5' 1 Samuel 7'215'35: Samuel

1
5. 1 Samuel 7.2-15.35 Samuel Saul Narratives

• BOT694 Exegesis of 1 2 Samuel

2
7.2-17 Samuel the Judge

• Theme
• "...difference in tone between 1 Sam 7 and its
  predecessors in the book of Judges is best seen
  in the growing emphasis on repentance as a key
  element in the practical solution to Israel's
  problems. In the cyclical pattern described in
  Judg 2, repentance occurs not at all - or at the
  most implicitly. In Judg 10.10-16, the first and
  only reference to Israel's repentance in the
  book, the fly-by-night character of Israel's
  change of heart, in contrast to 1 Sam 7, is
  symbolized by the differing strengths of the
  narrator's statements.... The addition of this
  one word, lebaddo, "alone" or "only," is
  significant if "to serve the Lord" occurs
  frequently in the Dtr, it occurs in the
  strengthened form, "to serve the Lord alone,"
  only here in 7.3,4." Polzin, 74
• "The author's introduction here in 1 Sam 1-7
  centers around the institution of kingship and
  its role in Israel's turning to the Lord and
  subsequent returning to the land that he had
  given them." Polzin, 76

3
7.2-17 Samuel the Judge

• "It does seem likely that the account of Samuel's
  success in the Philistine wars drew its
  inspiration from certain statements about David's
  early career. Note the general parallels in (1)
  the battle reports in 1 Sam 7.7-11 and 2 Sam
  5.17-25, as well as the statements about (2) the
  recovery of captured lands in 1 Sam 7.14a and 2
  Sam 8.1, (3) the administration of justice in 1
  Sam 7.15 and 2 Sam 8.15, and perhaps (4) the
  pacification of the land in 1 Sam 7.14b and 2 Sam
  8 passim." McCarter, 150

4
7.2-17 Samuel the Judge

• Three observations may form our conclusion to
  this demanding text. First, the notion that God
  hears the prayers of the penitent and acts in
  response to give new life and new possibility is
  indeed a basic premise of faith in the narrative.
  Israel believes Yahweh answers prayer and
  witnesses to its faith by telling of such
  powerful inversions. Israels faith permits a
  life of bold, trustful repentance, believing that
  God has gifts to give that will change reality.
  Thus the sequence of cry-answer applies not only
  to war but to every circumstance when the power
  of God becomes a new factor that makes all
  things possible. The act of prayer by Samuel is
  not an isolated event of piety but a posture and
  inclination for all of life that is marked is
  marked by trust and yielding. Second, insofar as
  this text concerns war and national public power,
  it is, in our day, the marginal peoples who rely
  on strategies of thunder in the face of superior
  technology.... Third, this text cannot be used
  for the legitimacy of superpower militarism,
  which relies on planning, technology, and massive
  stratagems of human capability. Brueggemann,
  First and Second Samuel Interpretation, 53-54

5
Mizpah

• "Mizpah is first mentioned (Jos 1826) in the
  Benjaminite town-list when Joshua reportedly
  allotted cities captured in the Conquest to the
  various tribes.... In the account of the outrage
  at Gibeah and its aftermath (Judg 19-21), Mizpah
  reportedly served as the base camp where all
  Israel rallied before the YHWH to hear the
  victimized Levite's grievance against Gibeah
  (201, 3).... many scholars consider as ancient
  and historical the report (1 Sam 716) that
  Samuel judged Israel on a yearly circuit
  involving Bethel, Gilgal, and Mizpah. Moreover,
  the notice (712) locating Eben-ezer between
  Mizpah and Jeshanah ("the tooth") - cf. 144-5)
  is possibly an old etiology.... significant for
  understanding Mizpah's importance is the report
  in 1 Kgs 1516-22...." Arnold, P. "Mizpah," ABD,
  IV, 879-880

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Ramah
11
1 Samuel 8-12

• THE INAUGURATION OF MONARCHY IN ISRAEL

12
Structure of 1 Samuel 8-12

• I. Introductory report problems with Samuel's
  judgeship (8.1-3)
• II. Report of an assembly the demand for a king
  (84-22)
• A. Dialogue demand and rejection (84-9)
• B. Discourse against kingship (810-18)
• C. Dialogue repeated demand and rejection
  (819-22)
• III. Story the secret anointing of Saul
  (91-1016)
• A. The meeting with Samuel (91-14)
• B. The consecration (915-108)
• C. Confirmation and return home (109-16)

13
Structure of 1 Samuel 8-12

• IV. Report of an assembly public selection of a
  king (1017-27)
• A. Discourse against kingship (1017-19a)
• B. Anecdotes about Saul's selection (1019b-27)
• V. Story Saul' first exploit (111-13)
• A. The inspired exploit (11.1-11)
• B. Result exercise of a royal function (pardon)
  (1112-13)
• VI. Report of an assembly renewal of kingship
  and denouement (1114-1225)
• A. Introduction festive coronation gathering
  (1114-15)
• B. Denouement resolution of the theological
  problem of kingship (121-25)
• 1. Dialogue Samuel renounces the judgeship
  (121-5)
• 2. Discourse kingship and salvation history
  (126-15)
• 3. Dialogue reproach and reconciliation
  (1216-25)

14
1 Samuel 8

• Chapter 8 builds directly upon the experiences
  Israel has undergone within the preceding era and
  serves as the introduction to the final
  resolution to the problem Israel has experienced
  since Judges 1 a need for continuous,
  uninterrupted leadership that can maintain the
  community's faithfulness to the Horeb covenant
  and Yahweh's ongoing demands. In particular, ch.
  8 introduces the elders' realization, which they
  were depicted to have gained especially from the
  harsh lesson of the long period of Philistine
  dominion beginning under Jephthah and ending only
  with Samuel's victor at Mizpah (Judg 10.7-1 Sam
  7.12), that peace and divine favor can only be
  secured through uninterrupted, dynastic
  leadership." Edelman, King Saul in the
  Historiography of Judah, 37

15
Samuel 8

• I. Introductory report problems with Samuel's
  judgeship (8.1-3)
• "...the wickedness of Samuel's sons is outdone by
  their successors, the kings (vv11-17), but it
  contrasts sharply with Samuel's own claim of
  innocence (1 Sam 123-5). In seeking profit (cf.
  Ex 18.21), accepting bribes (cf. Ex 23.8 Isa
  1.23 5.23 Amos 5.12), and perverting justice
  (Ex 23.2, 6, 8 Deut 16.19 24.17 Isa 5.23 Amos
  5.7), they engaged in the worst possible behavior
  for administrators of justice, and they violated
  specific legal injunctions." Klein, 75

16
Samuel 8

• II. Report of an assembly the demand for a king
  (84-22)
• A. Dialogue demand and rejection (84-9)
• B. Discourse against kingship (810-18)
• "Solomon is known to have used Israelites as
  chariot commanders and as (commanders of) his
  horsemen (1 Kgs 9.22). He allegedly had 40,000
  stalls of horses for his chariots, and 12,000
  horsemen (1Kgs 4.26 cf. Deut 17.16). The
  horsemen were not cavalry, but chariot teams or
  the men who rode in chariots. The king would also
  appoint citizens to run before his own chariot.
  Both Absalom and Adonijah, in their attempts to
  seize royal power, equipped themselves with
  chariots, horsemen, and fifty men to run before
  them (2 Sam 15.1 1 Kgs 1.15 cf. also 1 Sam
  21.8 22.17). Citizens would also be appointed as
  officers over thousands and over fifties."
  Klein, 76-77
• C. Dialogue repeated demand and rejection
  (819-22)

17
Samuel 8

• "...the similarity between the law of the king in
  Deuteronomy, and the so-called anti-kingship
  section of 1 Sam 8-12 (8 1-17-27 12) are
  striking. Both begin with the people requesting a
  king, and the statement is explicitly made that
  they want to be like all the nations. Both speak
  of Yahweh choosing the king, and the limitations
  placed on the king in Deut 17.16-17 resemble the
  "ways of the king" of 1 Sam 8.11-17. And both
  conclude with statements exhorting the king to
  obedience, with the implication that long life
  will result. These parallels are too great to be
  coincidence. the problem is determining what
  relationship there is between the two passages.
  If, as is usually assumed, the Deuteronomist
  produced 1 Sam 8 10.17-27 12, then the law of
  kingship can hardly have been based on the 1
  Samuel passages. On the other side, however, the
  passages in 1 Samuel do not appear to be based on
  the law of kingship. Our suggestion would be that
  1 Sam 8

18
Samuel 8

• 10.17-27 12 were based on earlier traditions on
  how kinship began in Israel, and that the law of
  kingship was written on the basis of these same
  traditions. This would then explain the
  similarities." Gerbrandt, Kingship according to
  the Deuteronomistic History, 108

19
1 Samuel 9-10

• III. Story the secret anointing of Saul
  (91-1016)
• A. The meeting with Samuel (91-14)
• "God's part in Saul's prophetic activity (v10)
  need not obscure for us the disastrous confusion
  of monarchic and prophetic offices that coexisted
  in the person of Saul only to end abruptly and
  disastrously with him, any more than divine
  command to Samuel to make Israel a king should
  cause us to ignore its essentially idolatrous
  nature in terms of the story's ideology."
  Polzin, 101
• B. The consecration (915-108)
• C. Confirmation and return home (109-16)

20
Riding an Ass

• "Saul is sent in search of asses, the symbol of
  royalty in the ancient Near East. The narrator's
  care to identify the lost animals as females
  would seem to be intended to emphasize the
  importance of producing offspring and
  creating/carrying on a royal line. Saul's trek
  through the southeastern portion of the
  Ephraimite hill country in search of the
  she-asses seems to serve as an anticipatory tour
  of his future kingdom and thus should function to
  foreshadow plot developments." Edelman, 43
• "For the use of the ass as a royal mount during
  the coronation ceremony, see 2 Sam 16.1-2 1 Kgs
  1.33-35, 38-40 Zech 9.9. This use continues
  symbolically in the NT in Mt. 21.2-13 Mk
  11.1-11 Lk 29.28-48 The royal archives

21
Riding an Ass

• from Mari provide an excellent extrabiblical
  example from the MB II period. In ARM VI
  76.20-25, the prefect of Mari, Bahdi-Lim, sends
  word to the king, Iahdun-Lim, advising him not to
  ride a horse in the forthcoming ceremonies in
  Mari, but rather an ass, because "you are king of
  the Haneans, but you are secondly king of the
  Akkadian". For the state occasions, the as was
  still considered to be the royal mount par
  excellence. The MB IIA Hyksos royal tombs at Tell
  ed Daba provide a graphic illustration of this
  concept with their ass burials just outside the
  royal burial chambers." Edelman, 43

22
Seer

• "(a) The role of the ro'eh is enacted in an urban
  setting.... (b) The role is enacted at the high
  place in the city. This fact tells us that the
  role was not enacted privately, either at a
  private shrine or in someone's home. The role was
  enacted publicly.... (d) The activity of the
  ro'eh required payment.... e) Enactment of the
  ro'eh's role entailed participation in a
  sacrificial cultus. Such a cultus involved animal
  slaughter and the communal consumption of food,
  the latter element no doubt yet another form of
  payment for the ro'eh service.... (f) The ro'eh
  was in the business of responding to requests for
  information. Such activity is consistent with
  payment of a fee to the ro'eh.... (g) The role,
  or more precisely role label, fell inot desuetude
  at some point in Israel's history. 1 Samuel 9.9
  gives unequivocal evidence of this fact. When the
  term ro'eh lost currency, we do not know."
  Peterson, The Roles of Israel's Prophets, 38-39

23
Three Signs

• First sign 10.2
• That two men would announce that the asses were
  found. This deal with the immediate need of Saul.
  However in 920 Samuel has already informed Saul
  of this. Note that the text does not record this
  happening.
• Second Sign 10.3-4
• Three men give gifts to Saul.
• "They would offer Saul the bread intended for
  God, and he was instructed to take it.
  Ironically, David was later given bread by the
  priests of Nob, much to Saul's displeasure (1 Sam
  21.1-6 22.11-19). This sign answered Saul's
  second need, his hunger (9.7), and it may also be
  understood as the first installment of royal
  tribute promised earlier by Samuel (cf. 9.20)."
  Klein, 91

24
Three Signs

• Third Sign 10.5-6
• This is the only sign that the occurrence is
  recorded.
• "The spirit is also said to have rushed on the
  judges Gideon (Judg 6.34), Jephthah (Judg 11.29),
  Samson (Judg 14.6, 19 15.14), and on David at
  the time of his anointing (1 Sam 16.13). Thus
  Saul is seen as a savior figure like the judges
  (cf. 1 Sam 11.16) though the connection of the
  spirit with his anointing is not as direct as it
  is with David." Klein, 92
• "The point is not that Saul has become a prophet
  - he is never called by the title - but that he
  has experienced inspiration legitimately and is
  now open and receptive to the spirit of Yahweh.
  In anticipation of later events we might add that
  this king of openness to the supernatural has its
  hazards. Saul' receptivity to visitations of
  spirit will bring him little happiness."
  McCarter, 187

25
1 Samuel 10

• IV. Report of an assembly public selection of a
  king (1017-27)
• "It is to be noted that Saul is not formally
  installed as king in this scene at Mizpah the
  people accept him as candidate only. The
  reference to Saul hiding among the baggage
  reflects the requisite humility of the royal
  candidate and not Saul's reluctance to assume
  office." Edelman, 56-57
• A. Discourse against kingship (1017-19a)

26
1 Samuel 10

• B. Anecdotes about Saul's selection (1019b-27)
• "There are only three biblical passages in which
  someone is taken by lot (nilkad) before the LORD
  Josh 7... here in 1 Sam 10 and 1 Sam 14 where
  Jonathan is discovered by lot to be the one who
  against Saul's command had eaten some food and
  was thereby responsible for the LORD's
  silence.... The public choice by lot of Saul for
  king follows this pattern of "seizing the
  culprit.".... The manner in which Saul is
  publicly chosen or taken by lot, therefore, is
  intended, above all else, to emphasize the guilt
  and sin inherent in the royal office for which he
  is taken. Saul, as Israel's first king, is
  singled out as a personification of kingship's
  sinfulness." Polzin, 104

27
1 Samuel 10

• "The obvious question, asked by almost every
  published reading of v22, is why did Saul hide?
  His action presupposes that he knew the lot would
  fall to him, and hence that he had made the
  connection between his anointing and the matter
  of the monarchy (Keil Delitzsch 1880108). The
  text, however, supplies no indication as to his
  motives for hiding so that readers have had to
  fill that gap, usually with some suggestion about
  Saul's modesty and self-effacement (e.g. Smith
  1899 78 Ishida 1977 46). However this gap is
  filled, McCarter is probably right when he says
  that to seek Saul's motive is to miss the point.
  The gap in the text - Saul's motivation - cannot
  be filled conclusively on the basis of the prior
  context, nor will it be filled immediately in the
  subsequent context it is what Sternberg calls a
  permanent gap...." Eslinger, 347

28
1 Samuel 11

• V. Story Saul' first exploit (111-13)
• A. The inspired exploit (11.1-11)
• "1 Sam 11.1-11 recounts Saul's "testing" as
  king-elect in his purported rescue of
  Jabesh-Gilead from the Ammonite threat of
  disfigurement and servitude. In the unfolding of
  the narrative's reconstruction of the advent of
  monarchy in Israel, Saul was formally designated
  king-elect at the end of ch. 10. According to the
  expectations of an ancient audience familiar with
  the royal coronation ceremony, the candidate now
  would have needed to be tested through the
  performance of a military deed before being
  confirmed as king." Edelman, 59
• B. Result exercise of a royal function (pardon)
  (1112-13)

29
1 Samuel 12

• VI. Report of an assembly renewal of kingship
  and denouement (1114-1225)
• A. Introduction festive coronation gathering
  (1114-15)
• Gilgal "Here Saul's kingship is "renewed," and
  here also it will be repudiated (13.7b-15a)."
  McCarter, 204

30
1 Samuel 12

• B. Denouement resolution of the theological
  problem of kingship (121-25)
• McCarter argues that the texts is organized into
  a threefold scheme a) first, the prophet is
  contrasted with the king in 12.1-5 b) second,
  the power of the prophet is demonstrated as
  Yahweh responds to the prophet's request in
  12.16ff. c) lastly, the future of the prophetic
  office is foretold in 12.23. Here the prophet's
  role is that of interceding with Yahweh on behalf
  of the people and instructing them in "the good
  and fair way." McCarter, 218-219
• 1. Dialogue Samuel renounces the judgeship
  (121-5)
• 2. Discourse kingship and salvation history
  (126-15)
• 3. Dialogue reproach and reconciliation
  (1216-25)

31
1 Samuel 13

• 13.1-15 NOTICE OF SAUL'S KINGSHIP AND A BROKEN
  APPOINTMENT
• Chaps. 13 and 14 deal with Saul's and Jonathan's
  victorious conflict with the Philistines. They
  are set off from the deuteronomistic summary on
  the rise of kingship in chap. 12 by the regnal
  formula in 13.1, and from the conflict with the
  Amalekites in chap. 15 by the summary and
  genealogical verses in 14.47-51(52). Klein,
  123
• The first verse of chapter 13 seems to take up
  the narrative from 11.15.... Chapters 13-15 forms
  something of a counterpoint to chapters 9-11. In
  chapters 9-11 we have seen how Saul was
  established as king in a threefold sequence of
  secret anointing, public acclamation, and
  military victory at the behest of the spirit. Now
  in chapters 13-15 we shall observe the undoing of
  Saul and the end of his royal power. We shall see
  that Samuel plays the decisive role here as he
  did in the establishment of Saul. Thus we move
  from the establishment of Saul (chs. 9-11) to the
  nullification of Saul (chs. 13-15).
  Brueggemann, Interpretation, 97

32
Samuels Rejection of Saul

• On what grounds has Saul been condemned? - for
  nowhere are they precisely stated. As we saw, the
  condemnation if most readily seen as deriving
  from the instruction of 10.8 and it is unlikely
  that the propriety of the sacrifice being offered
  by other than a prophet or priest is really at
  issue. The answer to the question lies rather in
  the ambiguity of the instruction while it may
  seem that Saul has fulfilled the conditions of
  the command, in that he has waited the required
  seven days, the instruction also speaks of him
  being required to wait until I come to you. It
  is the ambiguity that becomes the trap. Gunn,
  The Fate of King Saul, 67

33
Samuels Rejection of Saul

• Saul's trespass, always in relationship with the
  general picture of him, could then consist in the
  fact that he did not act in obedience to the
  letter, had no patience, i.e. no faith, and
  allowed the disturbing situation to be the most
  important factor in his decision. Hertzberg,
  106
• ...the relationship between kingship and
  obedience to Yahweh. On the surface this is the
  story of a broken appointment for failing to
  keep the terms of the meeting precisely as
  stipulated Saul is judged blameworthy. He has
  disobeyed Yahweh, or rather Yahweh's prophet.
  Thus he has violated the terms of his appointment
  as king. Kingship requires obedience. McCarter,
  229-230

34
Samuels Rejection of Saul

• G. Ernest Wright saw in vv. 7b-15a a violation
  of the Samuel compromise. Samuel's initial
  opposition to kingship had been tempered by a new
  system which the charismatic savior's (or
  judge's) responsibilities were assigned to the
  king (in leading the troops) and to the prophet
  (who had to communicate to the king Yahweh's
  authorization for war). According to such an
  understanding of the relationship between king
  and prophet in the early monarchy, Saul was
  violating the principles of holy war (cf.
  15.10-31), and Samuel's outrage is easily
  understood. The offense does not seem to be that
  the king merely usurped priestly sacrificial
  rights since his altar building and sacrifices
  are favorably noted in the next chapter
  (14.31-35). Klein, 127

35
1 Samuel 14

• 13.16-14.23a THE BATTLE OF MICHMASH PASS
• The Philistines permitted no iron-smiths among
  the Israelite...lest they use their skill for
  making weapons. This had the additional
  consequence that Israel was dependent upon the
  Philistines for repairing their agricultural
  tools (Ps 7.13 cf. Gen 4.22). Klein, 127-128

36
1 Samuel 14

• Greatly outnumbered and facing superior arms,
  the only chance the Israelites have to capture
  the Michmash garrison from their position across
  the wadi in Gibeah is to mount a surprise raid
  against the garrison itself before the
  Philistines have arrayed themselves for battle
  and are prepared. After gaining control of the
  garrison, the Israelites could then advance
  across the wadi safely and attempt to push the
  Philistines back westward. Jonathan's two-man
  foray certainly was a dangerous undertaking, but
  was calculated to have the remaining guards at
  the garrison think that the two were deserting
  Israelites coming out of hiding who would then be
  let into the post in order to be questioned about
  Saul's position, force-strength and battle plan.
  Once inside, the two hoped to be able to kill off
  the few remaining guards and then probably signal
  Saul to cross the pass, kill off the contingent
  outside, secure the post, and with weapons from
  the dispatched Philistines, move against the
  unsuspecting enemy camp north of the fort. Thus,
  his foray, while daring, was strategically sound
  and not simply a suicide mission in which his
  survival would have to demonstrate Yahweh's
  active protection. Edelman, 85

37
1 Samuel 14

• Jonathans faithfulness is evident in three
  parallel statements. First, he says, I may be
  that the Lord will work for us for nothing can
  hinder the Lord from saving by many or by few
  (v. 6). On the one hand, this is a statement of
  profound trust in Yahweh, indicating that the
  outcome of battle does not depend on arms. On the
  other hand, by prefacing his words with It may
  be, Jonathan is careful not to presume upon the
  freedom of Yahweh. Second, Jonathan establishes a
  criterion for knowing if the attack is the will
  of Yahweh (v. 10). Third, the sign is implemented
  and Jonathan concludes that the attack is
  intended by God (v. 12). Brueggemann,
  Interpretation, 103-104

38
1 Samuel 14

• 14.23b-46 THE CURSING OF JONATHAN
• Ironically, the imposition of the ban, which was
  intended to win divine favor, results in the
  people's infraction of blood laws, a sin against
  Yahweh that can only bring divine displeasure. In
  contrast to his earlier hesitation to engage the
  Philistines in battle, Saul springs into action
  instantly in order to constrain the people to
  observe what were to have been existing laws
  forming part of the Horeb covenant (Lev 19.36
  Deut 12.23-27). He seems to be back on track
  fulfilling his royal duties as announced by
  Yahweh in 9.17. Edelman, 92

39
1 Samuel 14

• 14.47-52 FURTHER NOTICES ABOUT SAUL'S KINGSHIP
• Within the kingship regnal pattern, the summary
  of deeds signals the end of the monarch's active
  career and immediately precedes notice of his
  death. In the account of Saul's career, then, the
  appearance of the summary at this particular
  point in the larger narrative must be a
  deliberate move by the narrator to inform his
  audience that Saul's career as king has
  effectively drawn to a close. Edelman, 96

40
1 Samuel 15

• This chapter is devoted completely to events
  surrounding Saul's war with the Amalekites. Its
  boundaries are clearly set before it, in
  14.47-52, come various summary notices about
  Saul's reign after it, in 16.1-13, the account
  of David's anointing. Klein, 146
• The chapter ostensibly concerns Sauls conduct
  of the war against the Amalekites. A careful
  reading, however, suggest that the conflict with
  the Amalekites is simply used as an occasion for
  a formal, authoritative theological statement in
  the mouth of Samuel, Here Samuel articulates the
  most rigorous and demanding claims of covenantal
  theology. Brueggemann, Interpretation, 108
• The intent of the story line is the
  nullification of Saul. Along with the fate of
  Saul, the narrative portrays Samuel as the
  uncompromising voice of the old covenantal
  tradition. Brueggemann, Interpretation, 108

41
Does God Repent

• The reader knows for sure that God can and does
  repent, because the omniscient narrator begins
  the account of the confrontation between king and
  prophet with a direct reporting of God's words to
  this effect (v11) and ends it with the narrator's
  statement about God having changed his mind over
  Saul's kingship (v35). Between verses 11 and 35
  Samuel's assertion that God, not being human,
  does not repent (v29, twice) is thus subjected to
  the critical evaluation of the narrator and shown
  to be off the mark. Matters are really more
  complicated than this when one thinks further
  about how repent is used both inside and outside
  the History, its inherent ambiguity puts the
  reader in a precarious position. As Jeremiah
  18.8-10 illustrates most pointedly, God's change
  of heart toward Israel may be from the imposition
  of good to that of evil, or vice versa. God's
  repentance, therefore, may mean either God's
  punishment or compassion, justice or mercy,
  depending upon the context. For example, God's
  repentance in Judges 2.18 signifies
  compassionate mercy toward Israel in the face of
  its enemy's onslaughts, whereas here in 15.1, 35
  it stands for the opposite of God's merciful
  compassion toward Saul in the face of his
  repeated failures. Polzin, Samuel and the
  Deuteronomist, 140