The earliest of the full Old Testament manuscripts is the Masoretic text dated at AD 900. There is a complete copy of Isaiah, one of the Dead Sea Scrolls, from 100 BC which is 1,000 years older than all the other copies available. This was discovered when the Revised Standard Version was being translated, so they held back the publication until the text had been checked against this older manuscript. In fact, the text they had been working on originally was very accurate and only a few things needed to be changed.
Whilst the Old Testament text does not have the same accuracy as the New Testament, we can still be assured that there is very little which is different from the original text. Furthermore, it is worth noting that any dilemmas regarding translation are on small details and not the central truths of the faith. In Samuel, for example, there are two accounts of the death of Goliath, but only one makes David responsible. If just one letter is adjusted, the discrepancy is solved. Clearly a copyist made an error in transmission.
(II) ‘HIGHER’ CRITICISM
Lower criticism is a necessary and welcome discipline, but higher criticism does a great deal of damage. It came originally from Germany in the nineteenth century and filtered into many theological colleges during the twentieth century.
The basic argument of higher criticism is that even if the original text accurately conveys what the writer meant, we can still be mistaken about what we should believe. The higher critics approach the text with their own presuppositions based on what they regard as reasonable. Those who argue that science has disproved miracles omit any miraculous events from the text, while those who cannot believe in supernatural foreknowledge omit any prophecy that accurately predicts the future.
These scholars work at a purely academic and intellectual level, with little concern for or understanding of personal faith. Their approach unavoidably leaves the text of Scripture in pieces, unrecognizable from the original.
6. Theological
A theological approach to reading the books of the Bible makes every page and every sentence of value. The levels of reading we have considered so far are concerned only with the human side of Bible study, but the Bible is primarily a book about God, with only a secondary interest in God’s people. This type of study asks how we can read the text in order to get to know God.
We have already seen how Samuel is a prophetic book. The history recorded is history from God’s perspective, recording what God believed to be important.
Taking the theological approach, therefore, we can look at a story and ask how this event related to God. How did he feel about it? Why did the event matter so much to God that it was included for us to read as part of Holy Scripture? We start to read the book from God’s point of view and draw conclusions about who he is and what he is like. Confident that God does not change, we can then apply these timeless truths to our own day and generation.
JUSTICE AND MERCY
This is the best and most exciting way to read Samuel. The book describes God’s intervention in the life of Israel, for he is the real actor in these stories, not Saul, David or Samuel. God both initiates historical events and responds to them. We see how Hannah is barren, she prays, and God gives her a son. We see how David, in God’s name, kills Goliath with his first stone. We see how David, with God’s help, escapes the clutches of thousands of men from Saul’s army. God helps some folk and hinders others. He is just in punishing evil and sometimes merciful in not punishing when punishment is deserved.
He gives Israel the land, but when they disobey him he sends oppressors. When they repent he sends deliverers. He allows the people to choose a king, but when the king fails he gives them another, one after his own heart.
We can study the stories of Samuel, learn lessons from the history and compare ourselves with Saul or David, but the real reason to read the book is to learn about the character of God.
God’s activity is seen especially at the heart of the book. He makes a covenant with David, confirming his commitment to Israel which had first been expressed in the covenants with Abraham and Moses centuries before. This is the most vital moment in 1 and 2 Samuel. It arises when David asks God if he can build a house for him. He is embarrassed that he has built such a grand palace for himself and that God is living in a tent next door.
When David tells God he will build him a house, three messages come from the prophet Nathan. The first message is, ‘Do it.’ The second message is, ‘Don’t do it.’ God explains that a tent is good enough for him since he never asked for a palace of stone. The third message is that David must not build the temple because he is ‘a man of blood’, but his son can build it.
In the covenant God tells David how he will treat his son. He will discipline him but will never cease to love him. David’s house and kingdom will endure before him for ever. His throne will be established for ever; there will always be a descendant of David on the throne.
From that moment on, the descendants of David always keep careful records of their family tree, wondering if their son might be the ‘son of David’ mentioned in the covenant. This promise becomes the focus of national hopes for the next 3,000 years as the Jews look for the Messiah.
This covenant is a crucial theme through the rest of the Bible. A thousand years later the promise was kept when Jesus was born to a humble couple who were in the royal line. Jesus was the legal son of David through Joseph his father, but also a physical son of David through his mother Mary. He was twice over the son of David. Throughout his life he was known as the ‘son of David’. The disciples recognized his right to be known as ‘Messiah’ (the anointed one), and this theme continues in the later writings about him and his Church. The books of Acts, Romans, 2 Timothy and Revelation all use this title to refer to Jesus. They proclaim that all authority in heaven and on earth is given to the son of David and will always be in his hands. They rejoice that God has kept that covenant with David in his son Jesus.
In the fulfilment of the covenant we see that God’s promise has wider implications, as the king on David’s throne rules over the Jews and Gentiles who make up his Church.
It is only when we read Samuel from a theological point of view that we can appreciate the richness of the book in terms of its message and the part it plays in the themes developed in the Bible as a whole.
Conclusion
Samuel is a history book with a difference. It is prophetic history full of interesting, bizarre, romantic and cruel stories which, brought together, reveal God’s ongoing purposes for his people. God wanted us to be ruled by one man – not King David I, but King David II. The books of 1 and 2 Samuel are part of Christian history. Jesus was king of the Jews in the past, he is king of the Church today, and he will be king of the world in the future, when he will reign in justice and righteousness, and the kingdom will finally be restored to Israel.
Thus the true significance of the book becomes clear as we understand how God is involved, acting behind the scenes, shaping history and assuring his people that his kingdom will grow and one day his own son, also the son of David, will be king.
1 AND 2 KINGS
Introduction
My history teacher at school made the subject very dull. It was all about dates, battles, kings and queens and seemed to be complicated and irrelevant. My interest was revived by reading the spoof history book 1066 and All That, which was certainly more amusing than my school history lessons, and where any historical event was summed up as either ‘a good thing’ or ‘a bad thing’ – there was nothing in between.
The book of Kings reads a little like 1066 and All That (though without the humour). It describes the kings of Israel or Judah as either good or bad, depending on how they reigned. Unlike the school history many