BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOKS OF 1 & 2 SAMUEL --- PART 1

NAME

First and Second Samuel derive their names from the individual whom YHVH used to establish kingship in Israel. Samuel is the most prominent figure in the early narratives of 1 Samuel. His key role in leading the nation of Israel through the transition from the period of the judges to that of the monarchy warrants the use of his name as the title for the book. These books however, have not always been so designated, nor was the material originally divided into two books. As far as is known, the Septuagint {the Greek translation of the Old Testament dating from the third century BC} translators were the first to separate the material of Samuel into two books {they made a similar division in the material of Kings}. The Hebrew original of these books was written, as is characteristic of Hebrew, with symbols only for consonants and none for vowels. When translated into Greek, it was necessary to use symbols for both vowels and consonants, thus greatly lengthening the manuscript. Presumably the practical consideration of the length of the scroll was the cause for dividing the material of both Samuel and Kings into two books instead of retaining just one. The Septuagint translators, recognizing the continuity of content and emphasis in Samuel and Kings, designated what is now known as 1 and 2 Samuel as “The First and Second Books of Kingdoms” and then designated what now is known as 1 and 2 Kings as “The Third and Fourth Books of Kingdoms.” The Latin Vulgate {the Latin translation of the Bible prepared by Jerome in the late fourth century AD} slightly modified the Septuagint titles to “First, Second, Third, and Fourth Kings.” These titles were utilized all through the Middle Ages and were modified into our present titles by the Protestant Reformers in the 16th century AD in agreement with Jewish rabbinic tradition. The Reformers, however, retained the division into two books, and this has been followed in modern English versions.

AUTHOR AND DATE

Even though Samuel is prominent in the early part of the book, and the book bears his name in our English versions, it is clear that he is not the author of the entirety of 1 and 2 Samuel. Samuel’s death is recorded in 1 Samuel 25:1, prior to the time of the accession of David to the throne in place of Saul. Who wrote the material of 1 and 2 Samuel if it was not Samuel? On the basis of the statement in 1 Chronicles 29:29, it has been suggested by some that Samuel composed the early narratives of the book and that his work was later supplemented by the writings of the prophets Nathan and Gad. Others have suggested one of David’s contemporaries, such as Ahimaaz {2 Samuel 15:27, 36; 17:17}, Hushai {2 Samuel 15:32; 16:16}, or Zabud {1 Kings 4:5}. Presumably, these men would have had access to the writings of Samuel, Nathan, and Gad, as well as to other sources {see 2 Samuel 1:18} pertaining to the life and reigns of Saul and David. Who the real author was however, cannot be determined from available evidence. Whoever it was, it is clear that he lived after the death of Solomon and the division of the kingdom in 930 BC {see references to “Israel in Judah” in 1 Samuel 11:8; 17:52; 18:16; 2 Samuel 5:5; 24:1-9; and “kings of Judah” in 1 Samuel 27:6}. Thus, 1 and 2 Samuel was published in its final form sometime after 930 BC.

PURPOSE AND THEOLOGICAL TEACHING

The theme binding together the narratives of 1 and 2 Samuel pertains to the relationship between kingship and the Covenant. Kingship as requested by the people was a denial of the Covenant; kingship as instituted by Samuel was compatible with the Covenant; kingship as practiced by Saul failed to correspond to the Covenantal idea; and kingship as practiced by David was an imperfect but true representation of the ideal of the Covenantal king. It has often been pointed out that there is ambivalence in the description of the establishment of kingship in Israel {1 Samuel 8–12}, because in some places it seems to be suggested that kingship is improper for Israel, while in other places it seems to be suggested that kingship was YHVH’s will for his people. Resolution to this tension is provided in 1 Samuel 12, when Samuel inaugurates Saul as Israel’s first king in the context of a Covenant renewal ceremony by which Israel renews its allegiance to Adonai. Here it becomes clear that kingship in itself was not wrong for Israel; YHVH desired Israel to have a king. But kingship of the type Israel desired {“like the other nations”} and for the reasons she wanted a king {to give a sense of national security and lead her to victory in battle} involved a denial of Adonai as her ultimate sovereign. Samuel defined the role of the king in Israel and presented Saul to the people in a ceremony in which they renewed their allegiance to Adonai. The monarchy in Israel was first established in a form that was compatible with the Covenant. The king in Israel, as every other citizen of the nation, was to be subject to the law of Adonai and to the word of the prophet. From this perspective, the author depicts the reign of Saul as failing to correspond to the Covenantal requirements, while the reign of David, although imperfect, reflected the Covenantal ideal. There are at least two other important themes recorded in 1 and 2 Samuel. The first of these is that David conquers and acquires the land promised to Abraham. It is in the time of David that Israel’s borders are extended from Egypt to the Euphrates, as had been promised. A second event of major significance for the remainder of the Bible is David’s selection of Jerusalem to be the political and religious centre of Israel.

CONTENT

SAMUEL {1 SAMUEL 1–7}

SAMUEL’S YOUTH {1 SAMUEL 1–3}

YHVH granted the request of Hannah for a son after a long period of barrenness. She named her son Samuel {a wordplay on the Hebrew expression “heard of YHVH”} and dedicated him to the service of Adonai -- with Eli the priest at the tabernacle in Shiloh. Hannah’s beautiful song of praise to YHVH, who hears and answers prayer {2:1-10}, exalts the sovereignty of YHVH and prophetically anticipates not only the establishment of kingship in Israel but ultimately the highest fulfilment of the royal office in the Moshiach Himself {verse 10}. The evil practices of the sons of the priest Eli are described in verses 11-26. These men not only used their office for personal gain {verses 12-17} but also committed immoral acts with the women serving at the entrance to the tabernacle {verse 22}. Although Eli rebuked his sons {verses 22-25}, his warnings were too little too late. It was in this lax environment that Samuel grew up {verses 18-21, 26}. In 1 Samuel 2:27-36, an unnamed prophet pronounced judgment on Eli and his priestly line. The prediction of the imminent death of Hophni and Phinehas, Eli’s sons, was fulfilled when the Philistines took the Ark and destroyed the tabernacle at Shiloh {Isaiah 4:11; Jeremiah 7:14}. In 1 Samuel 3:1–4:1, Samuel is called to be a prophet, and he too is given a message of judgment for the house of Eli {3:11-14}. As the reliability of Samuel’s words are attested, it is recognized by the people that he was a true prophet of Adonai {3:19–4:1}.

THE LOSS AND RETURN OF THE ARK {1 SAMUEL 4–6}

In a battle with the Philistines, the prophecy of 2:27-36 and 3:11-14 was partially fulfilled. The Israelites were defeated, the Ark was taken, and Hophni and Phinehas were killed. Upon hearing the report of these calamities, Eli also died {4:17-18}. The Philistines placed the Ark of Adonai in the temple of their god Dagon in Ashdod {5:1-2}. However, when the idol of Dagon broke in pieces and fell before the Ark and a plague broke out in Ashdod, the Ark was moved to Gath. When the plague broke out in Gath, it was moved to Ekron. When the plague erupted in Ekron, the Philistines were compelled to return the Ark to Israel -- as a test, it was placed on a cart pulled by two nursing cows. These cows, going against their motherly instincts, left their penned-up calves and headed for the Israelite border and the town of Beth-shemesh {6:1-21}. By this Adonai demonstrated that the victory over the Israelites and the capture of the Ark could not be attributed to the Philistines’ god Dagon.

THE DEFEAT OF THE PHILISTINES {1 SAMUEL 7}

Twenty years went by. Samuel assured the people of deliverance from Philistine oppression if they would confess their sin and turn from the worship of Baals and Ashtaroth. He called for a national assembly at Mizpah to renew allegiance to Adonai. While the Israelites were assembled, the Philistines attacked and Adonai gave the Israelites a miraculous victory, thereby demonstrating that obedience to Covenant obligations would ensure national security {see Exodus 23:22; Deuteronomy 20:1-4}.

KINGSHIP ESTABLISHED IN ISRAEL {1 SAMUEL 8–12}

THE PEOPLE REQUEST A KING {1 SAMUEL 8:1-22}

When Samuel was an old man, the elders of the nation approached him and requested that he give them a king. Samuel immediately perceived that their request was tantamount to a rejection of Adonai, who was their King, for the people desired a king “like the other nations” -- as a symbol of national unity and military security. Nevertheless, Adonai told Samuel to give the people a king. At the same time however, he told Samuel to warn the people concerning what having a king “like the nations” would mean. The warning, descriptive of the practices of contemporary Canaanite kings, fell on deaf ears; the people persisted in their desire for a king.

SAMUEL PRIVATELY ANOINTS SAUL {1 SAMUEL 9:1–10:16}

The narrative of Saul’s search for the lost donkeys of his father and his encounter with Samuel in the process of his search is given to explain how Samuel and Saul first met, and how Adonai indicated to Samuel who the person was that he was to anoint as Israel’s first king {9:16-17}. After Samuel privately anointed Saul {10:1}, he was given three signs to confirm that his new calling came from Adonai.

SAUL PUBLICLY CHOSEN BY LOT AT MIZPAH {1 SAMUEL 10:17-27}

After the private designation and anointing of Saul to be king {9:1–10:16}, Samuel convened a national assembly at Mizpah to make Adonai’s choice known to the people {10:20-24} and to define the king’s task {verse 25}. Again, at this assembly, Samuel emphasized that the people had rejected Adonai in requesting a king because they sought a king for the wrong reasons and failed to recognize Adonai’s past faithfulness in delivering them from their enemies. But again, it was clear that the time for kingship in Israel had come and it was Adonai’s desire to give the people a king. Samuel’s explanation of the “regulations of the kingship” was an important step in resolving the tension between, on the one hand, Israel’s sin in desiring a king, and on the other, Adonai’s intent to give them a king. This document, which was preserved at the tabernacle, probably contained an enlarged version of the “law of the king” in {Deuteronomy 17:14-20} and spelled out regulations governing the role of the king in Israel for the benefit of both the king and the people. This document undoubtedly distinguished Israelite kingship from that of the kings of the surrounding nations.

SAUL LEADS ISRAEL TO VICTORY OVER THE AMMONITES {1 SAMUEL 11:1-13}

When Nahash, king of the Ammonites, attacked Jabesh-gilead, a town east of the Jordan in the territory of Manasseh, Saul left his farm work to lead a volunteer army in support of the inhabitants of Jabesh- gilead. The victory over the Ammonites under Saul’s leadership placed another seal of divine approval on his selection to be king. Saul attributed the victory to Adonai rather than to his own military strategies.

SAUL INAUGURATED AS KING {1 SAMUEL 11:14–12:25}

The victory at Jabesh-gilead prompted Samuel to call for a national assembly at Gilgal to renew the kingdom and make Saul king {11:14-15}. At the Gilgal assembly, Samuel led the people in confessing the sin of their initial request for a king and in renewing their allegiance to Adonai. In the context of this Covenant renewal ceremony, Saul was formally inaugurated in his office as king. By inaugurating Saul in this manner, Samuel effectively provided for Covenantal continuity in the transition from the period of the judges to that of the monarchy.