This is my third post regarding the Deuteronomistic History
(DtH). The first one introduced the Book of Deuteronomy and its relationship with
the rest of the historical books (Joshua – 2 Kings) of the Deuteronomistic
narrative. The introduction to the
reading of the Books of Joshua and Judges was the goal of my second post. Here now I have collected a few guidelines for the Books of Samuel.
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| Ernst Josephson: David and Saul |
The books of Samuel were originally only one book in the
Hebrew Bible.[1]
They were split into two books at quite a late date, as reflected in the
Septuagint and the Vulgate translations and gathered together with the Books of
Kings as 1-4 Reigns (also 1-4 Kingdoms). 1 and 2 Samuel present a lengthy narrative from the end
of the Judges era to the consolidation of the Israelite monarchy. Nobody knows
clearly by who or when these books were written. However, the Babylonian Talmud
(ca. 6th century CE) identifies Samuel as the composer of the texts
before his own death. Later on some other prophets (like Nathan and Gad, cf. 1 Chr
29:29) wrote the rest of the work. Well, many modern experts are in agreement that
1-2 Sam were written by anonymous authors as part of the larger composition of
the DtH. Therefore various edited traditions seem
to be found in these narratives.
The first book begins with the story of Samuel: his birth from a
barren woman (the same motif as in the Samson narrative from Judges 13:2-5), his call
by YHWH in the sanctuary of Shiloh and his early exploits (1 Sam 1-7). Samuel is introduced as a the first prophet of YHWH as
well as the last judge in Israel. He is largely involved in the different
stories about the appointment of Saul, Israel’s first king (1 Sam 8-12 offers several different accounts
of how Saul rises to kingship). Samuel’s final discourse in 1 Sam 12 marks the
end of the period of Judges and the beginning of the monarchical era. This key speech provides a summary of the events from the exodus, the entrance in the
land, the time of the Judges and the origins of the monarchy. It also provides some clues for the understanding of the subsequent history, especially by
alluding to the possible failure of kingship and the tragic end of the people.
As a matter of fact, this failure already appears in the
story of king Saul. Despite his relative success at war (1 Sam 13-15), the king is rejected by the LORD who, meanwhile, has changed his mind and chosen David. The
divine choice of David from Judah against Saul from Benjamin symbolizes then the
legitimization of the Judean, Davidic dynasty against the Northern monarchy.
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| King David Basilica di Santa Maria Maggiore, Rome |
Nonetheless, David’s depiction in the following cycle (2 Sam 9 - 1Kgs 2) strongly
contrasts with his presentation up to this point. In this narrative usually
called the ‘Succession to the Throne of David Story’, David often appears as a
weak king, and even as morally incorrect. The story of the succession comes to
an end in 1Kgs 1:1-2:13, after an interruption in 2 Sam 21-24 (these chapters
from an appendix; in the last chapter David is presented as the founder of the
future temple, 2 Sam 24). In 1 Kgs 1, Solomon rises to the throne as the result
of an intrigue led by Nathan and Bathsheba, whereas David appears as old and
utterly invalid, without any capacity to control the events.
Many scholars agree that the Books of Samuel are considered
a literary “masterpiece”. The intricate plots, the complexity of the
characters, the richness of the dialogues expressing feelings and emotions, the
abundant use of wordplays and other literary devices show up as a clear sign of
a well thought and elaborate composition. There is also strong agreement among the experts that
some of its accounts may contain or reflect some factual history, even though
the book was composed probably centuries after the narrated events
occurred.
There are several strong theological themes throughout these
books that reveal the Deuteronomistic background of these accounts and also foretell
how the Israelites will perceive and assess their kings.
The concept of the LORD’s covenant appears again as a
depiction of God’s relationship with his people. God is the great king and
Israel his vassal (1 Sam 4-7). The narration of Israel's community asking Samuel for a king who will defend them (1 Sam 8) seems to foreshadow that unfaithfulness which
will become a normal attitude for the Israelites as later the literary prophets will denounce. As we go over the story of the first rulers of Israel, its writers seem to argue for YHWH’s supremacy over his people
while defining the role of the human king . The king’s obeisance to the LORD’s statutes is mandatory
to keep his blessings over him and his people (cf. 1 Sam 10:1;15-16; 2 Sam 5-7, 12-19).
Related to this idea is that one of the Davidic dynasty. The
kingship of Israel should be able to fulfill certain criteria. All kings in
Israel should be as Samuel determined (1 Sam 15:22-23). From David on, all the
kings must fit in with what was determined by the Law (Deut 17: 14-20). Consequently, these texts will be of great influence through the rest of the kings’ accounts even
to Second Temple Judaism times.
The Davidic covenant is crucial in the Books of Samuel (2
Sam 7). The relationship between YHWH and King David is built and fostered by
the prior covenants (Noah, Abraham, Sinai) and it will remain until the NT times
(Jesus, son of David). However, this promise of a permanent royal posterity is
marred by the events of 2 Sam 11. David's grave mishap with Bathsheba and the
weakness of character towards his children (as they appear in the narrative), make
stark contrast with the demand of being a loyal and blameless king. This dialectical
theme will remain in the narratives until the end of the DtH and will be well remembered by the
Prophetic Literature (Am 9:11-12; Isa 11:1-2; Jer 23:5).
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| Samuel rebukes Saul (Photo credit: credomag.com) |
Samuel, as I mentioned above, is considered the last judge and the first Israelite
prophet. The Deuteromistic authors take pain in conveying that Samuel and the
prophets of 1-2 Sam are the examples of Israelite prophecy for those who are to
be called to the same ministry. The prophet should make sure that YHWH’s people
is taken care of by reminding Israel’s rulers the statutes of the Law and
overseeing the institution of the monarchy.
Juan Miguel Betancourt
Juan Miguel Betancourt
[1]
As a reminder, the books from Joshua to 2 Kings are considered as the ‘Former
Prophets’ (נביאים ראשׁונים ; nĕvî’îm rišônîm) in the Hebrew Bible. The LXX and
most English translations allocate the Books of Samuel in the Historical Books
section.
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