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Laments in II Samuel

What does a person think of when he hears the word “lament?” According to Webster’s New World English dictionary, the word lament means to “to feel deep sorrow or express it by weeping or wailing; to mourn or grieve.” In an Old Testament dictionary, the word is defined as “an attitude of mourning; to wail, mourn, or grieve.” Even though the English and Hebrew meanings are similar, in the Old Testament, mourning was much more demonstrative than in today’s culture.

= ** History of Laments: ** =

T he most common occasion for laments was after someone died, but they also occurred before, during, and after a national calamity (Jer 9:1, Neh 1:4, Esth 4:3). Lamenting could have involved several actions, such as loud cries accompanied by weeping (2 Samuel 13:36), beating of the chest (Is 32:12), lifting up one’s hands to heaven (Ezra 9:5, Ps 141:2), fasting (2 Sam 3:35), sitting in silence sprinkled with ashes, and wearing sackcloth and bare feet. Sackcloth was a black, coarse garment made of goat’s hair similar to a grain. Tearing the garments was a universal sign among the Hebrews of distress. Ornaments were put aside, while men shaved their heads as a sign of their humility. [|[i]] In the latter half of the OT, people paid mourners who were usually women skilled in playing an instrument or singing (Jer 9:17, 2 Chron 35:25). They wrote eulogies and were sometimes accompanied by flutes. There were several key features in a lament. There was usually an introductory clause of “how” or “what” as well as frequent use of “ah” or “alas.” The lamenter lavished praise on the deceased and made references to death. He used imagery contrasting past splendor with present misery, but comforted himself with the belief that the person would be remembered forever. David popularized the use of formal lamentation through his elegy of Saul and Jonathan in II Samuel 1 and of Abner in II Samuel 3. [|[ii]] = = =L** ament Over Saul and Jonathan’s Death: II Samuel 1 **=

// Background Circumstances // Throughout II Samuel, David wrote and proclaimed several laments after the death of his beloved family and friends. The most well-known of his laments is found in II Samuel 1. The events resulting in David’s lament are found in I Samuel 31. The Philistines and Israelites gathered for battle: the Philistines were at Shunem, the Israelites at the spring of Jezreel four miles south. During this battle, Saul’s three sons were killed, in accordance to the prediction of the medium of En-Dor in I Samuel 15. The Philistines defeated Israel and cut off the southern tribes from the northern tribes. The Philistine archers wounded Saul, and Saul asked his armor-bearer to kill him. The man refused, forcing Saul to fall on his own sword. David eventually receives the news of Saul’s and Jonathan’s deaths by an Amalekite, one of the worst enemies of Israel. David and his men tear their clothes in traditional mourning, (1:11) weeping and fasting until evening. David generously remembers only those qualities Saul had that inspired devotion. David’s lament is known as The Song of the Bow and recorded in the book of Jashur, which means “straight” or “upright.” This book is also mentioned in Joshua 10:13 and includes the heroic deeds and poetry of Israel. The lament is divided into two parts in II Samuel 1—public (v. 19-25a) and private (v. 25b-27). The first part gives various views and reactions over the deaths of the fallen ones, while the second part reveals David’s intense grief over Jonathan’s death. It begins and ends with the “how” statement characteristic of Jewish laments. “How the mighty have fallen!” “Thy glory, O Israel” represents the first two words to the introduction and shows the structure of the poem. The poem is described as a qina, or a lament for the dead, but it is not written in the verse form of this type. Rather, its structure is a 2:2 form, a three-stress line that occurs only rarely. It contains 9 stanzas. Hans Wilhelm Hertzberg states that this lament “has been called the most beautiful heroic lament of all time.” [|[iii]]

// Specifics of the Lament: // As the lament opens, David sees all the dead bodies on Mt. Gilboa. He curses the mountains of Mt. Gilboa because they were the setting of Saul and Jonathan’s defeat and ultimate deaths. (Stanza 1), What is interesting to note is that throughout this entire elegy, David never mentions the name of God, nor suggests that God had any part in the events he outlines. - “It should be taught to the people of Judah.” David orders the men of Judah to learn this lament. He provides a lament which can be easily memorized and remembered for future generations. Throughout this song, he includes all the great people in Israel, from the mighty men to the women to the king himself. It was Hebrew regulation for songs of this type to have practical use, for them to be memorized, and for the song to be spread abroad. [|[iv]] - “The beauty of Israel is slain on the high places.” The Hebrew term for beauty is “hessebi,” the term that David later uses to describe his wonderful friendship with Jonathan in v. 26. - “Like a gazelle”- The reference to gazelle may refer to David’s nickname for Jonathan in describing the strength of the fallen Israelites. Like the Israelite army, gazelles were also tall and beautiful, and had lightness, grace, and speed to surpass any other creature, just like the Israelite soldiers were fleet of foot. In Stanza 2 (v. 20) David thinks about dancing in the enemy camp and imagines messengers spreading the news of Saul’s death, which he forbids them to do. He warns against the people telling of this calamity in case the Philistine maidens rejoice like the Israelite maidens had done in 1 Samuel 18. He could not bear for the Philistines to rejoice, especially since they were uncircumcised people. In Stanza 3 (v. 21) he returns to Mt Gilboa, desiring the landscape to stay “withered” and “scorched” like Saul’s armor. The shield of Saul was defiled with the blood and dirt of war, and it was not anointed with oil, signifying he had lost God’s blessing. [|[v]] In Stanza 4 (v. 22-23) he praises Saul and Jonathan for their victories in battle amidst tragedy. Jonathan had been courageous with his bow and Saul with his sword. David honors the king and Jonathan by saying they fought side by side bravely against Israel’s enemies even until death. They were knit together in life and in death. David introduces a climax by comparing the swiftness of eagles to the strength of the lions, showing formidable strength, but also signifying that “Saul and Jonathan had been in a class apart.” [|[vi]] In stanza 5 (v. 24) David asks the women of Israel to weep for Saul, contrasting their reaction to that of the joy of the Philistines. Although Saul brought oppression, he also brought bounty. Again, the phrase “How the mighty have fallen” is repeated, showing that David has made the line a refrain, emphasizing the might of Saul and his warriors. In stanza 6 (v. 25) David returns to mourning the loss of his best friend, Jonathan. Here he changes from third person to first person. In Stanza 7 (v. 26) David addresses Jonathan as if they are face to face. - A common misconception of this section is that David and Jonathan were physically involved. Yet in reality, the Hebrew phrasing demonstrates a brotherly, kindred friendship. - The death of Jonathan begins and ends the lament. - “I am distressed for my brother Jonathan” reveals that David thought of Jonathan as a brother. The Hebrew word “sarar” means “to cramp” in a literal and physical sense, signifying that David’s heart ached with intense grief. - “Greatly beloved were you to me” contains the word “na’im” which means “pleasant, lovely, or beautiful.” This reveals the intensity of David’s love for Jonathan. - “Your love to me was wonderful, more wonderful than that of women” reveals that the affection they shared was more than the bond between a husband and a wife. The word for love in Hebrew signifies one of friendship, not intimacy, as is commonly but mistakenly viewed. Stanza 9 (v. 27) ends the lament by repeating the introductory phrase “How the mighty have fallen!” Jonathan is one of those who has fallen, so as Baldwin states in her commentary, “The battle is over, and the weapons of war have perished.” [|[vii]] The lament ends Saul’s reign, while marking the beginning of David’s reign. David reminisces about the past, but has to prepare for the future and establish his rightful rule as king.

= ** Lament Over Abner: 2 Samuel 3: 22-39 ** =

Another key lament of David’s in II Samuel was his sorrow over Abner in 2 Samuel 3:22-39. David curses Joab and his descendants for their murderous actions and mourns Abner’s shameful death (v. 28-30). David pronounces that Joab’s line will be forever prevented from worshipping the Lord because they will be unclean when God afflicts them with leprosy. “One who holds a spindle” signifies someone who walks with a crutch. He states that they shed Abner’s blood without cause, while David was guiltless before the Lord. David’s servants bring the news of Abner’s death. The pattern of this lament is //abba// rhyme scheme and answers the question, “Should Abner die as fool dies?” (v. 33) It is only 4 lines. David’s servants tell David that Abner is dead and thus becomes another lament for which David is famous in history. David declares Abner’s freedom from handcuffs and chains (Lines 2 and 3). Abner falls like one falling by the wicked (Line 4). Following the pattern of the laments, David “lifts up his voice” and weeps. David also matches his words with his deeds. - He vows to fast in honor of his son and does not participate in the funeral feast. - The people make futile attempts to get David to eat (v. 35). - This gesture pleases all the people, and they realize that David did not want Abner to die (v. 36) Abner’s physical appearance is contrasted with David’s manner, contrasting David, who couldn’t prevent the murder, with his son who is described as a prince and a great man. He says to his servants, “Do you not know that a prince and a great man has fallen this day in Israel? (v. 38)” He also orders Joab to participate in the official mourning for Abner (v. 31). David was haunted by Joab’s murder of Abner until the hour of his death in 1 Kings 2:5, 32. [|[viii]]

= **Contrasting Pattern: David Mourns Unborn Child in 2 Samuel 12** =

The antithesis occurred when David mourned before the death of Bathsheba’s son, rather than after (2 Samuel 12). He fasted and mourned the death of his unborn child while the baby was still alive, and then rose and ate after he heard the child was dead. His servants thought this behavior was odd, as they questioned him about it in verse 21. ‘”What is this thing that you have done? You fasted and wept for the child while he was alive; but when the child died, you arose and ate food.” David answered saying, “While the child was still alive, I fasted and wept, for I said, ‘Who knows whether the Lord will be gracious to me, that the child may live?’ But now he is dead. Why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.’”

Lamentation was a common theme in the Old Testament. From wearing sackcloth to fasting to speaking eulogies in memory of a person, laments fill Scripture. In II Samuel, David’s laments show his deep love for people like Jonathan and Saul, and have significant meaning to Israelite culture. Today, many of his laments fill the book of Psalms and are contained in the ancient book of Jashur as a long-lasting reminder of God’s sovereign will throughout history.

[|[i]] Rhea, John. Wycliffe Bible Encyclopedia. (Chicago: Moody Publishers, 1987). 1157-1158.

[|[ii]] Zondervan Pictoral Encyclopedia of the Bible (M-P) Volume 4, 304-306.

[|[iii]] Hans Wilhem Hertzberg. //I and II Samuel: A Commentary. //(Germany, 1964) //,// 239.

[|[iv]] Ibid. //238.//

[|[v]] Joyce G. Baldwin. //1 and 2 Samuel//. ( Inter-varsity Press, Downers Grove, IL, 1988), 180.

[|[vi]] Ibid.

[|[vii]] Joyce G. Baldwin. //1 and 2 Samuel.// (Illinois: Inter-varsity Press, 1988), 182

[|[viii]] Hans Wilhem Hertzberg. //I and II Samuel: A Commentary. //(Germany, 1964.) 259-260.

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