Volume II
The First Book of Samuel
With John Brown’s marginal references, notes and reflections · Vol. II, p. 629
This book and the following are denominated from the prophet Samuel, perhaps because he wrote the first twenty-four chapters of this; at least from his being the subject of much of it; and whatever relates to David, the subject of the other, is but the issue of his unction to the kingdom by Samuel. This book contains the history of at least eighty years; and exhibits an account (1) Of Eli's negligence and the wickedness of his sons; with the terrible calamities occasioned by these to the Israelites; and even to the Philistines, who took captive the ark, ii.-vi. (2) Of Samuel's birth; education; call to be a prophet; deliverance and government of Israel; resignation of his government; and death, i. ii. iii. vii.-xii. xiii. xv. xvi. xix. xxv. (3) Of the Israelites' resolute demand of a king; and the instalment, prosperity, maladministration, and unhappy end of Saul, viii.-xxvi. xxviii. xxxi. (4) Of the unction of David to be king; his diverting of Saul when melancholy with his music; his conquest of Goliath; his friendship with Jonathan; persecution by Saul; marriage with Michal the daughter of Saul, and with Abigail the widow of Nabal; his retreat into the land of the Philistines; discharge from their army; and his slaughter of the Amalekites who had burned Ziklag, xvi.-xxvii. xxix. xxx. [The books of Samuel were originally regarded as one. The first time the division into two books was made was on the publication of the Septuagint version, about B.C. 260. But long after that period they formed only one book in Hebrew manuscripts; and the early Rabbins universally speak of them as 'The Book of Samuel.' In the first edition of the Hebrew Bible, printed in 1488, they appeared as one continuous history; and it was not until the year 1518 that the present division was adopted in the Bible printed at Venice. Although this book bears the name Samuel, this is no proof that Samuel was its author, any more than that Ruth and Esther were the authors of the books which bear their names. It is a remarkable fact that there is not in this book itself, or in any other book of Scripture, or in Josephus, a single statement throwing light on the authorship. The common belief in the church is that the first twenty-four chapters were written by Samuel, and the rest by the prophets Nathan and Gad. This view was probably suggested by 1 Ch. 29. 29; though, as will be shown (see note on that passage), there is really nothing in that passage to sanction it. The authorship of the books of Samuel must be regarded a matter of conjecture. The precise date of the book cannot be fixed; but there are incidental allusions, especially in the early chapters, tending to prove that the narrative must have been written by a contemporary. The language and style also show the book to be of the golden age of Hebrew literature. There appear to be traces of different authors, who probably took up in succession the thread of history, each drawing it out as far as his own knowledge extended. In the study of the books of Samuel, it is of great importance to read in connection the parallel history of Chronicles. Much additional light is thus thrown upon the narrative, and upon the sentiments of the Jewish people, and the tendency of Jewish thought and feeling at two different epochs. Samuel, whose name this book bears, was one of the most prominent characters in Jewish history. He was a connecting link between two epochs and two forms of government. He was the last of the judges, and he was the founder of the monarchy. He was also the first of the great line of prophets whose writings embody the leading events in the history of the Jewish church, and whose predictions embody the leading doctrines of the Christian church. Peter makes emphatic mention of him in this latter character:—'All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.' It is remarkable that of all the great men of Israelitish history Samuel is the only one whose genealogy is unknown. We cannot tell with certainty from what tribe he sprung. It is generally supposed he was a Levite, because he was attached to the sanctuary; but thoughtful examination shows that this is mere conjec-
ture, for his dedication originated in his mother's vow, and the ecclesiastical duties he subsequently discharged, he discharged as a prophet and not as a priest.—There is another circumstance worthy of note in the life of Samuel. It was he who instituted the system of regular institutions for religious training. They appear to have been established at the noted sanctuaries. There young men were instructed at first under his immediate superintendence (1 Sa. 10. 5, 10; 19. 20). His instructions were remarkably blessed and acknowledged of God. The spirit of prophecy often descended on the whole company of his disciples, and was even imparted, as in the case of Saul (1 Sa. 10. 11), to others who were brought into immediate connection with them. Gad, Nathan, and David were pupils of this first and greatest of prophetic teachers. The schools of Jewish law and literature, and the universities and colleges of Christendom, may be regarded as the natural developments of the schools founded by Samuel. P.]