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1 Bible Journey Bible Journey: 1 Samuel February 21/22, 2021 The Big Picture Deuteronomistic History 1 Samuel continues the Deuteronomistic History that started back in Joshua and Judges. We saw that Judges was episodic rather than a comprehensive history of that time. 1 Samuel picks up in that same time period of the judges. In his farewell address in 1 Samuel 12, Samuel even summarizes the main part of the book of Judges. For more information about the author and date of composition, refer back to what we discussed the first week with the Deuteronomistic History. As with Joshua and Judges, some of the material here may be earlier sources that were pulled together into this final form of the narrative. So, some people attribute authorship to Samuel for some of this material, but clearly he didn’t write the portions that came after his death. Also, keep in mind that this is a collection of sources, brought together into this final form, rather than a single narrative composed from beginning to end by one person. This may help to explain some of the repetitions in the text, or the fact that some materials are placed together in a more thematic way rather than in a strictly linear narrative. The fact that these books went through at least a final edit during the time of the exile continues to color the themes of which accounts are preserved here and how they are told and interpreted. Transition from judges to the monarchy The final chapters of Judges repeatedly commented on the fact that there was no monarchy in Israel, during the time when things were spiraling out of control. As 1 Samuel opens, the people explicitly ask for a king, and God responds. Samuel himself serves the pivotal role of transition between the judges and the kings. Samuel and his sons will serve as the last of the judges, although Samuel is a much more positive figure than most of the judges we encountered previously. Samuel will then anoint the first king (and the second king). So, he closes out one era and ushers in the next. 1 Samuel-2 Kings Even though we refer to this entire set of books as a longer history, there is a sense in which Joshua and Judges can each stand alone as independent books. With 1 Samuel, however, we start a new, four-volume work, often referred to as Samuel-Kings. (In fact, in Greek, these four books are treated as a single work, 1- 4 Kingdoms.) These four books tell a continuous narrative of the time of Samuel down through the exile of the southern kingdom. The main theme of these four books is the monarchy, from beginning to end. In the spring, we’ll get into the books of Chronicles, and we’ll spend some time then comparing those books to Samuel-Kings, since the time periods covered by these two histories overlaps. But we’ll note right now a couple of key things about the history in Samuel-Kings. First is the simple fact that these books cover the history of both the northern and southern kingdoms, through their parallel monarchies and the time of their exile. (Chronicles covers only the south.) Second is the connection to the book of Deuteronomy as a standard of evaluation. The point of the Deuteronomistic History is to explain why God’s people ended up in exile. Since that was the result, the history isn’t sugar-coated. Samuel-Kings puts the monarchy fully on display, warts and all. So even David and Solomon, for as great as they come across, are still shown quite honestly to be sinners (unlike in Chronicles). But we will also see the emphasis on God’s covenant and commitment. 1 Dates and Chronology Saul (r. ca. 1020–1000 BC); David (r. ca. 1000–960 BC) (see Enter the Bible) Up to this point, we have avoided dates for people and events, simply because the further back we go in time, the harder it is to pin down those numbers. On the flip side, the more we progress in time, the more archaeological and historical information we have available to corroborate names and places and to date them. For 1 Samuel, think simply in terms of date ranges, so that we have a concept of when we’re talking about. Most broadly, the events of 1 Samuel most likely take place during the 11th century BC. More specifically, Saul reigned roughly between 1020 and 1000 BC, and David reigned roughly between 1000 and 960 BC. (Those are the dates given at Enter the Bible, by a professor at Luther Seminary. However, other scholars give different dates, within a range of about 30 to 50 years of that.) So, as we read these stories, we’re talking about things that happened 3000 years ago. But for as long ago as that was, it is amazing how little people have changed. Even if you move that date forward, because these books were composed in their final form in the exile, which was about 500 years later, still—in 2500 years, people haven’t changed much. The Monarchy 1 Samuel 8:10-18 Why did the Israelites want a king so much? They first ask for a king when Samuel is older and his sons are not faithfully following in his footsteps as judges (ch. 8). The main reason they give is that all the surrounding nations have kings. They specify two things that a king does: he governs, and he leads in battle. So, a king could bring the tribes together as a unified force in a way that no leader had since Joshua. With a leader, they also gain a central capital and a standing military. A king therefore represents power and strength in ways that other nations will understand. Why didn’t God want the Israelites to have a king? God gives Samuel the words of warning to pass on to the people, in 8:10-18. The bottom line in this warning is that a king will use the Israelites for a standing army and for labor, and he will tax them for his own wealth and the wealth of his friends. In other words, a king will exploit the poor to line the pockets of the rich. But God is also warning the people not to call out to him for help when that happens, because all he’s going to do is say, “I told you so.” We see especially with David and Solomon how even good kings can go bad. Both of them abuse their power in a way that exploits their fellow Israelites. With David, we see this especially with Bathsheba and Uriah. With Solomon, we see it especially in his use of forced labor for his own luxury and building projects. In contrast to this, the book of Ruth stands as an example of how God intended for things to work: he gave the people the laws they needed to live by that would protect the people. If they would live by those laws, like Boaz did, they wouldn’t need kings over them to enforce the laws. The problem is that the kings were ultimately better at forgetting the laws and breaking them than they were at modeling them or enforcing them. So, if even good kings can go bad, then why did God give in and let the Israelites have a king when they demanded one? • God lets humans make our own choices, even bad ones, and when we insist on doing things our own way, God has a history of letting us try it our own way, so that we can find out for ourselves it was a bad idea. In a positive sense, God lets us learn lessons the hard way, if that’s the only way we’ll learn, with the end result that we’ll come back to God in humility and try his way instead. 2 In a negative sense, God hands us over to the consequences of our own sins, so that if we insist on doing things our own way, God allows us to suffer the negative results, and essentially we end up punishing ourselves. We saw that at the end of Judges, and Paul talks about the same thing in Romans 1. • In the larger scheme of salvation history, the monarchy points us forward to Christ the King and the kingdom of God, so the fact of monarchy was not necessarily bad in and of itself, and it did move forward the story of salvation history. Deuteronomy 17:14-20 Before they even enter the land, Deuteronomy anticipates the day when they’ll have a king. They’re told that it’s okay, as long as they follow certain restrictions: • The king must be an Israelite, not a foreigner. • He shouldn’t acquire horses. (This relates to military might and the fact that God wanted the kings to rely on God for their success, not on chariots or the strength of a standing army.) • He shouldn’t acquire many wives, “or else his heart will turn away [from God].” (This is exactly what is later described as Solomon’s greatest downfall.) • He shouldn’t acquire too much wealth. • He should keep a copy of the law on hand, and regularly read it and follow it. (We will later see that this is not maintained over time, since in Josiah’s day they rediscover the book of the law, indicating that it has long been forgotten and is no longer followed.) • He is also not to exalt himself over his fellow Israelites (and God is warning here through Samuel that this is exactly what the king will do).
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