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Bible looking for a verse and found, ‘Judas went out and hanged himself.’ Not satisfied, he looked for another and found, ‘Go and do thou likewise’!

      If we are reading the Bible for a personal message, what do we make of the verse in 1 Samuel where Samuel says to Eli, ‘In your family line there will never be an old man’? It was appropriate centuries later for one of Eli’s descendants, the prophet Jeremiah, who started his prophetic ministry when he was 17 since he would not live to old age. But there is no application for us. Or take another verse ‘…and Samuel hacked Agag to pieces before the Lord.’ How would this be applied?

      I am ridiculing this method because I am sure that this should not be the main reason for reading these stories. The books of Samuel will reveal relatively little if this is how we read them. We need to read the text in the context in which it is written if we are to extract the correct meaning. If we just look for texts relevant to our own situation, we will miss an enormous amount.

      (II) COMFORT

      In former days ‘Promise Boxes’ were used by the devout in order to find encouragement to face life. Each biblical ‘promise’ was printed on a curled up roll of paper and one was lifted out at random with a pair of tweezers each day. Needless to say, each was also lifted out of its biblical context and therefore often separated from the conditions attached to it. For example, ‘Lo, I am with you always’ is placed in the context of ‘Go and make disciples’, and we should not claim the promise if we are not fulfilling the command. Even without such a box, we can read the Bible in much the same way, looking for a verse we can lift out for ourselves. We shall find few like this in the historical books of the Bible, like Samuel and Kings. They yield up their treasures to those who read them whole, seeking to know just what God is like, how he feels about us rather than how we feel about ourselves, or even about him.

      3. Biographical

      (I) INDIVIDUAL

      The third method is most common among preachers. One of the great features of the Bible is the honest way it records the failures and successes of the main characters. James says in the New Testament that the Bible is like a mirror that can show us what we are like through the people we read about. We can compare ourselves with Bible characters and ask whether we would have behaved in the same way.

      With this in mind, we can note how the first two kings of Israel both started well and finished badly, yet Saul was seen as the worst king and David as the best.

      We read of the character of Saul, a man who was literally head and shoulders above the rest, with many personal advantages. We read how the Spirit of the Lord came upon him and he turned into a different man. But we read, too, of the fatal flaws in his character, and how his insecurities led to poor relationships and jealousy of the gifted people around him.

      We can contrast Saul with David, whom the Bible calls ‘a man after God’s own heart’. When Samuel chooses David we read, ‘The Lord does not look at the things man looks at. Man looks at the outward appearance, but the Lord looks at the heart.’

      Scripture describes David as a man of the outdoors, involved in manual labour, handsome and brave. He developed his relationship with God during the lonely days and nights as a shepherd, reading the law, praying and praising God for creation as well as redemption. These years were a preparation for him to become the most important person in the land.

      We can note his skills as a leader, asking God’s opinion before taking any decision. Even though he was anointed as king, he refused to take the throne too soon, but waited for God’s timing. He was a magnanimous man even in victory, unhappy when his enemies were killed and furious because one of Saul’s surviving sons was killed, even though Saul had been his enemy. He was a very forgiving man, and a man who could honour brave people – in the book of Samuel we have a list of those whom David honoured.

      David was therefore the opposite of Saul: he had a heart for God and he loved honouring other people. Saul did not have a heart for God and did not like to have anyone else who was successful anywhere near him.

      There are other comparisons: Samuel and Eli shared an inability to discipline their children. Jonathan and Absalom were both sons of kings but behaved very differently. Jonathan was an unselfish son of a bad king (Saul) who was willing to surrender to David’s leadership. Absalom was the selfish son of a good king (David) who wanted to seize the throne from his father.

      The women in Samuel also make a lovely character study. Hannah and Abigail both reveal interesting traits. We read of Hannah’s devotion to God and her excitement when she became pregnant. Abigail courageously averted a crisis by making food for David’s men when her husband had refused them hospitality. She so impressed David that he married her shortly after her husband’s death.

      (II) SOCIAL

      We can also study the relationships between individuals. Jonathan and David’s friendship is one of the most pure and godly in the pages of the Bible.

      The frustrating, even threatening, interaction between Saul and David is a classic example of how difficult personal relationships can be with unreliable temperaments, who alternate between welcoming and rejecting moods, especially when there is the added complication of influence by evil spirits.

      The whole saga of David and the various women in his life is full of insights into gender relationships. Nor is his ability to win the affection and devotion of the various men in his life irrelevant to contemporary society.

      The people’s insistent choice of their first king and their reasons for it have something to say for the influence of image on contemporary elections.

      So these stories have social as well as individual implications, from all of which we can learn valuable lessons. But this still falls short of the intended message of the text.

      4. Historical

      (I) LEADERSHIP

      A fourth way of considering Samuel is to see it as a study of the history of Israel. Israel developed from a family to a tribe, then to a nation, and finally to an empire. It is this development into an empire that is outlined in the 150 years covered by the books of Samuel.

      The request for a king came from the people, jealous of the unified and visible leadership which monarchies provided in other nations around them, and fed up with the federal relationship of 12 independent tribes which pertained at that time.

      Samuel warned the people that there would be heavy costs associated with any move towards a centralized government through a king. The people went ahead with their request and the course of history was set. God acceded to their request, but insisted that Israel’s king should not be like kings in other nations. Israel’s king must write out the law and read it daily, and provide spiritual leadership for the people (this provision in Deuteronomy shows that God had anticipated this development). Thereafter the character of the nation would be tied to the king.

      (II) STRUCTURE

      The move from a federal to a centralized structure for the nation was not painless. We can study the book from this standpoint, noting the struggles David faced and his skill in overcoming them. We can note how his genius as an organizer and his skill as a commander under God led the nation to reach a peak of peace and prosperity under his rule. His selection of Jerusalem as the capital city was one of a number of brilliant master strokes. The city was captured from the Jebusites and so was not regarded as the preserve of any particular tribe.

      The empire grew under David, previous enemies became satellite states and all the land which had been promised was conquered for the first and last time. The Philistines no longer bothered them. But centralized government proved to be the Israelites’ downfall as well, for when power is in fewer and fewer hands, the character of those people who own the hands inevitably determines what happens.

      5. Critical

      (I) ‘LOWER’ CRITICISM

      Lower criticism is the study of the Bible by scholars to see if there are any errors in the text. They study and compare manuscripts in the original languages, and note any discrepancies that may have occurred through errors of transmission by

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