DAVID AND JONATHAN
Three insights into the relationship between David and Jonathan.
And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. (1 Samuel 18:1)
The Hebrew word qashar, translated here as “knit,” means literally to bind together. From this point onward, David and Jonathan were as one person, having the same interest in each other’s welfare and the welfare of their people. The reason for this is revealed two chapters later.
And as touching the matter which thou and I have spoken of, behold, the Lord be between thee and me for ever. (1 Samuel 20:23)
Though their love for one another was great, the thing that united David and Jonathan in a unique way was their profound love of the Lord. The Lord was literally the binding force between the two men, and would be forever. They had found in each other a mirror image of a man who desired to do that which is right above all else, and therefore covenanted one with another to protect each other and their households.
I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. (2 Samuel 1:26)
The love of David for Jonathan is here expressed as something greater than the love of women. That is, their love is something more than temporal or physical, it is a love based on spiritual principles of the highest order.
In a relationship such as this, selflessness is a primary attribute. Though, in a traditional patriarchal monarchy, Jonathan would succeed his father as the next king, he harbors no ill will toward David who has supplanted him. He recognizes and accepts that the Lord has chosen David to be the next king. Jonathan will therefore do all he can to see that David is safe and prosperous. He takes joy in David and what he represents.
Their relationship reminds me somewhat of that between Alma and the Sons of Mosiah:
Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; therefore Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord... (Alma 17:2)
I recently reconnected with one of my former missionary companions. We had actually been companions twice, including three months in the Mission Home. I was in his wedding party shortly after I returned home, but had not seen him in more than 30 years. When we came face to face after all that time, there was something between us similar to that of Alma and the Sons of Mosiah, or between David and Jonathan; probably not that profound, but just as real. I felt that our souls were still “knit” together, and I rejoiced to see his happiness and success. It was obvious that he had a similar reaction.
Surely this is how we should feel toward all men, but the connecting link has to be our love of God. This changes the way we see and feel and brings about a more Christ like love - one that is selfless and pure.
--------------------------------------------
Saul, on the other hand, has distanced himself from God and has focused his attention solely on himself. He becomes jealous and fearful of David, and sinks further into the hole of self-preoccupation to the point of madness. His obsession with David becomes paranoid in nature, as he sees in every action and every comment about David, a threat to his person and to his kingship. His selfishness, his overwhelming desire for self-preservation actually leads to his complete destruction.
Sunday, June 20, 2010
LESSON 22: The Lord Looketh on the Heart
The desire of Israel to be ruled by a King had existed since at least the days of Gideon (See, Judges 8:22, 23), but now the corruption of Samuel’s sons gives the nation an opportunity to attempt to bring to an end the rule of the Judges and to become more like neighboring nations. Samuel doubtless sorrowed that his own sons were partly responsible for this petition from the people, but the Lord explains that Israel has desired to “serve other Gods” since the day that He brought them out of Egypt. “…they have not rejected thee, but they have rejected me, that I should not reign over them.” (1 Samuel 8:7)
The reign of the Judges was a unique form of government for a people so numerous, unlike any other known at that time, allowing Israel to grow and develop differently, as the people of the Lord. Yet their unwillingness to purge the land of its inhabitants is now beginning to influence their social outlook. They see the ways of the world around them and desire, not to be different, but to be the same - they choose the world over the Lord, in fulfillment of the prophecy and warning in Numbers 33:
53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.
55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.
With the end of the Reign of the Judges and the institution of a King, they develop a stronger national (political) identity. They are no longer the People of the Lord, but the People of Israel.
The Lord instructs Samuel to follow the voice of the people, but also charged him to warn them of the evil effects of monarchial rule. Among the evils mentioned by Samuel are conscription and heavy taxation.
SAUL’S IMPATIENCE
In only two years time, Saul has gone from being the most “goodly” candidate in Israel, to a man who has let his power and authority go to his head and subsequently cloud his judgement. He has become the epitome of Joseph Smith’s warning,
We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. (D&C 121:39)
When Samuel does not arrive at the appointed time to offer sacrifice, Saul takes it upon himself to perform the priestly duty, though he has no priesthood authority to do so. Much focus has been placed on Saul’s impatience, and certainly he was impatient. Many of his men had begun to desert, or to hide in the face of the threatening Philistine army. Saul was willing to wait upon the servant of the Lord for a period of time, but when the pressure mounted, he caved in and performed the sacrifice himself.
That he would even consider to do so shows that he does not understand the nature of the priesthood, nor the limits of his authority as King. His trust in the Lord and his servant has been replaced by trust in himself. He may even have rationalized that the real purpose of the sacrifice was not to enlist the Lord’s help in their battle, but rather was simply to provide courage for his men. He thought only of the outward effect of the sacrifice, and gave no thought to its inner significance.
FIVE SMOOTH STONES
It is largely from this incident that the number 5 represents deliverance or grace in Hebrew numerology.
The reign of the Judges was a unique form of government for a people so numerous, unlike any other known at that time, allowing Israel to grow and develop differently, as the people of the Lord. Yet their unwillingness to purge the land of its inhabitants is now beginning to influence their social outlook. They see the ways of the world around them and desire, not to be different, but to be the same - they choose the world over the Lord, in fulfillment of the prophecy and warning in Numbers 33:
53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.
55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.
With the end of the Reign of the Judges and the institution of a King, they develop a stronger national (political) identity. They are no longer the People of the Lord, but the People of Israel.
The Lord instructs Samuel to follow the voice of the people, but also charged him to warn them of the evil effects of monarchial rule. Among the evils mentioned by Samuel are conscription and heavy taxation.
SAUL’S IMPATIENCE
In only two years time, Saul has gone from being the most “goodly” candidate in Israel, to a man who has let his power and authority go to his head and subsequently cloud his judgement. He has become the epitome of Joseph Smith’s warning,
We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. (D&C 121:39)
When Samuel does not arrive at the appointed time to offer sacrifice, Saul takes it upon himself to perform the priestly duty, though he has no priesthood authority to do so. Much focus has been placed on Saul’s impatience, and certainly he was impatient. Many of his men had begun to desert, or to hide in the face of the threatening Philistine army. Saul was willing to wait upon the servant of the Lord for a period of time, but when the pressure mounted, he caved in and performed the sacrifice himself.
That he would even consider to do so shows that he does not understand the nature of the priesthood, nor the limits of his authority as King. His trust in the Lord and his servant has been replaced by trust in himself. He may even have rationalized that the real purpose of the sacrifice was not to enlist the Lord’s help in their battle, but rather was simply to provide courage for his men. He thought only of the outward effect of the sacrifice, and gave no thought to its inner significance.
FIVE SMOOTH STONES
It is largely from this incident that the number 5 represents deliverance or grace in Hebrew numerology.
Sunday, June 6, 2010
Lesson 21: God Will Honor Those Who Honor Him
The introduction of Samuel marks an interesting shift in the history of Israel. He is both the last of the Judges and the first of the Prophets. Although the term “prophet” had been used previously in the Old Testament (Abraham, Moses, Miriam, Deborah), Samuel is the first to define the prophetic office as an institution in Israel. Thus we later read Paul’s statement:
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24)
And that of the Savior to the Nephites:
Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me. (3 Nephi 20:24)
There were certainly prophets prior to Samuel, but especially after the rise of the Kings, and in the national identity of Israel, Samuel was the first to define that role as a specific office.
The longing of Hannah and the miraculous birth of Samuel are recorded to show that he had a divine destiny to bless Israel. Like those who came before (Sarah, Rebekah and the unnamed mother of Samson), as well as those who were to follow (Elizabeth, the mother of John the Baptist), the miraculous elements of God’s grace are emphasized to prefigure the greatness of Samuel even before he was born.
The calling of Samuel and the demise of Eli and his family as recorded in 1 Samuel 3 contains some subtle lessons.
2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
3 And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep;
Note that Eli is described as having dim eyes, that he could not see, and that the lamp of God was going out in the temple. The imagery shows us that Eli was not only getting old and more feeble, but that he had lost some of his spiritual vision, presumably because of the iniquity of his children and his unwillingness to stem it.
4 That the Lord called Samuel: and he answered, Here am I.
5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.
6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him.
8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.
Although Eli was dim of hearing the word of the Lord, Samuel was as yet unfamiliar with it and needed someone to identify it for him. Though Eli was on the decline, he had enough insight left to discern what was happening and to instruct Samuel to answer. It must have been a sad day for Eli to realize that although he was nominally the spokesman of the Lord, that God had chosen instead to reveal his will to this child. Surely, by this time, Eli must have begun to understand what was going to happening, and that the number of days allotted to him and his house were few. One wonders how much sleep Eli had the remainder of that night.
10 And the Lord came, and stood and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
11 ¶ And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
Though Eli and his house were under condemnation, Eli was still the religious leader of Israel. His sons were unworthy to follow in the office of their father, and so Samuel was given that calling. This break in tradition, was unusual enough that it would cause the ears of all who hear it to “tingle.”
15 ¶ And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision.
16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.
17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good.
Even at his young age, Samuel seems to understand the implications of his vision and so he fears to relate it to his master. Eli, on the other hand, makes no protestations. He knows the truth and accepts the will of God.
Though Samuel’s own later experiences with his progeny were somewhat different, he learns from Eli to accept the will of the Lord and trust in his justice.
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24)
And that of the Savior to the Nephites:
Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me. (3 Nephi 20:24)
There were certainly prophets prior to Samuel, but especially after the rise of the Kings, and in the national identity of Israel, Samuel was the first to define that role as a specific office.
The longing of Hannah and the miraculous birth of Samuel are recorded to show that he had a divine destiny to bless Israel. Like those who came before (Sarah, Rebekah and the unnamed mother of Samson), as well as those who were to follow (Elizabeth, the mother of John the Baptist), the miraculous elements of God’s grace are emphasized to prefigure the greatness of Samuel even before he was born.
The calling of Samuel and the demise of Eli and his family as recorded in 1 Samuel 3 contains some subtle lessons.
2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
3 And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep;
Note that Eli is described as having dim eyes, that he could not see, and that the lamp of God was going out in the temple. The imagery shows us that Eli was not only getting old and more feeble, but that he had lost some of his spiritual vision, presumably because of the iniquity of his children and his unwillingness to stem it.
4 That the Lord called Samuel: and he answered, Here am I.
5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.
6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him.
8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.
Although Eli was dim of hearing the word of the Lord, Samuel was as yet unfamiliar with it and needed someone to identify it for him. Though Eli was on the decline, he had enough insight left to discern what was happening and to instruct Samuel to answer. It must have been a sad day for Eli to realize that although he was nominally the spokesman of the Lord, that God had chosen instead to reveal his will to this child. Surely, by this time, Eli must have begun to understand what was going to happening, and that the number of days allotted to him and his house were few. One wonders how much sleep Eli had the remainder of that night.
10 And the Lord came, and stood and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
11 ¶ And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
Though Eli and his house were under condemnation, Eli was still the religious leader of Israel. His sons were unworthy to follow in the office of their father, and so Samuel was given that calling. This break in tradition, was unusual enough that it would cause the ears of all who hear it to “tingle.”
15 ¶ And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision.
16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.
17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good.
Even at his young age, Samuel seems to understand the implications of his vision and so he fears to relate it to his master. Eli, on the other hand, makes no protestations. He knows the truth and accepts the will of God.
Though Samuel’s own later experiences with his progeny were somewhat different, he learns from Eli to accept the will of the Lord and trust in his justice.
Lesson 20: “All the City … Doth Know That Thou Art a Virtuous Woman”
The book of Ruth provides us with the person of Boaz as a type of Christ and of his redemption of all mankind. Boaz is referred to as a “near kinsman,” which comes from the Hebrew word goel, signifying a kinsman with the right to redeem. Thus Boaz can be called a “kinsman-redeemer,” just as Christ is both our elder brother, and our eternal redeemer. Boaz is conscious of the law and is dedicated to upholding it, but his compassion for both Ruth and Naomi carries him beyond the limits of the law to a Christ-like act of both general and personal redemption.
The Hebrew word Hesed, sometimes translated as "loving kindness," also implies loyalty, or fidelity This concept of loyalty or fidelity is found throughout the book of Ruth, beginning with Naomi blessing her two daughters-in-law as she urges them to return to their Moabite families. Naomi blesses them for their kindness and loyalty toward her. Both Ruth and Boaz demonstrate loyalty to their family members throughout the story. These are not acts of kindness with an expectation of receiving the same in return. Rather, they are acts of hesed that are more than the basic definition of everyday loyalty, and demonstrate that one can be expected to go beyond the minimum requirements of the law and choose something greater. However, the importance of the law is evident within the Book of Ruth, and the story reflects a need to stay within legal boundaries. Boaz gives us an example of one who not only stays within the boundaries of the law, but does something greater than what is merely required. In fulfilling the requirements of the law, and through his compassion, he redeems not only the land but both Naomi and Ruth as well. The two widows now have a secure and protected future.
The Targum makes it plain that Ruth understood that by returning with her mother-in-law she would need to become a Jewish proselyte. She steadfastly proclaims her willingness to do so despite fierce questioning by Naomi:
15- Then said she: "Behold, your sister-in-law has returned to her people and to her gods. Return after your sister-in-law to your people and your gods!"
16- But Ruth said: "Do not coax me to leave you, to turn from following you, for I desire to become a proselyte." Said Naomi: "We are commanded to keep the Sabbaths and holidays, not to walk more than two thousand cubits." Said Ruth: "Wheresoever you go I shall go." Said Naomi: "We are commanded not to spend the night together with non-Jews." Said Ruth: "Wherever you lodge I shall lodge." Said Naomi: "We are commanded to keep six hundred thirteen commandments." Said Ruth: "That which your people keep, that I shall keep, as though they had been my people before this." Said Naomi: "We are commanded not to worship idolatry." Said Ruth: "Your God is my God."
17- Said Naomi: "We have four methods of capital punishment for the guilty -- stoning, burning with fire, death by the sword, and hanging upon the gallows." Said Ruth: "To whatever death you are subject I shall be subject." Said Naomi: "We have two cemeteries." Said Ruth: "There shall I be buried. And do not continue to speak any further. May the Lord do thus unto me and more if [even] death will separate me from you."
18- When she saw that she insisted upon going with her, she ceased to dissuade her.
(Targum to Ruth) 1:15-18
The Targum also reveals that the other near kinsman declined to redeem the land and to take Ruth as a wife as he was already married and feared it would cause dissension in his own family
Deuteronomy 25:5-9, lays out the requirements for redemption. It states that if the kinsman who has the responsibility refuses, the widow was to take off his shoe and spit in his face. He would be considered disgraced from that moment on. In the case of Ruth and her near kinsman, we note that he plucked off his own shoe and gave it to his neighbor. No mention is made of the spitting, as it was likely considered that he was justified in his actions and that Boaz was a willing replacement.
The Hebrew word Hesed, sometimes translated as "loving kindness," also implies loyalty, or fidelity This concept of loyalty or fidelity is found throughout the book of Ruth, beginning with Naomi blessing her two daughters-in-law as she urges them to return to their Moabite families. Naomi blesses them for their kindness and loyalty toward her. Both Ruth and Boaz demonstrate loyalty to their family members throughout the story. These are not acts of kindness with an expectation of receiving the same in return. Rather, they are acts of hesed that are more than the basic definition of everyday loyalty, and demonstrate that one can be expected to go beyond the minimum requirements of the law and choose something greater. However, the importance of the law is evident within the Book of Ruth, and the story reflects a need to stay within legal boundaries. Boaz gives us an example of one who not only stays within the boundaries of the law, but does something greater than what is merely required. In fulfilling the requirements of the law, and through his compassion, he redeems not only the land but both Naomi and Ruth as well. The two widows now have a secure and protected future.
The Targum makes it plain that Ruth understood that by returning with her mother-in-law she would need to become a Jewish proselyte. She steadfastly proclaims her willingness to do so despite fierce questioning by Naomi:
15- Then said she: "Behold, your sister-in-law has returned to her people and to her gods. Return after your sister-in-law to your people and your gods!"
16- But Ruth said: "Do not coax me to leave you, to turn from following you, for I desire to become a proselyte." Said Naomi: "We are commanded to keep the Sabbaths and holidays, not to walk more than two thousand cubits." Said Ruth: "Wheresoever you go I shall go." Said Naomi: "We are commanded not to spend the night together with non-Jews." Said Ruth: "Wherever you lodge I shall lodge." Said Naomi: "We are commanded to keep six hundred thirteen commandments." Said Ruth: "That which your people keep, that I shall keep, as though they had been my people before this." Said Naomi: "We are commanded not to worship idolatry." Said Ruth: "Your God is my God."
17- Said Naomi: "We have four methods of capital punishment for the guilty -- stoning, burning with fire, death by the sword, and hanging upon the gallows." Said Ruth: "To whatever death you are subject I shall be subject." Said Naomi: "We have two cemeteries." Said Ruth: "There shall I be buried. And do not continue to speak any further. May the Lord do thus unto me and more if [even] death will separate me from you."
18- When she saw that she insisted upon going with her, she ceased to dissuade her.
(Targum to Ruth) 1:15-18
The Targum also reveals that the other near kinsman declined to redeem the land and to take Ruth as a wife as he was already married and feared it would cause dissension in his own family
Deuteronomy 25:5-9, lays out the requirements for redemption. It states that if the kinsman who has the responsibility refuses, the widow was to take off his shoe and spit in his face. He would be considered disgraced from that moment on. In the case of Ruth and her near kinsman, we note that he plucked off his own shoe and gave it to his neighbor. No mention is made of the spitting, as it was likely considered that he was justified in his actions and that Boaz was a willing replacement.
SPECIAL NOTE
In an attempt to get caught up and remain so, I am skipping ahead to those lessons that I believe are most current.
Subscribe to:
Posts (Atom)