![]()
FIRST SAMUEL
INTRODUCTION
“For sheer interest, I Samuel is unsurpassed. Not only does it recount eventful history; it is eventful history interwoven with the biographies of three colourful personalities—Samuel, Saul, David: and it is around these three that the chapters are grouped.”
—J. Sidlow Baxter
I. Unique Place in the Canon
Without 1 and 2 Samuel there would be a gaping hole in the OT Canon. Originally one book, Samuel was first divided into two in the Septuagint translation for convenience. Every version of the OT, including printed Hebrew Bibles, has followed suit ever since.
Untold millions of Jewish and Christian children have been charmed and edified by the stories of Samuel, David and Goliath, David and Jonathan, David’s flight from Saul, his kindness to Mephibosheth, and his sorrow over his son Absalom’s rebellion and death.
On a more doctrinal level, more mature readers have studied the Davidic Covenant and the dreadful parallels to David’s sin with Bathsheba that cropped up among his own children.
First and Second Samuel bridge the gap between the judges and the full establishment of the royal line of David. They hold a unique place in the history of Israel.
II. Authorship
While Jewish tradition makes Samuel the author of the book that is now divided into 1 and 2 Samuel, this authorship can only apply to the events during his own lifetime (1:1—25:1).1 Much of the material in these books takes place after the prophet’s demise.
It is possible that one of the young prophets who studied under Samuel wrote the book, incorporating writings of his teacher. Another possibility is that Abiathar, a priest who would be accustomed to keeping close records, compiled the book. He was closely associated with David’s career and even spent time in exile with him.
III. Date
The date of the Books of Samuel is impossible to pinpoint. The early part may date from about 1000 B.C. The fact that no reference is made to the captivity of Israel (722 B.C.) certainly demands a date before that event. Some believe that references to “Israel” and “Judah” demand a date after 931 B.C., when the monarchy split into these two parts. Such terms could easily have been used before the political split, however, somewhat as in American history the terms “Yankees” and “Southrons” were used before the secession of 1861.
IV. Background and Theme
First and Second Samuel trace God’s dealings with Israel from the twelfth to the early tenth centuries B.C. Samuel (the prophet-judge), Saul (the rejected king), and David (the shepherd-king) are the main characters around which the narrative is framed.
Samuel was raised up by God to end the period of the judges and to inaugurate the era of the kings. He lived in a day that saw the failure of the priesthood (represented by Eli and his sons) and the introduction of the prophetic ministry. Samuel himself was the last of the judges, the first of the prophets of this period (not the first prophet in Scripture—Gen. 20:7), and the man to anoint the first kings of Israel. Although a Levite, he was not of the family of Aaron; yet he served as a priest, apparently with God’s approval. His heart was pure and devoted; Eli’s was polluted and disobedient.
The theme of Samuel is how God, Israel’s true King, at the people’s request, delegated royal sovereignty first to Saul, and then to David and his lineage. Eugene Merrill ties the books in nicely with the theme of the whole Bible:
Also through David’s royal house his greater Son, Jesus Christ, eventually became incarnate. Christ perfectly exercised kingship in His own life, and provided in His death and resurrection the basis on which all people who believe can reign with and through Him (2 Sam. 7:12–16; Ps. 89:36–37; Isa. 9:7).2
OUTLINE
- I. SAMUEL’S MINISTRY UNTIL THE ANOINTING OF SAUL (Chaps. 1–9)
- A. Samuel’s Birth and Childhood (Chap. 1)
- B. Hannah’s Song (2:1–10)
- C. Eli and His Wicked Sons (2:11–36)
- D. Samuel’s Call (Chap. 3)
- E. The Ark of God (Chaps. 4–7)
- 1. The Ark Captured (Chap. 4)
- 2. The Ark’s Power (Chap. 5)
- 3. The Ark Restored (Chaps. 6, 7)
- F. A King Demanded and Chosen (Chaps. 8, 9)
- II. SAUL’S REIGN UNTIL HIS REJECTION (Chaps. 10–15)
- A. Anointing and Confirmation (Chaps. 10, 11)
- B. Rebuke and Charge to the People (Chap. 12)
- C. Disobedience and Rejection (Chaps. 13–15)
- 1. Saul’s Sinful Sacrifice (Chap. 13)
- 2. Saul’s Rash Vows (Chap. 14)
- 3. Saul’s Incomplete Obedience (Chap. 15)
- III. DAVID’S LIFE UNTIL THE DEATH OF SAUL (Chaps. 16–30)
- A. Anointing by Samuel (16:1–13)
- B. Ministering to Saul (16:14–23)
- C. Defeating Goliath (Chap. 17)
- D. Marrying Michal (Chap. 18)
- E. Fleeing from Saul (Chaps. 19–26)
- 1. Jonathan’s Loyalty (Chaps. 19, 20)
- 2. Ahimelech’s Kindness to David (Chap. 21)
- 3. David’s Escape and Saul’s Slaughter of the Priests (Chap. 22)
- 4. Keilah’s Betrayal (Chap. 23)
- 5. Saul Spared (Chap. 24)
- 6. Nabal’s Folly (Chap. 25)
- 7. Saul Spared a Second Time (Chap. 26)
- F. Living in Philistia (Chaps. 27–30)
- 1. Ziklag Acquired (Chap. 27)
- 2. Saul’s Doom Foretold (Chap. 28)
- 3. David Discharged by Achish (Chap. 29)
- 4. Amalekites Defeated (Chap. 30)
- IV. SAUL’S DEATH (Chap. 31)
COMMENTARY
I. SAMUEL’S MINISTRY UNTIL THE ANOINTING OF SAUL (Chaps. 1–9)
A. Samuel’s Birth and Childhood (Chap. 1)
1:1–10 First Samuel opens by introducing us to Elkanah and his two wives, Hannah (grace) and Peninnah (pearl). He was a Levite from Ramathaim Zophim in Ephraim; hence the designation Ephraimite in verse 1 (cf. 1 Chron. 6:22–28). As a faithful historical record, the Bible notes the practice of polygamy but never approves it. As was the case with Leah and Rachel, one wife was fruitful while the other was barren. This caused rivalry in the the home because, although Hannah was childless, she was more loved by her husband. When the family traveled to Shiloh … yearly to celebrate one of the feasts, Hannah would receive a double portion of the peace offering (vv. 3–5). But this drew forth stinging taunts from Peninnah. Year after year her barbs cut deeper and deeper, until finally, in desperation, Hannah took the matter before the LORD at the tabernacle.
1:11–18 Hannah vowed that if God would give her a male child, she would give him back to the LORD. He would be a Nazirite from birth. Bishop Hall counsels:
The way to obtain any benefit is to devote it in our hearts to the glory of that God of whom we ask it; by this means shall God both please his servant and honor Himself.3
The old priest, Eli, saw Hannah’s lips moving and supposed her to be drunk. But as soon as she had explained her actions, he perceived her seriousness, blessed her, and sent her on her way in peace. Hannah was concerned about her physical barrenness. We should mourn our spiritual barrenness.
1:19–28 When Hannah’s prayer was answered, she named her baby Samuel (heard of God),4 because he was “asked … from the LORD.” When Samuel was weaned, she took him … to the house of the LORD and lent him to the LORD in a once-for-all act of dedication. From the outset the boy assisted the priests and ministered before the Lord. The last phrase in verse 28 includes Samuel: He was a worshiper, although very young, because his life was devoted to the service of the LORD.
B. Hannah’s Song (2:1–10)
The devotedness of Elkanah’s wife and son stands out against the depravity of Eli’s family. After giving her son to the Lord, Hannah poured out her heart in thanksgiving. Her words reveal an in-depth knowledge of God, His character, and His deeds. The prayer seems to rebuke Peninnah for the many spiteful things she had said to Hannah, but it prophetically goes beyond this domestic squabble to the triumph of Israel over her foes and to the eventual reign of Christ. Mary’s song, often called the Magnificat (Luke 1:46–55), was obviously influenced by her knowledge of Hannah’s song.
C. Eli and His Wicked Sons (2:11–36)
2:11–17 The narrative now turns to Eli’s wicked sons. They did not know the LORD in the sense that they had not been saved by faith. Three sins are charged to them: They robbed the people of their share of the peace offering, not being satisfied with just the breast and thigh (cf. Lev. 7:28–34). They demanded meat before the fat had been offered to God, thus shirking...
