Notes on 1 Samuel 2 0 1 5 E d i t i o n Dr. Thomas L. Constable Introduction TITLE First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400). The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to both of them. DATE AND WRITER The writer did not identify himself as the writer in the book. Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However someone, or more than one person, must have written most of it after Samuel's death (i.e., 1 Sam. 25—2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book. "Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."1 Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1—24). Then some unidentifiable writer or writers put it in its final form later, perhaps soon after Solomon's death. Critical scholars tend to believe it was the result of much more piecing together, 1M. H. Segal, "The Composition of the Books of Samuel," Jewish Quarterly Review 55 (1964-65):334. Copyright © 2015 by Thomas L. Constable Published by Sonic Light: http://www.soniclight.com/ 2 Dr. Constable's Notes on 1 Samuel 2015 Edition and some of them date its final form as late as 500 B.C.2 The Babylonian Talmud (ca. A.D. 500) attributed authorship of 1 Samuel 1—24 to the prophet Samuel, and the rest to Nathan and Gad.3 It is unlikely that Samuel wrote both books.4 One conservative estimate of the final date of composition is about 960 B.C.5 Another guess is near 920 or 900 B.C.6 SCOPE The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.7 David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly, on the basis of chronological references in the text, to have been about 1121 B.C.8 Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history. The first part of 1 Samuel overlaps historically with the end of the Judges Period that we find in the Book of Judges. "Now after the death of Samson, Eli the high-priest was governor of the Israelites."9 Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18).10 It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry, therefore, probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.11 2For a refutation of this view, see Gleason L. Archer Jr., A Survey of Old Testament Introduction, pp. 284- 85. 3Baba Bathra 14b, 15a. 4See David M. Howard Jr., An Introduction to the Old Testament Historical Books, pp. 142-43. 5Eugene H. Merrill, "1 Samuel," in The Old Testament Explorer, p. 204. 6Roland K. Harrison, Introduction to the Old Testament, p. 709. 7See Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings, pp. 51-52. 8See Eugene H. Merrill, Kingdom of Priests, pp. 149-50. 9Flavius Josephus, Antiquities of the Jews, 5:9:1. Josephus' statements are not always in harmony with the biblical text and reflect a certain strain of Jewish tradition that was common when he wrote, i.e., in the first century A.D. 10Leon J. Wood, Israel's United Monarchy, p. 23, wrote that the battle of Aphek happened about 1075 B.C. Though Wood is helpful in many respects, I do not think his dates are as accurate as those of Merrill and Thiele. 11Merrill, Kingdom of . . ., pp. 149-50. 2015 Edition Dr. Constable's Notes on 1 Samuel 3 OLD TESTAMENT HISTORY Events Biblical References Creation to Israel's move to Egypt Genesis 1—50 The Exodus Exodus 1—18 Israel at Mt. Sinai Exodus 19—Numbers 10 The Wilderness Wanderings Numbers 11—21 Israel on the Plains of Moab Numbers 22—Joshua 2 The Conquest and Division of Canaan Joshua 3—24 The Amphictyony (rule by judges) Judges 1—1 Samuel 7 The Reign of Saul 1 Samuel 8—31; 1 Chronicles 10 The Reign of David 2 Samuel 1—24; 1 Chronicles 11—29 The Reign of Solomon 1 Kings 1—11; 2 Chronicles 1—9 The Divided Monarchy 1 Kings 12—2 Kings 17; 2 Chronicles 10— 31 The Surviving Kingdom of Judah 2 Kings 18—25; 2 Chronicles 32-36 The Return under Zerubbabel Ezra 1—6 The Return under Ezra Ezra 7—10 The Return under Nehemiah Nehemiah 1—13 PURPOSE A main purpose of the Book of Samuel seems to have been to record the establishment of kingship in Israel and to explain its theological significance. It deals with the Israelites' initial request for a king, the establishment of that king (Saul), and the tragic results of that king's reign. It then explains the consolidation of power under a second king (David), God's promises to him, and his decline in his later years. The climax of the book comes in 4 Dr. Constable's Notes on 1 Samuel 2015 Edition 2 Samuel 7, where God promises David an everlasting dynasty. The writer (or writers) clearly wanted to legitimatize the Davidic monarchy and dynasty. Whether and how the monarchy should be established are main subjects of 1 Samuel, and the question of who should be Israel's king dominates much of 2 Samuel.12 As with all the historical narratives of the Old Testament, the Holy Spirit's purpose in giving us the books of 1 and 2 Samuel was not just to record events that transpired. It was primarily to teach spiritual lessons to the original readers, and to readers of all time, by revealing the causes and effects of various human responses to God's grace.13 God guided the inspired writers of Scripture to teach theology as well as to record history. This is clear in all the so-called historical books of both Testaments. We can see this as we examine the reasons God selected the particular events and facts that He recorded for inclusion out of the mass of possible data that He could have set forth. Scholars have disputed what it was that the writer chose to emphasize primarily in the Books of Samuel. Some have felt his unifying purpose was to demonstrate the sovereignty of God.14 Some believe it was to show that God provides leadership for His people.15 Others have seen the purpose as something else. I believe those who see the record of what happens to individuals and nations, when they trust and obey God's Word or fail to do so, have identified the primary purpose.16 For the Israelites, their commitment to obey the Mosaic Covenant out of trust in God, and gratitude for His calling them to receive His grace, would result in God blessing them (Deut. 28:1-14). However if they despised His grace and departed from His will, as expressed for them in the Mosaic Covenant, He would curse them (Deut. 28:15-68). Moses had explained God's "blessing" in Deuteronomy. It included fertility for the Israelites personally as well as for their herds and crops, and it included the ability to defeat their neighbor enemies and to enjoy peace and prosperity. It also included other material and social advantages, as well as the enjoyment of an intimate spiritual relationship with God. God's "curse," on the other hand, would be barrenness, defeat, oppression, and many other undesirable conditions. In Samuel we have a record of how commitment to the will of God results in blessing for individuals, groups of individuals, and whole nations. This commitment should rest on an appreciation for God's initiative in reaching out to undeserving sinners in grace. We also see how disregard for God's Word, because of a failure to appreciate God's grace, inevitably leads to blasting, a curse from God. These lessons are not new; the Books of Samuel are not emphasizing these things for the first time in Scripture. The Book of 12Howard, pp. 141, 146-47. 13See Steven D. Mathewson, "Guidelines for Understanding and Proclaiming Old Testament Narratives," Bibliotheca Sacra 154:616 (October-December 1997):410-35, for help in preaching narrative portions of the Old Testament. 14E.g., Ludwig Kohler, Old Testament Theology, p. 94. 15Stanley D. Tucker, "The Theology of the Book of Samuel: A Study Of God's Humiliation or Exaltation of Leaders," Biblical Viewpoint 12:2 (1978):152; and David F. Payne, I & II Samuel, p. 5. 16E.g., Walther Eichrodt, Theology of the Old Testament, 1:26. 2015 Edition Dr. Constable's Notes on 1 Samuel 5 Joshua is a positive lesson that people who trust and obey God succeed. They even accomplish supernatural feats and prosper. The Book of Judges gives the other side of that coin. People who disregard God fail, become unproductive, suffer defeat, and sometimes die prematurely. The Books of Samuel continue the emphasis begun in Genesis and Exodus that Deuteronomy clarified, namely, that our response to God's grace determines our destiny. GENRE The books of Samuel are mainly narrative (stories) with some poetic sections interspersed. The main genre is theological history. "No book of the Bible has been the object of such intense interest to literary analysts as has Samuel."17 THEMES AND CHARACTERISTICS Longman and Dillard have identified several major themes in 1 and 2 Samuel, including the reversal of fortune, David as king, David as a man, and the Lord's anointed. Some of the characteristic compositional techniques include: the repetition of key words, irony, and repetition.18 Three important theological concerns of Deuteronomy play prominent roles in these books: the anticipation of a king for Israel, the anticipation of rest for Israel, and the anticipation of blessing for obedience and punishment for disobedience.19 OUTLINE I. Eli and Samuel 1:1—4:1a A. The change from barrenness to fertility 1:1—2:10 1. Hannah's deliverance ch. 1 2. Hannah's song 2:1-10 B. The contrast between Samuel and Eli's sons 2:11-36 1. Eli's sons' wickedness 2:11-17 2. Hannah's godly influence on Samuel and its effect 2:18-21 3. Eli's lack of influence on his sons and its effect 2:22-26 4. The oracle against Eli's house 2:27-36 C. God's first revelation to Samuel 3:1—4:1a 1. Samuel's call 3:1-18 2. Samuel's ministry 3:19—4:1a II. The history of the ark of the covenant 4:1b—7:1 A. The capture of the ark 4:1b-22 1. The battle of Aphek 4:1b-11 17Tremper Longman III and Raymond B. Dillard, An Introduction to the Old Testament, p. 158. 18Ibid., pp. 159-61, 165. 19Ibid., pp. 163-64. 6 Dr. Constable's Notes on 1 Samuel 2015 Edition 2. The response of Eli 4:12-18 3. The response of Phinehas' wife 4:19-22 B. Pagan fertility foiled by God ch. 5 C. The ark returned to Israel by God 6:1—7:1 1. The plan to terminate God's judgment 6:1-9 2. The return of the ark to Bethshemesh 6:10-18 3. The removal of the ark to Kiriath-jearim 6:19—7:1 III. Samuel and Saul 7:2—15:35 A. Samuel's ministry as Israel's judge 7:2-17 1. Samuel's spiritual leadership 7:2-4 2. National repentance and deliverance 7:5-14 3. Samuel's regular ministry 7:15-17 B. Kingship given to Saul chs. 8—12 1. The demand for a king ch. 8 2. The anointing of Saul 9:1—10:16 3. The choice of Saul by lot 10:17-27 4. Saul's effective leadership in battle 11:1-11 5. The confirmation of Saul as king 11:12—12:25 C. Kingship removed from Saul chs. 13—15 1. Saul's disobedience at Gilgal 13:1-15 2. Saul's struggle against the Philistines 13:16—14:23 3. Saul's cursing of Jonathan 14:24-46 4. Saul's limited effectiveness in battle 14:47-52 5. Yahweh's final rejection of Saul ch. 15 IV. Saul and David chs. 16—31 A. David's rise as the new anointed 16:1—19:17 1. God's selection of David for kingship ch. 16 2. The reason for God's selection of David ch. 17 3. The results of God's selection of David 18:1—19:17 B. David driven out by Saul 19:18—20:42 1. God's deliverance in Ramah 19:18-24 2. Jonathan's advocacy for David ch. 20 C. David in exile chs. 21—31 1. David's initial movements chs. 21—22 2. Saul's pursuit of David ch. 23 3. David's goodness to two fools chs. 24—26 4. The end of Saul's reign chs. 27—31 (Outline continues in Notes on 2 Samuel) 2015 Edition Dr. Constable's Notes on 1 Samuel 7 MESSAGE First and Second Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter. This is also true of Kings and Chronicles. First Samuel records Israel's transition from amphictyony (rule by judges) to monarchy (rule by kings). The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant. The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God. The real meaning of the people's request comes out in verse 7: ". . . they have rejected Me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God, they must put something in His place to meet that need. Human beings must have a god. Israel turned from God as her King in 1 Samuel. She demanded a king like the other nations. This book shows the immediate effects of that demand. One of the great revelations of 1 Samuel is how, from the human viewpoint, God adapts in order to continue His reign. That God has changed the rules by which He expects people to live, as history has unfolded, is a clear revelation of Scripture. Usually this change followed a major failure by human beings to live under the rules God had established for them. These periods of history, in which God's requirements for humankind were consistent, are the dispensations. The statement that "God adapts to continue His reign" may appear to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, but the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations, and moving—surely and steadily—toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David. The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the Judges Period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's "Magnificat" in Luke 1 are interesting and noteworthy. Samuel was a prophet. In one sense, he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet, and so was Abraham, but Samuel was the first of the order 8 Dr. Constable's Notes on 1 Samuel 2015 Edition of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never "mediators" between God and the people—in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the years that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was both a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them. With Samuel, the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the kingmaker, finding and anointing both Saul and David. From now on, when God had a message for the people, it normally did not come directly to the king, but to the king and the people through a prophet. The prophet's office was always superior to that of Israel's kings. Christians have the privilege of speaking for God to our generation. We have a higher calling similar to that of Israel's prophets. When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver, and sent him first to anoint Saul as the king after the people's own heart, and later David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His will. Thus Yahweh reigned, though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy, God provided guidance through two offices rather than through one, which He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals, namely: Moses, Joshua, and the judges. Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives, because most Christians can identify easily with Saul. When God placed Saul on Israel's throne, He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB). Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful, and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually, lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch. His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end, it was under the control of an enemy neighbor: the Philistines. Saul was never able to expand the borders of Israel, because he never was strong enough to dominate his enemy neighbors. David, on the other hand, did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines. 2015 Edition Dr. Constable's Notes on 1 Samuel 9 In contrast to Saul's story, David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart. God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean that David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people. In all David's training, God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God. The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him. Regardless of their response to Him, He accomplishes His plans and purposes through them. In Samuel's case, he had opportunities to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently, God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing. In Saul's case, he had opportunities to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God, as seen in his vacillating and self-will. Consequently, he failed as a king, and he died under the judgment of God. His life was a failure. In David's case, his opportunities were his call, his anointing, his preparation for the throne, and his suffering. He responded obediently, with loyalty to God. Consequently, he became God's instrument of progress and blessing. He was a success. Each man had his opportunities, made his response, and experienced the consequences of his response. Two obeyed, and one disobeyed. All three cooperated with God in fulfilling His ultimate purposes, either to his own blessing or to his own blasting. As a result of these two major revelations, I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of people's personal responses to Him. However, people's responses to God's revealed will determine their own success or failure in life, from God's perspective. 10 Dr. Constable's Notes on 1 Samuel 2015 Edition First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces, as well as all cooperative facts and forces. He also makes use of all the agents whom He has chosen to use, regardless of their responses. Paul's comments in 2 Timothy 2:20-21 are very much to the point here. God uses both vessels unto honor and vessels unto dishonor. First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless, the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him. Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. Our attitudes and actions do not determine God's ultimate victory, but they do determine our ultimate destiny in this life and the next—not our eternal salvation, but our rewards. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However, we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time.20 20Adapted from G. Campbell Morgan, Living Messages of the Books of the Bible, 1:1:147-58.