Updated: Sep 11, 2022
Peace & Blessings Beloved,
TGBTG for allowing us to see another day. I pray all is well with you and yours, and that your week has been fruitful & blessed thus far.
Today we are going to visit our Getting to Know the Bible Series. In this series, our goal is to come to a comprehensive understanding of each book of the bible. At this point of the series we're going to focus on 1 Samuel. But before we get to 1 Samuel 1, I want to ensure we have a baseline understanding of the book of 1 Samuel. This way we can have a full appreciation for the exquisiteness of the entire book, as well as each individual chapter.
And so, in that spirit, see below for a comprehensive overview of the book of 1 Samuel, as we prepare to behold and discern 1 Samuel, beginning with 1 Samuel 1 in our next installment of this series.
Book Type: Prophets—Former (Hebrew); Historical (Protestant, Catholic, Orthodox)
Audience: The Israelites
Original Language: Hebrew
Date of Writing: Originally, the books of 1 and 2 Samuel were one book. The translators of the Septuagint separated them, and we have retained that separation ever since. The events of 1 Samuel span approximately 100 years, from c. 1100 B.C. to c. 1000 B.C. The events of 2 Samuel cover another 40 years. The date of writing, then, would be sometime after 960 B.C.
1 and 2 Samuel are named after the person God used to establish monarchy in Israel. Samuel not only anointed both Saul and David, Israel's first two kings, but he also gave definition to the new order of God's rule over Israel. Samuel's role as God's representative in this period of Israel's history is close to that of Moses (see Psalm 99:6; Jeremiah 15:1) since he, more than any other person, provided for covenant continuity in the transition from the rule of the judges to that of the monarchy.
1 and 2 Samuel were originally one book. It was divided into two parts by the translators of the Septuagint (the pre-Christian Greek translation of the OT) -- a division subsequently followed by Jerome (in the Latin Vulgate, c. a.d. 400) and by modern versions. The title of the book has varied from time to time, having been designated The First and Second Books of Kingdoms (Septuagint), First and Second Kings (Vulgate) and First and Second Samuel (Hebrew tradition and most modern versions).
Timeline: The events of 1 and 2 Samuel took place between the years ca. 1105 -971 BC; between the birth of Samuel (1 Samuel 1:1-28), to the last words of David (2 Samuel 23:1-7). Thus, the books span about 135 years, when Israel was transformed from a loosely knit group of tribes under judges to a united nation under the reign of a centralized monarchy. The books of 1 and 2 Samuel and 1 and 2 Kings combined are a chronicle of the entire history of Judah's and Israel's kingship from Saul to Zedekiah.
Purpose of Writing: First Samuel records the history of Israel in the land of Canaan as they move from the rule of judges to being a unified nation under kings. Samuel emerges as the last judge, and he anoints the first two kings, Saul and David.
1 Samuel relates God's establishment of a political system in Israel headed by a human king. Before the author describes this momentous change in the structure of the theocracy (God's kingly rule over his people), he effectively depicts the complexity of its context. The following events provide both historical and theological background for the beginning of the monarchy:
1. The birth, youth and call of Samuel (chapters 1 - 3). In a book dealing for the most part with the reigns of Israel's first two kings, Saul and David, it is significant that the author chose not to include a birth narrative of either of these men, but to describe the birth of their forerunner and anointer, the prophet Samuel. This in itself accentuates the importance the author attached to Samuel's role in the events that follow. He seems to be saying in a subtle way that flesh and blood are to be subordinated to word and Spirit in the process of the establishment of kingship. For this reason chapters 1 - 3 should be viewed as integrally related to what follows, not as a more likely component of the book of Judges or as a loosely attached prefix to the rest of 1,2 Samuel. Kingship is given its birth and then nurtured by the prophetic word and work of the prophet Samuel. Moreover, the events of Samuel's nativity thematically anticipate the story of God's working that is narrated in the rest of the book.
2. The ark narratives (chapters 4 - 6). This section describes how the ark of God was captured by the Philistines and then, after God wreaked havoc on several Philistine cities, how it was returned to Israel. These narratives reveal the folly of Israel's notion that possession of the ark automatically guaranteed victory over her enemies. They also display the awesome power of the Lord (Yahweh, the God of Israel) and his superiority over the Philistine god Dagon. The Philistines were forced to confess openly their helplessness against God's power by their return of the ark to Israel. The entire ark episode performs a vital function in placing Israel's subsequent sinful desire for a human king in proper perspective.
3. Samuel as a judge and deliverer (chapter 7). When Samuel called Israel to repentance and renewed dedication to the Lord, the Lord intervened mightily in Israel's behalf and gave victory over the Philistines. This narrative reaffirms the authority of Samuel as a divinely ordained leader; at the same time it provides evidence of divine protection and blessing for God's people when they place their confidence in the Lord and live in obedience to their covenant obligations.
All the material in chapters 1 - 7 serves as a necessary preface for the narratives of chapters 8 - 12, which describe the rise and establishment of kingship in Israel. The author has masterfully arranged the stories in chapters 8 - 12 in order to accentuate the serious theological conflict surrounding the historical events. In the study of these chapters, scholars have often noted the presence of a tension or ambivalence in the attitude toward the monarchy: On the one hand, Samuel is commanded by the Lord to give the people a king (8:7,9,22; 9:16-17; 10:24; 12:13); on the other hand, their request for a king is considered a sinful rejection of the Lord (8:7; 10:19; 12:12,17,19-20). These seemingly conflicting attitudes toward the monarchy must be understood in the context of Israel's covenant relationship with the Lord.
Moses had anticipated Israel's desire for a human king (Deuteronomy 17:14-20), but Israelite kingship was to be compatible with the continued rule of the Lord over his people as their Great King. Instead, when the elders asked Samuel to give them a king (8:5,19-20), they rejected the Lord's kingship over them. Their desire was for a king such as the nations around them had -- to lead them in battle and give them a sense of national security and unity. The request for a king constituted a denial of their covenant relationship to the Lord, who was their King. Moreover, the Lord not only had promised to be their protector but had also repeatedly demonstrated his power in their behalf, most recently in the ark narratives (chapters 4 - 6), as well as in the great victory won over the Philistines under the leadership of Samuel (chapter 7).
Nevertheless the Lord instructed Samuel to give the people a king. By divine appointment Saul was brought into contact with Samuel, and Samuel was directed to anoint him privately as king (9:1 -- 10:16). Subsequently, Samuel gathered the people at Mizpah, where, after again admonishing them concerning their sin in desiring a king (10:18-19), he presided over the selection of a king by lot. The lot fell on Saul and publicly designated him as the one whom God had chosen (10:24). Saul did not immediately assume his royal office, but returned home to work his fields (11:5,7). When the inhabitants of Jabesh Gilead were threatened by Nahash the Ammonite, Saul rose to the challenge, gathered an army and led Israel to victory in battle. His success placed a final seal of divine approval on Saul's selection to be king (cf. 10:24; 11:12-13) and occasioned the inauguration of his reign at Gilgal (11:14 -- 12:25).
The question that still needed resolution, then, was not so much whether Israel should have a king (it was clearly the Lord's will to give them a king), but rather how they could maintain their covenant with God (i.e., preserve the theocracy) now that they had a human king. The problem was resolved when Samuel called the people to repentance and renewal of their allegiance to the Lord on the very occasion of the inauguration of Saul as king (see note on 10:25). By establishing kingship in the context of covenant renewal, Samuel placed the monarchy in Israel on a radically different footing from that in surrounding nations. The king in Israel was not to be autonomous in his authority and power; rather, he was to be subject to the law of the Lord and the word of the prophet (10:25; 12:23). This was to be true not only for Saul but also for all the kings who would occupy the throne in Israel in the future. The king was to be an instrument of the Lord's rule over his people, and the people as well as the king were to continue to recognize the Lord as their ultimate Sovereign (12:14-15).
Saul soon demonstrated that he was unwilling to submit to the requirements of his theocratic office (chapters 13 - 15). When he disobeyed the instructions of the prophet Samuel in preparation for battle against the Philistines (13:13), and when he refused to totally destroy the Amalekites as he had been commanded to do by the word of the Lord through Samuel (chapter 15), he ceased to be an instrument of the Lord's rule over his people. These abrogations of the requirements of his theocratic office led to his rejection as king (15:23).
The remainder of 1 Samuel (chapters 16 - 31) depicts the Lord's choice of David to be Saul's successor, and then describes the long road by which David is prepared for accession to the throne. Although Saul's rule became increasingly antitheocratic in nature, David refused to usurp the throne by forceful means but left his accession to office in the Lord's hands. Eventually Saul was wounded in a battle with the Philistines and, fearing capture, took his own life. Three of Saul's sons, including David's loyal friend Jonathan, were killed in the same battle (chapter 31).
The book of 1 Samuel can be neatly divided into two sections: the life of Samuel (chapters 1-12) and the life of Saul (chapters 13-31).
The book starts with the miraculous birth of Samuel in answer to his mother's earnest prayer. As a child, Samuel lived and served in the temple. God singled him out as a prophet (3:19-21), and the child's first prophecy was one of judgment on the corrupt priests.
The Israelites go to war with their perennial enemies, the Philistines. The Philistines capture the ark of the covenant and are in temporary possession of it, but when the Lord sends judgment, the Philistines return the ark. Samuel calls Israel to repentance (7:3-6) and then to victory over the Philistines.
The people of Israel, wanting to be like other nations, desire a king. Samuel is displeased by their demands, but the Lord tells him that it is not Samuel's leadership they are rejecting, but His own. After warning the people of what having a king would mean, Samuel anoints a Benjamite named Saul, who is crowned in Mizpah (10:17-25).
Saul enjoys initial success, defeating the Ammonites in battle (chapter 11). But then he makes a series of missteps: he presumptuously offers a sacrifice (chapter 13), he makes a foolish vow at the expense of his son Jonathan (chapter 14), and he disobeys the Lord's direct command (chapter 15). As a result of Saul's rebellion, God chooses another to take Saul's place. Meanwhile, God removes His blessing from Saul, and an evil spirit begins goading Saul toward madness (16:14).
Samuel travels to Bethlehem to anoint a youth named David as the next king (chapter 16). Later, David has his famous confrontation with Goliath the Philistine and becomes a national hero (chapter 17). David serves in Saul's court, marries Saul's daughter, and is befriended by Saul's son. Saul himself grows jealous of David's success and popularity, and he attempts to kill David. David flees, and so begins an extraordinary period of adventure, intrigue, and romance. With supernatural aid, David narrowly but consistently eludes the bloodthirsty Saul (chapters 19-26). Through it all, David maintains his integrity and his friendship with Jonathan.
Near the end of the book, Samuel has died, and Saul is a lost man. On the eve of a battle with Philistia, Saul seeks for answers. Having rejected God, he finds no help from heaven, and he seeks counsel from a medium instead. During the séance, Samuel's spirit rises from the dead to give one last prophecy: Saul would die in battle the next day. The prophecy is fulfilled; Saul's three sons, including Jonathan, fall in battle, and Saul commits suicide.
First Samuel consists of 31 chapters and includes three main sections. The first section develops the life of Samuel as both prophet and judge in Israel (1 Samuel 1—7). He had a special birth (1 Samuel 1), initiated by a fervent prayer from his mother Hannah (1 Samuel 2:1–10). Samuel heard from the Lord at a young age, worshiping God under the leadership of Eli. Chapters 4—7 chronicle Samuel's tenure as a judge over the land, including an important victory over the Philistines in chapter 7.
The second section provides an account of Saul's rise as king over Israel (1 Samuel 8—15). After the people demand a king (1 Samuel 8), Samuel seeks the Lord who gives him directions for selecting Saul. Samuel then provides instruction to the people of Israel regarding submission to their king (1 Samuel 11:14—12:25). Though Saul begins well, his faithfulness does not last. Samuel rebukes him for sin (1 Samuel 13:8–15), the nation is dragged into multiple wars, and eventually Saul is rejected as king (1 Samuel 15).
The third section begins the transition from King Saul to the future King David (1 Samuel 16—31). David comes from a humble background, yet has a passion for the Lord. Samuel anoints him, and David soon plays the harp before Saul. In chapter 17, David miraculously defeats the giant Goliath, making him a national hero.
Saul is angry at David (1 Samuel 18), yet ends up giving his daughter Michal to David in marriage. Meanwhile, Saul's son Jonathan becomes David's best friend (1 Samuel 18:1–5; 19—20). Tensions then rise between Saul and David, leading to outright violence from Saul. David flees from Saul's pursuit, sparing Saul's life twice in the process (1 Samuel 21—26). During this time, Samuel dies (1 Samuel 25:1). David later comes to a low point and is forced to live among the Philistines (1 Samuel 27).
In the final chapters of the book, Saul finally sinks to his lowest spiritual point (1 Samuel 28). David and his army are sent home by the Philistines and must defeat the Amalekites to rescue their families (1 Samuel 29—30). Finally, Saul and his sons die in battle (1 Samuel 31).
The story is continued in 2 Samuel, and these were originally written as a single, continuous work.
The prayer of Hannah in 1 Samuel 2:1-10 makes several prophetic references to Christ. She extols God as her Rock (v. 2), and we know from the gospel accounts that Jesus is the Rock upon whom we should build our spiritual houses. Paul refers to Jesus as the rock of offense to the Jews (Romans 9:33). Christ is called the spiritual Rock who provided spiritual drink to the Israelites in the wilderness just as He provides "living water" to our souls (1 Corinthians 10:4; John 4:10). Hannah's prayer also makes reference to the Lord who will judge the ends of the earth (v. 2:10), while Matthew 25:31-32 refers to Jesus as the Son of Man who will come in glory to judge everyone.
The tragic story of Saul is a study in wasted opportunity. Here was a man who had it all "honor, authority, riches, good looks, and more. Yet he died in despair, terrified of his enemies and knowing he had failed his nation, his family, and his God. Saul made the mistake of thinking he could please God through disobedience. Like many today, he believed that a sensible motive will compensate for bad behavior. Perhaps his power went to his head, and he began to think he was above the rules. Somehow he developed a low opinion of God's commands and a high opinion of himself. Even when confronted with his wrongdoing, he attempted to vindicate himself, and that's when God rejected him (15:16-28). Saul's problem is one we all face; a problem of the heart. Obedience to God's will is necessary for success, and if we in pride rebel against Him, we set ourselves up for loss. David, on the other hand, did not seem like much at first. Even Samuel was tempted to overlook him (16:6-7). But God sees the heart and saw in David a man after His own heart (13:14). The humility and integrity of David, coupled with his boldness for the Lord and his commitment to prayer, set a good example for all of us.
Key Verses (ESV):
1 Samuel 8:6–7: "But the thing displeased Samuel when they said, 'Give us a king to judge us.' And Samuel prayed to the Lord. And the Lord said to Samuel, 'Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them.'"
1 Samuel 13:13–14: "And Samuel said to Saul, 'You have done foolishly. You have not kept the command of the Lord your God, with which he commanded you. For then the Lord would have established your kingdom over Israel forever. But now your kingdom shall not continue. The Lord has sought out a man after his own heart, and the Lord has commanded him to be prince over his people, because you have not kept what the Lord commanded you.'
1 Samuel 15:22–23: "And Samuel said, 'Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to listen than the fat of rams. For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the Lord, he has also rejected you from being king.'
In this critical period of Israel’s history, the people of God transformed from a loosely affiliated group of tribes into a unified nation under a form of government headed by a king. They traded the turmoil of life under the judges for the stability of a strong central monarchy.
First Samuel focuses on the establishment of that monarchy. The people demanded a king, similar to the kings of the surrounding nations (1 Samuel 8:5). Saul, the first king, though “head and shoulders above the rest” did not have a righteous heart, and his line was destined never to inherit the crown (9:1–15:35). God instructed Samuel to anoint David, the youngest son of Jesse of Bethlehem, as the next king (16:1–13).
Much of 1 Samuel follows David’s exploits as a young musician, shepherd, and warrior. We witness his underdog victory over Goliath (17:1–58), his deep friendship with Jonathan (18:1–4), and his growing military prowess (18:5–30). He waited patiently for the throne, often pursued and driven into hiding by Saul. The book concludes with Saul’s death (31:1–13), which serves as a natural dividing marker between 1 Samuel and 2 Samuel.
First Samuel chronicles the beginning of Israel’s monarchy, following the lives of the prophet Samuel, the ill-fated King Saul, and God’s ultimate choice of David as king. Several themes feature prominently.
Providence: God repeatedly made everyday events work for His purposes. He used Hannah’s contentious relationship with Peninnah (1 Samuel 1:1–28), led Saul to Samuel during Saul’s search for lost donkeys (9:1–27), and caused David to learn of Goliath while taking food to his brothers (17:1–58). These are but a few examples.
Kingship: As the divine King, God designated a human vice-regent, David, to rule over His people. This history validates David’s house as the legitimate rulers of Israel. It also fulfills Jacob’s promise that the scepter will never depart from Judah, David’s tribe (Genesis 49:10).
Reversal of human fortune: Hannah’s barrenness gave way to children (1 Samuel 1:1–28; 2:21); Samuel became prophet instead of Eli’s sons (2:12; 3:13); Saul rose to prominence though he was from a lowly tribe; and David was anointed king though he was the youngest son (16:1–13). Normal human patterns were reversed by God so that His plan could be furthered, showing His sovereignty over all.
I pray you receive this with the love intended, and apply it to wisdom.
May the joy of the Lord continue to be your strength.
Love you much.
Stay Safe, Stay Healthy, Stay Blessed!
P.S- If you have not given your life to Jesus Christ, I implore you to take the time to do so right now. Use John 3:16 & Romans 10:9-10 as a foundation for making your confession of faith. And use Ephesians 2:1-10 to provide proper context for your salvation.