Samuel I
Introduction
We can easily see that the Books of Samuel are very different from the so-called books of Moses that are found at the beginning of the Scriptures and different from the Books of Joshua and that precede the Books of Samuel. These books were dealing with ancient events that were known only through oral traditions to justify the laws and worship. God was always speaking in an authoritarian manner and acting in a fantastic way, as if God intervened in a world completely different from ours. It was definitely a literature far removed from our historiography.
Here, on the other hand, the authors are relating more recent events for which they have witnesses. The kingdom of David took place from the years 1050 to 1010 B.C. and the author must have been a contemporary of his son Solomon. Here people of flesh and blood are involved in complex events. Through them, the history of Israel is taking shape as Israel faces its close neighbors and a bit later the great empires of the Near East. A different image of God is revealed in the biblical account. God is no longer presented as an omnipotent God but instead, as Samuel, David and his contemporaries knew and experienced God. These books candidly relate the events through which these people have known the will of God.
The Book of Samuel, divided into two parts, relates the beginning of the monarchy. The first book focuses on three persons. First, we have Samuel, an old-fashioned leader, in addition to his being a prophet. Next, Saul emerges, the first king, whose life ends up in failure. Finally, we have David with the account of his ascension to the throne. At the beginning of the book, Israel is not yet in charge of the country, although the tribes have already become accustomed to a sedentary life. Threatened by the Philistines who occupy the coastal plains, the tribes are experiencing the need to have a unified and strong power. They will become a nation and that will eventually be called the kingdom of David. The second Book of Samuel deals with the kingdom of David, his successes, victories and his trials. At the heart of the book, we have the exceptional promise that David received from God: his descendants will reign forever on the throne of Israel.
An Interpretation of History
This is the time to recall what was said at the beginning of the Book of Joshua. The Book of Samuel is one of the writings that the Scriptures called Early Prophets, meaning by this title that these historical books were conceived and written in prophetic circles. The entire series that goes from Joshua to the Books of Kings forms a unit with a reflection on Deuteronomy, a book that also came from prophetic circles. Today, we usually speak of Deuterocanonic history to refer to this whole series.
The conviction that inspires the interpretation of this history is summarized in a few words: if the people and their king are faithful to the covenant with God, they will experience peace and success. But if they sin against the covenant, there will be a failure.
However, the “I obey your law and you protect me” contractual reasoning would be overly simplifying prophetic thinking. The covenant between God and Israel and then, in this book, the Covenant of God with David and his descendants are teaching us many things about what God is and the way God looks upon those who love him. In the first place, we have the repeated affirmation of a God who only wants the good of Israel. However, Israel is unfaithful, continually seduced by the gods of others, the idols. Israel will be forgiven and it will prosper if: it acknowledges its errors and rejects its idols. But, in reality, Israel will only be able to come to such a conversion after suffering. Here we have a feeling that can extend to the failures of every sort that any people may encounter on their path. This intuition awaits and prepares the revelation of the Gospel, that: it was not by accident that sinful, beseeching and holy King David was considered the author of the Psalms.
If this is the spirit of all the history that is called prophetic, there is still something that characterizes the Book of Samuel in a more special way and that is the promise made to David through the prophet Nathan in 2 Samuel 7:14. Even after David’s death, the promise will remain; and it will open up an unlimited horizon: the descendant of David will inaugurate the last days and the kingdom of God.
David: the Central Figure
The Book of Samuel was written and revised by writers (prophets or priests) who have left their mark on it. We should read the text just as it appears, without prejudice, but with a critical approach at the same time. For example, at times testimonies are opposed. Some support the institution of the monarchy while others are against it. Some support David while others focus only on his negative aspects. At times, the author appears to be neutral, leaving us with our questions. God acts in the same manner: God does not say much but God is leaving some signs, inviting readers of the book to search and to discern.
The Books of Samuel
- Samuel and the House of Eli: 1 S 1–3
- The Ark of the Covenant: 1 S 4–7
- Saul, the first king: 1 S 8–15
Saul, chosen by God (8:1–13:2)
Saul, rejected by God (13:2–15:34)
- Saul and David: 1 S 16–31
David designated by God (16:1–17:58)
David, Saul’s adversary (18:1–26:25)
David, among the Philistines (27:1–31:13)
- The light for the kingdom: 2 S 1–7
David over all of Israel (1:1–4:12)
Jerusalem, the Ark and the promise (5:1–7:29)
- David as king: 2 S 8–20
The kingdom of David (8:1–12:31)
David and his sons (13:1–19:44)
The end of the kingdom (20:1-24)
- Appendixes: 2 S 21–24
1.1 It all starts with an ordinary couple living a familiar drama in a hill town.
A woman, in an inferior situation, as it will always be in Israel, is only worth the children she bears. A man has as many wives as he is able to maintain. Elkanah loves Hannah. The Lord listens and not only gives a son to Hannah but also a prophet for his people.
God likes to choose his servants precisely from those families who have no hope of having children. It is God who gives life to the dead and hope to those who have none. The same happens with the birth of Isaac and John the Baptist (Lk 1:5). The book of Isaiah is a poem which starts with these words: “Rejoice, O barren woman who has not given birth!” (Is 54:1).
These pages depict for us the religious life of those days. The campaign tent, which shelters the Ark, is at Shiloh. There is no temple yet in Israel, so pilgrims bring their animals; and the father as head of the family and priest of his household sacrifices the victims. Only after David’s time will the priests of Levi’s tribe be the exclusive intermediaries between the Lord and his people.
2.1 In her thanksgiving song, Hannah makes herself the spokesperson of all the despised people of the world.
The Lord is the God who saves the abandoned. He rejects those who put their trust in their arm and in their bow (cf. v. 4), in the food assured for their household, i.e., in themselves and their possessions. He manifests his glory in shifting the differences existing between people (as in the parable of the rich man and Lazarus, Lk 16:25). The Lord brings down to the grave and raises up (v. 6). The song of Hannah has a prophetic vision. Like Hannah, we ought to be proud of our God, even more than in the material progress of our society, which blesses the rich and the powerful.
This text condemns those who seek to advance in society and promote their own welfare with the sole purpose of ensuring their family’s future. One who sides with the weak will be saved. Whereas others feel ashamed of their poor background, as laborers or farmers or of the undeveloped condition of their country, the believer knows that the poor and the hungry contribute to the salvation of the world. Where everything is wanting, it is easier to discover the value of human persons, and to understand that no world is worthy of humankind except one where food and dignity are given to all.
3.1 God’s call to Samuel is personal and direct. The answer of the child Samuel prepares him for greater things.
How seriously Eli, in spite of his age and function, regards Samuel! He knows that spiritual maturity has nothing to do with physical age and he accepts God’s reproaches relayed through this boy.
Scripture also underlines the responsibility of those who do not discipline their children. The father’s duty to educate and correct his children, even by punishing them, instead of leaving them to do what they want, was taught in Israel. As the conscience of the child is not yet fully awake, the future liberty of the young person as a mature adult has to be ensured through the discipline of a “law.” (See Sir 30; Gal 4 and commentary on Jdg 8:22.)
The call of Samuel reminds us that every person has a vocation, i.e., that God calls individuals and destines them to accomplish their own irreplaceable tasks. In our society, many are looked upon merely as a workforce and receive little appreciation. Since they have no duty or responsibility of which they can be proud of, they rightly feel frustrated. They do not feel themselves “called” or needed for something big. So they lack one of the more important drives to build their future. In directing one’s life, each one has to ask: “What does God want of me?”
4.1 In their war against the Philistines, the Israelites seek the protection of the Lord. They look for the Ark, thinking that, when it is with them, the Lord will be obliged to grant them victory. And since the human being often doubts his God, he relies on his lucky charms.
God is not concerned with the sacred Ark, nor is he at the service of an irresponsible people. Instead, he wants to educate them by making them pay the price for their unfaithfulness. For this reason, God does not respond to them and the sacred Ark is lost.
7.2 The same experience recorded in Judges is repeated here. Samuel convinces Israel to return to the Lord. The Lord, in turn, faithful to his Covenant, grants them victory.
8.1 A deep transformation took place in the way of life of the ancient nomads now living in villages and towns like the rest of the population. Former social structures adapted to life in the desert were no longer suitable, something that is often seen in the history of nations, as well as in the Church. Humankind is constantly changing, led on by events and technical evolution; differences in mentalities appear, revealing how ill-adapted are ancient structures to new situations. Because of this, there is a permanent tension between life and institutions.
On the other hand, institutions indispensable to the life of communities have as their essential purpose to channel, order and organize this ever turbulent life; without creativity, people are dead in life; without permanent institution, a society turns towards anarchy. If the tension between life and institution is permanent, it becomes manifest when society is in crisis. While conservative elements think of reestablishing order as a return to the past, the innovators, looking for fresh structures to respond to present reality, forget too quickly what past experience has taught.
Chapters 8–12 of 1st Samuel present us such a crisis and the conflicts arising from it. The people realize their weakness as coming from division and anarchy. The temporary authority of the “Judges” is outdated; the twelve tribes must unite around a king.
Samuel is a defender of the past, and his warnings are inspired by personal distrust. He does not recognize the advantage of a stronger and more centralized government. Instead, he is in touch with reality and denounces absolute power.
Samuel reproaches the people for their lack of trust in the Lord. Now, as they face the Philistine peril, they believe they will have security in handing over to someone else, a strong leader, the responsibility of thinking and deciding for them: they are fearful of taking initiatives. When one expects everything from civil or religious authorities it means either sinking or suffering political tyranny.
According to Samuel, theoretically, the king will be God’s representative and his people’s servant. In reality, he will serve his own ambitions and be the nation’s oppressor. Already in that ancient time, dictators had enough knowledge of propaganda to convince people that they were indispensable (Lk 22:25).
9.1 The continuation of Chapter 8 is in 10:17. Here instead the story of Saul’s vocation begins. Saul sets out to look for his father’s mules and, on the way, encounters something he did not expect.
Verse 9. This is a commentary inserted in the older narrative by a later editor of the text to explain the use of the term in 1 Samuel 9:11, 18-19.
11. The young Saul, just like many other Israelites, goes to Samuel. For them, the prophet is a seer, a diviner, and they go to him for a solution to their economic problems. We should not find this strange. For centuries, those who were addicted to the science of the stars also attended consultations concerning the future. Reading horoscopes was their way of earning a living. Science later departed from those practices.
In the same way in the early history of Israel, the prophet hardly seems different from a soothsayer, an astrologist and others who claim to know what ordinary folk cannot know; people come to consult them as does Saul for any trouble they have. But soon, prophetism in Israel will find its own way: the prophet will be the one who calls people to conversion. When this chapter was written, the passage was already made and verse 9 makes it clear that if before, people spoke of “seer,” they now speak of “prophet.”
Samuel anoints Saul with anointing oil (see commentary on Lev 8).
10.17 Here is the logical continuation of Chapter 8; it is another account of Saul’s election which does not openly contradict the one related in the previous chapter since Samuel consecrated Saul secretly.
It is interesting that here the same event is narrated in the Scriptures by two men of contrary opinions. The first saw the institution of kings as a good thing and in accordance with God’s plan (Chaps. 9–10); the second (Chaps. 8 and 10:17-19) saw it as a dangerous innovation which God merely tolerated.
He has hidden himself among the baggage (v. 22). Here begins the tragedy of Saul, king in spite of himself. The Israelites asked for a king because of external threat (the Philistines), but in their innermost self, they rejected all authority. Saul himself did not feel cut out for governing. In spite of his courage, as seen in Chapter 11, he was not one to take risks. He was an obstinate man; attached to the ideas of his time (see Chap. 25). Saul, a modest man, did not have the humility that God seeks, which consists in undertaking new and great things without being afraid of possible failure.
All the people shouted, “Long live the king” (v. 24)! We have witnessed several enthusiastic meetings such as this, which led to no positive result. As happens to many leaders, the next day Saul finds himself alone in the midst of a people who think that they have solved everything because an election has been carried out.
11.1 The account which was interrupted in 10:16 is resumed here. The people of Jabesh are disposed to accept peace. Israel weeps and shouts, but Saul decides that this situation is unbearable. His courage obliges God to act.
Who are these who said: Saul will never reign over us? (v. 12) There is no political life without parties. From the beginning, Saul had his allies and his foes. But he must heed even more the “tribalism” of the Israelites, especially the rivalry between the northern tribes of Ephraim and Benjamin, and the tribe of Judah, in the south. As for the people of Jabesh, they will remain grateful to their savior and will be faithful to him until after his death. (See 1 S 31:11.)
Saul is a good and generous man who does not take revenge on his enemies. Yet when one is the highest authority, one easily isolates self from others and becomes arrogant or pessimistic. Saul will refuse to listen to God and to his relatives, and his jealousy will blind him, as it did in regard to David.
12.1 It was hard for Samuel to step aside to make a place for Saul, as is the case for many founders or responsible persons who are unable to cede to others who are younger or more competent the care of continuing and developing the work they created.
In this opportunity, Samuel reminds the Israelites that no authority can be exempted from the law of God, especially when its duty is to maintain the law. “If you yourselves and the king who rules you follow the Lord …” For Samuel, the king, like his subjects, must faithfully observe the terms of the Covenant; unfortunately, very soon the kings of Israel would consider themselves dispensed from this fidelity. No sooner is Solomon enthroned than he leaves the palace that David his father built in the lower city in the midst of the people’s houses to go and install himself beside the temple of the Lord. Henceforth the ordinary people would be below and God and the king, on the holy mountain. Quite symbolic! When Jesus comes, he will take up the teaching of Samuel and the prophets: “The Son of Man has come not to be served but to serve and give his life…” (Mt 20:28). Even in the Church, the new Israel, some who carry responsibility will be seen acting like church lords confusing responsibility with abuse of authority.
13.1 Saul did not think of leaving his town of Gibea to construct a capital for the new state of Israel. But, gradually, he created a permanent army, instead of merely depending on volunteers who came forward whenever the people were in danger (see 14:52). For years, he fought unceasingly to repel incursions of the Philistines.
5. Not once, but on several occasions, Saul vacillates between obedience to God and Samuel, and doing what appears to him more reasonable (see also Chap. 15). Finally, he prefers to act according to his own judgment.
The Lord would have established your rule forever (v. 13). The Lord demands more from him who is the first king of his people, and with whom he wants to establish a lasting covenant. To receive from the Lord promises, which go beyond ordinary destiny, Saul has to show complete loyalty, even when it seems that God delays or is mistaken. In this type of trial, Abraham was victorious.
In recounting the story of the kings and leaders of Israel, Scripture makes us understand that power is too heavy a burden for humans. To rule over others and, even more, to direct the destiny of a nation is somehow to partake in God’s authority. No one can measure up to such responsibilities if he or she cannot obey more than others and listen to God.
However, we should note that the verses 8-15 are a later addition to the primitive text. These are most probably the work of priests who at the return from captivity edited the older texts. They make Samuel appear as the reasonable one, the spokesperson for God. We may read this event as proposed, but we can also wonder about the way Samuel attributes to himself the rights of God. What right has he not to keep his word and come within the promised delay? And how can he condemn Saul if Saul has acted according to his conscience? Christian tradition holds that we should always follow our conscience provided we have done all that is possible to have an enlightened conscience, even if in so doing we disobey high authority or very sacred laws. Without denying Samuel’s great merits we can say it was he who destroyed Saul.
14.1 Chapter 14 helps us understand the Israelites’ situation. They occupy the mountain, but the Philistines who are better organized and better armed, lord it over the plains.
The incident of Saul’s oath shows the very primitive level of religious knowledge at that time, as in the case of Jephthah (Jdg 11:30):
– an oath with a death-threat,
– the importance given to the crime of one who eats where blood has been shed (see v. 33; perhaps it was not the same as to “eat meat with blood” as in Lev 17:8),
the practice of casting lots to get the Lord’s response.
16.1 How long will you be grieving over Saul? Sometimes, we remain grounded, immobile, longing for the past, when events in life are pushing us forward to change plans and directions.
Samuel goes to Bethlehem to meet the one whom God has chosen. Bethlehem is the city of David’s family. There, Jesus will be born ten centuries later.
David, Jesse’s son, is tending the flock when they send for him. He is a shepherd before he becomes king. In the Scriptures, the shepherd is the image of the perfect king who, rather than acting like an important man, attends to persons and serves them as the shepherd does his sheep. Jesus, King and Savior, will introduce himself as the good Shepherd whom the prophets were dreaming of (see Ezk 34 and Jn 10).
Humans see with the eyes; the Lord sees the heart (v. 7). In the adolescent David, there is yet no evidence of the moral qualities, intelligence, and courage, which he will display as military chief and politician. Still, God knows whom he chooses. In order to bring his work to completion, God does not choose those who pretend to be greater than they are (See 1 Cor 1:28).
In any human group, it is necessary to discover the values of each person and not allow oneself to be deceived by appearances. It is very important for Christian communities that those with responsibility know how “to look into the heart” of brothers and sisters, whether they be the quiet ones or those who show much zeal. Then it will not be long before they find the persons needed to animate the community, and can bypass the ambitious ones.
14. We find in the Scriptures different traditions with respect to David’s promotion—16:1-13; 16:14-23; 17:17-58. What is history and what is legend in each of these?
An evil spirit sent by the Lord (v. 14). This is an ancient way of saying that God allowed Saul to suffer some psychological disorder.
17.4 David’s challenge delighted the Israelites down through the centuries and still delights us today. We should not be surprised therefore that the redactors have elaborated with generous details David’s fight with “the Philistine” who was later called Goliath (see 2 S 21:19).
Those who wrote these books were inspired by God; they understood that David’s struggle with Goliath symbolized the struggle between good and evil.
You have come against me with sword, spear, and javelin, but I come against you with the Lord (v. 45). In the world, victory will not come to those who are stronger or more heavily armed. Such people insult God by their pride and self-confidence. They will not last long if they insult the people of God, especially the lowly.
Victory belongs to the weak who trust in God’s help. Here the winner is a young man who personifies those who remain young in heart and always have a clear conscience.
Some encourage David to protect himself with Saul’s armor and arms. David understands that if he uses arms similar to those of the Philistine, he will not know how to use them and the latter will prevail over him. In the end, the Philistine dies, a victim of his own weapons.
David’s fight can easily be compared to that of the Church. She leaves behind Saul’s armor when she looks for less structure, less worry over financing her works and buildings; when she frees herself from political support. In abandoning all these securities, she makes herself freer and younger. Like David, she goes to battle trusting “in the Name of the Lord, the God of the armies of Israel” (v. 45).
18.1 Jonathan felt a deep affection for David. Scripture describes for us this deep and loyal friendship as a gift of God, overcoming the rivalry with Saul. He gave David his own mantle, his sword, his bow and belt… (v. 4): spontaneity, frankness, and a disinterested love.
Although David and Jonathan were not children but young men, we can apply to them these words of a poet. “Remember that this horrible world is yet solely maintained by the sweet complicity, continually opposed, always renewed of poets and children. Never become an important person! There is a conspiracy of personalities against child-likeness and it suffices to read the Gospel to be aware of this. God said: Become like children. Yet those who have become important say repeatedly to the betrayed infancy: ‘Become like us.’”
After his victory, David is the renowned man of the kingdom. He immediately earns Saul’s envy.
Saul feared David (v. 28). The subsequent chapters show us how, as David rises in people’s estimation, Saul’s mind is ravaged by jealousy. Saul is guilty, the book tells us, since he departed from his obedience to God. His fault is that of many rulers and his punishment is the same: he becomes a prisoner of his office which he cannot, or knows not, how to give up. He guesses that David is God’s choice, but he cannot share power with him and does not see any other solution but to kill him.
19.1 Chapters 19–25 are about the life of David as a fugitive. He becomes chief of a band of not very desirable companions and lives with them in the marginal parts of the country.
David is no “saint,” as we would actually imagine one. He is God’s friend in the way people can be in a primitive society. In spite of his defects, he becomes an example of what God can do with a person who allows himself to be guided by him.
Scripture highlights David’s magnificent soul and his generosity while living with outlaws and everything that this implies. David is always conscious of his mission. He faces dangers without fear, acts as an educator of his companions and is a man with prophetic intuitions.
When God wants to entrust a great mission to someone, he sets that person apart from his or her usual environment for a time. Like Moses, David also goes to the desert.
18. Israel lives its faith with songs and dances, celebrating the Lord’s deeds. That is why they need those groups of prophets. Here, they are mentioned for the first time in the Scriptures. These men excited themselves to the point where they fell into a frenzy very similar to a state of hysteria. At that time, nevertheless, such manifestations were considered to be the work of the spirit of the Lord. In their beginnings, the prophets of Israel were not very different from the “prophets” of other neighboring pagan people. Later in the Scriptures, other prophets, who are very different, appear and are called by God for an exceptional mission. These prophets will retain only a semblance of that primitive religious frenzy.
It is good to compare these actions of the prophets with others manifested in the early Church (see Acts 21), and to read what Paul says with respect to the manifestation of the Spirit in 1 Corinthians 12–14. No manifestation of the Spirit is solely the work of the spirit of God. It depends also on the capabilities of those in whom the Spirit acts, just as the light of the sun takes on the color of the glass through which it passes. In groups consisting of simple and uneducated people, the spirit of God acted (and still acts) by arousing ecstatic manifestations which, in fact, are also observed in non-Christian religions. But these things strengthened them in their faith.
20.12 Here follows the account of David and Jonathan’s friendship. Scripture shows how David never forgot his pact with Jonathan (2 S 21:7).
21.1 The bread of Presence (v. 7) represented the twelve tribes of Israel. They were offered every Sabbath and remained on the altar for the entire week, signifying thereby the people’s loyalty to the Lord. Only the priests could eat of them (Lev 24:5-9).
Jesus refers to this text when his disciples do not observe the rules about the Sabbath (see Mk 2:25). Jesus wants to free us from the slavery of the “sacred,” because a person is more sacred than anything else.
11. David has to pretend madness. Scripture shows how this chosen one of the Lord was humiliated before he could sit on his throne, thereby mysteriously foretelling Christ’s humiliations. Jesus loved us to the point of madness when he humbled himself to the extent of living as a servant and undergoing an ignominious and painful death on the cross (see Phil 2:7-9).
22.1 Chapter 22:2 does not hide the fact that those who went to David were those who found themselves in difficult situations, in debt or embittered. The wars that made it possible for the people of God to live and progress were not the doings of pure saints. The same happens with struggles waged anywhere in the world for the sake of justice. In the best causes are found questionable or corrupt elements. It will be fortunate if leaders have, like David, a very elevated sense of their mission and of solidarity with their people.
This text refers to the practice of consulting the Lord by using the ephod, an object which contained lots. This was an ancient practice, in ordinary use among the priests of Israel. Later, this practice fell into disuse when prophets ceased to make predictions (see Chap. 9).
24.1 David’s respect for “the anointed one” of the Lord (since Saul had been anointed by Samuel), gives evidence of his faith.
Persons instructed in the Scriptures know that leaders share with God duties and power which exceed the capabilities and the rights of a human being. Though we should replace evil or ineffective leaders, we must respect their person and the fearful responsibility God has delivered into their hands (Rom 13:1).
God will do me justice (v. 13). This is not the grudging complaint of someone who did not even try to defend himself but the certainty of one who fights for what seems to him to be just, but recognizes that God alone is the master of history. In particular cases, he renounces his rights as a way of showing his full confidence in God. This is what Jesus says in Matthew 5:38-42.
25.1 The incident we read here compares two men and two mentalities: the person with possessions has no advantage over the other. This means that wealth has to be shared.
The role of the woman is highlighted. Her wisdom can ward off a disaster provoked by men. David is humble enough to see that his impulsive temperament leads him to violence and injustice.
26.1 This is another way of expressing what we already read in Chapter 24.
28.1 Nowhere else does Saul appear so human and so close to us. While David, trusting in the Lord and loved by all, courts danger with the utmost serenity, Saul carries all by himself the burden of his anxiety. His opponent, Samuel, with whom he could at least discuss and quarrel is no longer there. God himself does not speak, and the man remains alone, facing hostile circumstances, tortured by his own doubts and anxieties.
Saul wanted to wrest from God a favorable response. He gets a death sentence from Samuel and then leaves peacefully since what weighed on him was not so much the fear of death as the solitude, which was his lot while he was in power. The man who “surpassed everyone in height from the shoulders upwards” (9:2) has become like all the rest and depends on the assistance of a poor woman, a sinner according to God’s law, but someone full of understanding.
30.1 This is one of those events in which David appears totally crushed.
But David found strength in the Lord his God (v. 6). Even when he has reached the bottom of the pit, he does not lose hope.
The share of those who go down to battle and of those who remain with the baggage shall be the same (v. 24). David refuses to allow that kind of distribution, which we sometimes make, distinguishing between those who serve and those who do not serve. This concept of social solidarity is the very thing which animates all of Deuteronomy’s legislation.
31.1 There will be no further question of Saul in the Scriptures: no competition with David. But it had to be a respectful silence. All his people shared the responsibility of his failure because of the little support they had given him, and could they condemn him without accusing God and Samuel?
1.1 The first reaction of David, upon hearing of Saul’s death, shows his noble qualities. From then on, he champions national unity and strives to reunite around him both allies and enemies of Saul.
Mount Gilboa (v. 6). David is already known for his poetic talents (see 1 S 16:18). This poem attributed to him is one of the more ancient songs in the Scriptures.
2.1 Saul’s death seems to undermine the recently acquired and still fragile unity of the twelve tribes.
David is proclaimed king by the people of his own tribe of Judah. The north remains faithful to Saul’s son. With the aim of uniting them, David seeks the sympathy of Saul’s allies and praises the people from the north who gave Saul burial.
According to the custom of the time, the size of the royal harem was according to the importance of the king. David still has only two wives but before leaving for Jerusalem he will have six (3:2-5).
3.2 David’s children will be the cause of much suffering for him. David’s numerous wives will bring about fratricidal struggles for succession to the throne: actually, each of the firstborn, urged on by his own mother, will aspire to replace David. Consequently three of his sons: Amnon, Absalom, and Adoniah will, in turn, lose their lives in this struggle for power, before finally leaving the throne to Solomon who had not yet been born when David reigned in Hebron (see also 1 K 2:1).
14. Sometimes, Scripture says that God intervened to guide David and lead him to victory. This does not negate the fact that David was an intelligent and capable man, and was able to impose himself on Israel. God was not acting differently at that time than he does today. It is always men and women who write history and, in so doing, write it with light and shadow.
The new king strives to create a united and strong nation. This account shows us an attempt to achieve unity which fails because of the mean and vindictive attitude of David’s military officers.
The story illustrates three successive steps in political fanaticism:
– he believes that those who belong to his party are good and those, in turn, who belong to the opposition are bad;
later, he ascribes bad intentions to everything the opposition does;
finally, he eliminates them by any means.
5.1 This is a great day for David and for Israel. Those from the north acknowledge him as king, and the unity of all Israel is achieved. The tribes in the north were separated from those in the south by the district of Jerusalem, which was in the hands of the Canaanites. David conquers Jerusalem which becomes the capital of this united kingdom.
It is a definitive stage. God turns Jerusalem into the visible center of his presence among people.
Later, the only temple of God will be in Jerusalem, and the true kings of the people of God will be those who rule in Jerusalem. Jerusalem will be the image of the Church and Christians will know that after the Jerusalem of Palestine, God has promised them another Jerusalem—that of heaven (see Rev 20 and 21).
Jerusalem is the image of heaven and, at the same time, of the church on earth. Often, in the Scriptures, Jerusalem is called Zion, since this was the name of the more ancient part of Jerusalem. It was also called the “city of David.”
In the Scriptures, the unity achieved between the northern and southern tribes is a visible sign that they are living in God’s grace: all unfaithfulness toward God leads to a division among people, and all such division is a sin against God.
6.1 The Ark was very important to the Israelites. It contained the law that Moses received from God on Mount Sinai. The Israelites imagined God to be present above the Ark whose golden cap served as a footstool for his feet. God wanted them to understand that he was with his people, in a friendly but demanding presence.
But to whom did the Ark belong? It belonged to the twelve tribes and not to any one of them in particular. That is why it stayed in different Sanctuaries: Shiloh, Gilgal, Bethel, depending on circumstances. And what is David’s intention in bringing it to Jerusalem, his new capital? Is it a political move to establish his authority over Israel? Most surely. But it is an inseparable religious act at a time when the separation of political power from religious power was unknown.
Until then, Israel was, as a whole, the Lord’s chosen one, God’s firstborn. But no Israelite felt worthy of special attention from the God of their people. Now David knows that he is the chosen one of the Lord, the “son of God,” as the prophet Nathan says referring to David’s descendants. That is why David aspires to have the Ark very close to him, and he wishes God’s presence in a temple that serves as a private chapel for his family. Such a temple does not yet exist.
God certainly loves all people, but David is the first who becomes aware of this and lives by this truth in a very simple relationship with God. Later the prophets will understand that the promises made to David are for all of us who believe in Christ, God’s only Son.
In Israel, only those of Levi’s tribe, being especially consecrated to the Lord, have the right to serve him and to approach sacred things. Abinadab and his sons have welcomed the Ark into their home. But they cannot touch the Ark without being affected by the awesome power emanating from the Holy God.
We are told that Uzzah was “stricken by God” (cf. v. 7). This phrase well reflects the mentality of these times when the distinction between sin, error, and accidents was hardly made: all that troubled the traditional and divine order was considered as a sin. The sudden death of Uzzah has the value of a sign for those who witness it; it helps them to understand how great God is above all, and, at the same time, really present among his people.
David had the Ark brought to the house of Obed-edom (v. 10). Why is it brought to the house of an alien? Is it because the Lord will not ask for an accounting of this non-Israelite? Or because a foreigner should suffer the risk of God’s anger?
But if the Ark brings blessings on the one who welcomes it, its natural place is beside the king!
Luke’s Gospel discovers other imagery in this story. Like the Ark, and in a more wonderful way, the Virgin Mary carried for nine months God himself who, on becoming man, sealed the Covenant with all the people of the world. This is why some have given her the title, “Ark of the Covenant.” Luke himself had this text before him when he was narrating the Virgin’s visit to Elizabeth. (Pay attention to vv. 9 and 11 and compare them with Lk 1:39-45 and 56-64.)
14. Let us imagine the transfer of the Ark. There is a huge procession with thousands of people singing, dancing and playing music, with the king himself leading. Sacrifices beyond count are offered. It is a time of great joy, for the Lord is with his people. It is the triumphal entry of the Ark of the Covenant into its rightful place—in the capital of the country.
David whirled round dancing with all his heart before the Lord. David understands very well that to give thanks worthily to God, all this is very little. He does not care what others think of him when he is showing his joy to the Lord; so he sings and dances.
Michal despised David in her heart (v. 16). Michal, Saul’s daughter, understood nothing, being more concerned about “what people will say,” than about praising God.
In this passage, a great king teaches us real greatness and brings to mind examples from daily life: a young man or woman having finished studies go back to the barrio, and remain as simple as before; a Christian who is not ashamed of his faith and practices it, whether people are looking or not.
7.1 I live in a house of cedar but the Ark of God is housed in a tent (v. 2). David thinks that if the king has a palace, why should God not have one? God, who is greater, thinks otherwise and makes this known to his prophet Nathan.
In ancient times it was unthinkable that a capital city be without its temple and its palace. God and the king were inseparable associates to ensure the good order of the state. This concept strongly linked to the nature of religion (see commentary on Dt 4:1) will, however, be challenged by the Gospel.
God will be the one to make David a house. House in Scripture refers to both persons and things belonging to someone. David’s “house” is his family, his servants, his counselors, and officials.
I will provide a place for my people Israel (v. 10). God chooses this moment for a decisive step in the development of his people. Israel had been a people of twelve tribes since Joshua’s time. Now, it will be a nation organized in its own land, with a central and stable authority: the kings descending from David.
Now I will make your name great, as the name of the great ones on earth (v. 9). The Lord has accompanied David in all his undertakings, but now he makes use of him and his works to build something permanent for the salvation of humankind.
The same thing happened with Abraham (Gen 17:7).
The same thing happened with Peter (Mt 16:18).
The kingdom of God from now on will be the kingdom of David.
I will raise up your son after you (v. 12; see Lk 1:32). God’s promise points to Solomon, David’s son and successor, and also to those who will come after. To all appearances, the promise was broken when, after four centuries, the kingdom of David was destroyed. Nevertheless, it is Jesus, one of his descendants, who, much later, will fully realize what Nathan announced. Several times in the Gospel, Jesus will be called Son of David (Mk 12:35).
Jesus will also be king, although not in the manner of this world’s rulers. He will realize fully in his person what was merely sketched in the person of David:
– the shepherd who gathers together the scattered sheep;
– the conqueror who gives his people the peace he has won;
– God’s deputy among people.
The way God gets ahead of David and answers him, gives us two remarkable lessons:
– As in David’s case, very often people want to offer God something. In reality, we can never anticipate him; he gives his favors even before we have begun to serve him.
– What pleases God is not so much the temples we build for him, as the spiritual temple which he wants to build in people themselves—a project which he will realize after many centuries through his Church.
8.1 This chapter narrates David’s victories with pride. Through these wars, David’s kingdom came into existence; they were a necessary step in the long preparation of God’s kingdom. The Israelites will remember David as the victorious warrior-king and, at the same time, will look forward to the Messiah, the Son of David, as the king of peace who will conquer all enemies (see Is 9:5 and Mic 5:1-4).
At that time, primitive instincts were so powerful that the humble and merciful David did not hesitate to execute his prisoners. Scripture praises him for having spared some of them.
The fact is that faith does not replace culture; and all of us, faithful though we be, depend on the moral ideas of our surroundings. We know that during many centuries of Christianity believers and saints, who were ready to give up their life for a sick brother or sister, did not think of denouncing abuses which appear intolerable to us.
13. Neither Abraham nor Moses had secretaries or assistants: these wanderers had no offices, not even an archives-bearing donkey. David forms the first nucleus of officials in the kingdom, and only with Solomon will sacred literature start.
David’s sons were priests (v. 18). At that time, two centuries after Moses, priesthood was not yet reserved to the Levites. Solomon himself offers sacrifices and consecrates the temple (1 K 8:64).
11.1 David’s “sin” helps us to reflect on the weakness and wickedness of which even God’s friends are capable.
We observe David’s defects in several incidents. He is impulsive and deceptive. Here (in Chap. 11) everything contributes toward making his crime more odious:
– Uriah is a foreigner who came to serve the king.
– Uriah strictly observes the religious laws concerning war (to abstain from sexual relations), and he observes solidarity with his companions, while David abandons himself to passion far away from any danger.
– David kills Uriah treacherously after having instructed him to bring the letter to Joab.
How could a book intended to preserve the memory of the model king dare to narrate this event without hiding anything that makes David’s crime more odious and win greater sympathy for his victim? An official historian of another people would never have done this.
Scripture is not a book written to the glory of a king, or a people. It is “revelation of God” in the clearest sense of the word. In meditating on the word of God, one learns to know God but also to truly know oneself in the light of God: everyone of us is a sinner in need of the Savior God sends us.
12.1 David will be a model of the repentant sinner. Why did you despise the Lord? (v. 9). What has David done that God should choose him? Everything in his life has been the work of the Lord’s love. God chose a simple shepherd to make him king. Even more, he chose this “king” from a small nation, to establish the permanent kingdom. There are no excuses for David.
David easily forgets that the Lord does not look for external ceremonies, but rather for the purity of heart and justice to the neighbor.
You struck down Uriah and took his wife (v. 9). God brings into broad daylight what David had hidden from everyone and from his own conscience.
David’s attitude: he humbly acknowledges his sin and accepts the consequences of his fault. Psalm 51, the moving prayer of a repentant sinner, is attributed to him.
God’s attitude:
– The Lord has forgiven your sin (v. 13). God remains faithful and keeps his promises to David’s descendants. More than that, Solomon, son of Bathsheba and David, will be the beneficiary of the promises mentioned: God will let grace pass through where sin had passed.
– Your misfortune will rise from your own house (v. 11). In pardoning, God does not erase the consequences of the crime.
15. The child born without love between David and Bathsheba falls sick and dies. The king realizes that this is another sign to make him understand the gravity of his sin. God is not vindictive nor does he bear grudges. His heart is not like ours. He is “slow to anger and no one surpasses him in kindness” (Ps 145:8).
Another child is born of the same woman, now his wife; it is the future king Solomon, whom God chooses to succeed David. In spite of his sin, God has not abandoned David.
13.1 Amnon’s crime and assassination appear to be a repetition of David’s sin in his own family—a thing which hurts his feelings deeply.
Such incidents were common occurrences anywhere in ancient times. Other religions of that time demanded cult and sacrifice; they did not talk, or scarcely talked, of moral uprightness. On the contrary, from the beginning of the Scriptures, one sees how the Lord demands moral behavior and justice on the part of his people. The people of the Scriptures are not always better than other people who do not know God, but they know better what sin is.
15.10 God wanted the Israelites of the period before Christ to have an image of him in the person of David, their first king. Those happy and glorious days of the young ruler, beloved by all, are followed by days of sorrow for the old king. During those years the countenance of Christ appears more clearly through King David.
The sword will never be far from your family (12:10). Nathan has announced the consequence of David’s adultery. In the trial, what emerges is only the humble loyalty of David who, without complaint, accepts the Lord’s will.
The way David bears with the curses of Shimei astonishes us. How much more puzzling it was to people of those times who could only understand revenge. David knows that God will never leave him; his present misfortune is like an invitation from the Lord to have greater trust. To attract the Lord’s mercy, he refuses to defend himself or to take revenge.
In Chapters 15–17, what happens to David is like a prefiguring of the Messiah in his passion and resurrection. Even the details suggest this:
15:12 – a traitor from David’s council… who hangs himself 17:23.
15:23 – the crying, the river of Kidron.
15:30 – the Mount of Olives.
15:32 – the small group of followers on the hilltop.
16:9 – the general wants to defend his king with the sword; David forbids him to do so.
16:13 – the insults, the brief flight that ends with the death of the rebel.
18.6 This account, very lively and beautiful, is difficult to abridge.
The scene, doubtless, reminds us of the parable of the Prodigal Son. Even though the son left his father’s house and did him much harm, the father does not lose hope. Moreover, so much love has he that he stands at the gates of the city waiting for word, like the father in the parable who was the first to see his son as he returned.
Joab is right from the political standpoint, but David is closer to God’s thinking.
19.41 David’s victory does not really solve the problem, which is lack of unity among the tribes since Absalom only took advantage of and worsened the existing division. The people of Judah are resentful of Israel, forgetting that in their own tribe many assisted Absalom; thus they prevent David from becoming king over all and their victory is one more split in the recently gained unity.
When we are personally engaged in a conflict, the exclusion of those who oppose us, or our party, often seems to be the best solution. When we see things from outside, we quickly condemn those who exclude others. Scripture reveals that human beings are sinners: there will always be tension between our thirst for unity and the necessity to impose sanctions on the culprit (1 Cor 5) or the one who seems to be one. We should always be modest both when we decide for exclusion and when we proclaim our attachment to unity and peace.
21.1 This episode shows us the most inhuman religious prejudices existing at that time.
David consulted the Lord. The answer was… We have already seen this practice of consulting God by means of the Urim and Thummim, i.e., by casting lots. It is possible that God guided them through these means since they believed that this was authorized by God. This episode also confirms that seeking a response from God can lead to worse deviations: “those responsible for the famine are the descendants of Saul because he killed the Gibeonites…” (cf. v. 1).
A disaster occurs and the people say it is God’s punishment and, if it is a punishment, they must find the one responsible. Possibly David himself shares the common belief; except that he uses his authority to save the son of his friend, Jonathan.
We cannot say that this mentality has completely disappeared. If something goes wrong in society or in an institution, many searches out whom to sacrifice before finding out if they themselves have had a share in the fault.
22.1 This “canticle” of David is reproduced almost identically in the Psalms: Psalm 18.
23.8 In dedicating this chapter to the memory of David’s “valiant men” (see also a commentary on 1 S 22), Scripture gives them what they deserved. These men lived their faith and accomplished their human mission through fighting and killing their enemies—which seems to us to be very far from Gospel values. Yet David became king because of them, their sword, their strength, and their courage. Here again, faith does not suppress human reality, nor the time needed for the evolution of moral standards. It was to take centuries to complete the education of God’s people and for this education to take place these people had to survive: wars were at that time the necessary condition to survive.
24.1 The kingdom has grown very much in territory, animals, and wealth. Israel is a numerous people and so David is tempted to count them and orders a census.
The census in itself is not bad. What is bad is to feel greater because one has so many people or soldiers, or to have an obsession for quantity, for numbers, forgetting the essential which is quality. David forgets that he is the administrator and deputy of God in Israel: the sheep do not belong to him. At all levels of life, people like to count their animals, or recall their accomplishments. There are many ways of feeling oneself “owner” when, in reality, all belongs to God.
Here, the author presents the pestilence as God’s intervention to punish the king. People of that time easily accepted an intervention of the Lord to kill the Israelites even if they were not responsible for the sin of their king. It seems more accurate for us to say that God intervened by sending the prophet Gad a few days before the pestilence broke out, a pestilence which, of course, was not miraculous in nature. Thus he wanted to impart to David a lesson and a sign of the gravity of his sin, using a language he could understand.
See what is said about collective punishment in Joshua 7, and about the angel of the Lord in Genesis 16.