2 Samuel
2 SAMUEL
The Book of Samuel is named after one of its leading figures, but he is not the author. It is divided into two sections, often referred to as the first and second books, even though they are parts of the same work.
Theme of the Book. The central theme is the rise of the monarchy guided by Samuel, who serves as both judge and prophet. Samuel acts as both a judge with a fixed home and an itinerant judge. While continuing the legacy of earlier judges like Deborah, Gideon, Jephthah, and Samson, Samuel receives a new calling: to be a mediator of God’s Word, to be a prophet. The author pays close attention to detail and depicts this vocation through his character’s adolescence. Through this calling, the boy faces the priest at the central sanctuary; later, he undergoes a radical transformation: he anoints the first king, condemns him, anoints the second king, retires, disappears, and even briefly reappears from the tomb. When he dies, Gad and Nathan take his place.
In other words, the author writing during the time of Josiah, one of the good kings, or the one writing during the exile, shows us that the monarchy is subject to the prophetic word.
Historical Context. We can place the stories in the 11th and 10th centuries B.C. Around 1030, Saul was anointed king; David began his reign in Hebron around 1010, and Solomon succeeded him in 971. Great empires undergo periods of change and internal conflict. During this long silence, two relatively new peoples in the region, the Philistines and the Israelites, were able to act as soloists on the Palestinian stage.
Narrative Mastery. Although the historical accuracy remains hypothetical, what is undeniable is the narrative mastery of this work. Here, Hebrew prose reaches a classical peak. The art of storytelling is limitless in its plots, intuitive in understanding what is essential, and crafts impressive and unforgettable scenes, capable of conveying much in a small space and suggesting even more.
The author or authors knew how to tell stories and enjoyed doing so, just as their ancient listeners and readers enjoyed them; we should share in the same delight when reading the book, reliving it through the joyful appreciation of these masterful stories.
Samuel. In his praise of his ancestors, Ben Sirah—or Ecclesiasticus—describes this profile of Samuel: “He was a prophet and beloved of the Lord. He established the kingdom and anointed rulers to govern his people” (46:13). He served as a priest by offering sacrifices. He acted as an institutional judge, resolving disputes and cases, though he did not wield a sword or a staff of authority. When his judiciary attempted to become a family affair through the succession of his sons, it ultimately failed. He was a prophet because he received and transmitted the Word of God. Acts 13:20ff calls him a prophet; Hebrews 11:32 places him on its list among the judges and David.
A mountain near Jerusalem bears his name: “Nebi Samwil.” And isn’t Samuel like a mountain? Tall, reaching toward heaven but grounded on the earth, lonely, inviting storms, catching the first light of a new sun, and casting a broad shadow over history.
The Monarchy. For the Israelites, it was an ambivalent experience, leaning more toward the negative aspects. In reality, few monarchs fulfilled their religious and political duties. However, there were certainly some good ones: David, Jehoshaphat, Hezekiah, Josiah (cf. Sir 49a). Conversely, the psalms show a genuine acceptance and even exaggerated enthusiasm for the monarchy. Before being interpreted in a messianic context, the royal psalms expressed hope for justice and peace, as a blessing delivered through the Anointed One.
The author explores ambiguity and tension at the very roots of the monarchy. Looking back at these origins to explain current events or history is typical of Hebrew thinking. Either directly or indirectly, the book encourages us to observe or infer the two views, which support or oppose the monarchy. It is a sign of honesty on the author’s part to present both sides in his writing.