by There are three main questions that will be answered. Does God want Israel to have a king? How does Genesis and Deuteronomy relate to the negative and positive statements concerning kingship in 1 Samuel 8-12? Does the author of 1 Samuel depict kingship in a positive or negative manner? 1 Samuel is the ninth book of the Bible with thirty-one chapters and classified as a history book. The two books of Samuel span over one hundred years and is one of the most important centuries for Israel as this was the transition from tribal from of government to the settle monarchy of David.[1] One of the main theological themes is mentioned by Barry:
The various relationships portrayed in 1 Samuel exemplify the startling differences between Yahweh’s followers and those who ignore Him. Following Yahweh means recognizing His place as ultimate king. The narrative of 1–2 Samuel shows that the power of Israel’s king comes only from Yahweh. Even after Saul takes the throne, he can only rule successfully as long as he respects Yahweh’s authority.[2]
Even though the Lord has provided everything Israel needs, they still demand a king to be the same as the other nations. The Lord selects Saul, whose name means “the one asked for.” Samuel gives Saul the rules of kingship as he anoints him.[3] Unfortunately, Saul disobeys God which makes God regret assigning Saul. God then appoints David as the new ruler of Israel. Barry explains, “This book tells the story of Israel’s transition from chaotic life under the judges, where ‘everyone did right in their own eyes,’ to life under God’s chosen king, David. David was ‘a man after God’s own heart,’ to whom God promised an everlasting throne and lineage (2 Sam. 7:16).”[4]
Does God want Israel to have a king?
After a critical analysis, within 1 Samuel 8-12, of the negative statements and positive statements concerning kingship, the conclusion is yes, but with some restrictions. The best-case scenario is for God to be the king and no other. In this situation, the people demand a king because of the corrupt leadership of Samuel’s sons and wanting someone to fight for them against their enemy. Samuel gives a warning on being exploited by the king, but they insist anyway.[5] For some analysts, like Henry and Scott, “It contains also many useful cautions and awful warnings.”[6] It would be easy for God to decline the ask from the people, but God does not, he does however, provide a warning label. Hamilton explains, “. . . the anti-monarchy passages dominate the pro-monarchy ones. . . . God does not overrule the people and veto their request, . . . Nor does he withdraw into indifference, exasperated because it hasn’t been done his way. Rather, he uses the realities of the moment, and in all things he works for good.”[7]
Comparison with Genesis and Deuteronomy
Genesis 17:6, 16; 35:11; and Deuteronomy 17:14-20 do relate to the negative and positive statements concerning kingship in 1 Samuel 8-12 in a couple different ways. Hamilton explains, “Even earlier, in the canonical ordering of Israel’s sacred text and traditions, the issue of kingship appears first as a part of the promises that God made about kings coming forth from Abraham and Sarah. . .”[8] This means that God was foretelling these events long ago. When reading Genesis, it seems that kings will be a positive thing concerning kingship. There is no guarantee, however, that Saul was the king being referenced. “I will make you exceedingly fruitful, and I will make nations of you, and kings will come from you.” (Gen. 17:6, NASB 2020). “I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her.” (Gen. 17:16). The book of Deuteronomy is similar. God alone chooses the king, the priest, and raises up the prophet.[9]
Is kingship depicted in a positive or negative manner?
The author of 1 Samuel depicts kingship in a negative manner sprinkled with positive facets. The warning in 1 Samuel 8:10-18 came true. Most of the kings in both the Northern and Southern kings were selfish and idolatrous. From a reader’s perspective, it seems logical to get away from Judges to something we are familiar with, but that is probably different from the author’s perspective. Payne explains, “The perspective of the biblical author was quite different. From his point of view, Israel already had a king. . . how could a divine king fail to lead his people to peace and prosperity? . . . So from the biblical, theological perspective, the elders’ request for a human king was sinful, a rejection of God’s kingship and an attempt to win victories without his guidance or help.”[10] Kingship is not all negative as long as God selects the ruler and is in charge of the ruler. Hamilton mentions, “Kingship appears inherently evil, but is not.”[11] Another problem with kingship is in the long run where power is given to the king’s descendants.[12] This removes God from choosing the successor and ensuring the power is not given to an unjust person.
In 2 Samuel, the manner is more positive, as David is after God’s heart more often than Saul and is an example of a good king. Not a perfect king, but a good king. Mangum states, “This king, Saul, fails, prompting the Lord to remove him and paving the way for 2 Samuel’s account of David’s rise to kingship”[13] The books of Samuel help complete the missing disparities to the rest of the Old Testament. There are many stories that would be missing along with a hole in the timeline without 1 and 2 Samuel. Some examples include the stories of Samuel, David and Goliath, David and Jonathan, and the Davidic Covenant. They also bridge the gap between Judges and the full establishment of the royal line of David.[14] Not only does Samuel compliment the Old Testament, Barry mentions the tie-in with Jesus by stating: First Samuel also brings to the forefront the concept of a messiah—an anointed leader chosen by God to lead His people. Saul fails in this role, while David, for a time, epitomizes the role. David defeats the Amalekites, and Philistine hostilities decline under his leadership. David’s reliance on Yahweh brings favor to Israel. And through David’s line the true and ultimate messiah, Jesus, brings salvation to the world.[15]
[1] Henry Preserved Smith, A Critical and Exegetical Commentary on the Books of Samuel., International Critical Commentary (New York: C. Scribner’s Sons, 1899), xii–xiii.
[2] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2016), Introduction to 1 Samuel.
[3] Douglas Mangum, ed., Lexham Context Commentary: Old Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), 1 Sa 8:1–15:35.
[4] Barry, Faithlife Study Bible, The Historical Books.
[5] John E. Anderson, “Samuel, First and Second Books of,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016), Outline of 1-2 Samuel.
[6] Matthew Henry and Thomas Scott, Matthew Henry’s Concise Commentary (Oak Harbor, WA: Logos Research Systems, 1997), 1 Sam 1:1.
[7] Victor P. Hamilton, Handbook on the Historical Books (Grand Rapids, MI: Baker Academic, 2001), 230.
[8] Hamilton, Handbook, 229.
[9] Ibid., 230.
[10] David F. Payne, “1 and 2 Samuel,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 304.
[11] Hamilton, Handbook, 216.
[12] Payne, “1 and 2 Samuel,”, 304.
[13] Mangum, Lexham Context, 1 Sam.
[14] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 295.
[15] Barry, Faithlife, Introduction to 1 Samuel.