Chapter Six - 1 Samuel, 2 Samuel, 1 Chronicles - The Rise of the Kingdom

As a result of this chapter, you should be able to:

1. summarize the life of Samuel;

2. describe the establishment of the kingdom;

3. describe the rise and fall of King Saul; and

4. describe the rise and fall of David.

This chapter is divided into the following four parts:

1. 1 Samuel: from theocracy to monarchy;

2. 2 Samuel and 1 Chronicles: the establishment of the kingdom; and

3. 1 Chronicles: the temple anticipated.

1. FIRST SAMUEL: FROM THEOCRACY TO MONARCHY

1.1 Introduction

1.1.1 Author and date

The two books of Samuel were originally only one in the Hebrew Bible. The division came as a result of the Septuagint, which divided Samuel and Kings into four parts and called them first, second, third, and fourth Kings respectively. Consequently, the subtitle for First and Second Samuel in the King James Version is First and Second Kings.

Although the book bears Samuel's name, he could not have composed all of it since many of the events occur after his death. It appears that the author used a number of documents in composing the books, since parts of Chronicles show word-for-word identity with similar portions of Samuel. This in no way detracts from the inspiration of the book, since the Holy Spirit guided in the arrangement of the material to produce an inerrant record.

If Samuel was one of the authors, he would have done his writing sometime between 1025 and 900 B.C.

1.1.2 The life of Samuel

The name Samuel is from a Hebrew word which has been variously translated as: "the name of God," "his name is God," "his name is mighty," or "heard of God."

One is not surprised that the Jews have esteemed Samuel second to Moses among their leaders. The psalmist (Psalm 99:6), and God speaking to Jeremiah (Jeremiah 15:1), classified Samuel with Moses as an interceding priest. Samuel held the honor of being the last of the judges (1 Samuel 7:6, 15-17) and the first of the new order of prophets (1 Samuel 3:20; Acts 3:24; 13:20).

At a very tender age Samuel learned to hear and recognize the voice of God. His first message was one of judgment on Eli and his house. Samuel's influence on Israel was profound. He did much to dispel the dark clouds of the previous centuries. Under his leadership the Philistines, hereditary foes of Israel, began to receive intimation that their domination over the people of God was drawing to a close.

Samuel made regular itineraries from his home in Ramah to teach the people the Word of God. He founded a school at Ramah and trained young men to read and write, and fostered the growth of a system of national education (cf. 1 Samuel 19:19-20). It was Samuel who laid the foundation of the national culture and who lifted Israel from its mental and moral torpor. He probably was the founder of a school of prophets (cf. 1 Samuel 10:5). It was Samuel who guided the first steps of the monarchy, speaking fearlessly with the voice of divine authority as occassion demanded. Samuel was one of God's giants.

1.1.3 The place of 1 and 2 Samuel in Israel's history

The place of 1 and 2 Samuel among the Old Testament books that describe Israel's history is illustrated in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 170, by Irving L. Jensen)

Place of 1 and 2 Samuel in Israel's History

1.1.4 First two kings of Israel

Saul and David were the first two kings of Israel, followed by Solomon, the third king. For orientation in your study of 1 and 2 Samuel, keep in mind the simple outline of below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 175, by Irving L. Jensen)

The First Three Kings of Israel

1.1.5 The geographical setting of 1 and 2 Samuel

The geographical setting of 1 and 2 Samuel is shown in below map. Study below may and refer to it as you read the action of the books.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 172, by Irving L. Jensen)

Geography of 1 and 2 Samuel

1.1.6 Outline of 1 Samuel

Israel's history in Old Testament times can be conveniently divided into three main periods:

First Samuel is of special historical importance since it records the transition from theocracy to monarchy. The book also emphasizes the three offices through which God works and shows the failure of the:

1. priestly office;

2. the forming of the prophetic office; and

3. the founding of the kingly office.

Others prefer to group the material biographically:

1. Eli and Samuel (1-7);

2. Samuel and Saul (8-15);

3. Saul and David (16-31).

For our purposes we will follow the historical progression of the book and divide it on the basis of the transition from theocracy to monarchy.

1.2 The End of the Judges (1-7)

The first section of the narrative carries on the history of judges. We see Eli die an old man. His line is set aside because of gross sin and God finds His man for the dark hour in Samuel. The story centers around the last judge, Samuel. Samuel and his parents serve as a fitting contrast to Eli and his family.

1.2.1 The birth of Samuel (l:1-2:11)

The picture of Hannah longing for a son is seen in chapter 1. Her sorrow is described in this opening chapter as she enters the Tabernacle with a heavy burden and pours out her soul to God. Eli mistakes her devotion for drunkenness and begins to rebuke her. The scene is a revealing one. It shows the low spiritual level of Israel's worship. The fact that Eli suspected she was intoxicated (1:13) suggests that such things did happen at the Tabernacle. Drunkenness was characteristic of the Canaanite worship and had made its way into Israel's religion.

The scene also reveals a lack of spiritual sensitivity on the part of Eli. Hannah is a woman with a heavy heart, and Eli does not recognize it. We shall discover as the story progresses that Eli is greatly lacking as a spiritual leader. His lack of spiritual perception and his failure as a parent is a contrast to the dedication of Hannah. Hannah demonstrated everything Eli should have been as a parent.

The song of Hannah is recorded in 2:1-10. God honors Hannah's request and gives her a child. She is faithful to her promise and presents him to Eli for service at the Tabernacle. Her prayer here is in contrast to the request of chapter 1. She magnifies the power of God and the faithfulness of God. Echoes of this song are found centuries later in the words of Mary in Luke 1:46-55 when she discovers she will be the mother of the Messiah.

1.2.2 The boyhood of Samuel (2:12-3:21)

The story is presented in such a way that the contrast between the son of Hannah and the sons of Eli is obvious. The narrative moves from one family to the other as the following chart demonstrates.

1.2.2.1 The failure of Eli's sons

The callous disregard for spiritual things on the part of Eli's sons is an indictment against Eli as well. Eli's own lack of spiritual sensitivity was seen in chapter 1, and this reproduced itself in his home. The sons knew not the Lord (2:12) and despised spiritual things (2:17). The statement in 2:22 indicates they participated in immoral behavior at the door of the Tabernacle itself. This again was a characteristic trait of Canaanite worship and indicates further the deterioration of Israel's worship.

A clue to Eli's home problems is found in the words of the prophet in a message to Eli. He had relegated his sons to a position above God (2:29). This failure to observe the proper scriptural priorities will always lead to problems in the home. Another factor is stated in 3:13. There was no discipline in the home. Because they were not taught to respect authority in the home, they would not acknowledge authority in spiritual things.

1.2.2.2 The faithfulness of Samuel

In contrast, we see Samuel's conduct (2:18-21) and his call (3). His exemplary behavior is demonstrated in 2:18-21 in that he serves God as a child in an ungodly environment. His call is recorded in chapter 3. A message from God would have ordinarily come to Eli, but 3:1 states that the word of God was precious, that is, rare in those days. God seldom communicated with Eli. We see the tragic picture of a man involved in spiritual things, and yet he had lost contact with God. As a result, the call comes to Samuel in a clear and definite way, and the message of judgment on Eli's home is delivered by Samuel.

1.2.3 The ministry of Samuel (4-7)

The fact that God's hand is on Samuel is evident in the events that follow. Samuel is recognized as a spiritual leader. These chapters show that the Philistines still proved to be a vital threat in Israel. The narrative shows the defeat and subsequent victory over the Philistines, along with the causes of both.

A defeat at the hands of the Philistines in chapter 4 causes Israel to seize the Ark (4:3-4) with the hope that it will bring them victory the next time. The results are even more devastating as the battle is lost, the Ark is seized, and Eli's sons are slain. Israel was making one basic error. They were depending on the Ark to save them rather than on the God of the Ark. It is easy to make the same mistake and depend on our gifts and talents rather than on God who wants to work through them. The news is brought to Eli and he falls over dead. The priestly line now resides in Eli's newborn grandson (4:20-21). Samuel is now called upon to stand for God in this spiritual vacuum. He is truly the man of the hour.

The difficulties the Philistines encountered as custodians of the Ark are outlined in chapters 5 and 6. A series of disasters prompts them to return the Ark to Israel, and it is placed in the household of Abinadab (7:1).

Chapter 7 shows a reversal of the trend of the previous chapters. Samuel encourages the people to purge themselves of the Canaanite gods and return to Jehovah in repentance. This leads to a day of national confession at Mizpah and God delivers them from the Philistines. Samuel erects a great stone as a memorial of God's hand of blessing and calls it Eben-ezer, which means "stone of help."

1.3 The Establishment of the Kingdom (8-31)

1.3.1 Saul (1043 B.C. - 1011 B.C.) (8-15)

The beginning of the monarchy is traced through the remainder of the book, starting with Saul and continuing with David in chapters 16ff. The activities of Saul alone are traced in chapters 9 through 15 and explain why it is necessary for God to look for another king in chapter 16. The sequence of events follows the pattern below:

1.3.1.1 The election of Saul

Saul's election and his initial success are recorded in chapters 8 through 11. We see the following pattern:

The reason given by the people for their request is that the sons of Samuel were corrupt (8:5). The real reason was that they wanted to conform to the nations around them (8:19-20) and have someone to lead them in battle. God realized that at this stage in Israel's history it was not in their best interests to be given a king. It is plain from passages in Deuteronomy 17:14-20 that God intended to grant them a king when it was best for them. The request of the people was a legitimate one as such, but the timing was wrong.

Samuel warns them that a king would tax-them unmercifully and draft them for battle and other responsibilities (8:11-18). These words were literally fulfilled under Solomon. Israel's insistence leads to a bestowal of their request. Now Israel has a king which they felt would lead to a continung dynasty. This made it easier for Israel, since they did not have to look to God for a new leader each time. It thus became easier for them to walk by sight rather than by faith.

The choice of Saul is described in chapters 9 and 10. God uses an everyday errand to bring him in contact with Samuel, who privately anoints him as king (10:1). This incident is perplexing to some since Saul apparently is not acquainted with Samuel who is the great judge over all Israel. The reason probably lies in Saul's restricted country background. See A.M. Renwick, "I and II Samuel" in The New Bible Commentary, pp. 267-268. 

The private anointing is then followed by a public recognition by the people (10:24). In chapter 11, Saul is publicly vindicated in a battle against the Ammonites. After his election as king, he returns to his country home, perhaps because of some opposition to his appointment (10:26-27). This incident provides an opportunity for Saul to gain the confidence of all the people. Empowered by the Spirit, he massacres the Ammonite forces and frees the city of Jabesh-gilead.

The people gather together at Gilgal in chapter 12 as Samuel delivers a farewell speech. He reminds them of their unwise choice (12:12). He does promise to pray for them, however (12:22-24), and encourages them to future obedience. The spiritual stature of Samuel is obvious. It would have been easy for Samuel to forsake Israel since they had forsaken him. Nevertheless, he promises his prayers in spite of the fact that they rejected him and his advice.

1.3.1.2 The fall of Saul

Saul's rejection is now traced in the light of three decisive steps of disobedience which proved to be his undoing.

In chapter 13, the impatience of Saul causes him to make his first serious mistake as king. A force under the command of Jonathan kills one of the Philistine kings in Geba, and this brings the Philistine army to do battle with Saul. Saul waits at Gilgal for Samuel to appear and offer the required sacrifice. The army under his command is fearful and begins to melt away when Samuel does not appear (13:8). Saul, in his impatience, offers the sacrifice himself, and immediately afterward Samuel appears on the scene. The incident was a test to gauge Saul's ability to wait on God under pressure, and it is one that Saul completely fails. God often places us in situations where it is difficult to wait. It is easier to take the path of least resistance, but this often leads to disaster. Saul is unwilling to take the responsibility for his actions and implies that the fault is Samuel's because he did not put in an appearance sooner.

Closely connected with this is another incident in chapter 14 which reveals the impulsiveness of Saul. Saul makes a rash vow that none of the army is to take food before nightfall (14:24). Jonathan unknowingly breaks this vow in pursuit of the enemy, and Saul demands his death. The people refuse to allow Saul to execute his son, pointing out that it was primarily Jonathan who was responsible for the victory. The story shows that Saul possessed a trait that can be very damaging to a leader-that of impulsiveness. He made a quick decision without evaluating the implications, and the results were almost disastrous.

The final step in Saul's rebellion is seen in his disobedience and hypocrisy in chapter 15. Samuel sends Saul to the southern portion of the land to liquidate all the Amalekites and their property. Saul's obedience is incomplete as he spares Agag, the king, and the best of the sheep and cattle. Bruce, Israel and the Nations, p. 26, suggests his sparing of Agag's life was due to private ideas of his own about the sort of treatment that befitted a holder of the kingly office.

He lies to Samuel about his actions, and Samuel rebukes him with a statement often repeated: "To obey is better than sacrifice, and to hearken than the fat of rams" (15:22). There is no substitute for obedience. Saul rationalizes once again, explaining that he spared the best of the sheep only so that he could offer a sacrifice. He cloaks his selfish motives in a pious speech, giving a religious reason for what he has done. Samuel exposes his actions as plain disobedience. This is the last step in his repudiation of God's will. God will now take the kingdom from him and give it to another. Saul's confession of failure (15:30) is a superficial one as his subsequent behavior will demonstrate.

1.3.2 David (1011 B.C. - 971 B.C.) (16-31)

David is introduced in chapter 16 and becomes the central figure in the narrative. Soul's story fades into the background and is mentioned now only as it relates to the career of David.

This section supplies a vital chapter in the story of God's establishment of the kingdom and prepares the way for 2 Samuel, where David legitimately ascends to the throne. We see the conflict between God's rightful choice and a usurper who refuses to relinquish his position as king. God's anointed is already chosen, but it is not until the time of 2 Samuel that Saul is removed, and David takes his rightful place.

Chapters 16 through 20 deal with events connected with Saul's court, and chapters 21 through 31 describe the flight of David into the wilderness.

Chapters 16 through 20 can be analyzed as follows:

1.3.2.1 The election of David

Chapter 16 opens with the anointing of David. Samuel is overcome with grief over the fate of Soul, and God has to rebuke him so that he will perform His will. He sends him to the home of Jesse to anoint the next king. Samuel and Jesse are influenced by the wrong criteria as they seek God's choice. They are more impressed by the physical appearance of the sons (perhaps because Saul was a tall man) than they are by inner spiritual qualifications (16:7).

We need to remember in choosing leaders that the most unlikely candidate often possesses the greatest potential for God. In choosing a wife or husband the same mistake can be made. The physical appearance is not nearly as significant as the spiritual potential.

Saul was susceptible to periods of great depression which verse 14 attributes to the work of an evil spirits. This is not to imply that depression is always Satanic, although this sometimes may well be the case. It should also be noted that God's Spirit leaving Saul was an Old Testament phenomenon. Today every believer is permanently indwelt by the Holy Spirit. David is brought to the court to use his musical ability in Saul's behalf. The therapy is effective, and the evil spirit departs from him (16:23).

1.3.2.2 The battle with Goliath

His battle with Goliath is recorded in chapter 17. David's stay at the court had been a brief one, and he had gone back to his home. While bringing supplies to his brothers, he learns of the great threat that faced the armies of Israel. Volunteering to represent Israel in the conquest, David wins his famous victory. Several lessons are to be found in, this account. The first is that David refuses to be discouraged by negative opinion. His brother, Eliab (17:28) ridicules his efforts, and Saul himself tries to dissuade him (17:32-33), but to no avail.

Another factor is that he had tested God before in smaller problems (17:34-37). He is convince that the God who had delivered him from the paw of the lion and bear would deliver him from Goliath. He further realized that the basic issue was between God and Goliath. Goliath had defied God (17:45-47), and David is confident that God will vindicate His own name. David uses his skills (the sling) but his dependence is on God. He thus ventures forth fearlessly because God is as real to him as Goliath is. God honors David's faith and gives him the victory.

1.3.2.3 The conflict between David and Saul

In chapter 18, David returns to the court, and conflict arises between him and Saul. He finds a noble friend in Jonathan who helps protect him against the attacks of his father, Saul. Saul's actions are motivated by jealousy as he sees David's rising popularity (18:6-9). He first tries to slay David personally with his javelin (18:11). Saul realizes God's hand is on David, and this creates great fear in Saul's heart. He then sends him into battle, expecting him to die at the hands of the Philistines. When David is victorious Saul gives him Michal as a wife, hoping that she will be "a snare to him" (18:21).

David feels the mounting pressure in chapter 19, so with the help of Jonathan and Michal he escapes from the court and from the clutches of Saul. Jonathan and David seal their friendship with a covenant in chapter 20. Jonathan stands out in this section as one who possesses all the qualities desired in a good friend. He is willing to help David in a time of need even though it jeopardizes his own life. At the same time, he feels a loyalty to stay with his father even though he knows he is committing himself to a lost cause.

The final chapters of the book describe David's life in exile. Several observations can be made concerning the behavior of David and Saul in these chapters. Some of David's weaknesses are revealed as he feels the pressures of a fugitive life. Endangered by Saul on the one hand and the Philistines on the other, he finds himself in an unsafe position indeed. He is pictured in chapter 21 in great fear, and so he lies to the high priest, Ahimelech, about his activities. In a Philistine city he feigns madness to preserve his life (21:10-15).

Through all this he is burdened with excessive worry over losing his life (cf. 20:3; 27:1). At the same time we see David's loyalty and respect for authority. He has opportunity twice to kill Saul but refuses to do so because Saul is God's anointed (26:9).

In chapter 29, he is almost placed in a position where he would have to fight his own people, since he had settled in Philistine territory. Provientially, he is spared this predicament when the Philistines refuse to have him on hand (29:4-11).

The final steps in Saul's life are also recorded in these chapters. His contact with spiritism in chapter 28 and his suicide in chapter 31 bring this tragic life to an end.

1.3.2.4 The case of Saul and the medium of Endor

The episode with the spirit medium at Endor an intriguing one. Hoping to obtain divine direction in a battle against the Philistines, Saul inquires of the Lord but receives no message. He then makes a trip to Endor, disguised and under the cover of darkness, to seek direction from a woman with a "familiar spirit." The term "familiar spirit" refers to the alleged spirit of a deceased person, as a servant or part of the family, and so acquainted with the person calling him up. It is a knowledgeable spirit who can imitate or impersonate him, deceiving the one desiring to communicate with the dead.

The woman ironically refuses, because Saul himself has placed a ban on such practices (1 Samuel 28:9). Saul reassures her that she will not be harmed and asks that she call up Samuel from the dead. Samuel immediately appears, which creates a problem concerning the power of the spirit medium.

This leaves two possibilities:

1. It was either a demon spirit impersonating Samuel; or

2. God actually allowed Samuel to appear at this point.

See below table for the two views concerning the appearance of Samuel from the dead:

(Reference: Biblical Demonology, Kregel Publications: Grand Rapids, 1994 Edition, pp. 148-152, by Merrill Frederick Unger)

Views Concerning the Appearance of Samuel from the Dead

Several decisive factors would indicate God actually allowed Samuel to appear:

1. It is obvious that the situation was not in the hands of the spirit medium. When Saul asked that Samuel be brought up, the woman doubtless began to make her customary preparations, expecting, as usual, to lapse into a trance-like state, and be used by her "control" or "divining demon," who would then proceed to impersonate the individual called for. The medium's terrified conduct, and her complete loss of poise at the appearance of a real spirit of a deceased person, constitutes a complete and irrefutable Scriptural disclosure of the fraudulency of all spiritistic mediumship. The unusual case of Samuel returning to speak judgment to Saul stands as God's expose of spiritism as a fraud and as a sign of His unequivocal condemnation of all traffic in occultism and His sure punishment of all who break His divinely ordained laws in having recourse to it. We may explain the incident of Samuel's appearance as the intervention of God allowing Samuel to appear pronounce judgment on Saul. The rebuke to Saul and his death as predicted by Samuel were evidences of God's intervention.

2. The spirit of Samuel provided us a hint as to the condition of the righteous dead, which, he clearly implied is that of rest and quietness, and that Saul had disturbed his tranquility by calling for him (1 Samuel 28:15). Please note that there is no rest for the wicked dead. In this statement is contained a revelation of the state of the righteous dead in Paradise between death and the resurrection of the body.

3. Before the resurrection and ascension of the Lord Jesus Christ, both the wicked and the righteous are represented as going down to hades. The rich man, we are told, went to hades, and he and Lazarus were within speaking distance of each other in that region "a great chasm fixed" (Luke 16:19-31). Jesus Himself went down to hades (Acts 2:27, 31). After the resurrection and ascension of the Lord Jesus Christ there seems to have come a change. From that time on, believers are represented as going into the presence of Christ at death. It is possible that when Christ arose, He took with Him not only a first-fruit of men whom He raised bodily (Matthew 27:52f), but also the souls of all the righteous in hades (Ephesians 4:8-9; Psalm 68:18; 1 Peter 3:18-19). Now all believers go into Christ's presence at death, while unbelievers continue to go to hades, as in Old Testament times (Herman A. Hoyt, The End Times, Moody, 1969, p.45). It explains the reason why the spirit of Samuel was represented as coming "up out of the earth" (1 Samuel 28:13-14), and not as coming down from heaven.

4. There is no reason why Saul and his sons should not have gone at death to be where Samuel was, in the Paradise section of Hades, where all the spirits of the righteous dead were in Old Testament times (Luke 16:19-31). Please note that Saul was anointed and elected by God (1 Samuel 10:1). It must never be forgotten that Saul is not a type of unbeliever, but of a child of God, albeit disobedient and under the divine discipline. His last act of lawlessness, in resorting to necromancy, resulted in his untimely end on the battlefield of Mount Gilboa, which is typical of the believer's "sin unto death" (1 John 5:16), and his being delivered "unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5).

5. The Biblical text actually stated that "it was Samuel who was speaking" (28:14-15). If it were merely a demon impersonating Samuel, the Bible writer should have recorded that "it was a demon impersonating Samuel." There are many basic Bible doctrines, e.g. Trinity of God, were not expressly stated in the Bible. In these cases, we have to deduce these doctrines from the other Biblical text or try to find out the implied meaning. However, it is wrong to deny the plainly and expressly stated meaning of a particular Biblical text simply by our own imagination without any other Biblical support. Nevertheless, the context of the Biblical text did not imply that "it was a demon impersonating Samuel."

6. As soon as Samuel was called up he was speaking directly with Saul. Saul was overcome with exhaustion and fallen prostrate on the ground. After the woman's further description of Samuel, as "an old man" coming up, "covered with a robe" (1 Samuel 15:27 ), Saul seems to have glimpsed the spirit of Samuel also, for "he bowed with his face to the ground, and did obeisance" (v. 14), and the conversation proceeded directly, without any further employment of the woman. If it were merely a demon impersonating Samuel, the message of the demon should have conveyed to Saul through the spirit medium (i.e. the woman).

7. In Old Testament times, the test of a true prophet was whether or not his prediction could be fulfilled (Deuteronomy 18:20-22). The fact that Samuel's message of judgment came true would further substantiate this. The dead of Saul could not be a coincidence or easily guessed by the demon because the message was very specific. Most purported communications from the dead are vague and cryptic, couched in abstruse language calculated to deceive, and withal, to leave a favorable impression. This was far from the case with Samuel. In severest terms, he announced that the Lord had wrested the kingdom from Saul, and that tomorrow Saul and his sons would die (1 Samuel 28:16-19). 

For further discussion on Paradise and Hades, please study Chapter 8: Death, Hell and Resurrection, of the course: Systematic Theology. For further discussion on Demons, please study Chapter 25: Demons: Unclean Spirits, of the course: Systematic Theology.

1.3.2.5 The death of Saul

In the final chapter of the book, the prophecy of Samuel comes to pass. Israel loses the battle, and Saul is severely wounded. To escape harassment at the hands of the Philistines he takes his own life. The life of Israel's first king thus ends in tragedy. From all appearances Saul was a believer, but, from chapter 13 on, each incident in his life constituted another step further away from God. Morgan's words (Morgan, Living Messages, I, p. 153) concerning Saul's life are appropriate and summarize well the character of this enigmatic man:

"He was a man of enormous physical strength, yet fitful and failing from first to last; a man of undoubted mental acumen, yet a man of moods, who presently became a madman; a man as to spiritual life characterized from the very beginning by torpor and slowness, and at last, so devoid of spiritual illumination and power, that he turned his back upon Jehovah and consulted a witch who muttered and worked incantations. He was a revelation to the people of what the possession of a king like the nations really meant."

It remained now for David to win the hearts of the people and subdue the land in a way that Saul was unable to do. This is the story of 2 Samuel.

2. SECOND SAMUEL AND FIRST CHRONICLES: THE ESTABLISHMENT OF THE KINGDOM

2.1 Introduction

The two books of 2 Samuel and 1 Chronicles cover the same period chronologically. In this section each book will be dealt with as a unit to preserve the message of the book as a whole. It would be helpful at this point to chart the chronological relationship between Samuel, Kings, and Chronicles.

The distinctiveness of the narrative between Samuel and Kings and that in Chronicles is not chronological but, rather, is related to the distinctive purpose of each writer. More will be said about this later.

The distinctive contribution of 2 Samuel is seen in the following areas:

1. Political. The book traces the rise of Israel from an insignificant buffer state to the strongest nation in the Near East, all in a period of seven short years.

2. Scriptural. It gives the background of many of the Psalms (cf. the headings of Psalm 18, 59, 142, for example).

3. Biographical.

4. Prophetical. It records one of God's great covenants with Israel - the Davidic covenant.

The narrative centers about David's sin with Bathsheba. This incident becomes the turning point in the book.

The story prior to 2 Samuel 11 shows David gaining in power and prestige. Chapters 11 and 12 record the sin with Bathsheba and the events directly connected with it. Chapters 13ff. trace the results of his sin, first in his family and then in his nation. Chapters 21 through 24 portray a cross section of David's reign and are not in chronological sequence. They thus form a resume for the book.

2.2 David's Rise (1-10)

David's rise to power is traced in two stages. Chapters 1 through 4 show his activities as a local king at Hebron. Chapters 5 through 10 describe his reign on a national level over the whole country.

2.2.1 Reigning at Hebron (1-4)

The events of chapters 1 through 4 can be summarized as follows:

The intense sorrow of David over the death of Saul is recorded in 2 Samuel 1. David receives the news of Saul's death from an Amalekite who lays claim to administering the death blow to Saul. Since this account of Saul's death is different from the account given in 1 Samuel 31, it raises the questions:

1. Is the account in 1 Samuel 31 accurate?; or

2. Is it accurate but incomplete?

I believe that the account in 1 Samuel 31 is accurate and complete. I believe that Saul died by his own hand. If the Amalekite was present at all, he was present only as an observer, not as a participant.

Why, then, did David have the Amalekite killed? David would have had two grounds for ordering the execution of the Amalekite:

1. If he believed the Amalekite's story (and 2 Samuel 1:16 indicates he may have) his grounds would have been the Amalekite's claim to have destroyed "the Lord's anointed (2 Samuel 1:16).

2. If he did not believe the Amalekite's story, his grounds would have been the false witness of the Amalekite and the assumption by the Amalekite that it was acceptable to kill the Lord's anointed.

The crowning of David takes place in 2 Samuel 2:1-10. At God's direction he leaves Philistine territory which had been the center of his activities and returns to Judah. There at Hebron he is crowned king by the people of that area. (Bright, A History of Israel, p. 175, suggests that David did this with Philistine sanction. They still regarded David as their vassal and felt that his kingship would divide Israel and thus make it easier to control the land.)

Saul's followers immediately respond by appointing a king of their own - Saul's son, Ishbosheth.

Such an act led to constant conflict between the followers of Saul and the followers of David. The statement of 2 Samuel 3:1 gives a summary of the period. David's position grew steadily stronger while that of Saul became weaker and weaker. The events of the conflict are described in 2:12-4:12. Abner, the general of Saul's armies, comes over to David's side, where he is promptly murdered by David's general, Joab. This further weakens the position of Ishbosheth and his followers and prepares the way for a further expansion of David's power.

2.2.2 Reigning in Jerusalem (5-10)

The material of this section can be visualized as follows:

Take special note of the Davidic covenant in 2 Samuel 7. This is another significant Old Testament covenant which God made with Israel. God refused David's offer to build Him a house, but He spoke His refusal in such a burst of grace and glory and revelation that David could only marvel at God's greatness and goodness. It was not that God was displeased with David's desire to build Him a house; indeed, He said, "You did well that it was in your heart" (1 Kings 8:18). But God had another plan for His beloved servant. God would build a "house" for David. God was reaffirming the covenant He had originally made with Abraham, a covenant promising an everlasting Kingdom, with Christ on its throne.

2.3 David's Ruin (11-12)

These chapters demonstrate that God is no respecter of persons. Although David is Israel's greatest king and a man after God's own heart, his life does not escape the scrutiny of God. His sin is portrayed candidly with no attempt to rationalize or hide the enormity of his crime. He likewise is not exempt from the chastisement of God, as the remainder of the book illustrates.

2.3.1 The cause of the sin (11:1-5)

David's act of adultery with Bathsheba came as a result of certain factors revealed in these verses:

1. First, it is evident that David was unconcerned. The fact that it was a time of battle and David sent someone else in his place shows his indifference to his responsibilities as a military leader. It was a time of prosperity and perhaps he did not feel the necessity of being actively involved in war as he had been previously. Prosperity is often a peril in our Christian experience. It dulls our spiritual senses and makes us indifferent to the spiritual battles in which we should be engaged. It is easy to reproduce David's attitude and be willing to allow someone else to fight the battles.

2. Closely connected with this is the fact that David was idle. He was not where he should have been and, therefore, became involved in the sin. We become an easy prey for Satan when we are not actively involved in God's work as we should be. We often waste time when we should be studying. Or we watch TV when we should be in a worship service. It is at times like these that Satan uses our idle minds and fills them with unwholesome thoughts. If David had been busy instead of idle, this might never have taken place.

3. A third factor is that this act began in an insignificant way. A simple glance aroused David's curiosity (11:2). He then went further and asked for information concerning the identity of Bathsheba. This led to a command to bring Bathsheba to the palace, which resulted in the sin. Collecting information that could lead to sin is a dangerous activity. Although this appears to be a minor thing in itself, it can lead to entanglements that are far more serious.

2.3.2 The character of the sin (11:6-27)

An obvious characteristic of David's sin is that it was willful. He commits the act with full knowledge of what he is doing and thus commits a sin for which there is no sacrifice.

His sin leads to other sins. Not only adultery, but:

1. coveteousness;

2. bearing false witness;

3. stealing; and

4. ultimately murder are involved.

David breaks five of the last six commandments in the Decalogue.

His dealing with Uriah is significant since Uriah's character is an indictment of David's action. Uriah is everything that David is not - loyal, trustworthy, and dedicated. He feels guilty being away from the battlefront for even a short time while his fellow soldiers are risking their lives in battle. His very presence is a convicting influence on David. When David tries to persuade Uriah to go to his home so that it will appear that Uriah is the father of the child, Uriah does not cooperate with David's scheme, and so he is sent back to the battle with his own death notice. Joab then places him in a position where he loses his life.

It appears that David has constructed the perfect crime. The last sentence of chapter 11 shows that this is not the case. Added as a footnote to the whole episode are the words: "The thing that David had done displeased Jehovah."

2.3.3 The consequences of the sin (12)

Months pass and nothing happens. David's inner auguish during this period is described in Psalms 32 and 51. These two psalms should be read at this point to supply background material for this chapter. Eventually God enters the picture, and David's sin is exposed. God uses the prophet Nathan to show David the serious nature of his act. Nathan tells a parable of a rich man who stole a poor man's only lamb (12:1-5). David pronounces his own judgment as he cries out that such a man had no pity (12:6). Nathan then accuses David of the sin and pronounces the judgment.

The judgment is threefold:

1. the sword would not depart from his house;

2. David's wives would be taken as he had taken Uriah's; and

3. the child born by Bathsheba would die.

The chapters that follow show that the sentence is carried out.

David's attitude is one of deep contrition. When he is confronted with his sin, he does not evade the charge. He simply confesses, "I have sinned against Jehovah" (12:13). It would have been easy for David to rationalize his action or excuse himself, but he accepts the responsibility for what he has done. He acknowledges the sin for what it is. This is what makes him a man after God's heart. His confession does not, of course, remove the judgment, and the first aspect of it, the death of his child, occurs.

2.4 The Results (13-20)

The effects of David's sin are seen working themselves out, first in his family and then in the nation. The effects of his sin thus penetrate to ever broadening areas.

DAVID'S SIN AFFECTS

2.4.1 Troubles with his family (13-18)

Two sons of David were a special grief to him. In each one, the sins and failures of the father reproduce themselves.

Amnon's sin is that of incest. He feigns sickness to lure his half-sister Tamar into his presence and there forces her into an immoral act. As soon as the sin is committed, his lust for Tamar turns to disgust and hatred: "The hatred wherewith he hated her was greater than the love wherewith he had loved her" (13:15). Absalom waits for an opportune time to avenge his sister's shame and finally has Amnon slain. This incurs the disfavor of David, and so Absalom flees from Jerusalem for several years.

These events led to Absalom's insurrection in 2 Samuel 14 through 18. Taken by surprise, David is forced to flee from Jerusalem. He soon musters his forces, however, and the revolt is stopped and Absalom slain. David's deep grief over his dead son (18:33) is typical of the sorrow experienced by many a godly father over a wayward son.

2.4.2 Trouble with His State (19-20)

These events clearly affect the solidarity of the nation. The uneasiness is seen in 19:9-10. The subjects wonder why David, who delivered them from the Philistines, is afraid to return to Jerusalem. Israel and then Judah renew their allegiance to David, and he is led back to Jerusalem in triumph.

Chapter 20 reveals that the unity depicted in chapter 19 is a fragile one indeed. The northern tribes were bitter because of the prominence given to Judah (19:43), and at the first opportunity they join a revolt started by Sheba. Joab pursues Sheba through the land, and in the course of the conflict Sheba is slain. The revolt thus collapses, but it demonstrates a division in Israel between the northern and southern tribes that was ultimately to result in a divided kingdom.

2.5 The Resume (21-24)

These final chapters are not in chronological order. They are designed to give a cross section of the entire period and can be visualized as follows:

2.5.1 David's two problems

Two typical problems of David's reign are described in chapter 21 - a  famine and a war. The famine is a result of Saul's treament of the Gibeonites, since he had broken a covenant Israel had made. To settle the matter David delivers up seven sons of Saul to be hung. The other incident is a war with the Philistines, typical of the battles David faced in that period. The unusual physical features of the opponents are emphasized here.

2.5.2 Who killed Goliath? A problem in 21:19

A problem presents itself in 2 Samuel 21:19 where it is stated that Elhanan, son of Jaare-oregim, killed a giant, Goliath. However, 1 Samuel 17:4-51 states that Goliath was killed by David. There are three proposals to this problem:

1. Some suggest that Elhanan is another name for David (see Bright, A History of Israel, pp. 169-170). Because Elhanan was from Bethlehem, some scholars believe that he was David and that the present passage recapitulates David's former exploit. Against this is the lack of evidence to equate Elhanan with David and the fact that the accounts in both verses 15-22 and 1 Chronicles 20:4-8 follow that of David's conquest of Goliath by many years. In this connection, I disagree with this proposal.

2. Others explain the verse by stating that there was more than one Goliath and, therefore, this is not the same one slain in 1 Samuel 17 by David (see Fred E. Young, "I and II Samuel" in The New Bible Commentary, p. 304). This proposal is possible but it lacks certainty.

3. Still others feel that it is a textual corruption (see Gleason L. Archer, A Survey of Old Testament Introduction, p. 315). American Standard Version indicates that the giant met his death at the hands of Elhanan. Even though the Septuagint follows closely the reading of the MT in this latter verse, it is quite obvious that a scribal error has marred the transmission of the original text. Fortunately 1 Chronicles 20:5 affords great assistance in discovering how the error took place. Perhaps the Chronicles version is an attempt to clear up the confusion of two giants with the same name. In 1 Chronicles 20:5 the verse reads: "And Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite." The copyist of 2 Samuel 21:19 apparently mistook the sign of the direct object ('et) for the word beyt (probably because the manuscript was smudged or eroded before the final t), and thus changed Lahmi into "the Bethlehemite" (Hebrew: B-t-1-,h-m-y); then for a similar reason he misread the word brother ('-h) for the sign of the direct object ('-t), which meant that Goliath himself became the object of the slaying instead of Goliath's brother. In the fifth century B.C. the Hebrew het (h) greatly resembled the appearance of the letter taw (t) and also the letter yod had become very tiny. Additional evidence that the verse was poorly copied in 2 Samuel 21 is afforded by the intrusion of the name Oregim after Jaare. As 1 Chronicles 20 shows, this word 'oregim, meaning "weavers," belonged only after the word for "beam." This transmissional error must have arisen at a time when the letter het already resembled taw in appearance, but before the Septuagint was translated; that is, between the fifth century and the third century B.C. Personally, I agree with this view due to the Biblical support in 1 Chronicles 20:5.

2.5.3 David's praise and prophecy

Chapter 22 is a song of praise describing God's work on behalf of His people. The song is reproduced in Psalm 18. The opening verses of chapter 23 are also in poetic form, giving God's description of Israel's ideal ruler.

2.5.4 David's personnel

A list of David's mighty warriors is given in 23:8-39. The characteristics displayed by these men are commendable in any servant of God:

1. They were loyal and dedicated. David's request for a drink of water from the well at Bethlehem (23:15-17) motivated three of his men to break through enemy lines and honor his request.

2. They were willing to face adversity in the most difficult circumstances. In verse 20, a warrior slew a lion in the midst of a pit in the time of snow.

3. They were aggressive. Verse 21 tells the story of one man who met an Egyptian and slew him with his own weapon.

David attracted men of this calibre because he exhibited the same traits in his own life.

2.5.5 David's punishment

David's punishment is described in chapter 24. God's anger is kindled against him because he numbered the people. The act in itself is not a sinful one because it was done twice in Numbers. However, his motives in this case are wrong. He numbers the people either to assess his military strength or to tax the people. The motive of pride or greed is in view. As a result, God gives him his choice of three punishments (24:13). David prefers to cast himself upon God, and so God sends a pestilence which kills 70,000 people.

The book ends with David's purchase of the threshing floor of Araunah for the Temple.

2.6 Conclusions

In surveying 2 Samuel, several spiritual principles can be seen:

1. The principle of Galatians 6:7: " Whatsoever a man soweth, that shall he also reap." David sows immorality and thus reaps it in his own family.

2. The principle of Hebrews 12:6: "Whom the Lord loveth he chasteneth." The Lord has a great love for David, and thus he does not escape the chastening hand of God.

3. God forgives the past, but He does not undo the past. David's sin is forgiven in chapter 12. The results of that sin plague David as long as he lives.

2.7 Discussion - David as the Messianic Forerunner of Christ

David was Israel's greatest king, designated by God as the Messianic forerunner of Christ. There are many similarities between David and Christ, including:

1. birth in Bethelehem;

2. early years hidden;

3. serving his father;

4. victory over giant (death, grave, demons, Satan);

5. as shepherd;

6. as king;

7. undefeated in battle;

8. grace to his enemies (Mephibosheth); and

9. rejection and return to power.

He is the only person in Scripture with the name David. There are 58 New Testament references to him (Read Romans 1:3 and Revelation 22:16 for two examples).

3. FIRST CHRONICLES: THE TEMPLE ANTICIPATED

3.1 Introduction

In the Hebrew Bible the books of Chronicles are one, carrying the title "The accounts of the days." The text as a chronicle of the entire divine history, and the Latin titles were translated for the later English Bibles as 1 and 2 Chronicles.

3.1.1 Author and date

The books of Chronicles record the history of Israel from David to the captivity, although the writing of the books took place much later, probably in the time of Ezra. Chronicles which were written in the latter half of the fifth century B.C., probably between 450 and 425, were written while the events of the book of Ezra were taking place. The last paragraph of 2 Chronicles 36:22-23 indicates this, and so we know that the restoration Temple described in Ezra 1-6 is being constructed before the very eyes of the author of Chronicles. Some Bible students suggest that Chronicles and Ezra were originally one consecutive history (e.g., compare 2 Chronicles 36:22-23 and Ezra l:l-3a). It is very likely that Ezra was the author.

3.1.2 Place in the canon

Chronicles is the last book listed in the Hebrew Bible. Note that it appears in the list long after Kings. This suggests that the early Jews looked upon it as very distinct from Kings, despite the similar historical reporting. In our English and Chinese Bible, 1 and 2 Chronicles appear immediately after the books of Kings (just as the four gospels appear together).

3.1.3 Relationship of Chronicles with Samuel and Kings

Chronicles overlaps the events of the books of Samuel and Kings. First Chronicles and 2 Samuel cover the same events but from a different perspective. The focal point of interest in Chronicles is the Temple. The author thus selects his material in keeping with this theme. David's life is shown not as the great military leader, but as the one who prepared the nation for the building of the Temple. The religious life is thus emphasized over the political life of the nation. After the division of the kingdom into the northern and southern tribes, the author of Chronicles emphasizes the history of the Southern Kingdom, Judah. This is to be expected since the Southern Kingdom possessed the Temple, while the northern tribes were characterized by an apostate center of worship.

The book falls into two main parts:

3.2 Israel's Genealogies (1-9)

These chapters contain the most prolific genealogical list in the Old Testament, tracing the lineage of Israel from Adam through the Babylonian captivity. These tedious records are significant for several reasons:

1. They furnish valuable genealogical data relating to the line of the Messiah.

2. They show the Process of God's sovereign choice in selecting some and rejecting others.

3. They furnished important information to those who resettled the land after the captivity.

4. They contain the prayer of a man of God who was characterized by godly ambition: the prayer of Jabez for enlarged opportunity is found in 4:9-10.

The ancestry and family of David is shown in below table:

(Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 28, by John H. Walton)

Ancestry and Family of David

3.3 David's Reign (10-29)

The second section of the book describes David's exploits from his accession to the throne until his death. The material falls into two main divisions:

3.3.1 The solidification of the kingdom (10-20)

These chapters are a necessary prerequisite to what follows. The kingdom must be established on a firm basis if the Temple is to be built. David must solidify the nation politically before he can turn his attention to the spiritual needs of the people and the Temple.

Chapters 10 through 12 record the incidents which led to his crowning as a national king. Saul's death is noted in chapter 10. Chapters 11 and 12 list the mighty men of David and their abilities.

Chapters 13 through 17 center about the movement of the Ark and constitute the first step toward making Jerusalem the religious center of the land.

In chapter 13, an attempt is made to bring the Ark from its resting place in Kiriathjearim. David does not supervise the operation properly, and a man named Uzza is slain because he puts his hand on the Ark (13:7-10; 2 Samuel 6:6-8). When the oxen reach the threshing floor of Kidon, stumbling and nearly upsetting the cart. It was all a very natural thing to happen. And Uzza did the natural thing by reaching out to steady the Ark to keep it from smashing on the ground. But in an instant he was smashed to the ground by the fierce anger of a Holy God. At once we ask in wonder, Why, O God? Why strike down one who is trying to serve You with the best of intentions?

There are two reasons:

1. Disobedience to a Holy God can only bring judgment. The Ark is to be carried only by the hands of Levites and with poles placed through the rings on the Ark itself, not by any vehicle, and was not to be touched by those carrying it (Exodus 25:13-14; Numbers 4:15; cf. 1 Chronicles 15:2, 13, 15). Because these instructions are not obeyed, the Ark almost falls from the cart on which it is being carried (13:9-10).

2. It was a problem of doing the right thing in the wrong way. The Lord's discipline must be seen in the light of His absolute holiness which requires that sacred tasks be done in a sacred manner.

David is perplexed over God's act of judgment but apparently learns his lesson, since in chapter 15 he gives explicit instructions that the Ark is to be carried by none but the Levites (15:2, 13-15). The Ark is thus brought to Jerusalem and great rejoicing ensues. David learns that God is concerned not only with what we do, but how we do it.

In chapter 17, David expresses his desire to build a place to house the Ark. The desire is a good one, but David is not to be the man (17:4). Instead of David building a house for God, God is going to build a house for David (17:10-12). He is referring here to the Davidic line. David is thus barred from a project that had burdened his heart. However, he does not abandon the project in bitterness. He uses all his energies and talents to aid the one who will perform the task - Solomon.

Chapters 18 through 20 list a succession of military victories won by David which enabled the land to be at rest. This could well be the reason David was not allowed to build the Temple. His contribution at this point was still greatly needed in the military area, as these chapters show.

3.3.2 Preparation for the temple (21-29)

These chapters could best be summarized as follows:

In chapter 21, the purchase of the Temple site comes as a result of David's sin in numbering the people. It is thus parallel to 2 Samuel 24. It states here that Satan moved David to number the people (21:1), while 2 Samuel 24:1 states that God moved David to do it. This is a common feature in the Old Testament. What God permits or allows is often spoken of as a direct act of God.

To bring the plague to a halt, David erects an altar on the threshing floor of Ornan. Ornan offers the property to David for nothing, but David refuses. He will not give to God an offering that cost him nothing (21:24). David pays the full price, and this becomes the Temple site.

In chapter 22, David gathers the materials and puts the foreigners in the land to work on the Temple. In chapters 23 through 27, he organizes the personnel who will officiate at the Temple when it is ready for worship. He appoints the Levites (23-24), the musicians (25), the doorkeepers and treasurers (26) and the captains (27). This work was probably done by David just before his death, after Solomon had already been publicly recognized as king.

Chapters 28 and 29 record the final address of David to the people. He explains that he is unable to build the Temple but that God has designated Solomon for the task. He leaves a promise for the people in 28:20 in light of the great task that is before them: "He will not fail thee, nor forsake thee, until all the work for the service of the house of Jehovah be finished." The book closes with the death of David in chapter 29.

3.4 Conclusion

Several lessons are suggested in light of the survey these two books:

1. Even the best of God's servants make mistakes. Although David's sin with Bathsheba is conspicuous by its absence in 1 Chronicles, two other mistakes of David are recorded. One is the moving of the Ark which involves a wrong method. The other is the numbering of the people which involves a wrong motive.

2. Worship responsibilities are to be accepted by God's people. The various needs are outlined in chapters 23 through 27 and are filled by those best qualified. The work is thus properly organized and evenly distributed.

3. God closes doors as well as opens them. When this is the case we can help the one God has chosen to fill the need. God closes the door to the erection of the Temple by clearly telling David he is not the man. David then uses his influence to encourage the one who will accomplish it.

4. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton.

2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.

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