Tuesday, April 23, 2019
Sunday, April 21, 2019
Saturday, April 20, 2019
Friday, April 19, 2019
Thursday, April 18, 2019
Wednesday, April 17, 2019
Tuesday, April 16, 2019
Monday, April 15, 2019
Mammon
The word mammon comes from the Greek word mammonas. Similar root words exist in Hebrew, Latin, Aramaic, Chaldean and Syriac. They all translate to “money, wealth, and material possessions.”
In biblical culture the word mammon often carried a negative connotation. It was sometimes used to describe all lusts and excesses: gluttony, greed, and dishonest worldly gain. Ultimately, mammon described an idol of materialism, which many trusted as a foundation for their world and philosophy. While the King James Version retains the term Mammon in Matthew 6:24, other versions translate the Greek as “money,” “wealth,” or “riches.”
The city of Babylon (Revelation 18), with all its avarice and greed, is a description of a world given over to the spirit of Mammon. Some scholars cite Mammon as the name of a Syrian and Chaldean god, similar to the Greek god of wealth, Plutus.
Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13. Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God. Later, writers such as Augustine, Danté (The Divine Comedy), Milton (Paradise Lost), and Spenser (The Faerie Queene) used personifications of Mammon to show the insidious nature of materialism and its seduction of humanity.
Worship of mammon can show up in many ways. It isn’t always through a continual lust for more money. When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.
In the Sermon on the Mount, Jesus teaches about our relationship to material goods. He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money [mammon]” (Matthew 6:19–24).
The apostle Paul writes of the godly perspective toward mammon: “godliness with contentment is a great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10).
Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.
In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”
The parable of the rich fool (Luke 12:13–21) is the story of a man who lives to increase his wealth yet, in the end, he loses his soul because he “is not rich toward God” (verse 21). Mark 4:19 warns of the deceitfulness of mammon and its ability to “choke the Word, making it unfruitful.”
Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me [Wisdom] are riches and honor, enduring wealth and prosperity.” Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food, but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).
Sunday, April 14, 2019
Balaam
Balaam was a wicked prophet in the Bible and is noteworthy because, although he was a wicked prophet, he was not a false prophet. That is, Balaam did hear from God, and God did give him some true prophecies to speak. However, Balaam’s heart was not right with God, and eventually he showed his true colors by betraying Israel and leading them astray.
In Numbers 22—24, we find the story about Balaam and the king of Moab, a man called Balak. King Balak wanted to weaken the children of Israel, who on their way to Canaan had moved in on his territory. Balak sent to Balaam, who lived in Mesopotamia along the Euphrates River (Numbers 22:5), and asked him to curse Israel in exchange for a reward. Balaam was apparently willing to do this but said he needed God’s permission (verse 8). Balaam, of course, had no power, in himself, to curse Israel, but, if God were willing to curse Israel, Balaam would be rewarded through Balak. God told Balaam, “You must not put a curse on those people, because they are blessed” (verse 12). King Balak then sent “other officials, more numerous and more distinguished than the first” (verse 16), promising a handsome reward. This time God said, “Go with them, but do only what I tell you” (verse 20).
The next morning, Balaam saddled his donkey and left for Moab (Numbers 22:21). God sent an angel to oppose Balaam on the way. The donkey Balaam was riding could see the angel, but Balaam could not, and when the donkey three times moved to avoid the angel, Balaam was angry and beat the animal. “Then the Lord opened the donkey’s mouth” (verse 28), and it rebuked the prophet for the beatings. “Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the road with his sword drawn” (verse 31). The angel told Balaam that he certainly would have killed Balaam had not the donkey spared his life. Ironically, a dumb beast had more wisdom than God’s prophet. The angel then repeated to Balaam the instruction that he was only to speak what God told him to speak concerning the Hebrews (verses 33–35).
In Moab, King Balak took the prophet Balaam up to a high place called Bamoth Baal and told him to curse the Israelites (Numbers 22:41). Balaam first offered fourteen sacrifices on seven altars and met with the Lord (Numbers 23:1–5). He then declared the message God gave him: a blessing on Israel: “How can I curse / those whom God has not cursed? / How can I denounce / those whom the Lord has not denounced?” (verse 8).
King Balak was upset that Balaam had pronounced a blessing on Israel rather than a curse, but he had him try again, this time from the top of Pisgah (Numbers 23:14). Balaam sacrificed another fourteen animals and met with the Lord. When he faced Israel, Balaam again spoke a blessing: “I have received a command to bless; / he has blessed, and I cannot change it” (verse 20).
King Balak told Balaam that, if he was going to keep blessing Israel, it was better for him to just shut up (Numbers 23:25). But the king decided to try one more time, taking Balaam to the top of Peor, overlooking the wasteland (verse 28). Again, Balaam offered fourteen animals on seven newly built altars (verse 29). Then “the Spirit of God came on him and he spoke his message” (Numbers 24:2–3). The third message was not what the Moabite king wanted to hear: “How beautiful are your tents, Jacob, / your dwelling places, Israel!” (verse 5).
Balaam’s three prophecies of blessing on Israel infuriated the king of Moab, who told the prophet to go back home with no reward: “Now leave at once and go home! I said I would reward you handsomely, but the Lord has kept you from being rewarded” (Numbers 24:11). Before he left, Balaam reminded the king that he had said from the very beginning he could only say what God told him to say. Then he gave the king four more prophecies, gratis. In the fourth prophecy, Balaam foretold of the Messiah: “A star will come out of Jacob; / a scepter will rise out of Israel. / He will crush the foreheads of Moab, / the skulls of all the people of Sheth” (verse 17). Balaam’s seven prophecies were seven blessings on God’s people; it was God’s enemies who were cursed.
However, later on Balaam figured out a way to get his reward from Balak. Balaam advised the Moabites on how to entice the people of Israel with prostitutes and idolatry. He could not curse Israel directly, so he came up with a plan for Israel to bring a curse upon themselves. Balak followed Balaam’s advice, and Israel fell into sin, worshiping Baal of Peor and committing fornication with Midianite women. For this God plagued them, and 24,000 men died (Numbers 25:1–9; Deuteronomy 23:3–6).
Balaam’s name and story became infamous, and he is referred to several times in the New Testament. Peter compares false teachers to Balaam, “who loved the wages of wickedness” (2 Peter 2:15). Jude echoes this sentiment, associating Balaam with the selling of one’s soul for financial gain (Jude 1:11). Finally, Jesus speaks of Balaam when He warns the church in Pergamum of their sin: “There are some among you who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality” (Revelation 2:14). Satan’s tactics haven’t changed all that much. If he cannot curse God’s people directly, he will try the back-door approach, and idolatry and sexual immorality are his go-to temptations.
Wisemen
We assume that there were three wise men because of the three gifts that were given: gold, incense, and myrrh (Matthew 2:11). However, the Bible does not say there were only three wise men. There could have been many more. Tradition says that there were three and that their names were Gaspar/Caspar, Melchior, and Balthasar/Balthazar, but since the Bible does not say, we have no way of knowing whether the tradition is accurate.
It is a common misconception that the wise men visited Jesus at the stable on the night of His birth. In fact, the wise men came days, months, or possibly even years later. That is why Matthew 2:11 says the wise men visited and worshiped Jesus in a house, not at the stable.
We know that the magi were wise men from “the East,” most likely Persia, or modern-day Iran. This means the wise men traveled 800 to 900 miles to see the Christ child. Most likely, the magi knew of the writings of the prophet Daniel, who in time past had been the chief of the court seers in Persia. Daniel 9:24-27 includes a prophecy which gives a timeline for the birth of the Messiah. Also, the magi may have been aware of the prophecy of Balaam (who was from the town of Pethor on the Euphrates River near Persia) in Numbers 24:17. Balaam’s prophecy specifically mentions a “star coming out of Jacob.”
The wise men were guided to look for the King of the Jews by a miraculous stellar event, the “Star of Bethlehem,” which they called “His star” (Matthew 2:2). They came to Jerusalem and asked concerning the birth of Christ, and they were directed to Bethlehem (Matthew 2:4–8). They followed God’s guidance joyfully (Matthew 2:10). When they arrived in Bethlehem, they gave costly gifts to Jesus and worshiped Him. God warned them in a dream against returning to Herod, so, in defiance of the king, they left Judea by another route (Matthew 2:12).
So, the magi were men who 1) read and believed God’s Word, 2) sought Jesus, 3) recognized the worth of Christ, 4) humbled themselves to worship Jesus, and 5) obeyed God rather than man. They were truly wise men!
Saturday, April 13, 2019
Friday, April 12, 2019
The Church of Jesus Christ of Latter-day Saints announces name changes in communication platforms
The Church of Jesus Christ of Latter-day Saints announces name changes in communication platforms: SALT LAKE CITY, Utah (ABC4 News) – The Church of Jesus Christ of Latter-day Saints is changing platform and communication names to emphasize their name.
Thursday, April 11, 2019
It won;t wash off
Pilate washed his hands saying he was free from guilt. He continued his evil ways until being called back to Rome, where he was banished to Gaul. Just outside Lucerne Switzerland stands Mount Pilatus. Tradition says when storms rage on the mountain, Pilate’s Ghost is seen in the rain seeking to wash the guilt from his hands, crying, “It won’t come off! It won’t come off!” Nor will it ever do so. ILLUSTRATED LIFE OF JESUS Herbert H. Hobbs author.
When Pilate washed his hands, thinking this would free him of guilt, the Jews that waited for the verdict told Pilate that, “His blood be on us and on our children!” (Matthew 27:25). Their statement was all the more terrible, if we remember the teaching of the Mosaic Law regarding the shedding of blood. Pilate didn’t know, but the Jews did. In Deuteronomy 21 the law considered the innocence of unsolved murders. Jesus was innocent, and they were about to...murder... an innocent man! Absolution was sought as it says in Deuteronomy 21:7-8 “Our hands did not shed this blood; out eyes did not see it.............” But no absolution was sought for the murder of Jesus!
Thus, Pilate released Barabbas and caused Jesus to be beaten and crucified with no mercy. They mocked Him by putting...royal robes... a scarlet cloak belonging to a guard...on Him and plaited a crown of thorns for His head. A reed of grass was placed in His hand for a royal scepter. And they all, in procession, bowed before Jesus, hailing Him, King of the Jews, while spitting on Him and beating upon His head. When they were tired of this, they led Jesus away to be crucified. Jesus carried His cross to Golgotha, a hill shaped like a skull.
Pilate tried to wash away his guilt. The Jews didn’t, rather they claimed it! But, had Jesus ...not... shed His precious blood that day, there would be ...nothing... to wash away my sins...nothing to cleanse me. Only the innocent blood of Jesus can cleanse me from all ...unrighteousness... and make me ...righteous... before God! Jesus had the ...world’s eternity... on His back, my eternity! What a load it must’ve been...to know what He had to do to save me....but praise God He did!
Coriander seed
Numbers 11:6-8
Chances are pretty good that if you have ever grown cilantro you ended up with coriander seeds at some point. Coriander is the fruit or seed from the cilantro plant, which is also sometimes called the coriander plant. Letting cilantro plants bolt is how to grow coriander. The bolted plants send out flowers and seed in high heat. Growing coriander is easy and rewards you with a seasoning that adds exotic interest to your dishes.
What are Coriander Seeds?
Coriander is a seasoning. It is a hard, round little seed that is a light brown color. Coriander seeds are ground and used in bread, Indian and Middle Eastern foods, Latin and Asian cuisine and is also a component of pickling spices. Cilantro seed answers the question, “What is Coriander?” The coriander plant goes to seed if it is planted when summer is in full swing. If you want cilantro for the citrusy leaves, you need to plant it when temperatures are still cool in spring.
How to Grow Coriander.
Plant seeds in late spring to early summer. The plant needs rich, well-drained soil and a moderate amount of water. Sow in a full sun location for best production in loam or sandy soil. Space the seeds 8 to 10 inches apart in rows 15 inches apart. By midsummer, the coriander flowers will appear as white lacy umbels. In a couple of weeks, the plant will set seed. Neglect is actually the best method of how to grow coriander. The formation of coriander seeds is dependent upon day length, sunlight, and temperatures. Cilantro has a short growing season in hot climates and bolts when it is finished growing. Plants grown in mid-summer will bolt in only four to six weeks due to the high temperatures. The varieties of cilantro seed that do not say they are slow to bolt will produce the quickest coriander crop. Slow to bolt means the plants will not form seed quickly and are more suitable for the cilantro leaves.
How to Harvest Coriander from Cilantro Plants.
Coriander seeds need to be harvested before they drop off the plant. The pretty little flowers are attractive to honeybees and butterflies and turn into the seeds after pollination. The seeds are tiny and will be loose on the stem when ripe. Place a bag under the old flower stem and cut it off. Shake the stem into the bag and the ripe seeds will fall in. The seeds are best used as soon as possible but can be stored in a tightly sealed container.
How to Use Coriander Seed.
Coriander needs to be ground in a spice grinder or mortar and pestle for use in cooking. You can also toast the seeds to bring out the flavor or wrap them with other seasonings in cheesecloth as a bouquet garni. The ground seed is most often found in curry powders such as Taklia, which is an Arab condiment, and garam masala. It is used in soups, stews, baked goods, desserts and as a rub on meats.
Wednesday, April 10, 2019
Tuesday, April 9, 2019
David, Elhanan
The record of Goliath’s defeat at the hand of David is found in 1 Samuel 17. However, a verse in 2 Samuel seems to name Elhanan, instead of David, as the one who toppled Goliath.
Here’s what’s clear: 1 Samuel 17:50 says that David killed Goliath: “So David triumphed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him.” The “Philistine” in this verse is identified as Goliath in verse 4.
Here’s what’s not so clear: in some translations, 2 Samuel 21:19 seems to indicate that it was Elhanan, not David, who killed the giant: “And there was again war with the Philistines at Gob, and Elhanan the son of Jaare-oregim, the Bethlehemite, struck down Goliath the Gittite, the shaft of whose spear was like a weaver’s beam” (ESV). The size of Goliath’s spear shaft is a detail shared by both passages. The obvious difference is who killed Goliath—was it David or Elhanan?
Unless David and Elhanan are different names for the same person—or there were two giants named Goliath—these verses seem to contradict each other. Bringing clarity to the issue is 1 Chronicles 20:5, which says, “In another battle with the Philistines, Elhanan son of Jair killed Lahmi the brother of Goliath the Gittite, who had a spear with a shaft like a weaver’s rod.” This verse repeats the detail of the size of the spear shaft, and it clearly says that Elhanan killed Goliath’s brother, rather than Goliath himself.
Why the discrepancy? Why does 2 Samuel 21:19 say that Elhanan killed Goliath? One viable theory is that, somewhere in the chain of copying the text, a scribe made a mistake. The Hebrew word for “the brother of” was miswritten, which changed the grammar of the sentence and led to a problematic sentence structure for the next scribe. The second scribe’s attempt to solve the syntactical puzzle produced a reading that omitted the important detail of Goliath’s brother.
Fortunately, we have 1 Chronicle 20:5, which contains the correct Hebrew wording and informs us, through implication, that 2 Samuel 21:19 is missing the words the brother of. We can be confident that David killed Goliath. Elhanan later killed Goliath’s brother.
Further, the context of 2 Samuel 21:19 makes it clear that it is describing an entirely separate event from David’s slaying of Goliath in 1 Samuel 17:50. Second Samuel 21:11–14 puts the passage after the death of Saul, who was alive when David killed Goliath (1 Samuel 17:31–39, 55–58). Second Samuel 21:15–17 indicates that Elhanan killed “Goliath” when David was the king of Israel, not when he was a servant of King Saul.
Monday, April 8, 2019
Saturday, April 6, 2019
Context of scripture
The record of Goliath’s defeat at the hand of David is found in 1 Samuel 17. However, a verse in 2 Samuel seems to name Elhanan, instead of David, as the one who toppled Goliath.
Here’s what’s clear: 1 Samuel 17:50 says that David killed Goliath: “So David triumphed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him.” The “Philistine” in this verse is identified as Goliath in verse 4.
Here’s what’s not so clear: in some translations, 2 Samuel 21:19 seems to indicate that it was Elhanan, not David, who killed the giant: “And there was again war with the Philistines at Gob, and Elhanan the son of Jaare-oregim, the Bethlehemite, struck down Goliath the Gittite, the shaft of whose spear was like a weaver’s beam” (ESV). The size of Goliath’s spear shaft is a detail shared by both passages. The obvious difference is who killed Goliath—was it David or Elhanan?
Unless David and Elhanan are different names for the same person—or there were two giants named Goliath—these verses seem to contradict each other. Bringing clarity to the issue is 1 Chronicles 20:5, which says, “In another battle with the Philistines, Elhanan son of Jair killed Lahmi the brother of Goliath the Gittite, who had a spear with a shaft like a weaver’s rod.” This verse repeats the detail of the size of the spear shaft, and it clearly says that Elhanan killed Goliath’s brother, rather than Goliath himself.
Why the discrepancy? Why does 2 Samuel 21:19 say that Elhanan killed Goliath? One viable theory is that, somewhere in the chain of copying the text, a scribe made a mistake. The Hebrew word for “the brother of” was miswritten, which changed the grammar of the sentence and led to a problematic sentence structure for the next scribe. The second scribe’s attempt to solve the syntactical puzzle produced a reading that omitted the important detail of Goliath’s brother.
Fortunately, we have 1 Chronicle 20:5, which contains the correct Hebrew wording and informs us, through implication, that 2 Samuel 21:19 is missing the words the brother of. We can be confident that David killed Goliath. Elhanan later killed Goliath’s brother.
Further, the context of 2 Samuel 21:19 makes it clear that it is describing an entirely separate event from David’s slaying of Goliath in 1 Samuel 17:50. Second Samuel 21:11–14 puts the passage after the death of Saul, who was alive when David killed Goliath (1 Samuel 17:31–39, 55–58). Second Samuel 21:15–17 indicates that Elhanan killed “Goliath” when David was the king of Israel, not when he was a servant of King Saul.
Issachar
Issachar was Jacob’s ninth son and ancestor of one of the twelve tribes of Israel. In Hebrew, Issachar means either “man of reward” or “hired man.” His name is associated with the circumstances of his birth.
Issachar’s mother was Leah. After she gave birth to her fourth son, Judah, Leah stopped having children and was presumed to be barren (Genesis 29:35). One day her oldest son, Reuben, came across mandrakes in the field. In folk medicine, these flowering herbs were thought to enhance a woman’s fertility. Reuben picked the mandrakes and brought them to his mother. Leah and her younger sister, Rachel, argued over the mandrakes, but finally came to an agreement. Leah would give Rachel some of the mandrakes as a reward or payment for allowing Leah to sleep with their husband, Jacob. That night, Leah became pregnant and later gave Jacob her fifth (and his ninth) son, Issachar (Genesis 30:14–18).
As a Bible character, Issachar plays almost no role in the family story. We know he fathered four sons: Tola, Puah, Jashub, and Shimron (Genesis 46:13). To escape the famine, Issachar joined Jacob in relocating his family to Egypt, where Issachar eventually died and was buried. Later his body was moved to Shechem with the rest of the patriarchs (Acts 7:16).
Like his brothers, Issachar received a blessing from his father before Jacob’s death: “Issachar is a rawboned donkey lying down among the sheep pens. When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor” (Genesis 49:14–15). The blessing seems more like a curse, possibly indicating that the tribe of Issachar was forced to work for a Canaanite king at some point.
The territory of the tribe of Issachar, described in Joshua 19:17–23, incorporated the fertile eastern section of the valley of the Jezreel River, a western tributary of the Jordan, with Mount Tabor to the north and the Jordan River to the east.
Issachar shared a border and close connection with the tribe of Zebulon. This link is evident in the common blessing given by Moses before this death: “About Zebulun he said: ‘Rejoice, Zebulun, in your going out, and you, Issachar, in your tents. They will summon peoples to the mountain and there offer the sacrifices of the righteous; they will feast on the abundance of the seas, on the treasures hidden in the sand’” (Deuteronomy 33:18–19).
Issachar was a large tribe. Its battle-ready men numbered 54,400 in the first census (Numbers 1:29). By the time of the second census, it had increased to 64,400 (Numbers 26:25). During the reign of King David, Issachar’s mighty men numbered 87,000 (1 Chronicles 7:5).
In the time of the judges, Issachar’s tribe joined with Deborah and Barak to defeat Jabin, the king of Hazor (Judges 5:15). From Issachar’s tribe came a later judge, Tola (Judges 10:1–2), as well as two kings of Israel, Baasha and his son Elah (1 Kings 15:27 – 16:14). As one of the northern tribes in the divided kingdom, Issachar was taken into captivity when the northern kingdom fell.
There is a brief mention in the Bible of another man named Issachar: a Levite and descendant of Korah. This Issachar was one of the door-keepers of the temple. He is listed as the seventh son of Obed-edom and was one of the “capable men with the strength to do the work” (1 Chronicles 26:8).
Friday, April 5, 2019
Joab
Joab was a son of Zeruiah, King David’s sister (1 Chronicles 2:13–17) and was therefore one of David’s nephews. Joab’s brothers were two of David’s brave warriors, Abishai and Asahel. Joab was positioned as commander of David’s armies because of his victory over the Jebusites, resulting in the possession of the city of Jerusalem. It was through this victory that Jerusalem became “the city of David” (1 Chronicles 11:4–9).
Joab fought and won many battles for the king, but his personal lack of self-control was problematic. In a war against the forces of Ish-Bosheth, Joab’s brother Asahel was killed by Abner, the commander of Ish-Bosheth’s armies. Joab was furious and pursued Abner to kill him, but Abner escaped (2 Samuel 2:12–32). Later, after Abner swore allegiance to David, Joab’s fuse blew, and his desire to avenge his brother’s blood drove him to deceive and murder Abner (verses 26–27). This action deeply grieved David, but the king felt unable to bring justice against the mighty Joab (verse 39). Instead, David pronounced a curse over Joab and his future descendants: “May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food” (verse 29).
As the commander of David’s armies, Joab was provided many victories by God, but Joab caused much grief to the king and to Israel. His anger and perhaps the power of his position drove him to poor decisions at times. In addition to his murder of Abner, Joab killed his own cousin, Amasa—and his betrayal was Judas-style, accompanied by a kiss: “Joab said to Amasa, ‘How are you, my brother?’ Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died” (2 Samuel 20:9–10). Joab disobeyed King David’s command to spare Absalom’s life, himself striking Absalom with three javelins (2 Samuel 18). David mourned the death of his son Absalom, a response that was sternly reprimanded by Joab (2 Samuel 19:1–8). It was also Joab who, in accordance with David’s command, placed Uriah the Hittite at the front of the battle to be killed, so that David could feel justified in marrying Uriah’s widow (2 Samuel 11).
Joab, for all his faults, was obviously a capable man of war and valiant on the battlefield. And he ought to be given credit for his loyalty to David for almost four decades. Joab also counseled David when David sinfully desired to take a census; if David had heeded Joab’s advice, he could have spared his nation the plague that befell Israel (2 Samuel 24).
When David was on his death bed, Joab conspired with Adonijah to install Adonijah as the next king, instead of Solomon (1 Kings 1). This action, plus Joab’s other rash decisions, vengeful murders, and inability to take certain important orders, finally drove David over the edge. David commanded Solomon to ensure Joab’s execution, an act that was carried out by Benaniah as Joab was clinging to the horns of the altar in hopes of finding clemency (1 Kings 2:5–6, 28–34).
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