6. The History of David

1
6. The History of Davids Rise, Part I 1 Sam 16
2 Sam 1

• BOT694 Exegesis of 1 2 Samuel

2
Introduction

• "1 Sam 16-2 Sam 1 describes David's increasing
  berakah up to the death of Saul. This complex is
  dominated by the epic number three, and has a
  thematic construction which is deserving of
  special attention. The chosen (bahar) David is
  forced to flee (barah) from Saul (19.10, nus, 12,
  18, 20.1, 21.11, RSV 21.10) and take refuge
  (yashuab) in the desert (midbar), 22.1-26 (cf.
  22.5 and the programmatical "and David dwelt in
  the strongholds in the wilderness", 23.14a). The
  theme of yashab here serves as a "desert" or
  "wilderness" theme a point which is further
  marked by the verb hithallek, "to go about" -the
  key-word which indicates the content of this
  phase in the story of David, 23.13-25.15,
  27-30.31. In 25.15, 27 hithallek is further
  connected with the motif of "hunger" -
  traditional part of the "desert" triad of hunger,
  thirst and weariness. this gives the thematic
  structure the clear stamp of "the curse" - seen
  not least in the final motif of expulsion, in
  which David flees from the country of Yahweh's
  inheritance and "goes over" (abar) to the
  Philistine king Achish, cf. 27.2, 4. Each of
  these motifs recurs in the description of the
  second phase of the story of David in 2 Sam
  10ff., though they have the character of qelalah,
  quite distinct from 1 Sam 16ff." Carlson, David
  the Chosen King, 46-47

3
Introduction

• "It shares the basic themes of the Hittite
  apology of Hattushilish as enumerated above.
  First David's ability to rule is illustrated by
  reference to his early military success, the
  spontaneous loyalty of the people of Israel and
  Judah, and the skill and restraint with which he
  wages the long war with the house of Saul after
  his accession as king of Judah. Second, he is
  shown to have begun as Saul's trusted lieutenant
  and to have won the loyalty of the royal family.
  Third, he is depicted as thoroughly loyal to the
  king, never seeking out the power that steadily
  comes to him,. and indeed refusing at least one
  opportunity to secure his position by slaying
  Saul. Fourth, he is shown to have been blameless
  in all his dealings with Saul, whose jealousy and
  groundless suspicions were responsible for the
  alienation of David and the conflict the that
  ensued. Finally, it is made clear that David's
  rise to power was made possible, indeed
  inevitable, by the special favor of the god of
  Israel, "Yahweh is with him" being...the
  leitmotif of the entire composition." McCarter,
  "The Apology of David,'" 499

4
Purpose of the HDR

• "The intention of the story line and the artistic
  skill of literary design are matched by the
  theological intentionality of the story, for it
  is clear that David's heroic buoyancy is held in
  close relation to the purposes of Yahweh. This
  theological affirmation of David is evident in
  the initial transitional episode of 1 Sam 16.1-13
  and is reaffirmed in the concluding formula of 2
  Sam 5.10 "And David became greater and greater,
  for the Lord, the God of hosts, was with him.""
  Brueggemann, "Samuel, Book of 1-2," ABD, V, 970

5
Purpose of the HDR

• "The history of David's rise, then, is a
  narrative that promulgates a political point of
  view supported by theological interpretation of
  the events it recounts. Its purpose is to show
  that David's accession to the throne was lawful
  and that the events leading up to his
  proclamation as king over all Israel were guided
  by the will of the god of Israel." McCarter,
  "The Apology of David," 494-495

6
Charges Against David

• David sought to advance himself at court at
  Saul's expense. He notes that Saul calls him to
  the court (1 Sam 16.18-22). Hesitates to marry
  Michal although an idea from Saul himself(1 Sam
  18.20-21a, 23).
• David was a deserter. The HDR defends by showing
  David as being forced to flee (1 Sam 19.9-17) and
  that the continued hostility was of Saul (1 Sam
  26.19). Even Saul's family member side with David
  (1 Sam 19.11-17 20.1-21.1).
• David was an outlaw. The HDR depicts David as a
  fugitive from and unjust Saul (1 Sam 26.18-20).

7
Charges Against David

• David was a Philistine mercenary. Note 1 Sam
  17.1, 8-12 and 1 Sam 30.
• David was implicated in the death of Saul. (1 Sam
  29 2 Sam 1.14-16).
• David was implicated in Abner's death. (2 Sam
  2-3).
• David was implicated in Ishbaal's death. (2 Sam
  2.2-12a).

8
1 SAM 16.1-13 Samuel Anoints David

• The scene 16.1-13 contains a short introduction,
  v. 1-3, and the report of the actual event, the
  anointing of the king, vv. 4-13. These two parts
  of the story are related to one another other as
  an order from God to Samuel and its execution by
  the prophet. The criterion of place readily shows
  us the difference between them The body of the
  scene is delineated by a fame showing the
  prophets journeying. The destination of his
  outward journey is established in v. 4b,
  Bethlehem, the destination of his return journey
  in v. 13d, Ramah, the last word of the scene, and
  we now realize that Samuel also received his
  order there, in his birthplace. Fokkelman, J.
  P., Narrative Art and Poetry in the Books of
  Samuel, Volume II, The Crossing Fates, 112

9
1 SAM 16.1-13 Samuel Anoints David

• "From the outset it is made clear to the reader
  that David is to be Saul's successor, but Saul is
  left to divine that for himself. The anointing of
  David is carried out by subterfuge involving,
  ironically, the pretense that the real purpose of
  Samuel's excursion is to offer a sacrifice. Two
  other points may be noted at the very beginning
  of this story. Samuel claims that were Saul to
  hear of his mission he (Saul) would kill him. Is
  this a touch of paranoia on Samuel's part, or is
  it an intimation of a violent strain in Saul that
  will begin to mark his life from now on?....
  Furthermore the tense atmosphere of suspicion and
  potential violence is not confined to relations
  between Yahweh/Samuel and Saul. The elders of
  Bethlehem meet Samuel with fear and barely
  disguised hostility (16.4f). To ordinary people,
  as to kings, Samuel can be a dangerous man."
  Gunn, The Fate of King Saul, 77

10
1 SAM 16.1-13 Samuel Anoints David

• David is a classic personality who draw around
  him a variety of interpretive narratives.
  Israels storytellers introduce David in three
  distinct ways as a shepherd boy (16.1-13), as a
  young musician (16.14-23), and as a young unknown
  warrior (ch. 17). This threefold introduction of
  David has important parallels to the threefold
  introduction of Saul, which presents Saul by way
  of secret anointing (9.1-10.16), public
  acclamation (10.17-27), and military victory
  (11.1-15)... All three introductions of David
  focus on his role as a shepherd (16.11 16.19
  17.15, 34-36). Around that single theme, the
  storyteller weave a variety of different
  accounts. Brueggemann, First and Second Samuel
  Interpretation, 120

11
Anointing Kingship

• The connection between the popular assembly and
  the rite of anointing has been dissolved.
  Instead, the anointing is said to have been
  performed by a man who is manifestly a man of God
  with a special divine commission. It is in no way
  public and is not accompanied by popular
  acclamation. Mettinger, King and Messiah,
  206-207
• The anointing does not bring about a relation
  between the king and the people. Instead, it has
  the character of a consecration for YHWH ...and
  you shall anoint for me (l) him whom I name to
  you (v. 3). The rite has become sacralized.
  Mettinger, 207

12
Anointing Kingship

• The anointing amounts to a visible sign of the
  divine election of the king. Election
  terminology is of considerable importance in the
  passage (ma)a6s - bah9a6r in vv. 7-10). The
  anointing seals the divine election of David.
  Mettinger, 207
• There is an immediate connection between the
  anointing an the bestowal of the charisma of the
  Spirit. (v. 13). The charisma is closely related
  to the rite itself. There are no immediate
  spectacular manifestations of it. From the point
  of view of this tradition the question of how one
  could know that David had the Spirit could only
  be answered because he was anointed. That the
  royal charisma of the Spirit did not have an
  intrinsic and original connection with the rite
  of anointing is shown by 1 Sam 11.1-11 and by the
  tradition of Saul and the unknown seer in its
  ancient form before the incorporation of Sauls
  anointing as nagd (1 Sam 10.2ff.). In the
  tradition of Davids anointing by Samuel (1 Sam
  16.1-13), the charisma has become ritualized and,
  I

13
Anointing Kingship

• should like to add, it has also become
  routinized, stripped of its earlier dramatic
  manifestations. Mettinger, 207

14
1 SAM 16.14-23 David Comes to the Royal Court

• "This account of Saul's taking David in to his
  court is set between accounts of David's
  anointing (16.1-13) and his fight with the
  Philistine gain (chap. 17). The pericope begins
  in v14 with the one-time departure of the spirit
  of Yahweh it ends in v23 with the notice of the
  repeated departure of the evil spirit as David
  played." Klein, 164
• ...in this brief passage three of the major
  theme of the stories that follow are introduced
  (1) Saul is in decline (2) Yahweh is with David
  (3) Saul is deeply attached to the younger man.
  At least two other themes are pared for in a
  general way, viz. that of Davids unshakable
  loyalty to Saul and Israel and that Davids
  military prowess. Both of these find full
  expression in our story. This, then is the
  beginning of the history of Davids rise to
  power, an old narrative setting forth these
  themes and others, which is preserved with only
  minor alternations in the materials that
  follow.... McCarter, 282-283

15
Relationship of 16.1-13 16.14-23

• 1. David is said to be among the flock (16.11,
  19).
• 2. "See" is used in the sense of select (16.1, 7,
  17, 18).
• 3. David's name mentioned at a climatic moment
  (16.13, 19).
• 4. The interplay of 16.13 and 16.14 in terms of
  the spirit of the Lord.

16
HDR's use of 16.14-23

• 1. 18.10-11 and 19.9-10 Saul attempts to kill
  David while playing for Saul.
• 2. Saul's disorder in 20.26-34 and 22.6-19.
• 3. David as musician in 2 Sam 23.1 2 Sam 6.5 1
  Chr 6.16 16.7-42. Also 11QPsa has, "that David
  wrote 3,600 psalms and 450 songs!"

17
Relationship of 16.14-23 Chap 17

• 1. In 16.18 David is described as "a man of valor
  and a man of war" and in 16.21 he becomes Saul's
  armor bearer, but Eliab berates David for coming
  to the battle as a spectator.
• 2. How can Saul doubt the ability of his armor
  bearer, etc. in 17.33 and David himself is
  unfamiliar with his master's weapons in 17.38-39.
• 3. 16.22 has David doing musician's duty at the
  court of Saul while chapter 17 has him tending
  his father's sheep.
• 4. Why are Saul and Abner surprised at the
  identity of David in 17.55-58?
• 5. Alter suggests that the composite nature is
  thematically an artistic presentation of the two
  images of David David as Musician and David as
  Warrior.

18
1 Sam 17.1-18.5 David Defeats the Philistine

• 17.1-11 Fresh Attach by the Philistines
• 17.1-3 Battle Location
• 17.4-7 Goliaths Description and Armor
• 17.12-31 Davids Coming to Camp
• 17.32-39 David Volunteers to meet the Philistine
• 17.40-54 The Duel
• 17.55-58 Abner and Saul
• 18.1-5 David and Jonathan

19
1 SAM 18.6-30 Sauls Jealousy Davids Success

• "This pericope forms a sequel to David's defeat
  of the Philistine giant in 17.1-54 (cf.
  17.55-18.5). Chap. 19 introduces a new incident
  dealing with Jonathan, though 18.28-29a may once
  have been part of that pericope." Klein, 186
• "This pericope forms a sequel to David's defeat
  of the Philistine giant in 17.1-54 (cf.
  17.55-18.5). Chap. 19 introduces a new incident
  dealing with Jonathan, though 18.28-29a may once
  have been part of that pericope." Klein, 186
• "David's success is divinely given and, as we
  shall see, cannot be thwarted by his own lack of
  selfishness or excessive ambition any more than
  by Saul's opposition. In other words, both men
  are caught up in something larger than
  themselves, in events in which they must
  participate but cannot finally control."
  McCarter, 314

20
18.17-19 David and Merab

• "The proposed marriage with Merab. . . . In its
  present form it shows the duplicity of Saul. The
  king hoped that David would be killed in the
  battles (v. 17) he would fight as part of the
  marriage agreement, and he reneged on the offer
  of his daughter when the time for marriage came."
  Klein, 186

21
18.20-30 David Marries Michal, Sauls Daughter

• "David's marriage to Michal forms an important
  motif in the books of Samuel. In 1 Sam 19.11-17
  she is used a trick to help David escape from her
  father. According to 1 Sam 25.44, her father
  later gave her to Palti, son of Laish, of Gallim.
  In David's struggles with Abner and Ishbosheth,
  he insisted that Michal be restored to him, and
  Ishbosheth sent her home much to the distress of
  her second husband (2 Sam 3.13-16). Ben-Barak has
  supplied a possible legal explanation for this
  incident from ancient legal sources. A woman
  whose husband was forced to leave the country
  could remarry after a wait of two years. If her
  first husband were to return, however, she would
  be reunited with him. Any children of the second
  marriage would stay with the natural father. In a
  final story Michal despised David for leaping and
  dancing before the ark, and when she criticized
  David, he rebuked her and defended his actions.
  As a

22
18.20-30 David Marries Michal, Sauls Daughter

• result, she was forever childless (2 Sam
  6.17-23). David's marriage to Saul's daughter and
  her initiative both in falling in love and in
  helping him escape offered important support for
  David's calm to be Saul's legitimate successor."
  Klein, 186
• "As noted by R. Alter and followed by R. Polzin,
  the narrator deliberately avoids informing the
  audience of most of David's motivations within
  the chapter, in contrast to his spelling out of
  Saul's thoughts explicitly." Edelman, 141
• The story parallels in some ways the other
  biblical account of an elder and a younger sister
  offered in marriage, the story of Leah and Rachel
  in Genesis 29. Why the parallel? Why would the
  author want the reader to think about Jacob,
  Leah, and Rachel? Is there, in fact, a parallel?
  After all, Jacob loves Rachel. But that is the
  point. Aware of the parallel, the reader expects
  to

23
18.20-30 David Marries Michal, Sauls Daughter

• learn that David loves Michal. And yet that is
  what the reader does not hear. The narrator tells
  us that Sauls daughter Michal loved David (1
  Sam 1820), but there is no mention of Davids
  loving her. We discover that when the servants
  report this offer to David, he was pleased with
  the prospect of becoming the kings son-in-law
  (1 Sam 1826). Mentioning Merob sets up a
  parallel which underscores what David lacks in
  his relationship with Michal love. Robert B.
  Lawton, 1 Samuel 18 David, Merob, and Michal,
  CBQ 51/3 (1989), 424-425

24
18.20-30 David Marries Michal, Sauls Daughter

• learn that David loves Michal. And yet that is
  what the reader does not hear. The narrator tells
  us that Sauls daughter Michal loved David (1
  Sam 1820), but there is no mention of Davids
  loving her. We discover that when the servants
  report this offer to David, he was pleased with
  the prospect of becoming the kings son-in-law
  (1 Sam 1826). Mentioning Merob sets up a
  parallel which underscores what David lacks in
  his relationship with Michal love. Robert B.
  Lawton, 1 Samuel 18 David, Merob, and Michal,
  CBQ 51/3 (1989), 424-425

25
19.1-24 Four Escapes

• This chapter consists of four distinct
  incidents vv1-7, 9-10, 11-17, 18-24. A new unit
  involving Saul, David, and Jonathan begins in
  20.1. Vv1-7 may once have been connected to
  18.28-29a. Klein, 193
• To an ordinary observer who does not, like us,
  have this privileged narrator to interpret and
  anticipate, the drama appears simply to be a
  deathly conflict over power between a king and
  his best warrior. The biblical narrative
  characteristically dares to assert, however, that
  there is purpose in the midst of power. It is
  this purpose in the midst of power to which David
  is willing to entrust himself, which Saul will
  not notice and cannot acknowledge. Brueggemann,
  First and Second Samuel, 141

26
19.1-24 Four Escapes

• 19.1-7 The test of Jonathan and David's
  friendship
• This passage also introduces us to the theme of
  Jonathan's loyalty to David. That is, the
  narrative is designed to show not only that David
  is now in mortal danger but that he has found
  help from Jonathan, the king's son, and that it
  is willing, eager help. McCarter, 323
• 19.11-17 The Siege of Davids House
• Gen 31.30-35 describes Labans search for his
  household gods (te6ra4pm), which were small
  enough to be hidden under a saddle. Their use
  reflect the custom in Aram, and perhaps they were
  similar to the numerous figurines, and many of
  them of deities, found throughout the Near East.
  Other passages indicate that teraphim were used
  in divination (Eze 21.21 Zech 10.2). Their use
  is condemned in 1 Sam 15.23 and 2 Kgs 23.24,
  though some have taken Hos 3.4 to imply that the
  used of teraphim was

27
19.1-24 Four Escapes

• considered legitimate in some circles. The
  mention of teraphim in Davids house in 1 Sam
  19.13 is problematic in that it appears to refer
  to an object that was the size of a person and
  thus much larger than both the teraphim described
  in the other texts or the figures known from
  archaeological excavations. Curtis, Edward M.,
  Idol, Idolatry, ABD, III, 379
• 19.18-24 Davids Miraculous Protection
• Before, Saul was included among the insiders by
  virtue of his prophetic power, which set him
  apart from the unaffected world at large. Now he
  is left naked, symbolically stripped of his
  dignity and royal symbols of authority. The
  ambiguous nature of prophetic possession is ably
  demonstrated through the contrastive use of the
  mashal, Is Saul also among the prophets? in
  chs. 10 and 19. The entire incident, with its
  focus on Saul, highlights the king's fate as one
  who has been rejected for disobedience to the
  divine command he has become the victim of the
  dark side of the divine spirit. Edelman, 152

28
I SAM 20.1-21.1 Bilateral Loyalty

• The paragraphs in this pericope are united by
  the promise of mutual protection between David
  and Jonathan. The previous chapter dealt with
  David's escapes, which were connected with Michal
  and Samuel, whereas chaps. 21-22 deal with the
  priests at Nob. Note that the chapter division
  between 20 and 21 is mistaken in Hebrew. 1 Sam
  21. 1 (Heb) is the last part of v42 in English
  versions. Klein, 204
• The story of Jonathan and David should not be
  used for a general celebration of the virtues of
  friendship. Rather, it is an expose of the
  wrenching, risk, pain, hurt, and hope required as
  God brings Gods new reign. The narrative (and
  Jonathan) is clear on the wave of the future.
  That wave of the future breaks Saul as a person
  and as a king. The narrative will not wait for
  Saul while the new kingdom comes. Jonathan reads
  aright the laws of fidelity concerning Gods
  future. Brueggemann, First and Second Samuel,
  153

29
1 SAM 21.2-10 A Priest Favors David

• In vv2-10, David meet with the priest Ahimelech.
  The preceding unit, 20.1-21.1, described the
  bilateral loyalty between David and Jonathan and
  their touching farewell the sequel to vv2-10
  comes in 22.6-23, where Saul executes the Nob
  priesthood for their alleged conspiracy with
  David. Between the two narrative segments about
  Ahimelech comes 21.11-16, David's first visit to
  Achish, and 22.1-5, a miscellany of David's
  travels. Klein, 212

30
1 SAM 21.11-16 David, the Madman

• Two important points emerge for the developing
  characterization of David. First, he is no longer
  an innocent and unknown shepherd boy. He now is
  well-known, with alliances he can count on, with
  allegiances he can summon, and with political
  savvy about his own future. He has important
  political resources at his disposal. Second, and
  derivatively, David is no longer a passive
  recipient of the actions of others, as he has
  been through chapters 16-19. Now he is assertive
  and prepared to take necessary and bold
  initiatives. It is a measure of the skill of the
  narrative that Davids character is traced in
  this way. Brueggemann, 155

31
1 SAM 22.1-23 Abiathar Joins David in Flight

• This pericope is important for the
  Deuteronomistic Historian. The curses against the
  house of Eli announced in 2.27-36 and 3.11-14
  find further fulfillment here after the
  preliminary fulfillment of chap. 4. The man not
  to be cut off from the altar (2.33) is now
  identified as Abiathar (22.20-23). The negative
  aspect of 2.33, of course, is fulfilled when
  Solomon exiled Abiathar (1 Kgs 2.26-27). David's
  confession of fault in v22, already mitigated by
  the actions of Saul and Doeg in the immediate
  context, is made of no importance by the fact
  that the massacre at Nob is really the working
  out of the cure announced in 2.27-36. Klein,
  222

32
1 SAM 22.1-23 Abiathar Joins David in Flight

• The main character in this episode is Saul, who
  harshly accuse (v. 13) and more harshly executes
  (v. 18). Chapter 22 concerns the demise of Saul,
  who is now deeply alienated from his own people.
  Saul has nothing left but raw power. He has no
  religious support, no legitimacy, no charisma. We
  are watching the performance of power from which
  the spirit has departed. Such power can only
  cause death. Brueggemann, 161

33
1 SAM 23.1-24.1 Yhwh does not Surrender David

• In this chapter David escapes twice from Saul,
  with a meeting with Jonathan interspersed between
  the two accounts. The unit concludes with David
  moving on to En-gedi, the site where the next
  encounter with Saul takes place. Klein, 228
• 23.1-13 The Keilah Episode
• In the midst of extreme danger, David is not
  portrayed as a man of action. Rather, in his
  extreme danger he prays (v. 10). David
  understands that his proper posture before Yahweh
  is one of need and that Yahweh is his source of
  life and hope. David addresses two questions to
  Yahweh. Brueggemann, 163
• 23.14-18 Jonathans Visit
• Dramatically, the encounter with Jonathan
  functions to add one more voice to the voices
  giving the future over to David.... The Speech of
  Jonathan is intended to permit David to receive
  the future from Yahweh that is now securely his.
  Brueggemann, 164

34
1 SAM 23.1-24.1 Yhwh does not Surrender David

• 23.19-24.1 Another Narrow Escape
• Viewed in broader perspective, this passage is
  to be read with 24.2-23 together they compose an
  account of how David spares Sauls life that is
  shaped on the pattern of another, older such
  account in 26.1-25. Verses 19-24a of the present
  story can be seen to be an expanded version of
  26.1, the introduction to the story, and the
  continuation of 23.24a in 24.2 corresponds to
  26.2.... However, 23.24b-24.1 in which the main
  action of the present section occurs, corresponds
  to nothing in 26.1-25. McCarter, 379

35
1 SAM 24.2-23 David Refuses to Kill Yhwhs
Anointed

• Relation to Chapter 26
• A David was in the wilderness fleeing from
  Saul.
• B He had an opportunity to kill his pursuer.
• C Someone suggested that this opportunity had
  been provided by Yahweh.
• D Because David respected the anointed of
  Yahweh, he refused to kill Saul.
• E He nevertheless, took a piece of evidence
  that showed what he could have done.
• F Saul recognized David's innocence and
  superiority.

36
1 SAM 24.2-23 David Refuses to Kill Yhwhs
Anointed

• Unique to Chapter 24
• "In chap 24, after David took only the piece of
  Saul's robe instead of the king's life, the
  account consists of a speech by David to Saul
  (vv10-16) and a response by Saul to David
  (vv17-22). In chap 26, by way of contrast, after
  David escaped from Saul's camp he spoke to Abner
  (v14a), Abner responded (v14b) and David replied
  again to Abner (vv15-16). Then Saul (vv17a, 21,
  25a) and David (vv17b-20, 22-24) engage in a
  two-way conversation. In both chapters, Saul has
  the last word." Klein, 238

37
1 SAM 24.2-23 David Refuses to Kill Yhwhs
Anointed

• Purpose of Chapter 24
• "The HDR is intent to show why David replace Saul
  and to give a proper perspective on the conflict
  between Israel's first and second king.... This
  story no doubt was meant to make more credible
  David's claim not to have harmed Saul himself (2
  Sam 1) or even his other royal rival Ishbosheth
  (2 Sam 4)." Klein, 241

38
1 SAM 25.1-44 David and Abigail

• "At first glance the story of David, Nabal and
  Abigail seem to interrupt the duplicated stories
  of 24 and 26 of how Saul, lying at David's mercy,
  is allowed to escape despite the pleas of David's
  own men, and thereafter acknowledges David's
  righteousness and for some time ceases his
  pursuit. Davids "righteousness" indeed stands
  out very noticeably in these stories against the
  background of Saul's unjust persecution. On the
  other hand, David's moral quality is severely
  tested and nearly comes to grief over Nabal. In
  being placed between the duplicated Saul/David
  stories, the story of Nabal and Abigail contains
  a most important message - that moral stature is
  not a fixed "given" but is something that a
  person must fight for repeatedly, struggling
  against his emotions and passions." Garsiel,
  123

39
1 SAM 25.1-44 David and Abigail

• "At face value this is a tale about good and evil
  - about good and evil people, and good and evil
  actions. Abigail is good, Nabal evil. Nabal does
  an evil action David, a good person, is about to
  do an evil action in return but is stopped in
  time by Abigail's good action. Nabal is punished
  by Yahweh." Gunn, The Fate of King Saul, 101
• "Scratch the surface of this "good" and "evil",
  however and a rather different picture is
  revealed. These stark contrasts of good and evil
  are conveyed through some slippery rhetoric that
  is not necessarily motivated primarily by a
  concern for the truth. Is Nabal's death a just
  reward for his rebuff to what he sees as the
  "Mafiosi"? The narrative itself suggests not
  merely the fact of Abigail's rhetoric, but
  through the contextual parallel with the
  slaughter of the priests of Nob. David is stopped
  only by the "lucky" intervention of Abigail from
  aping the violence of Saul. Yet Yahweh in David's
  place strikes Nabal dead." Gunn, 101

40
1 SAM 26.1-25 David Refuses to Kill Yhwhs
Anointed

• The intensification of chapter 26 beyond chapter
  24 is enhanced by its location in the larger
  narrative. This chapter is the last meeting and
  last exchange between the two heroes who have
  become deathly rivals. Saul will appear again
  only in the secret, disastrous meeting of 28.3-25
  and in his own death scene (31.1-13). In terms of
  narrative power and significance, chapter 26
  culminates the Saul narrative. This is his last
  appearance. Sauls last word is a relinquishment
  of the future to David. Israels storytellers
  will not quit until they have David fully
  legitimated, even in the mouth of Saul, The
  long-awaited outcome is now in hand (and in ear),
  an outcome sweet for David, poignant and painful
  for Saul. Brueggemann, 183-184

41
1 SAM 26.1-25 David Refuses to Kill Yhwhs
Anointed

• "And what of the spear? It had been flourished by
  David before the king, but although its return is
  proposed we are not told of any such eventuality.
  Symbolically David has now taken Saul's place
  (and so properly retains his spear). The plot
  reflects this symbolic transfer of power with
  Saul relinquishing the pursuit. With this
  resignation form his struggle to survive we are
  ready for the account of his death." Gunn, 106
• His retention of the insignificant water jug
  carries symbolic repercussions. It expresses his
  ability to control Sauls life and death, should
  he so desire. As such, the jug highlights Davids
  potential to use self-help in the future to
  secure form the rejected king the throne that is
  to be his, raising a question about his ability
  to rely on Yahweh as the king must learn to do.
  Edelman, King Saul in the Historiography of
  Judah, 230-31

42
1 SAM 27.1-28.2 David as Double Agent

• "The account of David joining the forces of
  Achish (cf. 21.11-16) covers all of chap 27 and
  the first two verse of chap 28. There it is
  interrupted by the story of the Witch of Endor,
  only to be resumed in 29-30." Klein, 262 \
• This chapter and its continuation in 28.1-2 and
  29.1-11 are completely devoid of theological
  reference. There is not intervention of God or
  Gods agent (as Samuel), no reference to
  religious obligation. Perhaps David is permitted
  to do what Saul could not do because the action
  takes place in Philistine territory, and by no
  stretch of the imagination can Davids forays be
  construed as wars of Yahweh (although Abigail
  shrewdly refers to these raids as battles of
  Yahweh 25.28). Brueggemann, 190

43
1 SAM 28.3-25 Bad News at En-Dor

• The contrast with David in terms of divine
  inquiries. Note 1 Sam 22.10, 13, 15 23.2, 4
  30.8 2 Sam 2.1 5.19, 23. It is significant
  however that David himself who has been running
  into foreign territory and being tempted to
  commit bloodguilt has not inquired since chap. 23!

44
1 SAM 29.1-11 A Narrow Escape

• Note the roles that the song of 18.7 21.11 and
  29.5 play in David's life.
• No explicit theological statement marks this
  chapter, except for an incongruous Yahwistic oath
  in a pagans mouth. But the biblical narrator
  surely sees here the providential hand of God and
  not just another lucky break. Klein, 278

45
1 SAM 30.1-31 A Kinglike Hero

• "David's defeat of the Amalekites is preceded by
  his dismissal at Aphek (chap 29) and followed the
  death by of Saul (chap 31).... This chapter forms
  a natural sequence to David's dismissal from the
  Philistine campaign contrasts with the defeat of
  Saul in chap 31. Saul's own successful campaign
  against the Amalekites had been the occasion of a
  disobedience that cost him the kingship (chap 15
  28.18).... David's even-handed treatment of the
  troops who fought and those who stayed with the
  gear provides an etiological explanation of an
  abiding custom in Israel (vv21-25)." Klein, 281

46
1 SAM 31.1-13 The Death the Burial of Saul

• Sauls death (chapter 31) is recounted in a
  simple, matter-of-fact, style. Perhaps the true
  climax of the story has already come, in chapter
  28, with the last confrontation of Saul with
  Samuel. Within a few sentences we learn of the
  death of the sons (as prophesied). Then there is
  a moment of tension as Sauls last request, to be
  allowed at least a dignified death, is refused.
  But Saul acts typically, For the last time he
  takes matters into his won hands (quite literally
  now) and kills himself. It is a fine ending, in
  the best Roman fashion. Gunn, The Fate of
  King Saul, 111
• Contrast this account of Sauls death to that
  given David by the Amalekite in 2 Sam 1.6-10. The
  easiest and most popular explanation of the
  discrepancy is that the Amalekite is lying in an
  attempt to gain favor with David. McCarter, 443

47
2 SAM 1.1-16 Report of Sauls Death

• The two accounts of Saul's death agree basically
  expect for the role of the Amalekite in 2 Sam
  1.10.
• This text's purpose was first of all to
  disassociate David from the death of Saul. The
  ironic connection of David with the Philistines,
  then defeating the Amalekites Saul with the
  Philistines and now David with the Amalekite is
  interesting. It would also be ironic to have an
  Amalekite kill Saul in light of 1 Sam 15.

48
2 SAM 1.17-27 Davids Lament over Saul and
Jonathan

• "The basic structural element of the elegy seems
  to be the refrain. "How are the warriors fallen."
  Its occurrences in vv19 and 27 mark out the major
  inclusion, and thus indicate the beginning and
  the end of the dirge. This is an additional
  reason for regarding v19a as the opening line of
  the poetic composition. The same refrain is found
  also in v25, and it divides the lament into two
  sections vv19-24 and 25-27. The first is
  concerned with the fate and deeds of Saul and
  Jonathan while the latter section laments for
  Jonathan, and is more like an actual funerary
  dirge. The unity of the first section (vv19-24)
  is further emphasized by vv20 and 24, where "the
  daughters of the Philistines" (v20) balances "the
  daughters of Israel" (v24)." Anderson, 15
• This poem marks a deep, precious, and hurtful
  moment in the life of Israel.... I submit that
  this poem is a useful model for public grief
  among us. Brueggemann, 214