What was Beerothite?
The term Beerothite refers to a person from the town of Beeroth, one of the four Gibeonite cities mentioned in the Old Testament. The Hebrew form of the name is בְּאֵרֹתִי (Be’erotiy), meaning “a person from Beeroth”, with Beeroth itself derived from be’er (בְּאֵר), meaning “wells”. Thus, Beerothite can be understood as “one from the place of wells.”
The most notable references to the Beerothites are found in 2 Samuel 4:2-3, which introduces two men, Baanah and Rekab, who are described as “sons of Rimmon the Beerothite,” and who played a key role in the murder of Ish-Bosheth, the son of Saul.
“Now Saul’s son had two men who were leaders of raiding bands. One was named Baanah and the other Rekab; they were sons of Rimmon the Beerothite from the tribe of Benjamin—Beeroth is considered part of Benjamin, because the people of Beeroth fled to Gittaim and have resided there as foreigners to this day.” (2 Samuel 4:2-3, NIV)
Historical and Biblical Context
The City of Beeroth
Beeroth was one of the Hivite cities that made a treaty with Joshua through deception (Joshua 9:17), along with Gibeon, Kephirah, and Kiriath Jearim. These cities were integrated into the territory of the tribe of Benjamin (Joshua 18:25). As a result of their covenant with Israel, the Gibeonites, including the Beerothites, were spared destruction and became servants in the tabernacle (Joshua 9:23-27).
At some point after the conquest, the people of Beeroth fled to Gittaim, possibly due to political upheaval or war, and lived there as sojourners.
Baanah and Rekab’s Treachery
The most prominent appearance of Beerothites in the Bible is through Baanah and Rekab, leaders in Ish-Bosheth’s military who committed a murderous betrayal. After the death of Saul and Jonathan, Ish-Bosheth, Saul’s surviving son, became king over Israel while David ruled in Hebron over Judah (2 Samuel 2:8-11). The political situation was tense and divided.
Baanah and Rekab entered Ish-Bosheth’s home during the heat of the day and murdered him while he was lying on his bed (2 Samuel 4:5-7). They then brought his severed head to David, expecting a reward. However, David responded by condemning their treachery, reminding them that he had executed the Amalekite who claimed to have killed Saul (2 Samuel 1). He then commanded the execution of Baanah and Rekab, affirming the sanctity of God’s anointed and justice even against political enemies (2 Samuel 4:9-12).
Theological Implications
The Sanctity of Life and God’s Anointed
The account of the Beerothites underscores a repeated biblical theme: God’s anointed is not to be touched. Even in moments of political instability, David modeled restraint and reverence for God‘s sovereign purposes. Though Ish-Bosheth was weak and politically vulnerable, he was not to be unjustly killed, especially by treachery.
This reflects the biblical ethic of respect for divine authority and lawful order, reminding believers that ends do not justify means. Murder, even for political or strategic gain, is condemned. God holds all human actions accountable, especially when committed in His name or under the guise of justice.
Foreigners Within God’s People
The Beerothites, being originally part of the Hivite population, lived among Israel by treaty. While they were not native-born Israelites, they shared in the life of the community. This inclusion foreshadows the New Testament vision of the gospel embracing Gentiles. However, the story also warns that being among God’s people physically does not equate to spiritual righteousness. Baanah and Rekab were integrated but acted unrighteously.
How the Story Points to Jesus
The account of Baanah and Rekab contrasts sharply with the righteous rule of King David and ultimately points forward to Jesus Christ, the true and perfect King. Unlike human rulers who may reward treachery for personal gain, Jesus is a just and holy ruler who sees the heart and acts with perfect justice. David’s refusal to accept Ish-Bosheth’s murder as a favor is a shadow of Christ’s own commitment to justice and righteousness.
Furthermore, Ish-Bosheth’s vulnerability reminds us of Christ’s own suffering—not as a weak or failed king, but as God’s chosen Servant, betrayed and handed over to death. The key difference is that Jesus willingly gave Himself for sinners, while Ish-Bosheth fell as a result of human treachery.
Broader Biblical Themes
1. Justice and Integrity
David’s response to the Beerothites highlights the biblical priority of justice, even when others act with treachery or personal ambition. Justice is not subjective or politically convenient; it reflects the unchanging character of God.
2. Faithfulness in Leadership
The story challenges leaders to remain faithful to God’s commands, resisting temptations to shortcut justice for personal or political advantage. True leadership is measured by righteousness, not results.
3. Inclusion and Identity
The Beerothites lived among Israel but did not necessarily embrace its God-honoring values. This illustrates the distinction between outward inclusion and inward faith—a theme echoed throughout the Old and New Testaments.
4. Shadow of the Messiah
David’s kingship, including his righteous judgment, serves as a type pointing toward Christ’s perfect rule. Jesus will ultimately judge the nations with righteousness and equity (Acts 17:31; Revelation 19:11).
Reflection Questions
- What does the story of the Beerothites teach us about God’s view of justice?
- How does David’s refusal to reward treachery challenge modern ideas of leadership and success?
- Are there areas in our lives where we might be tempted to justify wrong actions for a perceived good outcome?
- How does the inclusion of foreign people like the Beerothites among Israel point us to the gospel’s outreach to all nations?
- In what ways does David’s leadership prepare our hearts to receive Jesus as the true King?
The story of the Beerothites, though brief, serves as a serious reminder that God is just, that leadership is accountable, and that God’s kingdom will be ruled not by ambition but by righteousness and truth—perfectly fulfilled in Jesus Christ.