Abiathar:
father of abundance, or my father excels, the son of Ahimelech the high priest. He was the tenth high priest, and the fourth in descent from Eli. When his father was slain with the priests of Nob, he escaped, and bearing with him the ephod, he joined David, who was then in the cave of Adullam (1Sa 22:20-23; 1Sa 23:6). He remained with David, and became priest of the party of which he was the leader (1Sa 30:7). When David ascended the throne of Judah, Abiathar was appointed high priest (1Ch 15:11; 1Ki 2:26) and the "king's companion" (1Ch 27:34). Meanwhile Zadok, of the house of Eleazar, had been made high priest. These appointments continued in force till the end of David's reign (1Ki 4:4). Abiathar was deposed (the sole historical instance of the deposition of a high priest) and banished to his home at Anathoth by Solomon, because he took part in the attempt to raise Adonijah to the throne. The priesthood thus passed from the house of Ithamar (1Sa 2:30-36; 1Ki 1:19; 1Ki 2:26-27). Zadok now became sole high priest. In Mar 2:26, reference is made to an occurrence in "the days of Abiathar the high priest." But from 1Sa 22, we learn explicitly that this event took place when Ahimelech, the father of Abiathar, was high priest. The apparent discrepancy is satisfactorily explained by interpreting the words in Mark as referring to the life-time of Abiathar, and not to the term of his holding the office of high priest. It is not implied in Mark that he was actual high priest at the time referred to. Others, however, think that the loaves belonged to Abiathar, who was at that time (Lev 24:9) a priest, and that he either himself gave them to David, or persuaded his father to give them.
Abiathar:
excellent father; father of the remnant
Abiathar:
a-bi'-a-thar, ab-i-a'-thar ('ebhyathar, "father of super-excellence," or, "the super-excellent one is father." With changed phraseology these are the explanations commonly given, though "a father remains" would be more in accord with the ordinary use of the stem yathar. The pious Abiathar was still conscious that he had a Father, even after the butchery of his human relatives):
1. The Biblical Account:
The Scriptures represent that Abiathar was descended from Phinehas the son of Eli, and through him from Ithamar the son of Aaron; that he was the son of Ahimelech the head priest at Nob who, with his associates, was put to death by King Saul for alleged conspiracy with David; that he had two sons, Ahimelech and Jonathan, the former of whom was, in Abiathar's lifetime, prominent in the priestly service (1Sa 21:1-9; 22:7 ff; 2Sa 8:17; 15:27 ff; 1Ch 18:16; 24:3,6,31).
Abiathar escaped from the massacre of the priests at Nob, and fled to David, carrying the ephod with him. This was a great accession to David's strength. Public feeling in Israel was outraged by the slaughter of the priests, and turned strongly against Saul. The heir of the priesthood, and in his care the holy ephod, were now with David, and the fact gave to his cause prestige, and a certain character of legitimacy. David also felt bitterly his having been the unwilling cause of the death of Abiathar's relatives, and this made his heart warm toward his friend. Presumably, also, there was a deep religious sympathy between them.
Abiathar seems to have been at once recognized as David's priest, the medium of consultation with Yahweh through the ephod (1Sa 22:20-23; 23:6,9; 30:7,8). He was at the head of the priesthood, along with Zadok (1Ch 15:11), when David, after his conquests (1Ch 13:5; compare 2Sa 6), brought the ark to Jerusalem. The two men are mentioned together as high priests eight times in the narrative of the rebellion of Absalom (2Sa 15:24 ff), and are so mentioned in the last list of David's heads of departments (2Sa 20:25). Abiathar joined with Adonijah in his attempt to seize the throne (1Ki 1:7-42), and was for this deposed from the priesthood, though he was treated with consideration on account of his early comradeship with David (1Ki 2:26,27). Possibly he remained high priest emeritus, as Zadok and Abiathar still appear as priests in the lists of the heads of departments for Solomon's reign (1Ki 4:4). Particularly apt is the passage in Ps 55:12-14, if one regards it as referring to the relations of David and Abiathar in the time of Adonijah.
There are two additional facts which, in view of the close relations between David and Abiathar, must be regarded as significant. One is that Zadok, Abiathar's junior, is uniformly mentioned first, in all the many passages in which the two are mentioned together, and is treated as the one who is especially responsible. Turn to the narrative, and see how marked this is. The other similarly significant fact is that in certain especially responsible matters (1Ch 24; 18:16; 2Sa 8:17) the interests of the line of Ithamar are represented, not by Abiathar, but by his son Ahimelech. There must have been something in the character of Abiathar to account for these facts, as well as for his deserting David for Adonijah. To sketch his character might be a work for the imagination rather than for critical inference; but it seems clear that though he was a man worthy of the friendship of David, he yet had weaknesses or misfortunes that partially incapacitated him.
The characteristic priestly function of Abiathar is thus expressed by Solomon: "Because thou barest the ark of the Lord Yahweh before David my father" (1Ki 2:26). By its tense the verb denotes not a habitual act, but the function of ark-bearing, taken as a whole. Zadok and Abiathar, as high priests, had charge of the bringing of the ark to Jerusalem (1Ch 15:11). We are not told whether it was again moved during the reign of David. Necessarily the priestly superintendence of the ark implies that of the sacrifices and services that were connected with the ark. The details in Kings indicate the existence of much of the ceremonial described in the Pentateuch, while numerous additional Pentateuchal details are mentioned in Ch.
A priestly function much emphasized is that of obtaining answers from God through the ephod (1Sa 23:6,9; 30:7). The word ephod (see 1Sa 2:18; 2Sa 6:14) does not necessarily denote the priestly vestment with the Urim and Thummim (e.g. Le 8:7,8), but if anyone denies that this was the ephod of the priest Abiathar, the burden of proof rests upon him. This is not the place for inquiring as to the method of obtaining divine revelations through the ephod.
Abiathar's landed estate was at Anathoth in Benjamin (1Ki 2:26), one of the cities assigned to the sons of Aaron (Jos 21:18).
Apart from the men who are expressly said to be descendants of Aaron, this part of the narrative mentions priests three times. David's sons were priests (2Sa 8:18). This is of a piece with David's carrying the ark on a new cart (2Sa 6), before he had been taught by the death of Uzza. "And also Ira the Jairite was priest to the king" (2Sa 20:26 the English Revised Version). "And Zabud the son of Nathan was priest, friend of the king" (1Ki 4:5 the English Revised Version). These instances seem to indicate that David and Solomon had each a private chaplain. As to the descent and function of these two "priests" we have not a word of information, and it is illegitimate to imagine details concerning them which bring them into conflict with the rest of the record.
2. Critical Opinions Concerning Abiathar:
No one will dispute that the account thus far given is that of the Bible record as it stands. Critics of certain schools, however, do not accept the facts as thus recorded. If a person is committed to the tradition that the Deuteronomic and the priestly ideas of the Pentateuch first originated some centuries later than Abiathar, and if he makes that tradition the standard by which to test his critical conclusions, he must of course regard the Biblical account of Abiathar as unhistorical. Either the record disproves the tradition or the tradition disproves the record. There is no third alternative. The men who accept the current critical theories understand this, and they have two ways of defending theories against the record. In some instances they use devices for discrediting the record; in other instances they resort to harmonizing hypotheses, changing the record so as to make it agree with theory. Without here discussing these matters, we must barely note some of their bearings in the case of Abiathar.
For example, to get rid of the testimony of Jesus (Mr 2:26) to the effect that Abiathar was high priest and that the sanctuary at Nob was "the house of God," it is affirmed that either Jesus or the evangelist is here mistaken. The proof alleged for this is that Abiathar's service as priest did not begin till at least a few days later than the incident referred to. This is merely finical, though it is an argument that is sometimes used by some scholars.
Men affirm that the statements of the record as to the descent of the line of Eli from Ithamar are untrue; that on the contrary we must conjecture that Abiathar claimed descent from Eleazar, his line being the alleged senior line of that family; that the senior line became extinct at his death, Zadok being of a junior line, if indeed he inherited any of the blood of Aaron. In making such affirmations as these, men deny the Bible statements as resting on insufficient evidence, and substitute for them other statements which, confessedly, rest on no evidence at all.
All such procedure is incorrect. Many are suspicious of statements found in the Books of Chronicles; that gives them no right to use their suspicions as if they were perceptions of fact. Supposably one may think the record unsatisfactory, and may be within his rights in thinking so, but that does not authorize him to change the record except on the basis of evidence of some kind. If we treat the record of the times of Abiathar as fairness demands that a record be treated in a court of justice, or a scientific investigation, or a business proposition, or a medical case, we will accept the facts substantially as they are found in Samuel and Kings and Chronicles and Mk.
Written by Willis J. Beecher
Abiathar: 1. High Priest
Called Ahimelech in
2Sa 8:17; 1Ch 24:3, 6, 31,
and Abimelech,
1Ch 18:16.
Son of Ahimelech,
1Sa 22:20.
Escapes to David from the vengeance of Saul, who slew the priests in the City of Nob,
1Sa 22:20-23; with vs. 6-19.
Consults the ephod for David,
1Sa 22:10; 23:9; 30:7.
Associate high priest with Zadok in the reign of David,
2Sa 15:35; 20:25; 1Ki 4:4; 1Ch 15:11;
but called Ahimelech and father of Abiathar,
2Sa 8:17; 1Ch 18:16.
Loyal to David when Absalom rebelled; leaves Jerusalem with the ark of the covenant, but is directed by David to return with the ark,
2Sa 15:24-29.
Aids David by sending his son from Jerusalem to David with secret information concerning the counsel of Ahithophel,
2Sa 15:35, 36; 17:15-22; 1Ki 2:26.
Supports Adonijah's pretensions to the throne,
1Ki 1:7.
Thrust out of office by Solomon,
1Ki 2:26, 27; with 1Sa 2:31-35.
Abiathar: 2. Abiathar
See AHIMELECH
Abiathar:
(father of abundance, i.e. liberal) high priest and fourth in descent from Eli. (B.C. 1060‐1012) Abiathar was the only one of the all the sons of Ahimelech the high priest who escaped the slaughter inflicted upon his father's house by Saul, in revenge of his having inquired of the Lord for David and given him the shew‐bread to eat (1 Samuel 22:1)…Abiathar having become high priest fled to David, and was thus enabled to inquire of the Lord for him (1 Samuel 23:9; 30:7; 2 Samuel 2:1; 5:19 etc.). He adhered to David in his wanderings while pursued by Saul; he was with him while he reigned in Hebron, and afterwards in Jerusalem (2 Samuel 2:1-3). He continued faithful to him in Absalom's rebellion (2 Samuel 15:24; 15:29; 15:35-36; 17:15-17; 19:11). When, however, Adonijah set himself up for David's successor on the throne, in opposition to Solomon, Abiathar sided with him, while Zadok was on Solomon's side. For this Abiathar was deprived of the high priesthood. Zadok had joined David at Hebron (1 Chronicles 12:28) so that there was henceforth two high priests in the reign of David, and till the deposition of Abiathar by Solomon, when Zadok became the sole high priest.
Ahimelech:
a-him'-e-lek ('achimelekh, "brother of a king," or, "my brother is king," or, "king is brother"):
(1) The father of David's high priest Abiathar: son of Ahitub, the son of Phinehas, the son of Eli (1Sa 21:1,2,8; 22:9-20; 23:6; 30:7). Ahijah the son of Ahitub (1Sa 14:3,18) was either the same person under another name, or was Ahimelech's father or brother. See AHIJAH, 3. Ahimelech is an interesting person, especially because he stands for whatever information we have concerning the priestly office in Israel during the period between Eli and David. Whether the Deuteronomic law for a central sanctuary originated with Moses or not, its provisions were very imperfectly carried out during the times of the Judges. This was particularly the case after the capture of the ark by the Philistines, and the deaths of Eli and his sons. From that time to the middle of the reign of David the ark was in the custody of the men of Kiriath-jearim "in the hill," or "in Gibeah" (1Sa 7:1; 2Sa 6:2,3).
As a general proposition Israel "sought not unto it" (1Ch 13:3), though there is nothing to forbid the idea that it may, on occasion, have been brought out from its seclusion (1Sa 14:18). Before and after the accession of Saul some of the functions of the national sanctuary were transacted, of course very incompletely, at Gilgal (1Sa 10:8; 11:14,15; 13:7; 15:12,21,33). Whether there was a priesthood, with Ahitub the grandson of Eli as high priest, is a matter on which we have no information; but we may remind ourselves that the common assumption that such men as Samuel and Saul performed priestly offices is nothing but an assumption. After Saul has been king for a good many years we find Ahijah in his retinue, acting as priest and wearing priestly vestments. A few years later Ahimelech is at the head of the very considerable priestly establishment at Nob. The scale on which it existed is indicated by the fact that 85 robed priests perished in the massacre (1Sa 22:18).
They had families residing at Nob (1Sa 22:19). They were thought of as priests of Yahweh, and were held in reverence (1Sa 22:17). It was a hereditary priesthood (1Sa 22:11,15). Men deposited votive offerings there, the sword of Goliath, for example (1Sa 21:9). There seems to have been some kind of police authority, whereby a person might be "detained" (1Sa 21:7). It was customary to inquire of Yahweh there (1Sa 22:10,15). A distraction was made between the common and the holy (1Sa 21:4-6). The custom of the shewbread was maintained (1Sa 21:6). In fine, Jesus is critically correct in calling the place "the house of God" (Mr 2:26). The account does not say that the ark was there, or that the burnt-offering of the morning and evening was offered, or that the great festivals were held. The priestly head of the establishment at Nob is represented to have been the man who had the right to the office through his descent from Aaron. It is gratuitous to assume that there were other similar sanctuaries in Israel, though the proposition that there were none might be, like other negative propositions, hard to establish by positive proof.
(2) A son of Abiathar (2Sa 8:17; 1Ch 18:16; 24:6), and grandson of the above. In a list of the heads of departments under David, a list belonging later than the middle of David's 40 years, and in which David's sons appear, this Ahimelech, the son of David's friend, is mentioned as sharing with Zadok a high position in the priesthood. In this capacity, later, he shared with David and Zadok in the apportionment of the priests into 24 ancestral classes, 16 of the house of Eleazar, and 8 of the house of Ithamar (1Ch 24). In this account Ahimelech is mentioned three times, and with some detail. It is alleged as a difficulty that Abiathar was then living, and was high priest along with Zadok (1Ch 15:11; 2Sa 15:29; 19:11; 20:25; 1Ki 2:27,35; 4:4, etc.). But surely there is no improbability in the affirmation that Abiathar had a son named Ahimelech, or that this son performed prominent priestly functions in his father's lifetime.
Many regard "Ahimelech the son of Abiathar" (Mt gives Ahimelech) as an inadvertent transposition for "Abiathar the son of Ahimelech." This is rather plausible in the passage in 2Sa 8 and the duplicate of it in 1Ch 18:16, but it has no application in the detailed account in 1Ch 24. One must accept Ahimelech the son of Abiathar as historical unless, indeed, one regards the testimony of Ch to a fact as evidence in disproof of that fact. See ABIATHAR.
(3) A Hittite, a companion and friend of David, when he was hiding from Saul in the wilderness (1Sa 26:6).
Written by Willis J. Beecher
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