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).
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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