The purpose of the book of Samuel (and OT narrative in general)

[Sam Jer]

As I am reading the book of Samuel I am trying to understand why this leangthy narrative has been inspired by the Holy Spirit and what benefit we are supposed to derive from it. What would you say the purpose(s) of this narrative is, especially those stories whose application may be less obvious, or who are seemingly over-detailed? Do you have any go-to commentaries that are easily accessible?

I will list some of my preliminary thoughts here (mostly from the second half of 1st Samuel) so you all can give you're thoughts on those:
- at various points in the book, the law is illustrated through God's blessing on those who love him and curse on
sinners.
- David, Samuel, and various other characters act as types of Christ in their prophetic, priestly and royal offices
- David's struggle with Saul illustrates the struggle of the true king with the lord of this age: though David looks weak in the moment, through God's providence he is preserved and eventually takes his throne
- David's struggle with Saul also illustrates the struggle of Christ's people in this evil age. Though David is is walking in caves and deserts, in sheepskins and goatskins, persecuted by the temporal power, God is with him. And though Saul tries to kill him, he does not go on some crazy quest to conquer the kingdom, but waits on God's timing, refusing to touch the Lord's annointed in the meantime.

 

[Polanus1561]

Particularly, which are the -" stories whose application may be less obvious, or who are seemingly over-detailed? "

 

[Sam Jer]

Not blatantly obvious things like the covenant between God and David. More obscure stories like Nabal incident or the taking of the Ark of the covenant ext...

 

[Poimen]

I would recommend Matthew Henry's commentary for application to the church and the believer, and Dale Ralph Davis for the redemptive historical perspective and explanation of the text.

Though I have no doubt we are to preach Christ from all the scriptures, I do not think we lose anything by also applying the word practically (2 Timothy 3:16-17).
Personally, I observe that the Nabal incident shows us the limitations of the righteous and the kindness of the Lord to keep them from sin (1 Samuel 25:33,39). It also shows us the beauty of a woman submitted to a wicked husband who, nevertheless, is not passive but acts in wisdom. It also shows us how we must allow God to work in the lives of our enemies (cf. Romans 12:19-21 and as often reflected in David's Psalms). Many other such lessons could be drawn from such texts if we labour to mediate on them and ask God to show us our sin & our need for Christ in the forgiveness of our sins and the sanctification of our hearts.

 

[RamistThomist]

Robert Alter, The Art of Biblical Narrative. The way the authors use repetition structures the story and suggests meaning.

 

[Poimen]

As an addendum, since David wrote so many Psalms, we do well to examine and meditate on them to see how David learned from his experiences and speaks truth concerning his own heart and the purposes of God. In other words, what we see on the surface in the narrative is found in more depth in those songs. That is even true of Christ's own triumphs & sufferings (as we see in Psalms 16,22,68,69 etc.).

 

[Sam Jer]

As an addendum, since David wrote so many Psalms, we do well to examine and meditate on them to see how David learned from his experiences and speaks truth concerning his own heart and the purposes of God. In other words, what we see on the surface in the narrative is found in more depth in those songs. That is even true of Christ's own triumphs & sufferings (as we see in Psalms 16,22,68,69 etc.).

That is an interesting point. Based on the psalms in this chart, it looks like the main lesson David learns from many of these events is having faith in God and in his Christ as he faces adversity here on earth. This also connects to the book of Hebrews. Perhaps much of the books application can be summarized as "by faith, Hannah/ Samuel/ David/ Jehonathan/ et al did this or that thing"?

 

[Polanus1561]

"There are many more examples in 1-2 Samuel, but suffice it to say that this emphasis on the heart ties into the overall emphasis of Scripture that all matters of life flow from the heart (Prov. 4:23). We can understand the significance of the heart for the book of Samuel by looking to Deuteronomy, which describes the circumcised heart (Deut. 10:16; 30:6). God is not merely concerned with outward matters because human beings are not simply creatures with outward lives. God created man and woman with both body and soul, and the inward life affects and determines the outward actions. Readers are to look not merely at what these characters do but also at what is going on in their inner persons. This is humanity—complex creatures, living in a fallen world, with significant heart issues. Jesus explained, “But what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander” (Matt. 15:18–19). Ultimately, God shows the reader of 1-2 Samuel that what people need most is a new heart. Yahweh is the only one who can provide it, and he has thankfully promised to give it: “And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh” (Ezek. 36:26)."

This can aid you aplenty https://www.amazon.com/Biblical-Theological-Introduction-Old-Testament-Promised/dp/1433533464

 

[Contra_Mundum]

As I am reading the book of Samuel I am trying to understand why this leangthy narrative has been inspired by the Holy Spirit and what benefit we are supposed to derive from it. What would you say the purpose(s) of this narrative is, especially those stories whose application may be less obvious, or who are seemingly over-detailed? Do you have any go-to commentaries that are easily accessible?

I will list some of my preliminary thoughts here (mostly from the second half of 1st Samuel) so you all can give you're thoughts on those:
- at various points in the book, the law is illustrated through God's blessing on those who love him and curse on
sinners.
- David, Samuel, and various other characters act as types of Christ in their prophetic, priestly and royal offices
- David's struggle with Saul illustrates the struggle of the true king with the lord of this age: though David looks weak in the moment, through God's providence he is preserved and eventually takes his throne
- David's struggle with Saul also illustrates the struggle of Christ's people in this evil age. Though David is is walking in caves and deserts, in sheepskins and goatskins, persecuted by the temporal power, God is with him. And though Saul tries to kill him, he does not go on some crazy quest to conquer the kingdom, but waits on God's timing, refusing to touch the Lord's annointed in the meantime.

It's already been said, but allow me to repeat: OT narrative works and instructs on several levels, and it's helpful to bear this fact in mind as one engages with the text. The material will profit the reader (or expositor) starting with the selection and placement of a narrative portion within the global scope of the biblical narrative, the story Holy Scripture is meant to convey, keeping in mind an organic unfolding of that story within linear human history. There was an historical moment about which the narration is concerned; and furthermore there was an historical moment (near or far removed) when the prophet set the form of the narration permanently for posterity.

For example, Moses set forth the narrative of the Pentateuch--including significant background material--in the context of the era of constitutional establishment for the nation of Israel. Therefore, one should not read Genesis in abstraction from the events of the Exodus, or even in mere chronological anticipation of those later events; but select events of the lives of the patriarchs are presented to Israel (in the form we still have) with the immediacy of the Exodus forming the initial storytelling context. Sure, Moses may have extracted from extant family/tribal histories (written or oral), thus relying in part on pre-existing materials (along with direct revelation); but we only have the remnants of those collections through the inspired pen of Moses, whose vital concern was the nation coming out of Egypt heading to the Promised Land.

But in addition to the historic moment and the prophetic moment, there is the culminating moment of fulfillment when all that was prophesied and typed sums up the facts and the effects of prior revelation in Christ. Thus, the meaning of any one part of revelation has an ultimate reference point in Christ, the center. The story of 1&2 Samuel is itself a complex tale, and part of a longer saga. It flows out of the book and period of Judges, and indeed has as it's first main character the last of Israel's judges, Samuel. It is the story of one culmination point of national-Israel's centuries long failure to live up to their creational purpose (as stated on the face of things). Samuel is the epitome of a judge, yet Israel rejects him and his ministry--which the LORD says is actually a rejection of Him.

National Israel is recapitulating the sin of Adam, at one time being home in a Paradise with God at its center who rejected that fellowship and the terms of it. The desire of the people for a king other than the LORD shows that the chosen nation has more in common with the rest of rebellious humanity, instead of standing out distinct from it. God acquiesces to the demand, and gives Israel a king who reflects their earthly lust, who reflects them. He puts them under the reign of man, which (being a slave) is actually thralldom to the devil (witness Saul's ultimate embrace of witchcraft). But, it is not all to no purpose or simply to judge and frustrate rebels; in truth Saul's kingship is a step of exposure and instruction to Israelite believers (the true church) that the only hope of Israel is to be brought again under the reign of God, under someone who being a man after God's own heart will restore the people to fellowship with God.

This is the function of David, a mediator for the people in the kingship/judge mode, someone who will lead the people in righteousness, who will capture again their hearts unto God. He will defeat their enemies, giving them peace. He first does this even as the covenant people under leadership of a Rebel government seek his life and hound him to death. King David is noteworthy for how commonly he is surrounded by Gentile converts--e.g. Ittai the Gittite (a Philistine of Gath), Uriah the Hittite, the Kerethites (of Kittim/Cyprus)--who seem at times to prefer him above his covenant brethren-by-birth. David persists down Israel's (then Judah's) history in being regarded as their greatest king: a shining exemplar; a champion of justice not excluding the poor, the widowed, the orphan; who associated the throne of God (the Ark) visibly with his own throne; who made his kingship a matter of personal and corporate piety, an exhibit of faith, righteousness, and holiness.

All which is a prelude (and postscript) to David's personal, typological failure. 2Sam records David's triumph and tragedy. What he should have done to perfection he not only did not accomplish to a lesser-but-still-excellent degree; he became an adulterer and murderer of the foulest kind, and sullied the name of God and the church--"the name of God is blasphemed because of you." David, for all his goodness and greatness, was not the Coming One; he was only one of the precursors and types. David knew this, and wrote Psalms reflective of this (shadowy) awareness and hope in his own heart. David was pardoned by God--David, who sinned at least as terribly as Saul did, and whose corruption was more horrific for his heightened spiritual attainments--this servant of the LORD experienced restoration (something like a resurrection) and closed out his monarchical service in public honor. The only suitable explanation for this state of affairs in religious terms is that David was God's elect, and Saul was not.

But 2Sam closes almost on a downbeat, not with the death of David (left for 1Ki.2) but with one more great sin of David and its aftermath: an unrighteous census, terrible divine judgment, the acquisition of property and building of an altar. Rehearsal of David's faith and victories (ch.23) are followed (ch.24) by remembrance of a moment in David's reign when he acted in a blasphemous and idolatrous way, when he and the whole body of which he was the head suffered for his crime, but the end of which formed a kind of cornerstone for a Temple--a permanent dwelling for God in the midst of his people. This is the only mention (a hint!) of the preparations David made for building that Temple outside of 1Chronicles (which contains extensive discussion of them). The reason for this is in the divine word to David, 2Sam.7:11, in which God promises to build David a house, not the other way around. The books of 1&2 Kings (the next installment of the narrative) contain the story of God's fulfillment of that prophesy in dynastic procession.

2Sam.24 ends with David receiving credit for offering sacrifices (technically, we should think, through priests appointed for the work) which turns away the wrath of God against... Israel. Against the church. God listened to his kingly mediator, accepting his costly (v24) sacrifice. Israel and the land is spared for the king's sake, a sinful and imperfect king. There is mercy from God and suspension of judgment for a season. David recapitulates Adam and anticipates Christ.

Are there doctrinal and ethical lessons to be taken from more mundane details in 1&2 Samuel? How could it be otherwise? But all those things come second to the salvific reason for the narrative to exist at all. Samuel, Saul, Jonathan, David, Doeg, Ahithophel, Abiathar, Hannah, Eli, Michal, others... these all present to those who meet them in the text lessons in lives lived in faith or without it. But they are not the main thing, and we need ever to keep the main thing in perspective.