2. Introduction to Samuel

1. 2. Introduction to Samuel BOT694: Exegesis of 1 & 2 Samuel

2. 1. Introduction 1.1 "Eusebius and Jerome reported that the material had been originally transmitted in the Hebrew Bible as only one book. However, the influence of the Septuagint's dividing of the books of Samuel and Kings into four parts under the title 'Books of Kingdoms' affected the Hebrew Bible and the division of Samuel into two books was adopted in the in the printed editions from the Bomberg Bible of 1517 onwards." [Childs, Introduction to the OT as Scripture, 266]

3. 1. Introduction 1.2 "In the Babylonian Talmud (Baba Bathra 14b) Samuel himself is said to have been the author of I and II Samuel, but there is not foundation to the note: the prophet dies and his death is described twice (1 Sam 25.1; 28.3)... What we have here, therefore, resembles what we have seen in the case of Joshua: Samuel is the protagonist of the first book (not the second), but certainly not its author, and his role is sufficient explanation of the book's title." [Soggin, Introduction to the OT, 209]

4. 2. Manuscripts 2.1 MT 2.2 LXX 2.3 4QSama, b, c 2.4 1 Sam 10.27b-11.1 (4QSama & Josephus)

5. 3. Historical Setting 3.1 "In the 'former prophets' Samuel precedes Kings and follows Judges; Ruth belongs with the Writings. It is perhaps possible to connect Judg 17-21 with the beginning of Samuel, to which it might form an introduction intended to explain why it became necessary to introduce the monarchy in Israel." [Soggin, Introduction to the OT, 210]

6. 3. Historical Setting 3.2 "First and Second Samuel are of immense importance as an accredited historical source for the early period of the monarchy. They marked the transition from the chaos of the Judges era to the more settled conditions of the kingdom, and showed the part Samuel played in establishing the social and political foundations of an institution that, in the time of Solomon, was without equal in the ANE. But while Samuel was of importance as the dominant religious figure in the transition from the tribal confederation to centralized monarchy, hw was of equal significance for the way in which he replaced the priestly hierarchy of Shiloh with an ecstatic prophetism." [Harrison, Introduction to the OT, 709-710]

7. 3. Historical Setting 3.3 "The greatest and most spectacular age of Israel was just before and after 1000 B.C. These were the days of those colorful and interesting figures, Saul, David, and Solomon, who brought the Israelites state into being and in an incredibly short time made it a nation of no small importance in the contemporary world." [Wright, Biblical Archaeology, 121]

8. 4. History of Interpretation 4.1 Anti- verse Pro- Monarchial sentiment: Pro- 1 Sam 9.1-10.16; 11.1-15; 13-14 Anti- 1 Sam 7; 8; 10.17-27; 12 If A=anti- and B=pro- then the pattern is: B=8.1-22; A=9.1-10.16; B=10.17-27; A=11.1-15; B=12.1-25. "The establishment of the kingdom-even though arising out of disobedience- is not to be viewed as a purely secular act. Although the establishment of a monarchy was not according to the original divine plan, God is till deeply involved. When Samuel anoints Saul, the divine plane, God is still deeply involved. When Samuel

9. 4. History of Interpretation anoints Saul, the divine blessing is given and the Spirit of God brings him the victory. Chapter 12 functions to summarize the perspective of the combined accounts. The basic issue of Israel's faith has not been determined by the change of the political structure. Israel, along with its new king, must still decide for or against God. `If you still do wickedly, you shall be swept away, both you and your king!' (12.25). The canonical shaping provides a theological solution to the difficulty of the two traditions by relativizing the importance of the historical change." [Childs, 278]

10. 4. History of Interpretation 4.2 Collections of independent stories subsequently joined into a continuous narrative. This view especially found in Rost's "Succession Narratives.� 4.3 David under the Blessing and the Curse [Carlson, David, the Chosen King. A Traditio-Historical Approach to the Second Book of Samuel, 2 Sam 2-5 as David under Blessing while 2 Sam 9-24 views David under the Curse.]

11. 5. Literary Analysis 5.1 The Reversal-of-Fortune Motif: "The major narrative tool used throughout 1 and 2 Samuel is the reversal-of-fortune motif. In this motif persons who were normally thought of as unimportant became important, and ones who were considered important became unimportant." [Martin, "The Literary Quality of 1 and 2 Samuel," BS, (April-June, 1984), 133-134] Movement of reversals through Samuel: 1 Sam 1-3 Eli's line verses Samuel 1 Sam 4.1-7.1 Phistines verses the Ark 1 Sam 7.2-15.35 Samuel verses Saul

12. 5. Literary Analysis 1 Sam 16-2 Sam 1 Saul and Jonathan verses David 2 Sam 2-8 Saul's kingdom verses David's + the Ark 2 Sam 9-20 David, Ammon, Absalom verses Solomon 2 Sam 21-24 Enemies of God verse David and his men

13. 6. Structure 6.1 Framework: "...in each of the first six sections of the book, a sharp contrast exists between the rival forces of obedience and disobedience. The contrast between the characters is one of the major literary techniques used in presenting a theological understanding of this portion of Israel's history." [Martin, "The Structure of 1 and 2 Samuel," 31]

14. 6. Structure The Eli and Samuel Narrative [1 Sam 1-3] The reversal from barrenness to fertility [1 Sam 1.1-2.10] The contrast between Samuel and the sons of Eli [1 Sam 2.11-36] "1. The Lord responds to the faith of the innocent and the downtrodden. There was a total reversal of natural expectations. The poor, barren woman would become the mother of the most powerful man in Israel at that time. 2. The blesses the righteous (under the covenant) with fertility, whereas the wicked are cut off. 3. The birth of Samuel was God's means of dealing with His chosen people. The rest of the narrative deals with a similar theme. The righteous ones who are chosen by God will prosper while the ones who are chosen by the people and oppose God's rule will be cut off. This is true even if those who

15. 6. Structure oppose God's rule (i.e., Eli and his sons) are a part of the covenant community. 4. God irrupts into the history of Israel at His own sovereign pleasure but only when faith is evident in His people. Because of Samuel the work of the Lord continued at Shiloh." [Martin, "The Struture of 1 and 2 Samuel," 33]

16. 6. Structure The Ark Narrative [1 Sam 4-7.1] The ark taken away [1 Sam 4] Pagan fertility foiled by God [1 Sam 5] The ark miraculously brought back to Israel [1 Sam 6.1-7.1] "1. The ark of the Lord symbolized God's presence in the nation. This became important later when David brought the ark into the nation's new capital. 2. Israel was treating the ark of the Lord as if it were some magical tool of warfare. Their attitude showed that they did not understand the true significance of Yahweh worship at that time. 3. Some people knew that God's presence within Israel was essential to the life of the nation

17. 6. Structure (Eli and Phinehas' wife). 4. A correct response to the presence of God is to rejoice and offer sacrifice. An incorrect response is to refuse to rejoice; and this brings judgment from God. Later this truth became evident when Michal refused to rejoice in the presence of God and was judged with infertility. 5. In spite of the faithlessness of the nation, God sovereignty directed the ark to be returned to the land of his covenant people so that the true significance of Yahweh worship could be rediscovered by a coming king." [Martin, "The Structure of 1 and 2 Samuel," 33-34]

18. 6. Structure The Samuel and Saul Narrative [1 Sam 7.2-15.35] Samuel's ministry as judge [1 Sam 7.2-17] The kingship given to Saul [1 Sam 8-11] The kingship taken away from Saul [1 Sam 12-15] "Saul was an impetuous person who wanted to take matters into his own hands rather than trusting the Lord. He had the opposite of the proper covenant mentality. His sins was so serious that there could be no atonement for it. This is similar to Eli's sons, for whose sins no atonement was available. Their sin resulted in a change of order, from Eli to Samuel. In Saul's case the change in order was from Saul to David." [Martin, 35]

19. 6. Structure The Saul and David Narrative [1 Sam 16-2 Sam 1] David's ascendancy as the new anointed one [1 Sam 16-18.5] David driven out [1 Sam 18.6-20.42] David in exile [1 Sam 21-29] The Kingdom changed hands [1 Sam 30-2 Sam 1] "1. The importance of the anointed one appears again and again. To be righteous and prosper, one must respond in a proper way to the Lord's anointed one. This, of course, has great ramifications for NT theology as the Messiah, in the line of David, is God's Anointed One. 2. David, as the anointed king,

20. 6. Structure was to lead Israel in fighting its battles. Young David in battle took a shepherd's implements rather than the weapons of a warrior. The symbolism is obvious - David was to be the ideal leader who would shepherd the nation. 3. Even the royal family (Jonathan, Michal, and at times, Saul) recognized that David was the man on whom God's hand rested. 4. David, like the ark before him, went into the exile in the land of the Philistines only to be sent back because he was a hindrance rather than help." [Martin, "The Structure of 1 and 2 Samuel," 36-37]

21. 6. Structure The King David Narrative [2 Sam 2-8] The beginning of the kingdom [2 Sam 2.1-3.5] The unification of the kingdom [2 Sam 3.6-5.16] The firm establishment of the kingdom [2 Sam 5.17-8.18] The Succession Narrative [2 Sam 9-20 + 1 Kgs 1-2] Appendices: The Greatness of David Narrative [2 Sam 21-24] The seven sons of Saul [2 Sam 21.1-14] The giant-killers [2 Sam 21.15-22] David's song of thanksgiving [2 Sam 22/Ps 18]

22. 6. Structure David's last words [2 Sam 23.1-7] David's mighty men [2 Sam 23.8-39] The census and the site of the temple [2 Sam 24]

23. 7. Theology 1. The "center" of Samuel's Theology: "Certainly in Samuel's theology the covenant forms the basis of all theological thought. The Mosaic Covenant is never mentioned by name in 1 and 2 Samuel, but it permeates them." [Martin, "The Theology of Samuel," 306] "The center of the theology of the books of Samuel hinges on this fertility principle and can be stated as follows: the well-being of the people of God (Israel) depended on their response to His choosing them as His instruments and saving them; the righteous ones, those chosen by God, prosper while those who oppose God's instruments of rulership are cut off." [Martin, "The Theology of Samuel," 306]

24. 7. Theology 2. The Theology of God: 2.1 The Character of God: "God is Compassionate. The character of God is seen in 1 and 2 Samuel through His actions and attitudes on behalf of His covenant people. In these books the Lord is seen as a God of compassion who cares for the people who are oppressed and in a lamentable state." [Martin, "The Theology of Samuel," 307] "God is a communicating God. Also permeating 1 and 2 Samuel is the emphasis that God was constantly communicating with His people in various ways." [Martin, "The Theology of Samuel," 307]

25. 7. Theology 2. The Theology of God: 2.1 The Character of God: "God is spiritual and unique. The uniqueness of God is perhaps best seen in 1 Samuel 4-6 in which God and `the gods' were in conflict." [Martin, 308] "God demands obedience. Through the Samuel narratives are many examples of people who obey God and of people who do not. Invariably... those who refuse to obey were judged by God." [Martin, 308] "God is worthy of worship. The nation Israel had fallen into pagan practices in its worship (1 Sam 1-3), but the Lord was worthy of worship. The great king David recognized this." [Martin, 309]

26. 7. Theology 2. The Theology of God: 2.2 The Acts of God "God sovereignly chooses. Perhaps God's major act...is His electing or choosing. This is both corporate and individual." [Martin, "The Theology of Samuel," 309] "God is forgiving. God expected obedience but in many instances the people of God failed to live according to His revelation to them and they fell into sin." [Martin, 310] "God fights for His people. A major theme...is the fact that the Lord fights for the covenant nation. Each time a new ruler was appointed, that ruler fought and won for the nation in God's name." [Martin, "The Theology of Samuel," 310]

27. 7. Theology 3. The Theology of Man Pagans Apart from the Covenant: "The pagan Philistines, though not powerless before disobedient Israel (1 Sam 4), were powerless before obedient Israel (1 Sam 7). They apparently had some knowledge of God's past dealings with His covenant nation (1 Sam 4.5-8)." [Martin, 311] Disobedient Israelites: "The fate of the disobedient is predictable.... Those who did not obey the covenant were cursed and died. The earliest example is the sons of Eli, for who it is said that there was no atonement (1 Sam 3.12-14). The lengthiest example is Saul, who began by being sovereignly chosen by God and acting as God wanted him to act." [Martin, 311]

28. 7. Theology 3. The Theology of Man The Israelite Community: "God made the Mosaic Covenant with the nation as a whole, not with each individual in the nation. The fertility motif, however, had individual and national ramifications. Occasionally the fertility motif became extremely personal and private.... But at other times the whole nation suffered because of the sinful actions of one of its leaders." [Martin, "The Theology of Samuel," 312] "One of the fundamental theological problems which appears right through the work is that of the election and the rejection of particular people." [Soggin, Introduction to the OT, 219]