Place in the Old Testament
In the Hebrew Scriptures there is a single book of Samuel as the third book in the former prophets. There are four books in this collection: Joshua, Judges, Samuel and Kings, which effectively is a four-volume history of Israel from the conquest of the land under Joshua to the exile in Babylon.
The former prophets are often described as Deuteronomic history, as they describe history
from the perspective of the God’s covenant with Moses. When the nation, particularly the
leaders, were faithful to God, then the blessings of the covenant would be experienced. But
when the nation turned away from God, then the curses of the covenant were increasingly felt,
climaxing in the exile in Babylon.
When translated into Greek in the Septuagint, the books of Samuel and Kings were each
divided into two, and were known as the Basileon A, B, C, D, or the Four Books of
Kingdoms. In the Vulgate, they were titled The Four Books of Kings, with 1 and 2 Samuel
being the first two books of Kings, and 1 and 2 Kings the third and fourth books of Kings.
This arrangement has the advantage of drawing attention to the historical continuity of all
four books, as the last days of David and his death are recounted in the first two chapters of 1
Kings. It was during the Reformation, that Bibles were printed with the names of the books as
1 and 2 Samuel.
First Samuel concludes with the death of Saul, which forms a natural break before David
takes the throne at the beginning of Second Samuel. However, this splits into two parts the
account of the rise of David to power (1 Sam 16 - 2 Sam 5), so there is great advantage in
studying the two books together.
The two books of Samuel cover a period of roughly a century, from the last of the judges
around 1050 BC, to the close of David’s reign around 950 BC, covering the transition
between the theocracy of the era of Joshua and the judges, to the monarchy.
During this period there were no great world powers dominant in the Ancient Near East.
Assyria had been strong in the past, but was currently weak. Israel’s struggles were mostly
against her immediate neighbours, such as the Ammonites. Their main enemy during the
period of the Books of Samuel were the Philistines. There had been small numbers of
Philistines in Canaan during the time of the patriarchs. However soon after the conquest of
the land under Joshua, larger numbers of Philistines had occupied the coastal plain in the
south-west. They had five city states, Gaza, Ashkelon, Ashdod, Ekron, and Gath, each with
their own lord. The Philistines had mastered the skill to smelt iron, giving them a military
advantage over the Israelites (1 Sam 13:19).
It was continued aggression from the Philistines that led the people of Israel to demand a king
to lead them into battle (1 Sam 8). The Philistines continued to be a problem during the reign
of Saul, and the first part of the reign of David. Both Saul and Jonathan died fighting them. In
the narrative, the Philistines play a part in the raising up of David, and the failure of Saul.
Saul tried to use the Philistines to destroy David, but that attempt ended in failure (1 Sam 18).
Theologically, God was using the Philistines without them realising to establish David as the
ruler of Israel.
By the end of David’s reign the political situation had completely changed. David ruled over
all Israel’s immediate neighbours, and had established a covenant with the Phoenicians.
Jerusalem had been established as the capital city of the land, which now extended to the full
area that God had originally promised to Abraham, from the river of Egypt to the River
Euphrates (Gen 15:18-21). This was the kingdom that David’s son Solomon inherited, and
the only period in their history when Israel occupied the entire area of land that God had
promised to them.
Like many of the OT books, the books of Samuel are anonymous, and there is no easy way to
identify the author.
The tradition in the Babylonian Talmud is that Samuel wrote the books, “The baraita now
considers the authors of the biblical books: And who wrote the books of the Bible? Moses
wrote his own book, ie. the Torah, and the portion of Balaam in the Torah, and the book of
Job. Joshua wrote his own book and eight verses in the Torah, which describe the death of
Moses. Samuel wrote his own book, the book of Judges, and the book of Ruth.” Baba Bathra
Samuel’s death is described towards the end of 1 Samuel (1 Sam 25:1), so he cannot be the
author of anything following this. However, it is likely that he did write at least a portion of
the first part of 1 Samuel. Unlike the books of Kings and Chronicles, Samuel does not refer to
other historical sources. Different sources have been suggested, but there is little evidence or
agreement about these.
At the conclusion of the account of the reign of David in 1 Chronicles, there is a reference to
the records or chronicles of the seer Samuel (1 Chr 29:29). This is an otherwise unknown
document, which could have been a source document for the Books of Samuel, probably
covering the period of David’s life before he became king, while Samuel was still alive. It is
very unlikely to be referring to the Books of Samuel themselves. It also refers to the records
of the prophet Nathan, who was the king’s prophet during his reign (eg. 2 Sam 7:4, 12:1).
There are many problems with the Hebrew Masoretic text of Samuel, with corruptions caused
by words and phrases being omitted and variations between different manuscripts. Modern
translators often depend on the Greek Septuagint to bring clarity to obscure passages, or to
offer variant readings, so there are many footnotes included in translations. 1 Sam 13:1 is an
example of damaged text, where the number of years of Saul’s age is missing. “Saul was ... (footnote: the number is lacking in the Heb text, the verse is lacking in the Septuagint) years old when he began to reign; and he reigned ... and two (footnote: two is not the entire number; something has dropped out) years over Israel.” (1 Sam 13:1)
The Three Main characters and Overall Theme
The book describes the lives of three major characters, the prophet Samuel, Israel’s first king,
Saul, and Israel’s greatest king, David, who became the standard against whom following
kings were assessed. In the Book of Kings, a good king who obeyed God and was faithful to
him is described as being like David.
The main historical theme in the book is the transition from theocracy to monarchy. Through
the period described in the books of Joshua and Judges, there was no central government in
Israel. Each tribe organised itself independently. The country was a theocracy, ruled by God
himself. When necessary, especially when tribes or the nation were threatened by enemies,
God empowered a ruler, known as a judge, by his Spirit to save his people and to bring peace.
The author of the Book of Judges sees this situation as a weakness and problem, and several
times makes a similar comment, “In those days there was no king in Israel; all the people did
what was right in their own eyes” (Judges 21:25, also 18:1, 19:1).
Under a monarchy, the succession would be clearer, as one of the king’s sons, normally the
first-born would succeed the king. Facing the treat from enemies, particularly from the
Philistines, the people of Israel desired to have a king to be like the other nations. The people
believed that a greater level of unity and strength in the nation would be achieved if they had
a king. A king could raise an army to protect the land from enemies who plundered their
crops, and threatened to invade and occupy their land.
Samuel was opposed to this development, and gives severe warnings of the consequences (1
Sam 8), but finally had to give way before the popular demand. Later the people admit that
they had sinned in their demand to have a king, “All the people said to Samuel, ‘Pray to the
LORD your God for your servants, so that we may not die; for we have added to all our sins
the evil of demanding a king for ourselves’.” (1 Sam 12:19). The more positive side is seen in
the account when Samuel recognises that it was God who chose Saul to be their king, "Samuel
said to all the people, ‘Do you see the one whom the LORD has chosen? There is no one like
him among all the people.’ And all the people shouted, ‘Long live the king’.” (1 Sam 10:24).
The books of Samuel describe the interactions between these conflicting opinions, as well as
the successes and failures of the three leaders.
Humanity and psychology
The books of Samuel are far more than mere history. They are full of famous and gripping
stories, such as David and Goliath. They also almost painfully honest about the successes and
failures of the three main characters, giving a great insight into the human condition, and
giving much to think about and apply today. They also give room for interesting
psychological studies, particularly on Saul and David. It is fascinating to consider whether
there was a deep personal insecurity or paranoia that caused Saul’s weaknesses, and failure to
be trust God and obey him.
Again, the stories contain far more than mere human interactions and behaviour. Old
Testament narratives describe the events of people’s lives, but also describe the way God
revealed himself to them, and the ways they responded to his dealing in their lives, both
positively and negatively.
It is these aspects of humanity, psychology and theology that make these stories relevant to all
people at any point in history.
LORD of Hosts
The Books of Samuel use a characteristic name for God, Yahweh S'va'oth, which is translated
“LORD of hosts”. The first use of this name in the whole Bible is at the beginning of 1
Samuel. “Now this man (Elkanah) used to go up year by year from his town to worship and to
sacrifice to the LORD of hosts at Shiloh, where the two sons of Eli, Hophni and Phinehas,
were priests of the LORD.” (1 Sam 1:3). For more information, please see the Names of God page.
The word S'va'oth is derived from a military term for an army or company. During the time of
the monarchy the use of the title, LORD of hosts, described the presence of God marching out
as a warrior with the armies of Israel. When David challenged Goliath, he said, “I come to
you in the name of the LORD of hosts, the God of the armies of Israel, whom you have
defied.” (1 Sam 17:45).
S'va'oth is often found in connection with the ark of the covenant, which represented the
presence of God with his people. People brought the ark of the covenant of the LORD of
hosts into battle against the Philistines (1 Sam 4:4), thinking that it will bring them victory
over their enemies.
Later in Israel's history, and particularly after the return from exile, “LORD of hosts” came to
be used more to describe God's exalted nature and omnipotence (Is 23:9, 24:23). It is used this way 88
times in Jeremiah.
The word “host” can also refer to the heavenly host, the stars and planets (Gen 2:1, Ps 33:6), or the angelic armies of spirit beings (Ps 148:2, 1 Kg 22:19, Hag 2:6-9, Zech 4:6). The LORD of hosts was thought of as the saviour and protector of Israel (Ps 46:7,11).
Reference to the “LORD of hosts” is found in the following places in 1 and 2 Samuel (1 Sam
1:11, 4:4, 15:2, 17:45, 2 Sam 5:10, 6:2,18, 7:8,26.27)
In the ancient Near East battles between nations and empires were understood as battles
between the gods of the two nations. Victory of one nation over another showed that their
god was stronger. In 1 Samuel, this understanding can be seen in the account of the victory of
the Philistines over Israel (1 Sam 4).
After an initial defeat by the Philistines, the elders of Israel suggested that they bring the ark
of the covenant from Shiloh, so the LORD may come among them and save them from the
power of their enemies (4:3). When the ark arrived in the Israelite camp, all Israel gave a
great shout, which drew the attention of the Philistines (4:5). The Philistines were afraid at
this development, saying, “Gods have come into the camp.”, and wondering who can deliver
them from the power of these mighty gods who had struck the Egyptians with every sort of
plague (4:7-8). They evidently thought that the ark of the covenant had particular power,
being Israel’s god.
In the subsequent battle Israel was thoroughly defeated and the ark was captured (4:10-11).
The Philistines then brought the ark to Ashdod and placed it in the house of their god, Dagon
(5:1-2). Their intention would have been to demonstrate that Dagon was more powerful than
Yahweh, because Israel’s armies had been defeated by the armies of the Philistines. After the
first night they found that Dagon had fallen face down before the ark of the LORD, so they
had to put him back in his place (5:3). However, after the second night, Dagon had again
fallen down before the ark of the LORD, but this time his head and hands had broken off
(5:4). God then struck the people of Ashdod with tumours (5:6), so they moved the ark to
Gath, where the people were also struck with tumours (5:8-9). In desperation, they finally sent
the ark back to Israel.
The Philistines mistakenly believed their god, Dagon, had defeated Israel’s God. It is
probable that Israel also understood events in this way. However, the Philistines had defeated
Israel because God allowed them to, as judgement on the sins of the sons of Eli (3:11-14).
Instead of being a regional god who had been defeated by a more powerful god, Yahweh was
God of all nations, who had exercised his sovereignty over all nations to cause Israel to be
defeated by the Philistines, as a punishment for their iniquity.
For other examples of this in the OT, see the Holy War page.
The outline of the section of the Books of Samuel from 1 Sam 15 to 2 Sam 8 is similar to a
Hittite document called the “Apology of Hattusilis”. This is a dynastic defence in which the
king outlines the reasons why his rule is legitimate. This is an important step when a king
begins a new dynasty, when he could be accused of usurping the throne, and not be the
The Apology recounts Hattusili’s devotion to the goddess Ishtar and his ascension to the
Hittite throne because of Ishtar’s favour. Hattusili was the youngest son of his father, a
successful military commander, the object of intense jealousy from other officials, and he
eventually usurped the throne by rebelling against the king. Presumably, Hattusili composed
his apology to defend his actions and legitimise his own kingship as sanctioned by Ishtar.
In the books of Samuel, David replaces Saul as king, taking the place of Saul’s sons, and
David’s sons continue the dynasty after him. The dynasty of Saul is replaced by the dynasty of
The following elements in Samuel have the characteristics of a dynastic defence.
1. A detailed description of the disqualification of the previous king (1 Sam 15)
2. Events which occur before the king’s coronation, leading to the climax of his coronation.
Samuel describes three anointings of David, and his military exploits
3. An emphasis on the ability of the new king to rule effectively, shown by his military
achievements. For David, this was particularly his victory over Goliath (1 Sam 17)
4. A leniency towards his political foes, particularly in not assassinating the ruling king.
David has two opportunities to kill Saul, but refuses to do so (1 Sam 24, 26).
5. After coming to power, the new king shows an interest in religious matters. For David, this
is bringing the ark of the covenant into Jerusalem, and desire to build God a temple (2 Sam 6-
6. A summary of the rule of the king, describing the divine blessing shown by the
geographical expansion of the kingdom and peace with other nations (2 Sam 8).
Covenant with David (2 Sam 7)
Probably the most significant theological development in the Books of Samuel is the
covenant with David, when God promised that there will always be a son of David ruling in
Jerusalem. This is sometimes summarised as the “Tale of two houses”.
When talking to the prophet Nathan, David expressed a desire to build a temple for God, “See
now, I am living in a house of cedar, but the ark of God stays in a tent” (7:2). Up to this time,
the centre of worship was still the original tabernacle built following the Exodus.
Nathan brought the word from God that instead of David building God a house, God will
build David a house, “Moreover the LORD declares to you that the LORD will make you a
Instead of David it will be his son Solomon who will build a house for the Lord. “When your
days are fulfilled and you lie down with your ancestors, I will raise up your offspring after
you, who shall come from your body, and I will establish his kingdom. He shall build a house
for my name, and I will establish the throne of his kingdom forever". (7:13, 1 Chr 22:10).
The promise concludes, “Your house and your kingdom shall be made sure forever before
me; your throne shall be established forever” (7:16).
The dynasty of David did continue through his son Solomon, and from father to son for the
following 400 years until the exile in Babylon. However, the dynastic line appeared to have
been broken at this point, with Jehoiachin being the final Davidic king of Judah, before his
uncle Zedikah was appointed king by the Babylonians (2 Kg 24:17).
Through all of the Old Testament, there is a tension between the covenants promised to
Abraham and David, and the covenant made through Moses. The promises made to Abraham
and to David were guaranteed, but seemed to come under threat because of the nation’s
disobedience and unfaithfulness.
After the death of Solomon, the prophet Ahijah predicted that ten of the twelve tribes will be
given to Jeroboam because of the unfaithfulness of Solomon (1 Kg 11:31), but one tribe will
remain for the sake of David and for the sake of Jerusalem (11:32). Because of God’s promise
to David (2 Sam 7), not all the nation will come under judgement for Solomon’s sin. The
final exile in Babylon happened because of the persistent idolatry, fulfilling the curses of
Deuteronomy, but there was still hope for the nation, because of the promise made to
This promise led to increasing focus on the city of David (Zion), and on the hope of an ideal
king like David, the Messiah. From a New Testament perspective Jesus came as the King of
Kings, in the line of David, the final fulfilment of the promise to David.