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Background to the Book of 2 Samuel Historical Setting the Book of 1 Samuel This following material is the same as for Pentecost 23 The story contained in the books of Samuel tells of the extraordinary change in the way Israel is governed. Up to this time, there had been various tribes who on occasions had come together to combat a threat from other nations. In each instance in the book of Judges, we are told how a person was raised by God to lead the tribes on this particular occasion. The Spirit of God settles on the person and even when this is not overtly mentioned in the story it is clear from the way the story progresses that we know God's hand is directly involved in the successful consequences. 1 and 11 Samuel tell us about the immense political and new government structures, which take place around the end of the 10th century BCE. The centre of government during the time of the judges was at Shiloh and by the time we get to the end of 11 Samuel, the centre of what is now an empire, has moved to Jerusalem. The voices for setting up a monarchy became stronger and it fell to Samuel, the last of the judges, to be instrumental in the forthcoming tussle between those who wanted a monarch and those who believed that God would continue to raise up leaders as required. The amount of material, which focuses on Samuel, Saul and David compared with the space given to the remainder of the Kings of Israel, is quite disproportionate. A total of fifty five chapters is given to these three people and forty seven chapters to all the remaining kings of both the northern and southern kingdoms. We read in the books of Joshua and Judges about the gradual settlement of the Israelite tribes into Palestine, some encroaching from the south, others from the east and the north. It was clear there was fighting with other tribes and we become familiar with the names of the Edomites and the Moabites. However, the greatest threat became the Philistines who had settled in the west of Palestine along part of the coast. Because they had perfected the art of iron casting, they were able to make wheels and other tools which gave them a superiority in war. The settlement process took at least two hundred years from the time the tribes started to enter into Palestine. One of the ancient traditions tells of the conquest of Canaan by slow stages, with each tribe fighting alone or, at best, in coalition with other tribes. Another tradition tells about the invasion, which attacked first the southern hill country, where Judah and Simeon defeated Adonibezek, took Hebron, Debir, and Hormah, but could not gain control of the coastal plain. The house of Joseph invaded the central highlands and captured Bethel. To the north, the tribes of Manasseh, Ephraim, Zebulun, Asher, and Naphtali settled among the Canaanites, and, as they grew stronger, gradually forced them into slave labour. To the west, the tribe of Dan was hemmed in against the highlands and could not conquer the plains. The books of Samuel tell us how first Saul became king and was commissioned
to defeat the Philistines who were a very real threat to the survival
of Israel. Next, we see the gradual disintegration of Saul's mental and
physical health and the rise of David after his defeat of Goliath. David
is portrayed positively as he saves Saul's life and negatively as he betrays
his own people and fights for the enemy, although never against Israel
itself. The Philistines thought he was doing this but David was fighting
other tribes and killing everyone so there was no one alive to tell the
Philistine commander what David was doing. Some of the negative qualities
of David's actions and character are omitted in a later telling of his
story (Books of Chronicles). It is well that we remember he was a person
of mixed motives, great faith, courage, love, greed, need for power, who
killed those in opposition to his desires, he was cruel and had fits of
anger. His grief at the death of Saul and Jonathon is beautifully portrayed
in the lament of 2 Sam 1:19ff. Dates of the first 3 Kings of the United Kingdom
Literary Background to the Book: In the English translations 1 Samuel comes after the book of Ruth which has finished with the genealogy of David and we move now into the story of how Israel got its first king and then David. Martin Noth's publication of his book (1943) in which he proposed that the body of material from Deuteronomy to the end of Second Kings was called the Deuteronomic History has been accepted, in some form, by most people. He suggested that early in exile an author/group created this history using many different sources and traditions to compose this body of work in order to explain to the people in exile why that were there. It begins with the laws given to Moses (Deuteronomy) and demonstrates in the stories following the Book of Deuteronomy how the people, priests and especially kings disobeyed the law with the consequence that they lost the land and ended up in Babylon. They gained the land (Joshua & Judges) because it was given by Yahweh and lost it because they went after other gods and were generally disobedient in their religious and ethical practices. There is one voice in the Deuteronomic History which believes the people tried to displace Yahweh as King when they called on Samuel to give them a king like the surrounding countries. This belief becomes a major factor in their punishment and exile because they failed to trust in Yahweh and their Kings were disobedient also. There are many books which give introductions to the Deuteronomic History and the Old Testament Guides list some ideas. |
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Context of 2 Samuel 23:1 - 7 What's Happening in the Literature around 2 Samuel 23:1 - 7 These verses are part of the Song of Deliverance (22:1-23:7) that David makes after his defeat of the Philistines in 21:15-22. Chapters 19-21 tell us of the final days of Saul. There are two caring actions associated with Saul and Jonathon: one by Rizpah who protects the bodies of Saul and Jonathon from the birds of prey and the other caring action is that of David who collects the bones and takes them back to the family grave of Kish. The Song celebrates his victory over the Philistines and from the hand of Saul. It acknowledges that everything which has happened is because the Lord has been there as his rock and refuge. When David called out in 22:7 we have a theophany as the answer, that is, God comes in smoke and flames. David makes the claim that God rewards him according his righteousness - interesting in light of the terrible actions which David initiated against Uriah. God is the one who wins the battles for David because it is God who causes the enemies to fall. This view of God as the one who wins the battles is quite prevalent in the Old Testament. If God hadn't sanctioned it or was leading them in the presence of the Ark their efforts would fail. The rest of chapter is long lists of David's chiefs before it moves into the curious story in chapter 24 in which the Lord incites David to make a head count of the people and then punished him for it. The Lord repented after 70,000 men had died and stopped the angel from any further instruction. This world view of God inciting a person to do something and then punishing them, or as a God who leads them into war is not part of our understanding. However, it was part of life then. What we need to keep in context is Old Testament view of God in many other matters is way beyond their time, for example, the unconditional promises in Isaiah 40-55 and other books, the covenant written on the heart in Jeremiah 31, the images of God as mother in Isaiah and so on. It is a matter of recognising the people who received the message were part of their world and limited as indeed, Jesus was limited. Jesus did not condemn slavery. |
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Insights/Message of 2 Samuel 23:1 - 7 Text & Literary Structure Last week we noted the Song of Hannah which followed the story of the birth of Samuel. These two Songs (Hannah & David) bracket the story of Kingship, the rise and fall of Saul and the rise and reign of David. The poems confirm that everything which happens is under the reign of God. Verses 1-3a set up the authority of David 2 Sam 23:1 acclaims David in a very high terms. The first line suggests it could be a deathbed oracle, but is probably referring to the end of the Song of Deliverance. The use of the word 'oracle' twice is reinforcing the authority that these words ultimately come from God, he is the anointed one of God and prophet. David is King because God chose him. Not only is he anointed, but the Spirit of the Lord speaks using him and therefore the words which follow will be God's words. The unusual phase in v3 which describes God as the Rock of Israel is worth noting. Verses 3b-5 speak of David's reign and its benefits. When a king rules with justice and is awe of God the beautiful imagery depicts that life will idyllic (v.4). Often inn in Near East Kings are likened to the sun so that everyone and everything flourishes. This is followed by further extraordinary claims in that God had made an everlasting covenant with David with the consequences that all will prosper. Verses 5-7 depict what happens to godless men These verses spell out to any who are not living in God's ways and therefore worthless. The metaphor of the idyllic world is turned around when it speaks of those who are disloyal (McCarter: 484) Message / Theology The song is a reminder to the people that David is King by God's decree only and has divine legitimacy for all he does. On the other hand, it reminds David, that all he is and has, is from God, he is not an autonomous being (Brueggemman, 346). A King is to rule with justice and righteousness at all times and he makes vows to this effect on his enthronement. The opposite to this is the judgement meted out to the worthless in vv.6-7. The everlasting covenant spoken of in v.5 is a reminder of the promise 2 Sam 7:14-16 which states that David's house will last forever. We know in the literal sense this did not happen because after exile the line of David disappeared. However, this theology of kingship was taken up by the New Testament church to speak of Jesus. One can see why this reading is chosen to be on the Sunday for Christ the King. Jesus in his response to Pilate is making clear to him that if he is king, his kingship is not of this world (John 18:33-37) which goes beautifully with the Song of David. The theology of God's supremacy, the role of justice depicted in the life of Jesus and the fulfilment of the promise to the line of David are all fulfilled in Jesus Christ the King. God's everlasting covenant to the world is an ideal which is still as relevant today as it was then. The dependence on an authority which is not of this world and the desire to live out the principles of justice are constant challenges to us. OT images/motifs used in the New Testament reading: Mark 13:1-8, has no particular allusions or quotes. However, there are a couple of allusions in Hebrews 10:11-25: Vv.12-13 have connections to Ps 110:1 in which the ideal relaitonship between God and David is extolled. Now, the ideal relationship which surpasses even that of David and God is Christ and God. Christ sits down at the right hand of God (Heb 10:12) demonstrating the finality of the sacrifice which will never need repeating. Heb 10:16-17 is a direct reference to the covenant in Jer 31:33-34 which now refers to Christ with an emphasis on the forgiveness of sins. |
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Resources/Worship for 2 Samuel 23:1 - 7 Worship: I have no suggestions except that if the focus is going to be Christ the King it would be helpful to make the connections to the quality of kingship and how this was perceived in Jesus Christ. Resources: The Old Testament Guides (OTG) by Sheffield Academic Press are an excellent small resource which give many suggestions for readings on particular aspects in the books of Samuel, eg. if you want to know more about the Philistines there are details given of several articles/chapters in books which can help with this topic. The New Interpreter's Bible is another very helpful resource and published in the 1990's is more up to date than some earlier works. Anderson, A.A. 2 Samuel. WBC. Dallas: Word Books, 1989 The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989 Web sites with helpful lectionary resources: These links were updated 25/11/09
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