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Ärende: LESSON 9 - Rizpah: The Influence of Faithfulness
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LESSON 9
November 20 - 26
Rizpah: The Influence of Faithfulness

SABBATH AFTERNOON

Read for This Week's Study:

Deut. 30:19, 2 Sam. 3:6-11, 21:1-9, Mark 13:13.

Memory Text:

"He will cover you with his feathers, and under his wings you will find refuge;
his faithfulness will be your shield and rampart" (Psalm 91:4, NIV).
 The story of Rizpah is the story of an outsider playing an insider's role.
Only two biblical passages mention her explicitly, and both are connected to
the early time of David's reign, probably before the affair with Bathsheba (2
Samuel 11). Most Bible commentators agree that 2 Samuel 21-24 do not unfold
sequentially after 2 Samuel 20 but rather they provide further information that
does not fit into the general storyline of David's life.

Rizpah exists on the edge of King David's story. As a woman and a concubine of
an earlier king, she had few options. As a matter of fact, her prospects looked
bleak and dreary. Her two sons dead, the larger family of her deceased
"husband" at the brink of annihilation, she nevertheless acted nobly, instead
of sitting in a corner and lamenting her bad fortune. Her presence in two
crucial moments of David's history makes her a king-maker and a nation-builder.
We can all learn something incredibly important from Rizpah: faithfulness is
not conditioned by circumstances or good (or bad) fortunes. Faithfulness is an
unconditional commitment to do what's right regardless of the cost.

*Study this week's lesson to prepare for Sabbath, November 27.
SUNDAY
November 21

The King's Concubine

There are many references to concubines in the Old Testament (Gen. 25:5, 6;
Judg. 8:30, 31; 2 Sam. 5:13-16; 1 Kings 11:2, 3). What can we learn about them
from these and other references?

Concubines were often taken from the ranks of female slaves or maids of a
family. Their express purpose was to produce heirs, and once they had produced
male offspring, their status and social standing were similar to those of
regular wives. A man was regarded as his concubine's husband (Judg. 20:4), and
their children appeared in genealogies (Gen. 22:24) and would receive a part of
the inheritance (Gen. 25:5, 6). It is interesting to note that concubines
appear mostly in the patriarchal period; during the early monarchy, concubines
were connected to royal households.

Read 2 Samuel 3:6-11. What can we learn about Rizpah and about her
circumstances in that particular time?

Rizpah, whose name means "live coal" (see Isa. 6:6, which uses the same word),
is part of the royal household of Ishbosheth ("man of shame"), the only
remaining son of Saul, who, through the help of Abner, has been made king over
Israel and has moved across the Jordan to Mahanaim (2 Sam. 2:8-10). The mere
fact that the biblical author included information about Rizpah's father
("daughter of Aiah") suggests that her family must have been important and that
she was not a slave. Ironically, the name of the son of Saul appears in another
form in the genealogy of Saul, as Eshbaal, "the man of Baal" (1 Chron. 8:33).
The form used in 2 Samuel 2:8-10 seems to be a subtle insult by the biblical
author: the man of Baal is an embarrassment to the house of Saul and thus a
"man of shame."

Rizpah's personal circumstances are far from ideal. She belongs to the
household of Saul, and even though the able general Abner is propping up
Ishbosheth, the weak descendent of Saul, as Saul's concubine, Rizpah has no
security. Her fate seems totally out of her hands, controlled by forces and
circumstances way beyond her authority or control.
Jesus tells us that if a man lusts after a woman, he has already committed
adultery with her in his heart (Matt. 5:28). However, many men of God had
concubines in the Old Testament. How do we reconcile this fact with what Jesus
said? (As you think of an answer, remember that just because something is
mentioned in the Bible as being practiced doesn't mean God approves of it or
that it is the best way to live.) 
MONDAY
November 22

The Mention of Her Name

Things are not going well for Ishbosheth in the war between the house of Saul
and the house of David (2 Sam. 3:1). In contrast to the deteriorating situation
at Ishbosheth's court, the biblical text inserts at this point in the story a
list of the sons of David that are born during this time in Hebron (2 Sam.
3:2-5). The list reflects David's increasing strength, since sons mean a future
and security.

As we have seen (2 Sam. 3:7-10), Ishbosheth, the "man of shame," accuses his
general, Abner, of having slept with the concubine of his father, Saul. Judging
from Abner's strong reaction, this was a very serious offense.

Read the following verses and explain what sleeping with a wife or concubine of
a powerful man meant in the time of the Old Testament. 2 Sam. 16:21, 22; 20:3;
1 Kings 2:21, 22.

Rizpah is not very active in the story, which focuses on Abner and Ishbosheth.
After all, she is just the concubine. She seems to be another pawn in the power
play between two men. The biblical text is not clear about whether Abner really
slept with Rizpah in order to try to usurp the throne. The fact that he so
quickly changes sides suggests that it was just a bad rumor that had made the
rounds at the improvised royal court in Mahanaim. If he really wanted to be
king of Israel, would he have been so ready to join forces with David, the
"anointed of the Lord"?

Abner makes good on his threat of defecting to David (2 Sam. 3:9, 10, 12).
Ishbosheth's accusation moves the major power-broker of the house of Saul to
swear loyalty to the house of David, which all but ensures the demise of the
house of Saul. This in fact came shortly after (see 2 Samuel 4). It is really
the mention of Rizpah's name that has effected this change. Although Rizpah is
not active in the narrative, she is highly significant.

Without Abner's reaction to Ishbosheth's accusation, the war between the two
parties most likely would have lasted much longer. We don't know what happened
to Rizpah next. She reappears only in David's memoirs in 2 Samuel 21:1-14,
where she plays a subtle but incredibly important role in the bringing together
of tribes and factions.

So often we find ourselves caught up in circumstances that we cannot control.
What, though, can we always control, and why, in the end, is that the most
important thing? See Deut. 30:19, Mark 13:13.



TUESDAY
November 23

An Eye for an Eye or a Convenient Solution?

There is a bad famine in Israel. The Hebrew text emphasizes the long period
without any rain ("for three years, year after year.") This was not normal.
People considered God directly responsible for giving rain and withholding
rain. David sought "the face of the Lord." We are not told by what means he
receives God's answer, but its content is very clear: "There is bloodguilt on
Saul and on his house" (2 Sam. 21:1, ESV).

Read 2 Samuel 21:1-6. Why should Saul's descendants suffer for their
forefather's guilt? Does this not contradict Deuteronomy 24:16; Jeremiah 31:29,
30; and Ezekiel 18:1-4? 
This is a hot issue and causes debates among scholars. Where is God's justice
here? Is justice something collective or something individual? Some
commentators suggest that David used the famine as a convenient excuse to get
rid of possible rivals for the throne and that the "[speaking] of the Lord" in
2 Samuel 21:1 was a clever manipulation of divine messages for David's own
purpose; yet, there is no indication in the biblical text that this was David's
motivation. What the text clearly states is that Saul sought to annihilate the
Gibeonites, who are connected with the "Amorites," the original inhabitants of
Canaan before Israel took control of Palestine.

The text highlights a very important principle of Scripture: although salvation
may depend on our decisions, our actions and choices affect those around us and
never take place in isolation. When faithful kings reigned in Jerusalem, Judah
followed God's law and sought to live accordingly; on the other hand,
unfaithful kings brought down many in Israel.

In the historical texts of the Old Testament, there are no references to Saul's
attempt to destroy the Gibeonites. However, the example of Saul's revenge on
the priestly town of Nob (1 Samuel 21) suggests that Saul was capable of this.
Saul's zeal looks good from the outside (after all, the Gibeonites were
foreigners), but the divine evaluation of this act underlines God's high regard
for faithfulness (Josh. 9:15-21). God expects us to honor our promises. As we
will see, Rizpah gives us (and King David!) an object lesson in faithfulness.
Though we don't fully understand why there should be a famine because of Saul's
sins, we must always remember that our actions come with consequences--always.
Yet, as Christians, shouldn't we avoid doing wrong, not because of the
potential consequences of the act but because of the wrongness of the act
itself? What keeps you in line more: fear of the consequences of your wrong
actions, or your desire not to do wrong, period? 
WEDNESDAY
November 24

Faithfulness Is a Way of Life

David consents to the request of the Gibeonites, and seven descendants of Saul
are found. It is here that we meet Rizpah again. Her two sons by King Saul are
among the ones selected to be executed so that "atonement" can be achieved.
Second Samuel 21:3 uses the Hebrew word atonement, which functions as a
technical term to mark atonement and also appears in contexts such as the Day
of Atonement in Leviticus 16.

Read 2 Samuel 21:1-9. How are we to understand this passage? Or can we
understand it? In what ways is this an example of something in Scripture that
we can't fully explain but that we simply need to trust the Lord on? What other
examples like this (of things that we don't fully understand) can you find in
the Bible instances in which, despite our lack of understanding, we need to
trust in God's goodness and mercy anyway?


David remembers his promise to his friend Jonathan (1 Sam. 20:12-17, 42), and,
consequently, he does not surrender Jonathan's son Mephibosheth to the
Gibeonites. This emphasizes an important point in the biblical text: even
though Saul broke Israel's vow to the Gibeonites, David honors his vow to
Jonathan, even after his death.

What does Rizpah do when her sons are killed? 2 Sam. 21:9, 10. What does this
tell us about her?


The author emphasizes his high regard for Rizpah's actions by again mentioning
her father's name (cf. 2 Sam. 3:7), in contrast to David, who is not referred
to as king or by his lineage. We only can imagine Rizpah's pain and grief as
she watches over the seven bodies of the executed. She builds a makeshift hut
from sackcloth, and there, under the open sky, she camps close to the
decomposing bodies and protects them from desecration by birds and animals.
Rizpah does not do this for one day or seven days, but it appears that she
watches over the bodies for many weeks, until the autumn rains begin. Not only
is Rizpah a devoted mother, but she stands out as an example of faithfulness in
the midst of a story dominated by men who are not always faithful.
 
THURSDAY
November 25

Building a Nation

Rizpah's example of faithfulness comes to David's attention. The biblical
author again includes the complete pedigree of Rizpah when David is told about
her action. She is not just any mother, she is the daughter of Aiah and the
concubine of Saul. Her being on the mountain "before the Lord," close to the
seven bodies, seems to motivate David to consider a very important act: he
orders the proper reburial of Saul, Jonathan, and the descendants of Saul.

Read 2 Samuel 21:11-14. How was David affected by Rizpah's actions?

Many of Israel's neighbors considered a proper burial to be essential to the
deceased's ability to reach a place where the gods would mete out judgment. The
pyramids in Egypt were huge tombs, testifying to the importance of burial in
Egyptian culture. In contrast, Israel's burial practices were not elaborate,
because the biblical authors considered death to be a state of no consciousness
(Eccles. 9:5, 6). This funeral, however, is very significant, as it marks the
end of intertribal fighting and lays the foundation for a united Israel.

Read again 2 Samuel 21:1-14. What caused the end of the famine?

The famine does not end after the seven descendants of Saul are executed. God
responds to the plea for the land only after David has provided a respectable
resting place for the remains of Saul and his descendants. In other words,
although justice and righteousness are important elements of our interaction
with one another, reconciliation is required, as well. Rizpah's example of
faithfulness, even under hopeless and desperate conditions, appears to have
brought about faithfulness and reconciliation on a much larger scale, resulting
in an Israel that can begin to heal the wounds of intertribal warfare. Rizpah's
role in this crucial part of David's reign teaches an important lesson that
echoes through the centuries: circumstances alone do not make or break a child
of God; rather, we determine by our choices, for good or bad, whether we will
be pawns or whether our quiet faithfulness powerfully will influence the lives
around us. By living faithfully, Rizpah subtly influenced the outcome of a
nation.

Look at the power of example: through Rizpah's actions, the concubine of
David's enemy greatly influences David. What should this tell us, regardless of
who we are, about the power of our influence? Think about those whom you are
influencing. How might you be a better influence than you are right now? 
FRIDAY
November 26

Further Study:


"The gospel is a message of peace. Christianity is a system which, received and
obeyed, would spread peace, harmony, and happiness throughout the earth. The
religion of Christ will unite in close brotherhood all who accept its
teachings. It was the mission of Jesus to reconcile men to God, and thus to one
another."--Ellen G. White, The Great Controversy, p. 47.

"It is one thing to read and teach the Bible, and another thing to have, by
practise, its life-giving, sanctifying principles engrafted on the soul. God is
in Christ, reconciling the world to himself. If those who claim to be his
followers draw apart, showing no affectionate or compassionate interest in one
another, they are not sanctified to God. They have not his love in their
hearts."--Ellen G. White, The Review and Herald, March 17, 1910. 
Discussion Questions:


  In your Sabbath School class, think of ways to demonstrate God's faithfulness
to the people of your community who do not know God personally. 
  What is faithfulness? Have different class members define faithfulness, using
biblical characters as examples of faithfulness. 
  Many times we seem to be helpless and without any choices in our
circumstances. What can we learn from a woman like Rizpah, who, despite her
circumstances, acted so faithfully before the Lord? 
 Men of God with concubines? Descendants suffering for the sins of their
fathers? This story leaves the modern reader with a lot of unanswered
questions. Of course, as with everything in life, there are always unanswered
questions. Part of what it means to live by faith is to live with unanswered
questions (After all, if all things were answered, where would the need for
faith come in?). How have you learned to live with the unanswered questions in
your own existence? What have you learned from not having answers that could
help someone else who struggles with questions that beg for answers that, for
now, aren't coming? 
 Dwell more on the power of example. Who are the powerful examples in your
culture and society? Are they good or bad examples? What about your own
example? What kind of influence do you think you have on those who watch your
behavior? How different is your example at home from your example in public or
in church? Would those wh

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