| I. |
Textual Design of First
Samuel: |
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A. |
Author: |
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1. |
There are many theories
about the authorship of First Samuel
including the Deuteronomic history held by many scholars today |
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2. |
It must be admitted that
with the current evidence one cannot affirm without reservation
who wrote the book. |
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3. |
The Talmud names Samuel
as the author,
but this is hardly probable since he dies in chapter 25. The
naming probably relates to the role he played in the first 25
chapters of this history |
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4. |
The Hebrew cannon places
the work under the former prophets giving a possible clue to at
least the role of its author, if not also its sources |
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a. |
It is possible that
Samuel was compiled from the writings of the prophets Samuel,
Gad, and Nathan whose works were preserved within the nation (1
Chron. 29:29; cf. 1 Sam 10:25; see also the “book of Jasher” 2
Sam 1:18) |
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b. |
It is also possible that
Samuel wrote chapters 1-25 and then Gad and/or Nathan completed
the remainder of the book |
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c. |
Nevertheless, there is
also evidence that the books of Samuel were written after the
death of Solomon (cf. 1 Sam. 27:6) |
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d. |
Johnson writes, “The
books of Samuel were composed after the death of David from
court records, eyewitness accounts, and the writings of the
prophets Samuel, Nathan and Gad. The actual author or prophetic
historian is unknown. But it bears the marks of a prophetic
revelation.” |
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e. |
In any case, there is
certainly a tone of warning to the kings from the point of view
of the prophet who proclaimed the word of God to the king. |
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B. |
Date: The textual clues
seem to place the writing of the book sometime during the
divided monarchy and yet before the fall of the northern
kingdom. |
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1. |
Israel and Judah are
distinguished (11:8; 17:52; 18:16) |
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2. |
Ziklag, the city of
Philistia where David is sent by Achish, is described as
belonging “to the kings of Judah to this day” (27:6)This not
only speaks of a time after the divided monarchy, but of a time
when there had been “kings” in Judah. |
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3. |
However, there does not
seem to be any indication in the text that the northern kingdom
had fallen |
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4. |
Therefore, it seems best
to place the writing of Samuel sometime after the divided
monarchy (931 B.C.) but before the fall of Samaria (722/21
B.C.). |
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C. |
Design of 1 Samuel: |
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1. |
In view of the prophetic
tone and the time period of the divided monarchy, it seems very
possible that Samuel was written to historically instruct the
kings of Israel and Judah to cease placing their confidence in
the natural strength of their military, possessions, and even
alliances (as the prophets so often proclaimed), and to trust in
YHWH who has raised up over the nation all of those before them
and disposed of those who continued to trust in their own
strength |
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2. |
Through the selected,
vivid examples of history, the writer was predicting a similar
path for the nation in his day. To trust in natural strength
would lead to a fall while trust in YHWH would lead to victory
over the enemies which surrounded them |
| II. |
Theological Themes of
Progressive Revelation: |
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A. |
What Does the Book Say
about God? |
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1. |
His Names: |
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a. |
Just as the message of
the book is contained in seed form within the first two chapters
of First Samuel, so is the writer’s theology of God seen in the
revelation provided through the use of His names |
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b. |
Within the first chapter
God is presented as: |
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1) |
The Lord of Hosts (1:3,
11) |
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2) |
YHWH (1:12, 14, 19, 20,
21, 26, 28) |
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3) |
The God of Israel (1:17) |
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c. |
All of these titles
portray ways in which He will demonstrate Himself to resolve the
tensions of His people in battle, in covenant relationship, and
as Ruler of the nation. |
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d. |
However, there are some
workings of the Lord which are not in agreement with what might
be expected when these titles are employed. |
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1) |
The Lord of Hosts is
brought into the battle against the Philistines but does not
defeat the enemy because He is being treated as a magical weapon
by the nation and its profane priests, Hophni and Phinehas
(4:4ff.) |
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2) |
YHWH remembers Hannah
(and thus the Nation) by providing a child in answer to her
earnest prayer (1:19), and yet it is He who defeats Israel
before the Philistines (4:3) |
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3) |
Nevertheless, it is the
“ark of YHWH” who, while in captivity, defeats the pagan god
Dagon (4:3-4), and YHWH as well as “The God of Israel” who
brings about plagues upon the Philistines (4:6- 11) |
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e. |
The key to the
significance of these titles for God is in the “purpose of God”
which is being expressed in each incident: |
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1) |
While YHWH is the
covenant God of the Exodus, the Lord of Hosts would be expected
to defeat the enemies of Israel, and the god of Israel would be
thought of as the One who cares for the nation’s well being
(10:18), the expression of all of these acts may at times
involve the downfall of the nation and even the placement of
Israel into a relationship with the Lord that may appear to be
distant (cf. elohim as the title used to describe the experience
of Israel and the Philistines after the ark has been lost in
4:11, 13, 17, 18, 19, 21, 22; 5:1) |
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2) |
All of this is because
YHWH is still aligning Himself with the nation but with the
purpose of increasing their dependence upon Him so that He might
work out His covenant promises within the context of obedience
(cf. 12:22-25). |
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3) |
Therefore, even though
the glory has seemingly departed form Israel with the capture of
the Ark, it can be seen to be fighting the Philistines all of
the while it is in their land (cf.
kbd in 5:6, 11; 6:5). |
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4) |
Nevertheless, it is YHWH
who strikes down the irreverent men of Israel when the Ark is
returned to the nation (6:19- 21). |
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f. |
There are times when
God’s relationship may well be derived from the name chosen: |
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1) |
Saul is never identified with YHWH.Samuel may
say that the spirit of YHWH will come upon Saul, but when the
incident occurres it is the spirit of God who acts (cf. 10:6
with 10:10). |
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2) |
Samuel often employs the
name of YHWH, but the only time that YHWH is connected with Saul
is at the end of his anointing when it is written that “the
Spirit of the Lord departed form Saul...” (16:14). |
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3) |
In contrast to Saul, it
is YHWH who is identified with Hannah, Samuel, Jonathan and
David throughout the work |
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4) |
It is only when God’s
people are trusting in Him that they are allowed to experience
the character of God as is manifested in His names, however,
these names reflect the outworking of God’s hand for the nation
even if they force it to be hidden at times. |
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2. |
God’s Reversal of the
Natural: From Hannah to the death of Saul there is a
proclamation that the Lord reverses the natural order of life to
exalt His people from the hand of evil as they place their trust
in Him |
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a. |
Hannah is exalted over
the ridicule of bareness and Peninnah as she seeks YHWH’s help
(1) |
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b. |
Hannah Proclaims YHWH’s
way of reversing the natural orders of life in her song of
praise for the birth of Samuel (2) |
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c. |
Samuel is exalted over
Eli and his wicked sons even through they are the religious
power of Israel in his day |
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d. |
The Philistines are
exalted over Israel even through YHWH is the nation’s God
because of Israel’s spiritual condition (4) |
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e. |
Dagon, the fertility god
of the Philistines who is accredited with the defeat of the
Israelites, is made low by the Ark of YHWH (5) |
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f. |
Israel defeats the
superior Philistines because they are trusting in YHWH (7) |
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g. |
Saul, through
insignificant and fearful, is exalted to king of Israel (9-11) |
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h. |
Jonathan, through the son
of Saul, is exalted over his father in battle, wisdom, and the
eyes of the people because of Saul’s confidence in natural
strength (113-14) |
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i. |
Saul, though the king of
Israel, is made low by Samuel the prophet as he proclaims that
the Lord has taken the kingdom from his hand (15). |
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j. |
David, through the
youngest of the house of Jesse is exalted to the position of
king (16). |
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k. |
David, though only a
shepherd boy is exalted over the mighty Goliath (17). |
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l. |
David, through only a
musician and soldier under the rule of Saul, is exalted over the
might of Saul-the king of Israel-As YHWH foils Saul’s natural
plans (17-30) |
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m. |
Saul, the king of Israel,
dies and is mocked by the Philistines at Gilboa (31). |
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3. |
YHWH as the Ruler of
Israel:YHWH is the One who holds the life of the nation in His
hand: |
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a. |
He provides life in
bareness (1) |
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b. |
It is He who determines
the continued leadership of the nation in that He made a
covenant with Aaron, but exalts Samuel over Eli and his sons as
they dishonor Him (2:29- 4) |
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c. |
He chooses to deliver the
nation through Saul (9-1), Jonathan (13-14), and then David (17;
27; 30) |
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d. |
He allows for a king but
demands that both the nation and her king must fear and serve
Him in order to obtain life (12:19-25). |
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e. |
He is the one who either
delivers the nation into the hands of their enemies or provides
for its deliverance (f. 4:3 with 7:9-13; 11:13; 14:6-10; 17:46;
28:19). |
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f. |
It is He who knows the
heart of his people (2:3 states this generally and then the
lives of Eli, Hophni, Phinehas, Saul, Jonathan, and David
demonstrate this specifically). |
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g. |
Therefore He is the one
to be served, feared and trusted whether the nation’s rule is
mediated through judges or a king because it is YHWH who is the
true ruler of the nation. |
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B. |
God’s Purposes and Their
Administration: |
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1. |
The Purposes of God: |
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a. |
John Martin understands
obedience to the covenant of Deuteronomy 27-28 to be the
explanation for the way in which the Lord blesses (or curses)
the nation in Samuel.
He supports his argument by explaining the reversals which occur
in the Hannah and Samuel pericopes as being based upon “the
covenant relationship these people had with Him.” |
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b. |
Although there is a clear
correlation with Hannah and Samuel, the concept of obedience to
the Deuteronomic covenant does not explain some of the other
reversals which the Lord brings about in Samuel: |
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1) |
Saul, and for that matter
David, are exalted from lowly position to that of king without
any reference to their being obedient (9; 16). |
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2) |
Jonathan, who is
continually placed in a flawless light, dies on the battle field
with Saul never experiencing what might be considered earned
blessing from Deuteronomy 27-28. |
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3) |
David who is constantly
demonstrated to be spiritually beyond Saul (although not
flawless like Jonathan) panics under the pressure of being
pursued and lies to Ahimelech, the priest at Nob (21:1-9), and
to Achish the king of Gath (21:10- 15).This was enough to cause
Saul to lose the kingdom (13:13-14), but nothing close to that
happens to David |
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4) |
Therefore, it does not
seem best to understand God’s purpose in First Samuel to be
solely around the covenant of Deuteronomy 27-28. |
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c. |
It seems as though God
acts primarily in accordance with the Abrahamic covenant of
promise when He exalts in the nation: |
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1) |
No one has lived so
uprightly as to require YHWH to bless |
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a) |
Samuel is not able to pass on his
faith to the next generation |
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b) |
Saul trusts in his own natural
ability |
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c) |
David has not trusted YHWH
completely. |
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2) |
Nevertheless, the Mosaic
law gave YHWH the right to judge evil in the nation even if it
did not give the nation the right to demand of YHWH. |
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3) |
The Lord acts out of
promise and blesses in the context of obedience to the Law
(Hannah, Samuel, David), but not because of obedience
(Jonathan). |
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d. |
In the context of the
nation’s sinful rejection of YHWH as their king, Samuel states
God’s purpose toward the nation when he proclaims that, “the
Lord will not abandon His people on account of His great name,
because the Lord has been pleased to make you a people for
Himself” (12:22)This is the reason the nation is not destroyed
for their rejection of the theocracy, the reason Saul is chosen
at all (perhaps as poetic justice for the rebellion of the
nation) and the reason David is permitted to continue as YHWH’s
anointed in spite of his own sinfulness |
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2. |
The Administration of
God’s Purpose: |
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a. |
Although blatant sin is
permitted for a time under a corrupt leadership,
YHWH uses their very strength to judge their evil |
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b. |
YHWH then delivers the
weak from the oppression of the strong by placing them in their
former position of strength Hannah describes it this way: He
brings low the boastful, arrogant, mighty, full, rich, wicked,
and those who contend with God; and He exalts the feeble,
hungry, barren, poor, low, needy and godly (2:3-10)In view of
God’s permission of evil to eventually make its own pathway for
the rise of the weak, a comparison of Hannah and of Saul might
be insightful in predicting the future of Saul from his call to
kingship: |
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c. |
Even in Saul’s call we
are led to see that the absence of Hannah’s spiritual character
will be his own downfall as the way is prepared for David. Yet
YHWH permits his rise as a king in order to graphically teach
the nation that their only hope is to trust in the strength of
the Lord over natural ability. |
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d. |
YHWH then delivers from
oppression through the weak who are trusting in His strength: |
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1) |
It is the ridiculed woman
who prays to YHWH that is exalted over her rival Peninnah with
the birth of a son (1) |
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2) |
It is the boy who is
placed in the care of Eli and who serves the Lord that replaces
Eli (1:28-4:7) |
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3) |
It is the son who goes to
fight the Philistines with only his arm bearer and his
confidence in YHWH that leads the nation in the defeat of the
Philistines in place of Saul and his 600 men (14:1- 23). |
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4) |
It is the youngest son of
Jesse, a shepherd who trusts in YHWH who defeats Goliath, out
maneuvers and then replaces the King (16-30). |
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e. |
YHWH then blesses His
people as they learn to depend upon Him: |
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1) |
Hannah has a child (1)
and then five more (2) |
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2) |
Samuel leads the nation
to victory against the Philistines (7) |
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3) |
Saul leads the nation to
victory against the Ammonites (11) |
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4) |
Jonathan leads the nation
to victory against the Philistines (14) |
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5) |
David leads the nation to
victory against the Philistines (17; 23), the Geshurites, the
Girzites, and the Amalekites (27) |
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6) |
As the nation and
especially its leaders attempt to fear YHWH, serve Him and obey
His word, he uses them to bless; but ultimately He does so
because He has promised. Hannah signifies Old Covenant theology.
The central purpose of the Law was to bring men low. In this
book to today one needs to see the administration of God’s
purpose under New Covenant priorities |
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C. |
God’s Providential Rule
and Mediatoral Purposes
The stories find the ultimate control in the providential and
mediatoral purposes of God: |
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1. |
Providential Rule: |
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a. |
“In God’s Providential
rule, God permits the presence of evil in the Tabernacle, in
conflict with Saul and David. |
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b. |
The atmosphere of the
spiritual conflict is very evident in the repeated struggles
with the power of evil in the second generation of Eli and
Samuel and in the position of king for Saul and David. |
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c. |
The power of evil is
accentuated as it overwhelms Saul in spite of his better
judgment and as it repeatedly attacks David in spite of his
repeatedly calling upon God. |
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d. |
In His Providential rule
God determinately judges the presence of evil in the priestly
family, in the treatment of the Tabernacle and ark as a fetish,
in the people’s flawed call for a king, in Saul’s fearful panic,
rash vow and unrealistic view of himself, in David’s deceit at
Nob and fearful attempts to escape the enemy” |
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2. |
Mediatoral Purposes: |
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a. |
“In His Mediatoral
purposes, God raised up Samuel to stand in contrast with the
priestly family, to judge the nation in the transition and to
introduce the kingship. |
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b. |
In addition God raised up
Jonathan as a foil to Saul and as the legitimate heir who
recognizes God’s call of David. |
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c. |
In climax and focus God
raised up David to be His king yet allowed him to struggle in
conflict with Saul and Nabal realizing his greatest blessing in
being restrained. d. In spite of a second and final defection to
the Philistines, David finds strength in YHWH and grows in his
faith struggling against the evil one.” |
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D. |
The Institution of the
Monarchy: |
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1. |
The human king was
supposed to be a representative of YHWH their divine king (Gen
49:18; Num 24:17; Deut 17:14-19) |
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2. |
The people did not seem
to understand this because the Lord evaluates their desire for a
king as a rejection of Him and not of Samuel (1 Sam 8:7) It is
also possible (probable) that Samuel was disappointed because he
expected the people to consider him as their candidate for king: |
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a. |
His sons’ evil is noted
(8:4-5) |
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b. |
The statement in 8:7 |
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3. |
The people seemed to
assume that they were being oppressed because they had no king
rather than because of their own evil. Having a king would not
resolve their difficulties. It would only increase them: |
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a. |
They lost their freedoms
with the centralization of power in a king (8:11- 13)Their sons
and daughters would serve the king’s interests. The king would
take the best |
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b. |
The king and his court
created an elite class since they lived off of the people.
Before this the people lived in social equality |
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4. |
Even though the people’s
choice of a king was evil, YHWH acted for the good of Israel and
Himself: |
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a. He used Saul to bring
temporary deliverance for Israel as He had other judges |
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b. He used Saul to effect
repentance among his people (1 Sam 12:19) |
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c. He used Saul to expose
Israel to the consequences of a weak king (15) |
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d. He used Saul to
prepare Israel for God’s ultimate solution-Messiah. It is
significant that the kings are no different than the judges who
preceded them in terms of their evil! Messiah will be Israel’s
only hope! |