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Samuel - Moving toward Monarchy

3/19/2024

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Tuesdays Are for the Old Testament
3/19/24

Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Eleven: Samuel." In Prepare the Way of the Lord: An Introduction to the Old Testament. (pp. 189-210). St. Louis: Concordia Publishing House. 

In the time covered in Samuel, Lessing and Steinmann see Israel "transition from a tribal confederacy designed to live under divine rule to a monarchy established and supported by God" (Lessing & Steinmann 2014, p. 189). The desire for a king, according to 1 Samuel 8:5, is based on the nation's desire to be like the surrounding nations. Lessing and Steinmann note that the division into 1 and 2 Samuel probably came from an early Greek translation.

The author of Samuel is not identified in the text. We can, however, tell that written records served as an important resource (Lessing & Steinmann 2014, p. 189). Since Samuel dies in 1 Samuel 25:1, he could not be the author of the work. Lessing and Steinmann observe multiple mentions of features which still exist at the (later) time of composition. Noteworthy is a mention (2 Samuel 27:6) of Ziklag in the hands of the kings of Judah (Lessing & Steinmann 2014, p. 190). This implies several monarchs by that time, so a likely date after Rehoboam's reign ended in 915 BC. The spelling of David's name suggests a time prior to the Babylonian exile.

As with many books of the Old Testament, critical theories have attempted to find sources for the book (Lessing & Steinmann 2014, p. 190). Because of several repetitions, apparent contradictions, and perceived tension about the desirability of the monarchy, some scholars, beginning with Julius Wellhausen, proposed a pre-exilic and a post-exilic source (Lessing & Steinmann 2014, p. 191). Lessing and Steinmann consider the source-critical approaches to tell relatively little about Samuel, but more about the presuppositions of the scholars. They note that the critical theories "have largely fallen out of favor" (Lessing & Steinmann 2014, p. 191).

Tradition-historical scholars have attempted to identify narrative collections which may have been used by an author or editor (Lessing & Steinmann 2014, p. 191). These would be reflected in the motion of Samuel from one topic to another. Lessing and Steinmann note that the categories of narrative have not yet been found as independent works. This raises questions as to the validity of the theory. While it is clear that the author made reference to source material, it is not clear that the sources can be identified and isolated (Lessing & Steinmann 2014, p. 192).

Redaction-critical theories have also been tried. Here, the scholars attempt to identify layers of editorial effort (Lessing & Steinmann 2014, p. 192). All of the attempts "rely on assertions that there are competing and conflicting interests evident in the texts of the books that comprise Deuteronomistic History" (Lessing & Steinmann 2014, p. 193). The readings which identify disharmony are often not very natural understandings of the texts. They require a theology which lacks nuance.

From a literary standpoint, Lessing and Steinmann consider the work as mostly narrative history (Lessing & Steinmann 2014, p. 193). There are other genres mixed in, particularly poems, but they serve the purposes of the narrative. The narrative is prominent enough that people have used the material to create biographies of Saul and of David (Lessing & Steinmann 2014, p. 194). Lessing and Steinmann summarize some of the conclusions made by those authors who have done biographical work on the two. A typical interpretive problem Lessing and Steinmann see in these scholars is a failure to emphasize God as the one who works in history, but instead to read the narrative as a description of human power plays.

Lessing and Steinmann observe that Samuel has "more text critical problems than perhaps any other book of the OT" (Lessing & Steinmann 2014, p. 197). The text as reflected in the Septuagint differs at times from the Hebrew one we know. Where the material is used in Chronicles, it also appears to be a different manuscript tradition. At least some fragmentary evidence for an alternate tradition has been found.

The late 20th century saw scholars (minimalists, or the Copenhagen School) who either considered David and Solomon as later fictions or as relatively minor leaders of a clan (Lessing & Steinmann 2014, p. 199). However, archaeological finds have confirmed the dynastic nature of David's reign. Lessing and Steinmann cite a number of archaeological finds which confirm their existence at the time and place described in Scripture.

Samuel is a large work with many theological themes. Lessing and Steinmann select a few they consider especially prominent (Lessing & Steinmann 2014, p. 202). First, God is the source of prosperity and success. Whenever someone succeeds, it is directly related to obedience before God (Lessing & Steinmann 2014, p. 202). Failure is correlated with disobedience and pursuit of personal goals.

A second important theme is prophecy. Though the role of prophets and prophecy is not frequently discussed, it is an enormous factor in the narrative (Lessing & Steinmann 2014, p. 202). Whenever something of great importance happens, a prophet is involved (Lessing & Steinmann 2014, p. 203).

The Spirit of God is an important character in Samuel (Lessing & Steinmann 2014, p. 203). God works by His Holy Spirit through prophets, kings, and others.

David is regularly associated with Christ (Lessing & Steinmann 2014, p. 204). It is God's work to build a dynasty for David, connected with a king who will reign forever. The plan had begun in the time of the patriarchs. It is a recurring theme throughout the Old Testament, and is especially prominent in Samuel. 

The author of Samuel points out sins in every major character, except possibly Samuel (Lessing & Steinmann 2014, p. 205). Sin is a serious problem, one that afflicts everyone. The sin leads to disaster. Authority figures are particularly held accountable for their sins. Yet there is always a theme of God's mercy and grace. The people are warned of the consequences of their evil, and they find God as the patient Lord who keeps His promises (Lessing & Steinmann 2014, p. 206). This is often done by humbling the proud and exalting the lowly, or by raising up an alternate to the leader who has proven unworthy (Lessing & Steinmann 2014, p. 207). 

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1 Samuel 1:21-28 - Lectionary for the Presentation of Our Lord

2/8/2021

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2/8/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

What is the value of a child? Our readings just now are related with the commemoration of the presentation of the Lord Jesus in the temple, which, if he was born on December 25, would have been done on February 2. The Mosaic Law commands  that male children be presented before the Lord, along with an offering. In this way, among other things, the Israelites are saying that they believe their children are partakers of the covenant of God, the covenant of circumcision, the covenant that says they will have an inheritance from God.

Hannah's child, Samuel, is clearly a gift of God. She had been unable to have children, but after many times of prayer, she finally became pregnant. Samuel was the child God promised her in prayer. He was to be dedicated to the service of God in the temple from his youth.

We'll make a brief side note here. "Everyone" knows the temple was not built until after the death of King David, who was anointed king by Samuel. However, the place of worship described in 1 Samuel seems to be a permanent building, not simply the tabernacle we read about in the Pentateuch. Recent archaeological study has located what seems to be a permanent place of worship, in Shiloh, as described in 1 Samuel. Sometimes it is called a temple, but it is not of the grand type built by Solomon. 

Hannah knows that she is going to send her child away to be a servant of God, full-time. She takes advantage of the times she has with her child, to nurture him and remind him that he has a caring family. But she is going to give her child over.

This is a sign of the New Testament fulfillment, the true "prophet" like Moses, who also serves as a priest, and as a king. Samuel fills the bill part of the way, but the work is actually completed in Jesus, who is given over by his mother from the very time of conception. She ponders in her heart how God is the Father, how he will live a perfect life, and how he will die for the sins of the world, including her sin.

The Christ child is the truly precious one. While we welcome all children, Jesus is the one we were really looking for.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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1 Samuel 17:40-51 - Lectionary for Lent 1

2/24/2020

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2/24/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In 1 Samuel 17 when David is face to face with Goliath the Philistine, there is an even greater battle in progress. We may think that a young shepherd and a giant warrior would be enough of a battle. However, by God’s providence, there is something much bigger happening. And, oddly enough, it’s a battle that we can see repeated many times in many places, on any given day.

Goliath is very strong. He is able to operate in all the ways that our world sees as forceful. He is big, strong, and presumably experienced in warfare. If there is an enemy, he is able to wipe the enemy out. He is the not-so-secret weapon of the Philistine army. He is not used to having opposition, at least not any sort of serious opposition. He is certainly not used to being threatened by someone who uses nontraditional weapons. It looks a little like a SWAT team being approached by a little old lady carrying a frying pan. Really? Who are you trying to kid?

Goliath not only considers David’s presence insulting, but he also considers the idea that David would be God’s representative to be an insult. So he piles insults onto not only David, but also David’s God. Why would he think of coming against someone like Goliath armed with sticks, as you might use to break up a dog fight? Couldn’t the people of Israel come up with a real warrior? Maybe they don’t have a real God.

The powers of this world have the same attitude. Christians speak of prayer, of faith in God, of Christ’s triumph over death through his own death and resurrection. Yet our world can’t understand this. It doesn’t seem to be a show of power. What’s prayer going to do in the face of injustice, famine, and war? What’s faith in God going to do when you are dealing with a dread disease that will kill you? What does Jesus’ resurrection have to do with the horrors of genocide? He didn’t seem to stop that, did he?

What was David’s response? What is the response of a Christian today? We don’t come to this battle with mere earthly power. We come with the power of the God of all. He is the one who can create and sustain all things by his word of power. He is the one who understands all of the consequences of every earthly action, and can keep those consequences orderly. He is the one who raises people and nations to prominence and then diminishes them again according to his perfect will in his perfect time. And he is the one who can raise the dead, whether they die of natural causes in their beds at a ripe old age or they die of disease, famine, or warfare. He’s the God of life. Why would you threaten my life? You should rather be concerned that our God will take your life so as to preserve countless others.

Our world will not understand this attitude. They may find it hostile, offensive, and even dangerous. They will mock and scorn it. But it is exactly the same attitude David brought to the fight with Goliath. What happened to Goliath? God happened to Goliath. He guided David’s hands and his words. God’s purpose was accomplished, in that instance, rescuing his people from a battle with the Philistines. What is God’s purpose this day in our encounters? We may not know. But God will still work through His word, dealing with all the affairs of this world. We come with the Word of God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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