the Philistine giant of Gath saw young David approach, he was offended. Did the Israelites consider him a dog, he asked, that could be beaten with a staff? He cursed David in the name of his false gods and promised to feed David’s flesh to the beasts and the fowls. This huge, hulk of a man arose and began to slowly approach David. But “David hastened, and ran toward the army to meet the Philistine” and took out his sling and a stone and, with the precision matching that of any Benjamite sling, sunk the stone in the giant’s forehead (I Sam. 17:49). When the Philistines saw that their champion had expired, they took to flight, David leading the pursuit.

The women of Israel, overjoyed at their deliverance from the oppression of the Philistines, began to praise David. “Saul has slain his thousands, and David his ten thousands,” they sang, to the great displeasure of King Saul. It was from that point on that Saul began to eye David and seek ways to rid himself of this perceived enemy (I Sam. 18:8,9). But the Lord was with David and caused him to prosper (I Sam. 18:12). David was made king over Judah and ruled from Hebron when he was thirty years old for seven years and six months (II Sam. 2:1-7; 5:4), and then made king over all Israel over which he ruled till he was seventy years old (I Kings 2:11; I Chron. 29:27).

Though David was a man after God’s own heart, he was not perfect. Three great transgressions mar his great example. First, there was the sin with Bathsheba. David liked women, just as his son by Bathsheba would as well. But David gave in to unlawful desires and it began a downward spiral in his life. Second, David sinned in numbering the people. David apparently did not trust God enough at this time. And finally, what could be David’s greatest failure was his lack of parental guidance. Amnon attacked his sister Tamar, Absalom killed his brother Amnon and attempted a coup, ousting David and going in to his concubines, and Adonijah attempts to take over from David. David never once displeased Adonijah, and he may well have treated his other children similarly (I Kings 1:6). David’s family was fraught with all manner of problems.

The great glory of David, however, rests not in any great deeds but in his relationship to the Messiah. The Christ was the seed of David (Rom. 1:1-4). God had told David that when he slept with his fathers in the grave that God was going to raise up his seed after him and His throne would be everlasting, as would His kingdom (II Sam. 7:12,13). David’s psalms describe the glorious resurrection of the Christ and the establishment of the Messiah’s kingdom (Psalm 1; 16). All of these prophecies ultimately find their fulfillment in Acts 2 and the establishment of the church of Christ, the tabernacle of David (Acts 15:16).

Eric L. Padgett

SAUL

There is, perhaps, no better way to begin to describe Saul, son of Kish, except in the words of David upon Saul’s death: “How are the mighty fallen!” (II Sam. 1:19). Saul had great promise as a leader of God’s people. He was the first king of the new, Jewish monarchy, chosen by the Lord Himself (I Sam. 9:16). David often described him as “the Lord’s anointed” (e.g., I Sam. 24:10 26:9, 11, 16), as did Samuel (I Sam. 10:1). Physically, he was an impressive man, literally standing head and shoulders above every other man in Israel (I sam. 9:2). Though Saul downplayed it to Samuel (9:21), he was the son of a mighty man of power (9:1).

In the beginning, he was reluctant to become king, even to the point of “hiding among the stuff” (I Sam. 10:22). However, a short time after he was anointed king, he moved with great purpose and rallied the children of Israel and defeated the Ammonites so badly that there was not two of them left together (I Sam. 11:11). Saul had had his detractors. When he was first anointed king, some had spoken despairingly of him and did not honor him with presents (10:27). But now, after his impressive leadership against the Ammonites, all Israel came to Gilgal and renewed the kingdom there (11:14). While the people wanted to kill Saul’s detractors, he compassionately spared their lives and focused instead on the fact that this was the Lord’s victory (11:13).

But this humility and trust in God soon gave way to pride and trust in his own sword. The first crack in his character showed when Samuel was just a little late for an appointment with Saul in Gilgal, and the Philistines were gathered en masse and poised to attack at Michmash (13:4,5,8) and Israel was seemingly losing their trust in Saul and fleeing to the mountains, caves and pits (13:6). Saul became weary in waiting and proceeded to superficially present offerings to God (13:9). No sooner was this done that Samuel appeared and reproved Saul for his presumptuous actions (13:11). In what was to be the first in a series of character trait flaws, Saul blamed others and never took responsibility himself. Saul blamed his actions on Samuel being late and said “I forced myself” to act (13:11,12).

Even though Saul reigned for forty years, and this event was early during that period, yet it signaled the beginning of a downward spiral in Saul’s life that eventually ended in his death. Samuel told Saul, “Thou hast done foolishly: thou hast not kept the commandment of the Lord” (13:13). Had Saul had kept God’s commandments, God would have established his kingdom upon Israel forever, but now his kingdom would not continue. God’s promises of blessings are always conditional upon obedience.

Saul committed yet another foolish act during the battle with the Philistines when he commanded his men not to eat any food till the evening, until he had been avenged of his enemies (14:24). This oath had repercussions that affected even his own son. First, it greatly distressed the men of Israel for they were faint from lack of sustenance (14:31). It further hurt God’s people because when the battle was concluded, they took of the spoil and ate the flesh with the blood, they were so famished (14:32). Finally, because Jonathan, his son, had not heard this command, he naturally took of some honey that he found on the ground while fighting and it gave him energy to continue. However, Saul wanted to slay his own son for breaking an oath for which he had no knowledge and which, to begin with, was unwise (14:44). It was only through the intervention of the people that Jonathan was saved (14:45)

Saul continued his downward spiral when, after being given a charge by God to utterly destroy the Amalekites, he spared “the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them” (15:9). When confronted by Samuel about this, he returned to his favorite weapon–blame someone else. Saul said it was the people who took the spoil to save it to sacrifice to God (15:20,21). Obviously, as king, Saul had a hand in this, as well (15:9). Samuel informed Saul that the LORD does not have as great delight in burnt offerings and sacrifices, “as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king” (15:22,23). God was going to strip the kingdom from him and give it to a man after God’s own heart.

Samuel gives the key to understanding the change that occurred in Saul. Samuel said that initially Saul was little in his own sight (15:17). At the first, Saul was humble and obedient to the Lord. He hid from the spotlight leadership. He downplayed his own beginnings (9:21).  He was magnanimous to those who despised him (10:27). He did not feel compelled to boast about his being chosen as king to his uncle (10:16). After he was chosen and anointed and the people cheered, he went back home (10:26). He was even filled with the power of the Spirit of God and prophesied (10:10). But with a little power, Saul began to think more highly of himself than he ought. He began conscripting people to be warriors and he began disregarding God’s commands.

By the time David is introduced into the narrative, Saul is well on his way to madness. When the women begin praising David more than Saul, it is too much for him to bear and he spends the rest of his life trying to destroy David and regain his legacy, if not for himself, for his son Jonathan. His attempts at destroying David are continually thwarted by his daughter, by his son, by the priests and especially by God. God had great plans for Saul but Saul’s lust for power grew out of control and ultimately ended in his shameful demise (I Sam. 31:8-10). How are the mighty fallen!

Wherefore let him that thinketh he standeth take heed lest he fall (I Corinthians 10:12).

Eric L. Padgett

RUTH

Ruth lived during the time of the Judges of Israel (Ruth 1:1). This was an unusually turbulent time with much war and bloodshed and ungodliness (Judges 17:6; 21:25). Yet the endearing story of Ruth stands out like an oasis of peace and calm in the midst of this desert of chaos. She stands out particularly for her great, abiding love, her strength of character and her humble virtue (Ruth 3:11). She was not a queen like Esther, nor a prophetess like Deborah, nor even a Jewess, and yet she possessed several characteristics which guarantees her place in the history of Salvation.

There were several periods of famine and want in these times, occasioned by either natural causes or by oppression (e.g., 6:1-6). Perhaps the story of Ruth falls into one of these periods when Israel had sinned and God had sent the famine as a warning (Deut. 11:13-17). In any event, it was during one of these periods when Elimelech and his wife, Naomi, fled to Moab to find food, presumably until the famine was over. While there, Naomi meets with the tragic death of her husband, followed by the untimely death of her two sons Mahlon and Chilion, who had both married Moabite women. The circumstances surrounding the marriages is unknown, but the family’s sojourn turned into a ten years’ stay (1:4).

Ruth and Naomi

The Moabites were descendants of Lot (Gen. 19:37). Since Lot was the nephew of Abraham, the Moabites were distant relatives of the Jews. Because of this connection to Lot, the Lord would not suffer Israel to distress them nor would He give their land as a possession to Israel because He had given it unto the children of Lot (Deut. 2:9). However, while they were from the same stock they were still very different. The Moabites are referred to in scripture as the people of Chemosh (Num. 21:29). The Moabites also, under Balak, attempted to curse Israel through Balaam and succeeded in causing Israel to sin at Baalpeor (Num. 25:1-3).

It seems somewhat strange, then, that Elimelech would seek refuge in the land of Moab. If the famine that hit the land was due to an enemy, perhaps they did not attack Moab and this was where the food was. Nevertheless it would appear that this Moabitess named Ruth had not only been a good wife to Mahlon (Ruth 4:10), but equally a good daughter-in-law to Naomi. Ruth, in spite of all the odds against her, was willing to accompany Naomi to her homeland, leaving her own people and culture and gods (Ruth 1:16). Back in Bethlehem, Ruth willingly worked with her hands to provide for and take care of her mother-in law Naomi and herself (Ruth 2:2,7). Her care for Naomi was known among the people for Boaz tells her that he has been made aware of all she had done for Naomi (2:11). Ruth’s love for Naomi was obvious, palpable and enduring.

Ruth and Boaz

Boaz was of the family of Elimelech and so was a kinsman to Naomi (Ruth 2:1-3). He was a successful man, described as a “mighty man of wealth” who had fields which his many servants worked (Ruth 2:1). Clarke mentions that some identify Boaz as one of the Judges of Israel, though this is never stated and is not suggested by any obvious fact. He was, however, a God fearing man for his greeting indicated his faith (Ruth 2:4) and his speech revealed a trust in Jehovah (e.g., Ruth 2:12). Not only did Boaz love the Lord, but he treated his workers fairly and with dignity. Boaz also followed the law for while he was a kinsman, he recognized that there was another kinsman nearer than he who would have first opportunity to perform the service (Ruth 3:12; Deut. 25:5-10).

Boaz noticed Ruth immediately (2:5). He was particularly kind to her, especially upon learning that she came back with Naomi, with whom he was related (2:6). He blessed her by allowing her to stay close to his workers and permitting her to gather whatever they left behind. He instructed his men to leave some behind on purpose (Ruth 2:13-18). Ruth’s seemingly unusual and forward method of approaching Boaz suggested that she recognized Boaz’s affection for her but saw that he was timid about making his own feelings known explicitly. The delicacy yet innocence of the situation permits us to surmise that the feelings each felt for the other were always just below the surface. That Boaz immediately accepted Ruth’s request further strengthens the notion that he was of a willing mind, if only the legal obstacles of another kinsman redeemer were removed (Ruth 3:11,12).

Ruth and Christ

The story of Ruth is beautiful in its own right and yet there is a deeper, more powerful purpose found therein. After Ruth and Boaz marry and conceive, Naomi’s companions exclaim: “Blessed be the Lord, which hath not left thee this day without a kinsman…and he shall be unto thee a restorer of life…” (4:14,15). The word “kinsman” is translated from the Hebrew word goel which means to redeem and implies to be next of kin. Under the Law of Moses, it was the duty of the nearest relative to redeem (goel) land that was an individual’s inheritance, if the individual could not do so himself (Lev. 25:25-28). The kinsman must redeem (goel) one who was sold into slavery (Lev. 25:47-40).

The child born to Ruth and Boaz was Obed, the father of Jesse, the father of David (4:17). David’s seed is the Christ (Matt. 1:1,5; Rom. 1:3). Christ is our elder brother (Heb. 2:11; Rom. 8:29; John 20:17). He came to redeem His people (Luke 1:68) from the curse of the law (Gal. 3:13) and from all iniquity (Tit. 2:14) through His own precious blood (Rev. 5:9) that we might receive the adoption of sons (Gal. 4:5). He is the Angel which redeemed Jacob from all evil (Gen. 48:6). He is the Redeemer, the Holy One of Israel (Is. 54:5). He is the Redeemer that turns ungodliness away from Jacob (Is. 59:20; Rom. 11:26). Job said long ago, “I know that my redeemer liveth, and that he shall stand at the latter day upon the earth” (Job 19:25). He is our Near Kinsman Redeemer.

Eric L. Padgett

SAMUEL

Samuel’s life showed promise from even before he was born. He was born to two godly parents, Elkanah and Hannah (I Sam. 1:1,2). Elkanah was of the line Kohath, whose descendants were in charge of bearing the holy furniture and utensils of the tabernacle (Num. 4:15). Both Elkanah and Hannah were faithful in their yearly worship at the tabernacle at Shiloh (I Sam. 1:3). That his mother Hannah fiercely believed in God is evidenced by her prayer to Him for a son (I Sam. 1:10,11). Her faith is further demonstrated by her acceptance of what Eli the Judge told her concerning God blessing her with a son (I Sam. 1:18). It is once more demonstrated by her keeping her vows to dedicate her son to God after he was born (I Sam. 1:11, 22). Even the name “Samuel,” which means “asked of God,” demonstrates her faith in God (I Sam. 1:20). Being born into a God-fearing family is a blessing.

Though loved by his mother and father, Samuel grew up not at their home in Ramah (I Sam. 1:19), but lived at Shiloh and studied at the feet of Eli where he ministered unto the Lord, girded with a linen ephod, even though he was but a child (I Sam. 2:11,18). His character and life is contrasted to that of Eli’s sons, who are described as “sons of belial,” who knew not the Lord (I Sam. 2:12). Samuel had a winning personality, for he grew in favor with both God and man (I Sam. 2:26). Eventually, all Israel came to understand that the Lord was with him, letting none of his words fall to the ground, or not come to pass, and “knew that Samuel was established to be a prophet of the Lord” (I Sam. 3:19).

The times in which Samuel grew up were troubled times, ones in which many people were not faithful to the Lord. Men abhorred the offering of the Lord (I Sam. 2:26). Women were committing immorality with the priests (I Sam. 2:22) and the priests were stealing from and committing violence against those who came to worship (I Sam. 2:13-16). God spoke to no one perhaps because there were so few of that age worthy to receive a revelation from God (I Sam. 3:1). However, in these days when the word of God was precious God chose to speak to Samuel, even while a young child, instead of the aged but compromised Eli (I Sam. 3:2–8). Samuel, having never experienced a revelation before, did not understand at first that God was calling him (I Sam. 3:4,5,7).

When Samuel had ran to Eli three times to see what he wanted, for he thought it was Eli that was calling him, not Jehovah, Eli instructed him to listen to God (I Sam. 3:8,9). This is good advice for all of us, advice Eli, himself, should have taken with regard to his sons. The Lord chose to deliver this powerful warning to Eli through this young man Samuel. Another aspect of Samuel’s character reveals itself when Samuel is reluctant to inform Eli of God’s judgements against him until he is commanded to do so by Eli. He feared to show Eli the vision, perhaps out of concern for Eli (I Sam. 3:17). But when he was pressed by Eli, Samuel told him everything and held nothing back (I Sam. 3:18). He was faithful in revealing the word of God. It is now Samuel’s word that is heard by Israel as Eli dies at the news that the ark of the covenant is taken (I Sam. 4:1,15-18).

Samuel’s first test as a leader came when he rallied Israel to repent from their worshiping of false idols and to turn to God and serve only Him. It was only then that the Lord could deliver them from the yoke of the Philistines (I Sam. 7:3). Israel hearkened unto Samuel and put away their idols of baalim and astaroth and served the Lord only (I Sam. 7:4). It was then that Samuel cried unto the Lord and the Lord heard him (I Sam. 7:9). After God miraculously stops the advance of the Philistines, the Israelites pursue after and defeat them and Samuel raises a memorial stone, Ebenezer, or, stone of help (I Sam. 7:12). In our own worship we often sing of this Stone of Help.

Just as it was in Eli’s life, the great flaw in Samuel’s life was his sons. We learn from Samuel, himself, for he is the author of this book, that his sons did not walk in his ways (I Sam. 8:5). They were hungry for dishonest gain and were willing to pervert judgement in order to get their money (I Sam. 8:3). The goal in obtaining money this way is usually to fund some kind of profligate living. We are not told how it came to be that his sons were sinful, but, while every child is ultimately responsible for his own conduct, the path upon which he travels is determined by his upbringing in the home (Prov. 22:6). Eli did not restrain his sons when they made themselves vile (I Sam. 3:13). Perhaps Samuel was too busy to make the right choices regarding his son’s training.

Samuel is reckoned as the last of the judges (I Sam. 7:15,16). It is during this time that the children of Israel asked for a king. Because Samuel’s sons were wicked and Samuel was growing older, the children of Israel requested a king to rule over them so that they could be like the nations round about them (I Sam. 8:6). Samuel didn’t like it but the Lord told him that they were not rejecting him but were rejecting God (I Sam. 8:7). Samuel anointed the first king, Saul, who turned out to be just what Samuel had warned them against. It was also Samuel who told Saul that God rejected him from being king because he had rejected the word of the Lord (I Sam. 15:23). Finally, Samuel anointed the second king of Israel, king David (I Sam. 16:12,13).

While Samuel was last of the judges, he was first of the prophets (Acts 13:20; 3:24). While Moses was a prophet, and even Enoch had prophesied before him (Jude 14), and others are declared to be prophets, there was no regular succession of prophets until Samuel. We have seen that when Samuel came on the scene there was no open vision (I Sam. 4:1). During his days, however, there sprang up schools of prophets (e.g., I Sam 10:5; I Sam. 19:19-24). The Jews referred to Samuel as the “chief of the prophets.” In scripture, he is sometimes placed beside Moses (Ps. 99:6; Jer. 15:1). It is in his books that we find the prophecy that God would build a house for David and a throne (II Sam. 7:12ff – though these sections were probably added later by Nathan and God). Luke records that it is Christ who was the fulfillment of these prophecies (Acts 3:24).

Eric L. Padgett

ELI

The name Eli means “lofty” or “ascension,” and could possibly be a shortened form of Eliel, meaning “God is high” (Hastings). He was a descendant of Ithamar, the fourth son of Aaron, one of the two sons of Aaron which ministered in the priest’s office after Nadab and Abihu were struck dead when they offered a strange fire before the Lord (Lev. 10:1,2; Num. 3:4). Eli is distinguished as the first of the priests in Israel’s history to also function as a judge (I Sam. 1:9; 4:18). As a judge, he ruled for forty years, following Samson. There is not much information given regarding Eli and Eli is always mentioned, not for his own sake but, as his life is intertwined with others.

The time in which Eli served as judge, as recorded by Samuel, was marked by an absence of open revelation (II Sam. 3:1). We can assume from that fact that Eli eventually perceived that the Lord was talking to Samuel, that he had previously experienced such revelations on occasion himself, but not frequently (I Sam. 3:8). There were still a few prophets in Israel. Deborah had been a prophetess (Judges 4:4). A man of God also came to speak to Eli regarding the future of his house (I Sam. 2:27). This period was also marked by continued fighting with the Philistines (I Sam. 4:1) and it was also a time when men began to abhor the worship of God, precipitated in some measure by Eli’s wicked sons (I Sam. 2:17).

The first time we meet Eli is when he encounters Hannah (I Sam. 1). The account is more about Hannah than Eli but there are lessons to be learned from his actions. Hannah is the wife of Elkanah, who is also married to Penninah (I Sam. 1:2). Hannah is barren and Penninah, who had born children to Elkanah, would not let her forget it (I Sam. 1:6). When Hannah, weeping and sobbing, pours out her heart to God in prayer for a son, Eli notices her, that “her lips moved, but her voice was not heard” (I Sam. 1:13). From this Eli assumed she was drunk.

Does it tell us anything about Eli that he would assume Hannah was drunk from just this information? Not only did he assume Hannah was drunk, but also condemned her for it without a fair hearing? It is very possible, perhaps even likely, that, there were many in that society who were given to such vices as he imagined her to be practicing and his condemnation of this would have been just. But Eli seems here to quickly jump to the conclusion that Hannah must needs be like all others in that society. His quick and unmitigated condemnation of sin, was commendable. But Eli was a judge of Israel and a priest of the Lord, both positions requiring patience and understanding, which Eli failed to show.

On the other hand, when Eli learned from Hannah the truth about the situation, he quickly blessed her and prayed God that He would grant her petition. When Hannah’s petition was granted of the Lord, and she bore a son, she brought the child, as she promised, to Eli, with whom he stayed for the remainder of Eli’s life (I Sam. 1:15,28). The child Samuel ministered unto the Lord before Eli. He was educated by Eli and trained by him to serve the Lord. The contrast between how Samuel was trained by Eli and how Eli reared his sons is quite stark. Samuel grew up to be a great prophet and judge of Israel while Eli’s sons were corrupt. This contrast is thrice pointed out, once before and twice after the sins of Eli’s sons are described (I Sam. 2:11,18,26).

The great tragedy of Eli’s life is the wickedness of his sons (I Sam. 2:12). They took portions of the offerings that did not belong to them, they threatened violence if their demands were not met and they lay with the women that assembled at the door of the tabernacle of the Lord (I Sam. 2:13-16,22). Their father, Eli, condemned these wicked practices and warned them against sinning so against the Lord, but they would not listen (I Sam. 2:24,25). Certainly these two sons were guilty of great crimes against the people, against Eli, against the tabernacle and most of all against God.

Eli’s warnings notwithstanding, the Lord placed the blame on him because he apparently honored his sons above the Lord (I Sam. 2:29). Eli was the High Priest and was responsible for the conduct of all the priests, especially his own sons. The fact remains that Eli did not stop his sons from these practices. The Text says that Eli was guilty of “kicking” at the Lord’s sacrifices because he did not stop his sons. He was guilty by his association with them in these things and lack of action against them. Indeed, he may have even benefited from their actions. The Text again says you “make yourselves fat,” plural, which includes Eli. Was Eli receiving a kickback from his son’s actions? It pains one to think that Eli might have had such a flaw hidden in his heart.

The fierceness of the judgment God placed on Eli for his crime (of not restraining his sons) is indicative of the seriousness of the crime of which Eli had been guilty. The judgment affected the future of his line for all his descendants would die before they were very old (I Sam. 2:33). This especially included his two sons who were both going to die in the same day (I Sam. 2:34). This prophecy was fulfilled when, later, the Philistines would take the ark and kill both Hophni and Phinehas (I Sam. 4:11). Phinehas’s son, Ahitub, could not have been priest very long for his son Ahimelech was priest during the days of Saul.  Ahimelech was slaughtered by king Saul (I Sam. 22:16-19).  His son Abiathar was removed from the priesthood by Solomon (I Kings 2:27).

What a tragic ending to a man, a life, and a family.

Eric L. Padgett

SAMSON

Samson is celebrated in most circles because of his strength. His great, supernatural strength certainly set him apart in many ways but it is not unparalleled in Bible history. For instance, Shamgar, another Judge, slew six hundred Philistines with an ox goad (Judges 3:31). Adino, one of David’s mighty men, slew eight hundred at one time (II Sam. 23:8). Abishai, the brother of Joab, defeated and slew three hundred men (II Sam. 23:18). Benaiah killed a lion in the midst of a pit in a time of snow, as well as two lion-like men of Moab (II Sam. 23:20). Though perhaps more pronounced than all others, Samson’s strength is not all there is to this man.

He was born to God-fearing parents who were concerned about his moral and spiritual welfare. They asked the Angel Who announced his birth, “How shall we order the child, and how shall we do unto him?” (13:12). They were concerned about rearing him correctly. When Samson wanted to marry a Philistine woman, his parents urged him to find a woman from among the children of Dan or any of the children of Israel rather than go to the uncircumcised (14:3). Samson recognized that his parents were conscientious enough of God’s Law not to tell them that the honey he brought them came from inside the dead carcass of lion, which could have potentially violated his Nazarite vow (Num. 6:6).

From the fact that he perplexed the Philistines with a riddle at his wedding ceremony, we may surmise that he was intelligent (14:12). He was not just some big, powerful, lumbering, dumb gorilla of a man but a thoughtful and emotional human being. The attacks he made on the Philistines also show his creativity. For instance, tying the tails of two foxes together to a firebrand would make their movements even more erratic, thus increasing the devastation (15:4,5). His playful and inventive answers to questions as to the source of his strength, demonstrate his quick and biting wit.

Samson also had the advantage of being moved by the Spirit of God. As Samson grew, the Bible tells us, the Lord blessed him (13:24). At different times the Spirit of the Lord began to move him in the camp of Dan (13:25). While others of his tribe were content to remain in the status quo–the Philistines had dominion over Israel for forty years at that time (13:1)–, Samson would find an occasion to attack the Philistines. The men of Judah, for instance, were content to be under the thumb of the Philistines and instead complained that Samson had endangered them by his actions. Instead of fighting the enemy, they actually tried to aid the enemy by binding Samson and delivering him to the Philistines (15:13). How very confused they were!

While his own brethren were complicit in his being bound and captured (although they could not do it on their own but had to gain Samson’s consent – 15:12,13), Samson all the while was plotting a way to use this to bring more devastation upon the Philistines. He allowed himself to be bound and ultimately taken by the Philistines, only to burst forth from his bonds, just like they were butter, when he was brought to the Philistine camp. And then, finding the nearest implement–the jawbone of an ass–he proceeded to slay one thousand men of the Philistines (15:15-17). Too many times we become complacent with sin and just overlook it instead of fighting it.

There is no doubt that Samson hit low points in his life and in his service to the Lord. He had a major weakness for women, especially Philistine women. The first woman from Timnath pleased him well but vexed his parents who wanted an Israelite for a daughter-in-law (14:1-3). But what his parents did not understand was that this was from the Lord so that an occasion might arise to attack the Philistines (14:4). Either this was revealed to Samson or this was the Lord’s plan and used Samson unawares. Either way, it was God’s way of provoking a conflict between the children of Israel and the Philistines.

The second woman was an harlot (16:1). The word translated harlot can also mean “inn-keeper” which often had prostitutes attached to it. But just as the spies went into the house of Rahab the harlot without intending to avail themselves of her services, perhaps Samson went into the Philistine territory of Gaza to learn more about the enemy. After all, it ended up with Samson destroying the city gates and carrying them off because the Philistines were waiting to try and take him. The city gates kept enemies out of the city and now that they were destroyed, the city became more vulnerable.

Unlike the first two women, Delilah had evil intentions. She was specifically employed by the Philistine Lords to learn the secret of Samson’s great strength (16:5). Samson’s misplaced love for this woman cost him God’s favor (16:0). In the end however, after suffering great humiliation for his weakness, Samson was able, by God’s help, to destroy more Philistines in his death than in his entire life (16:30). This was the beginning of the deliverance of Israel out of the hands of the Philistines (13:5).

While many take Samson to task for being too worldly, Samson also did great things for the Lord’s people. Samson is listed in the book of Hebrews among those who are said to be men of great faith (Heb. 11:32). For Samson to have been listed here, he must have acted according to God’s wishes for faith comes by hearing the word of God (Rom. 10:17).

Eric L. Padgett

DEBORAH

The time in which Deborah lived was notable for its lack of heroes. Apparently, there were no men qualified to lead. If there had been, it would have been likely that they would have been used by God to lead and judge the children of Israel. But since there was no one else, God used a woman named Deborah. That is not to diminish Deborah in any way. It is not to say that she was not a great leader, it is not that she did not shine as a virtuous woman, it is not to say that she was not wise enough to judge God’s people, for she was all these things. But God had set man into that leadership role and only in remarkable circumstances would a woman be required to fill it.

The times were desperate. After the death of Ehud, Israel was spiritually weakened, engaging once again in the numerous sins which haunted Israel nearly all its existence (Judges 4:1), and for this cause God sold them into the hand of Jabin, king of Canaan (Judges 4:2). It is during troubled times like these that men turn to the Lord, and this time it was no different. The children of Israel, after twenty years of Canaanite oppression, cried unto the Lord in their distress and the Lord answered their prayer with the leadership of Deborah.

The name Deborah means “bee.” It was a rare name for only one other woman in the Bible wore it, Rebekah’s nurse (Gen. 35:8). We are told that Deborah was the wife of one Lapidoth, about whom we know nothing more (Judges 4:4). Some have rendered this “woman of splendors.” Others have suggested that this means “woman of Lapidoth,” signifying her place of birth. But if it is correctly translated as “wife,” then she was a married woman, possibly even the mother of children, though the role of mother mentioned here probably had more to do with her role as a leader in Israel (cf. 5:7). Thus, she had many roles in her busy life and was capable of balancing them all, as women have done all down through time.

As a judge, she was renowned, for the children of Israel came up to her for judgment (Judges 4:5). Earlier, in the days of Moses, when issues arose among the people, they would bring their concerns to him and he would settle the matter (Ex. 18:13). The same was true in the days of Samuel, who would act as a circuit judge and go between Ramah, Bethel, Gilgal and Mizpeh (I Sam. 7:16,17). Later, when the number of cases increased, Moses added other judges to help, but all hard cases were brought to him (Ex. 18:14-26). The same was true with Samuel, as he grew older and the cases became too much of a burden, he made his sons judges (I Sam. 8:1). But Deborah apparently handled all these cases by herself.

She was also called a prophetess (Judges 4:4). The term “prophet” was applied to no other judge, though naturally these judges were in some fashion guided by the Lord (Heb. 11:32). There were other women throughout Biblical history who were chosen by God to be prophetesses. First, there was Miriam, the sister Moses (Ex. 15:20). After Deborah we find a Huldah during the time of king Josiah (II Sam. 22:14-20). When the book of the law was found, they went to Huldah instead of Jeremiah, though he was available (cf. Jer. 1:2,3). A prophetess named Anna lived during the period of the birth of Christ and spoke of the redemption that Christ would bring (Luke 2:36-38). Finally, the four virgin daughters of Philip, the evangelist, are referred to as those which could prophesy (Acts 21:8-10).

While Deborah was the judge of Israel, she also recognized the need for a military man to execute God’s plan of defeating Israel’s enemies. Whether it was God’s plan to chose Barak or whether this detail was left up to Deborah we cannot say, but he must have had some background in the art of war. He was able to gather ten thousand men out of Naphtali and Zebulon and march against Sisera. This was a command of God (Judges 4:6). While Barak had the skill, Deborah held the moral and spiritual influence to give Israel the confidence to act. Barak would not go up without Deborah by his side (Judges 4:8).

Curiously, in the Hebrews Hall of Faith, Paul mentions Barak but does not mention Deborah (Heb. 11:32). But it was Deborah who surely exhibited the greater faith in following the commands of God. It was she who motivated him to act. It was she who had faith to go. It was she who spoke the commands of God. It was she who judged Israel. It was she who was doing what Barak and others ought to have been doing all along. And while Barak had a major role in the defeat of Jabin, it was two women who were to truly instrumental (Judges 4:9). First, until Deborah, the villages ceased, the highways were empty, and there was no spear among forty thousand in Israel. She brought the country back to God and encouraged the defeat of Jabin. Second, it was Jael who delivered the final, fatal blow to Jabin (Judges 4:21).

Deborah is a great example to women and men of all ages. She was a faithful wife to Lapidoth. She cared for the people of Israel as her own children, and perhaps for her own children, as well. She judged Israel and guided them in difficult times. She motivated Barak to obey God’s commands to take back the country from foreign invaders. May God give us more leaders with the character and charisma of Deborah!

Eric L. Padgett

MIRIAM

Amram and Jochebed were very concerned about the things of God and His people. This can be gleaned, not only from Paul’s statement about their faith (Heb. 11:23), but also from the character of the children which they reared. Moses grew up to become a great leader and deliverer of his people. Through him, God delivered both the greatest principles of law which still guide western culture and the law which led us to the Christ (Gal. 3:24). His brother Aaron worked with him hand in glove and was a great priest of the Most High God. Though little is said about her, Miriam was also a part of this leading, godly family. She is noted by Moses to be a prophetess and listed by Micah to be a great leader.

Her name is found only fifteen times in the Bible. Most of these instances are clustered in the section which reveals her worst characteristics. But from the few brief mentions of her, we can see that Miriam was also generally zealous of the things of God. Her name is the Hebrew equivalent of the name Mary in the New testament. Miriam is called a “maid” or an “almah” when we first encounter her (Ex. 2:8), which suggests that she is a young women of marriable age, though yet unmarried (cf. Prov. 30:19; Is. 7:14), so she must at least be in her early teens when we first meet her. Also, she must be old enough to be conversant with Pharaoh’s daughter and think quickly in that situation.

The first time we encounter Miriam is in the second chapter of Exodus. At least, this is very probably her, for her name is not given in the account. But the text mentions “his sister” (Ex. 2:4). From the text in I Chronicles 6:3, Miriam is the only sister mentioned to Aaron and Moses. The first time we see her she is keeping a close eye on the ark which was strategically placed in the flags of the river Nile so that Pharaoh’s daughter could find it. The next time we see her she is suggesting to Pharaoh’s daughter that a Hebrew woman be responsible for nursing the child, her brother. These two statements alone suggests several things about Miriam.

First, it suggests she was obedient to her parents. It can be reasonably assumed that her mother (or father or both, along with Inspiration) was behind the plan to save baby Moses. Her suggestion to Pharaoh’s daughter that a Hebrew woman nurse the child is very likely at the behest of Jochebed, who sought to be that woman. But while Miriam risks being caught in this plot, she is nevertheless obedient to her parents.

It also teaches us that Miriam was not self-centered. She was concerned about the welfare of her baby brother in very dangerous times. It is likely, as we have seen previously, that this baby boy was believed to be special. Perhaps there was prophecy concerning his future (His parents did act in faith, which means they had revelation from God to hide him – Heb. 11:23). Moses, when he came of age, thought that the people should understand that he was to be their deliverer (Acts 7:25). But in spite of all the attention that Moses received, Miriam was not jealous of his popularity or success. That is, at least not at first.

The one incident which mars her character is her opposition to Moses when he married an Ethiopian woman (Num. 12:1). It is, perhaps, impossible to know with certainty whether or not this is Zipporah, as many commentators claim, but it seems unlikely that Moses’ marriage to her would become an issue with Miriam after so long of a time. Regardless, the Text tells us that “Miriam and Aaron spake against Moses because of the Ethiopian woman he had married” (Num. 12:1). From the fact that Miriam’s name is mentioned before Aaron’s and the fact that Miriam is the only one punished (Num. 12:10), it is likely that Miriam was the instigator of this cabal. Besides, Aaron was not one to lead anything, much less a rebellion. Miriam was the more vocal and outspoken of the two.

Not only did Miriam and Aaron complain about Moses’ marriage, they also had become envious of Moses’ position. They came up with this charge, “Hath the Lord indeed spoken only by Moses? hath He not also spoken by us?” (Num. 12:2). After all these years of trusting in God and supporting her brother, Moses, she finally gave in to jealousy and envy. What a sad way to close her otherwise exemplary life. But God let her know that Moses was special. Her punishment was leprosy (Num. 12:10). But when Aaron pleaded for her life and Moses interceded for her healing the Lord responded and after seven days of shame of being put out of the camp, she was healed. Her death is recorded in only a passing fashion (Num. 20:1).

Miriam was, along with Moses and Aaron, and Amram and Jochebed, part of a great, leading, godly family. In the prophets, Miriam is listed right along side Moses and Aaron as a leader (Mic. 6:4). Though we do not know what she taught, she was a prophetess, according to Moses (Ex. 15:20). Her claim that God had spoken also by her agrees with this observation (Num. 12:2). While we may not know what she taught verbally, the example of her life speaks volumes to us.

Eric L. Padgett