willingly left her homeland to pursue the worship of Jehovah; she proved herself to be loyal and submissive, as well as a willing worker. It was Boaz’ keen appreciation of Jehovah’s law and his humble acquiescence in doing Jehovah’s will, as well as his love for the faithful Naomi and the industrious Ruth, that led him to perform his privilege of marriage by repurchase.

10. Why should the record in Ruth strengthen our confidence in the Kingdom promises?

¹⁰ Jehovah’s provision of marriage, and in this instance marriage by repurchase, was used to his honor. Jehovah was the Arranger of the marriage of Boaz and Ruth, and he blessed it according to his loving-kindness; he used it as a means of preserving unbroken the royal line of Judah leading to David and finally to the Greater David, Jesus Christ. Jehovah’s watchful care in producing the Kingdom Heir according to his legal provision should strengthen our assurance and make us look forward with confidence to the fulfillment of all the Kingdom promises. It should stimulate us to be busy in the modern-day harvest work, confident of a perfect wage from Jehovah, the God of spiritual Israel, under whose ‘wings we have come to seek refuge’ and whose Kingdom purposes are advancing so gloriously to their complete fulfillment. (2:12) The book of Ruth is another essential link in the record leading up to that Kingdom!

Bible Book Number 9​—1 Samuel

Writers: Samuel, Gad, Nathan

Place Written: Israel

Writing Completed: c. 1078 B.C.E.

Time Covered: c. 1180–1078 B.C.E.

 1. What great change in the organization of the nation of Israel came in 1117 B.C.E., and what conditions were to follow thereafter?

IN THE year 1117 B.C.E., there came a momentous change in Israel’s national organization. A human king was appointed! This happened while Samuel was serving as Jehovah’s prophet in Israel. Though Jehovah had foreknown and foretold it, still the change to a monarchy, as demanded by the people of Israel, came as a stunning blow to Samuel. Devoted as he had been to Jehovah’s service from birth, and filled as he was with reverential recognition of Jehovah’s kingship, Samuel foresaw disastrous results for his fellow members of God’s holy nation. Only at Jehovah’s direction did Samuel give in to their demands. “Upon that Samuel spoke to the people about the rightful due of the kingship and wrote it in a book and deposited it before Jehovah.” (1 Sam. 10:25) Thus there came to an end the era of the judges, and there began the era of human kings that would see Israel rise to unprecedented power and prestige, only to fall finally into disgrace and divorcement from Jehovah’s favor.

 2. Who wrote First Samuel, and what were their qualifications?

² Who would qualify to make the divine record of this momentous period? Fittingly, Jehovah chose the faithful Samuel to start the writing. Samuel means “Name of God,” and he was indeed outstanding as an upholder of Jehovah’s name in those days. It appears that Samuel wrote the first 24 chapters of the book. Then, at his death, Gad and Nathan took up the writing, completing the last few years of the record down to Saul’s death. This is indicated by 1 Chronicles 29:29, which reads: “As for the affairs of David the king, the first ones and the last, there they are written among the words of Samuel the seer and among the words of Nathan the prophet and among the words of Gad the visionary.” Unlike Kings and Chronicles, the books of Samuel make practically no reference to earlier records, and thus David’s contemporaries Samuel, Gad, and Nathan are confirmed as the writers. All three of these men held positions of trust as prophets of Jehovah and were opposed to the idolatry that had sapped the strength of the nation.

 3. (a) How did First Samuel come to be a separate Bible book? (b) When was it completed, and what period does it cover?

³ The two books of Samuel were originally one roll, or volume. Samuel was divided into two books when this part of the Greek Septuagint was published. In the Septuagint, First Samuel was called First Kingdoms. This division and the name First Kings were adopted by the Latin Vulgate and continue in Catholic Bibles to this day. That First and Second Samuel originally formed one book is shown by the Masoretic note to 1 Samuel 28:24, which states that this verse is in the middle of the book of Samuel. The book appears to have been completed about 1078 B.C.E. Hence First Samuel likely covers a period of a little more than a hundred years, from about 1180 to 1078 B.C.E.

 4. How has the accuracy of the record in First Samuel been supported?

⁴ Evidence abounds as to the accuracy of the record. Geographic locations fit the events described. Interestingly, Jonathan’s successful attack on a Philistine garrison at Michmash, which led to the complete rout of the Philistines, was repeated in World War I by a British Army officer, who reportedly routed the Turks by following the landmarks described in Samuel’s inspired record.​—14:4-14.a

 5. How do Bible writers testify to the genuineness of First Samuel?

⁵ However, there are even stronger proofs of the inspiration and authenticity of the book. It contains the striking fulfillment of Jehovah’s prophecy that Israel would ask for a king. (Deut. 17:14; 1 Sam. 8:5) Years later, Hosea confirmed its record, quoting Jehovah as saying, “I proceeded to give you a king in my anger, and I shall take him away in my fury.” (Hos. 13:11) Peter implied that Samuel was inspired when he identified Samuel as a prophet who had ‘plainly declared the days’ of Jesus. (Acts 3:24) Paul quoted 1 Samuel 13:14 in briefly highlighting the history of Israel. (Acts 13:20-22) Jesus himself stamped the account as authentic by asking the Pharisees in his day: “Have you not read what David did when he and the men with him got hungry?” He then related the account of David’s asking for the showbread. (Matt. 12:1-4; 1 Sam. 21:1-6) Ezra also accepted the account as genuine, as already mentioned.​—1 Chron. 29:29.

 6. What other internal Bible evidence shows First Samuel to be authentic?

⁶ This being the original account of David’s activities, every mention of David throughout the Scriptures confirms the book of Samuel as being part of God’s inspired Word. Some of its events are even referred to in superscriptions of the psalms of David, as at Psalm 59 (1 Sam. 19:11), Psalm 34 (1 Sam. 21:13, 14), and Psalm 142 (1 Sam. 22:1 or 1 Sam. 24:1, 3). Thus, the internal evidence of God’s own Word testifies conclusively to the authenticity of First Samuel.

CONTENTS OF FIRST SAMUEL

 7. The history contained in the book concerns the lives of which leaders in Israel?

⁷ The book covers in part or entirely the life spans of four of Israel’s leaders: Eli the high priest, Samuel the prophet, Saul the first king, and David who was anointed to be the next king.

 8. What are the circumstances of Samuel’s birth and of his becoming “a minister of Jehovah”?

⁸ Eli’s judgeship and the youthful Samuel (1:1–4:22). As the account opens, we are introduced to Hannah, the favorite wife of Elkanah, a Levite. She is childless and is scorned on this account by Elkanah’s other wife, Peninnah. While the family is making one of its yearly visits to Shiloh, where the ark of Jehovah’s covenant is located, Hannah prays fervently to Jehovah for a son. She promises that if her prayer is answered, she will devote the child to the service of Jehovah. God answers her prayer, and she bears a son, Samuel. As soon as he is weaned, she brings him to the house of Jehovah and places him in the care of the high priest, Eli, as one ‘lent to Jehovah.’ (1:28) Hannah then expresses herself in a jubilant song of thanksgiving and happiness. The boy becomes “a minister of Jehovah before Eli the priest.”​—2:11.

 9. How does Samuel come to be prophet in Israel?

⁹ All is not well with Eli. He is old, and his two sons have become good-for-nothing scoundrels who do “not acknowledge Jehovah.” (2:12) They use their priestly office to satisfy their greed and immoral lusts. Eli fails to correct them. Jehovah therefore proceeds to send divine messages against the house of Eli, warning that “there will not come to be an old man in your house” and that both of Eli’s sons will die on the one day. (1 Sam. 2:30-34; 1 Ki. 2:27) Finally, He sends the boy Samuel to Eli with an ear-tingling judgment message. Thus young Samuel is accredited as prophet in Israel.​—1 Sam. 3:1, 11.

10. How does Jehovah execute judgment on Eli’s house?

¹⁰ In due course Jehovah executes this judgment by bringing up the Philistines. As the tide of battle turns against Israel, the Israelites, shouting loudly, bring the ark of the covenant from Shiloh to their army encampment. Hearing the shouting and learning that the Ark had been brought inside the Israelite camp, the Philistines strengthen themselves and win a startling victory, completely routing the Israelites. The Ark is captured, and Eli’s two sons die. His heart atremble, Eli hears the report. At mention of the Ark, he falls backward off his seat and dies of a broken neck. Thus ends his 40-year judgeship. Truly, “Glory has gone away from Israel,” for the Ark represents Jehovah’s presence with his people.​—4:22.

11. How does the Ark prove to be no magic charm?

¹¹ Samuel judges Israel (5:1–7:17). Now the Philistines too have to learn to their great sorrow that the ark of Jehovah must not be used as a magic charm. When they take the Ark into Dagon’s temple at Ashdod, their god falls flat on his face. On the next day Dagon again falls down flat at the threshold, this time with his head and both palms cut off. This starts the superstitious Philistine practice of ‘not treading upon the threshold of Dagon.’ (5:5) The Philistines hurry the Ark off to Gath and then to Ekron but all to no avail! Torments come in the form of panic, piles, and a plague of rodents. The Philistine axis lords, in final desperation as the death toll mounts, return the Ark to Israel on a new wagon drawn by two cows that were giving suck. At Beth-shemesh disaster befalls some of the Israelites because they look upon the Ark. (1 Sam. 6:19; Num. 4:6, 20) Finally, the Ark comes to rest in the house of Abinadab in the Levite city of Kiriath-jearim.

12. What blessings result from Samuel’s advocacy of right worship?

¹² For 20 years the Ark remains in the house of Abinadab. Samuel, grown to manhood, urges Israel to put away the Baals and the Ashtoreth images and to serve Jehovah with all their heart. This they do. As they gather to Mizpah to worship, the axis lords of the Philistines seize the opportunity for battle and catch Israel off guard. Israel calls on Jehovah through Samuel. A loud noise of thunder from Jehovah throws the Philistines into confusion, and the Israelites, strengthened by sacrifice and by prayer, gain a smashing victory. From that time on, ‘the hand of Jehovah continues to be against the Philistines all the days of Samuel.’ (7:13) However, there is no retirement for Samuel. All his life he keeps judging Israel, making a yearly circuit from Ramah, just north of Jerusalem, to Bethel, Gilgal, and Mizpah. In Ramah he builds an altar to Jehovah.

13. How does Israel come to reject Jehovah as King, and of what consequences does Samuel warn?

¹³ Israel’s first king, Saul (8:1–12:25). Samuel has grown old in Jehovah’s service, but his sons do not walk in their father’s ways, for they accept bribes and pervert judgment. At this time the older men of Israel approach Samuel with the demand: “Now do appoint for us a king to judge us like all the nations.” (8:5) Greatly disturbed, Samuel seeks Jehovah in prayer. Jehovah answers: “It is not you whom they have rejected, but it is I whom they have rejected from being king over them. . . . And now listen to their voice.” (8:7-9) First, however, Samuel must warn them of the dire consequences of their rebellious request: regimentation, taxation, loss of freedom, and eventually bitter sorrow and crying to Jehovah. Undeterred in their wishes, the people demand a king.

14. How does Saul come to be established in the kingship?

¹⁴ Now we meet Saul, a son of Kish of the tribe of Benjamin and by far the handsomest and tallest man in Israel. He is directed to Samuel, who honors him at a feast, anoints him, and then introduces him to all Israel at an assembly at Mizpah. Though Saul at first hides among the luggage, he is finally presented as Jehovah’s choice. Samuel once again reminds Israel of the rightful due of kingship, writing it in a book. However, it is not until his victory over the Ammonites, which relieves the siege at Jabesh in Gilead, that Saul’s position as king is strengthened, so the people confirm his kingship at Gilgal. Samuel again exhorts them to fear, serve, and obey Jehovah, and he calls on Jehovah to send a sign in the form of unseasonal thunders and rain in harvesttime. In a frightening demonstration, Jehovah shows his anger at their rejection of him as King.

15. What presumptuous sin leads to Saul’s failure?

¹⁵ Saul’s disobedience (13:1–15:35). As the Philistines continue to harass Israel, Saul’s courageous son Jonathan strikes down a Philistine garrison. To avenge this, the enemy sends a huge army, ‘like the sand of the seashore’ for number, and they encamp at Michmash. Unrest sweeps the Israelite ranks. ‘If only Samuel would come to give us Jehovah’s direction!’ Impatient at waiting for Samuel, Saul sins by presumptuously offering up the burnt sacrifice himself. Suddenly Samuel appears. Brushing aside Saul’s lame excuses, he pronounces Jehovah’s judgment: “And now your kingdom will not last. Jehovah will certainly find for himself a man agreeable to his heart; and Jehovah will commission him as a leader over his people, because you did not keep what Jehovah commanded you.”​—13:14.

16. Saul’s rashness results in what difficulties?

¹⁶ Jonathan, zealous for Jehovah’s name, again attacks a Philistine outpost, this time with only his armor-bearer, and they quickly strike down about 20 men. An earthquake adds to the enemy’s confusion. They are routed, with Israel in full pursuit. However, the full force of the victory is weakened by Saul’s rash oath forbidding the warriors to eat before the battle is over. The men tire quickly and then sin against Jehovah by eating freshly killed meat without taking time to drain the blood. Jonathan, on his part, has refreshed himself from a honeycomb before hearing of the oath, which he boldly denounces as a hindrance. He is redeemed from death by the people because of the great salvation he has performed in Israel.

17. What further rejection of Saul follows his second serious sin?

¹⁷ Now it comes time to carry out Jehovah’s judgment on the despicable Amalekites. (Deut. 25:17-19) They are to be completely wiped out. Nothing is to be spared, man or beast. No spoil is to be taken. Everything must be devoted to destruction. However, Saul disobediently preserves Agag, the Amalekite king, and the best of the flocks and herds, ostensibly to sacrifice to Jehovah. This so displeases the God of Israel that he inspires Samuel to express a second rejection of Saul. Disregarding Saul’s face-saving excuses, Samuel declares: “Does Jehovah have as much delight in burnt offerings and sacrifices as in obeying the voice of Jehovah? Look! To obey is better than a sacrifice . . . Since you have rejected the word of Jehovah, he accordingly rejects you from being king.” (1 Sam. 15:22, 23) Saul then grabs Samuel’s coat to beseech him, but it is ripped from his grasp. Samuel assures him that Jehovah will just as surely rip the kingdom from Saul and give it to a better man. Samuel himself picks up the sword, executes Agag, and turns his back on Saul, never to see him again.

18. On what basis does Jehovah choose David?

¹⁸ David’s anointing, his valor (16:1–17:58). Jehovah next directs Samuel to the house of Jesse in Bethlehem of Judah to select and anoint the future king. One by one the sons of Jesse pass in review but are rejected. Jehovah reminds Samuel: “Not the way man sees is the way God sees, because mere man sees what appears to the eyes; but as for Jehovah, he sees what the heart is.” (16:7) Finally, Jehovah indicates his approval of David, the youngest, described as “ruddy, a young man with beautiful eyes and handsome in appearance,” and Samuel anoints him with oil. (16:12) Jehovah’s spirit now comes upon David, but Saul develops a bad spirit.

19. What early victory does David gain in Jehovah’s name?

¹⁹ The Philistines again make inroads into Israel, putting forward their champion, Goliath, a giant towering to the height of six cubits and a span (about 9.5 ft) [2.9 m]. He is so monstrous that his coat of mail weighs about 125 pounds [57 kg] and the blade of his spear about 15 pounds [6.8 kg]. (17:4, 5, 7) Day after day this Goliath blasphemously and contemptuously challenges Israel to choose a man and let him come out and fight, but none reply. Saul quakes in his tent. However, David comes to hear the Philistine’s taunts. With righteous indignation and inspired courage, David exclaims: “Who is this uncircumcised Philistine that he has to taunt the battle lines of the living God?” (17:26) Rejecting Saul’s armor because he had never tried it before, David goes out to do battle, equipped only with a shepherd’s staff, a sling, and five smooth stones. Regarding a match with this young shepherd boy as beneath his dignity, Goliath calls down evil on David. The confident reply rings out: “You are coming to me with a sword and with a spear and with a javelin, but I am coming to you with the name of Jehovah of armies.” (17:45) One well-aimed stone is flung from David’s sling, and the champion of the Philistines crumples to the ground! Running to him, in full view of both armies, David draws the giant’s sword and uses it to cut off its owner’s head. What a great deliverance from Jehovah! What rejoicing in the camp of Israel! Now that their champion is dead, the Philistines take to flight, with the jubilant Israelites in hot pursuit.

20. How does Jonathan’s attitude toward David contrast with that of Saul?

²⁰ Saul’s pursuit of David (18:1–27:12). David’s fearless action in behalf of Jehovah’s name opens up a wonderful friendship for him. This is with Jonathan, who is the son of Saul and is the one naturally in line for the kingdom. Jonathan comes “to love him as his own soul,” so that the two conclude a covenant of friendship. (18:1-3) As David’s fame comes to be celebrated in Israel, Saul angrily seeks to kill him, even while giving him his daughter Michal in marriage. Saul’s enmity grows more and more insane, so that at last David has to make his escape with Jonathan’s loving assistance. The two weep at parting, and Jonathan reaffirms his loyalty to David, saying: “May Jehovah himself prove to be between me and you and between my offspring and your offspring to time indefinite.”​—20:42.

21. What events mark David’s flight from Saul?

²¹ In his flight from the embittered Saul, David and his small band of famished supporters come to Nob. Here the priest Ahimelech, on receiving assurance that David and his men are clean from women, permits them to eat the holy showbread. Now armed with the sword of Goliath, David flees to Gath in Philistine territory, where he feigns insanity. Then he goes on to the cave of Adullam, then to Moab, and later, at the advice of Gad the prophet, back to the land of Judah. Fearful of an uprising in favor of David, the insanely jealous Saul has Doeg the Edomite slaughter the priestly population of Nob, only Abiathar escaping to join David. He becomes priest for the group.

22. How does David demonstrate loyalty to Jehovah and respect for His organization?

²² As a loyal servant of Jehovah, David now wages effective guerrilla warfare against the Philistines. However, Saul continues his all-out campaign to get David, gathering his men of war and hunting him “in the wilderness of En-gedi.” (24:1) David, the beloved of Jehovah, always manages to keep one step ahead of the pursuers. On one occasion he has opportunity to strike down Saul, but he refrains, simply cutting off the skirt of Saul’s coat in evidence that he has spared his life. Even this harmless act strikes David at heart, for he feels he has acted against the anointed of Jehovah. What fine respect he has for Jehovah’s organization!

23. How does Abigail make peace with David and finally become his wife?

²³ Though Samuel’s death is now recorded (25:1), his successor scribe keeps the account moving. David requests that Nabal, of Maon in Judah, provide food for him and his men in return for their befriending Nabal’s shepherds. Nabal only ‘screams rebukes’ at David’s men, and David sets out to punish him. (25:14) Realizing the danger, Nabal’s wife, Abigail, secretly takes provisions to David and appeases him. David blesses her for this discreet act and sends her back in peace. When Abigail informs Nabal of what has taken place, his heart is stricken, and ten days later he dies. David himself now marries the gracious and beautiful Abigail.

24. How does David again spare Saul’s life?

²⁴ For a third time, Saul takes up the fanatic pursuit of David, and once again he experiences David’s mercy. “A deep sleep from Jehovah” falls upon Saul and his men. This enables David to enter the camp and take Saul’s spear, but he refrains from thrusting out his hand “against the anointed of Jehovah.” (26:11, 12) David is forced a second time to flee to the Philistines for refuge, and they give him Ziklag as a place of dwelling. From here he keeps up his sorties against others of Israel’s enemies.

25. What third grave sin does Saul commit?

²⁵ Saul’s suicidal end (28:1–31:13). The axis lords of the Philistines move a combined army to Shunem. Saul, in a countermove, takes up his position at Mount Gilboa. He frantically seeks guidance but can get no answer from Jehovah. If only Samuel could be contacted! Disguising himself, Saul commits another grave sin when he goes to seek out a spirit medium at En-dor, behind the Philistine lines. Finding her, he begs her to contact Samuel for him. Anxious to jump to conclusions, Saul assumes that the apparition is the dead Samuel. However, “Samuel” has no comforting message for the king. Tomorrow he will die, and true to Jehovah’s words, the kingdom will be taken from him. In the other camp, the axis lords of the Philistines are going up to the battle. Seeing David and his men among them, they become suspicious and send them home. David’s men arrive back in Ziklag just in time! A raiding band of Amalekites has made off with the family and possessions of David and his men, but David and his men give chase, and all are recovered without harm.

26. How does the calamitous reign of Israel’s first king end?

²⁶ Battle is now joined at Mount Gilboa. Israel suffers a disastrous defeat, and the Philistines get control of strategic areas of the land. Jonathan and other sons of Saul are slain, and the mortally wounded Saul kills himself with his own sword​—a suicide. The victorious Philistines hang the bodies of Saul and his three sons on the walls of the city of Beth-shan, but they are removed from this disgraceful position by the men of Jabesh-gilead. The calamitous reign of Israel’s first king has reached its disastrous end.

WHY BENEFICIAL

27. (a) Wherein did Eli and Saul fail? (b) In what respects are Samuel and David fine examples for overseers and for youthful ministers?

²⁷ What a history is contained in First Samuel! Starkly honest in every detail, it exposes at once both the weakness and the strength of Israel. Here were four leaders in Israel, two who heeded the law of God and two who did not. Note how Eli and Saul were failures: The former neglected to act, and the latter acted presumptuously. On the other hand, Samuel and David showed a love for Jehovah’s way from their youth on, and they prospered accordingly. What valuable lessons we find here for all overseers! How necessary for these to be firm, watchful of cleanness and order in Jehovah’s organization, respectful of his arrangements, fearless, even-tempered, courageous, and lovingly considerate of others! (2:23-25; 24:5, 7; 18:5, 14-16) Note also that the two who were successful had the advantage of a good theocratic training from their youth upward and that they were courageous from an early age in speaking Jehovah’s message and guarding the interests entrusted to them. (3:19; 17:33-37) May all youthful worshipers of Jehovah today become young “Samuels” and “Davids”!

28. How is obedience stressed, and what counsel of First Samuel is repeated later by other Bible writers?

²⁸ Clearly to be remembered among all the beneficial words of this book are those that Jehovah inspired Samuel to utter in judgment of Saul for his failure to “wipe out the mention of Amalek from under the heavens.” (Deut. 25:19) The lesson that ‘obedience is better than sacrifice’ is repeated in various settings at Hosea 6:6, Micah 6:6-8, and Mark 12:33. (1 Sam. 15:22) It is essential that we today benefit from this inspired record by fully and completely obeying the voice of Jehovah our God! Obedience in recognizing the sanctity of blood is also drawn to our attention at 1 Samuel 14:32, 33. Eating flesh without properly draining the blood was regarded as “sinning against Jehovah.” This also applies to the Christian congregation, as is made plain at Acts 15:28, 29.

29. First Samuel illustrates the consequences of what national error on the part of Israel, with what warning to self-willed persons?

²⁹ The book of First Samuel illustrates the pitiful error of a nation that came to view God’s rule from heaven as impractical. (1 Sam. 8:5, 19, 20; 10:18, 19) The pitfalls and futility of human rulership are graphically as well as prophetically portrayed. (8:11-18; 12:1-17) Saul is shown at the outset to be a modest man who had God’s spirit (9:21; 11:6), but his judgment darkened and his heart became bitter as love of righteousness and faith in God diminished. (14:24, 29, 44) His early record of zeal was annulled by his later acts of presumptuousness, disobedience, and infidelity to God. (1 Sam. 13:9; 15:9; 28:7; Ezek. 18:24) His lack of faith bred insecurity, festering into envy, hate, and murder. (1 Sam. 18:9, 11; 20:33; 22:18, 19) He died as he had lived, a failure to his God and to his people, and as a warning to any who might become “self-willed” as he did.​—2 Pet. 2:10-12.

30. What qualities of Samuel may be cultivated with profit by modern-day ministers?

³⁰ However, there is the contrast of the good. For example, note the course of the faithful Samuel, who served Israel all his life without fraud, partiality, or favor. (1 Sam. 12:3-5) He was eager to obey from his boyhood on (3:5), polite and respectful (3:6-8), dependable in performing his duties (3:15), unswerving in his dedication and devotion (7:3-6; 12:2), willing to listen (8:21), ready to uphold Jehovah’s decisions (10:24), firm in his judgment regardless of personalities (13:13), strong for obedience (15:22), and persistent in fulfilling a commission (16:6, 11). He was also one having a favorable report from others. (2:26; 9:6) Not only should his youthful ministry encourage young ones to take up the ministry today (2:11, 18) but his continuance without retirement to the end of his days should uphold those weary with age.​—7:15.

31. In what was Jonathan a fine example?

³¹ Then there is the splendid example of Jonathan. He showed no hard feelings over the fact that David was anointed to the kingship that he might have inherited. Rather, he recognized David’s fine qualities and made a covenant of friendship with him. Similar unselfish companionships can be most upbuilding and encouraging among those today who faithfully serve Jehovah.​—23:16-18.

32. What fine traits are to be observed in the women Hannah and Abigail?

³² For women, there is the example of Hannah, who accompanied her husband regularly to the place of Jehovah’s worship. She was a prayerful, humble woman, who gave up companionship with her son to keep her word and show appreciation for Jehovah’s kindness. Wonderful indeed was her reward in seeing him embark on a lifetime of fruitful service to Jehovah. (1:11, 21-23, 27, 28) Further, there is the example of Abigail, who displayed a womanly submission and sensibleness that won David’s praise, so that later she became his wife.​—25:32-35.

33. David’s fearless love and loyalty should impel us to what course?

³³ David’s love for Jehovah is movingly expressed in the psalms that David composed while being hounded in the wilderness by Saul, the backsliding “anointed of Jehovah.” (1 Sam. 24:6; Ps. 34:7, 8; 52:8; 57:1, 7, 9) And with what heartfelt appreciation did David sanctify Jehovah’s name as he hurled defiance at the taunter Goliath! “I am coming to you with the name of Jehovah of armies . . . This day Jehovah will surrender you into my hand, . . . and people of all the earth will know that there exists a God belonging to Israel. And all this congregation will know that neither with sword nor with spear does Jehovah save, because to Jehovah belongs the battle, and he must give you men into our hand.” (1 Sam. 17:45-47) David, the courageous and loyal “anointed one” of Jehovah, magnified Jehovah as God of all the earth and the only true Source of salvation. (2 Sam. 22:51) May we ever follow this fearless example!

34. How do Jehovah’s Kingdom purposes further unfold in connection with David?

³⁴ What has First Samuel to say about the development of God’s Kingdom purposes? Ah, this brings us to the real highlight of this Bible book! For it is here that we meet David, whose name probably means “Beloved.” David was loved of Jehovah and chosen as the “man agreeable to his heart,” the one fit to be king in Israel. (1 Sam. 13:14) Thus the kingdom passed to the tribe of Judah, in harmony with Jacob’s blessing at Genesis 49:9, 10, and the kingship was due to remain in the tribe of Judah until the Ruler to whom the obedience of all people belongs should come.

35. How did David’s name come to be associated with that of the Kingdom Seed, and what qualities of David will that Seed yet show?

³⁵ Moreover, David’s name is associated with that of the Kingdom Seed, who was also born in Bethlehem and was of David’s line. (Matt. 1:1, 6; 2:1; 21:9, 15) That one is the glorified Jesus Christ, “the Lion that is of the tribe of Judah, the root of David,” and “the root and the offspring of David, and the bright morning star.” (Rev. 5:5; 22:16) Reigning in Kingdom power, this “son of David” will show all the steadfastness and courage of his illustrious forebear in fighting God’s enemies to their downfall and sanctifying Jehovah’s name in all the earth. How strong our confidence in this Kingdom Seed!

[Footnotes]

Bible Book Number 10​—2 Samuel

Writers: Gad and Nathan

Place Written: Israel

Writing Completed: c. 1040 B.C.E.

Time Covered: 1077–c. 1040 B.C.E.

 1. Against what background does Second Samuel open, and how does its account develop?

THE nation of Israel was in despair over the disaster of Gilboa and the resulting inroads by the victorious Philistines. The leaders of Israel and the flower of its young men lay dead. In this setting the young “anointed of Jehovah,” David the son of Jesse, moved fully onto the national scene. (2 Sam. 19:21) Thus commences the book of Second Samuel, which might well be called a book of Jehovah and David. Its narrative is filled with action of every sort. We are carried from the depths of defeat to the pinnacle of victory, from the distresses of a strife-torn nation to the prosperity of a united kingdom, from the vigor of youth to the wisdom of advanced years. Here is the intimate account of David’s life as he sought to follow Jehovah with all his heart.a It is an account that should cause searchings of heart on the part of every reader that he may strengthen his own relationship and standing with his Creator.

 2. (a) How did the book come to be called Second Samuel? (b) Who were the writers, what were their qualifications, and what record only did they seek to preserve?

² Actually, Samuel’s name is not even mentioned in the record of Second Samuel, the name being given to the book apparently because of its having been originally one roll, or volume, with First Samuel. The prophets Nathan and Gad, who completed the writing of First Samuel, continued on in writing all of Second Samuel. (1 Chron. 29:29) They were well qualified for this task. Gad had been with David when he was a hunted outlaw in Israel, and toward the end of David’s 40-year reign, he was still actively associated with the king. Gad was the one used to pronounce Jehovah’s displeasure on David for unwisely numbering Israel. (1 Sam. 22:5; 2 Sam. 24:1-25) Overlapping and extending beyond the period of Gad’s lifetime was the activity of Nathan the prophet, a close associate of David. It was his privilege to make known Jehovah’s significant covenant with David, the covenant for an everlasting kingdom. He it was who courageously and under inspiration pointed out David’s great sin involving Bath-sheba and the penalty for it. (2 Sam. 7:1-17; 12:1-15) Thus Jehovah used Nathan, whose name means “[God] Has Given,” and Gad, whose name means “Good Fortune,” to record the inspired and beneficial information in Second Samuel. These unassuming historians did not seek to preserve memory of themselves, as no information is given of their ancestry or personal lives. They sought only to preserve the record inspired by God, for the benefit of future worshipers of Jehovah.

 3. What period is covered by Second Samuel, and when was its writing completed?

³ Second Samuel takes up the narrative of accurate Bible history following the death of Saul, Israel’s first king, and carries it along to near the end of David’s 40-year reign. Thus, the period covered is from 1077 B.C.E. to about 1040 B.C.E. The fact that the book does not record David’s death is strong evidence that it was written about 1040 B.C.E., or just prior to his death.

 4. For what reasons must Second Samuel be accepted as part of the Bible canon?

⁴ For the same reasons put forth with regard to First Samuel, the book of Second Samuel must be accepted as part of the Bible canon. Its authenticity is beyond question. Its very candor, not glossing over even King David’s sins and shortcomings, is a strong circumstantial evidence in itself.

 5. What is the strongest reason for accepting Second Samuel as inspired Scripture?

⁵ However, the strongest evidence for the authenticity of Second Samuel is to be found in the fulfilled prophecies, particularly those relating to the Kingdom covenant with David. God promised David: “Your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.” (7:16) Jeremiah, even in the evening of the kingdom of Judah, mentioned the continuity of this promise to the house of David with the words: “This is what Jehovah has said, ‘There will not be cut off in David’s case a man to sit upon the throne of the house of Israel.’” (Jer. 33:17) This prophecy has not gone unfulfilled, for Jehovah later brought forth from Judah “Jesus Christ, son of David,” as the Bible clearly testifies.​—Matt. 1:1.

CONTENTS OF SECOND SAMUEL

 6. How does David react on hearing news of the death of Saul and of Jonathan?

⁶ Early events of David’s reign (1:1–4:12). Following Saul’s death at Mount Gilboa, an Amalekite fugitive from the battle comes hurrying to David at Ziklag with the report. Hoping to curry favor with David, he fabricates the story that it is he himself who took Saul’s life. Instead of commendation, the Amalekite receives only the reward of death, for he has condemned himself by testifying to striking “the anointed of Jehovah.” (1:16) The new king, David, now composes a dirge, “The Bow,” in which he laments the death of Saul and of Jonathan. This rises to a beautiful climax in its touching expression of David’s overflowing love for Jonathan: “I am distressed over you, my brother Jonathan, very pleasant you were to me. More wonderful was your love to me than the love from women. How have the mighty ones fallen and the weapons of war perished!”​—1:17, 18, 26, 27.

 7. What other events mark the early part of David’s reign?

⁷ At Jehovah’s direction, David and his men move their households to Hebron in the territory of Judah. Here the elders of the tribe come to anoint David as their king in 1077 B.C.E. General Joab becomes the most prominent of David’s supporters. However, as a rival for the kingship over the nation, Ish-bosheth, a son of Saul, is anointed by Abner, the chief of the army. There are periodic clashes between the two opposing forces, and Abner kills a brother of Joab. Finally, Abner defects to David’s camp. To David he takes Saul’s daughter Michal, for whom David long ago paid the marriage price. However, in revenge for the slaying of his brother, Joab finds an occasion for killing Abner. David is greatly distressed at this, disclaiming any responsibility. Soon thereafter Ish-bosheth himself is murdered as he is “taking his noonday siesta.”​—4:5.

 8. How does Jehovah prosper David’s reign over all Israel?

⁸ David king in Jerusalem (5:1–6:23). Though he has already ruled as king in Judah for seven years and six months, David now becomes undisputed ruler, and representatives of the tribes anoint him as king over all Israel. This is his third anointing (1070 B.C.E.). One of David’s first acts as ruler of the entire kingdom is to capture the stronghold of Zion in Jerusalem from the entrenched Jebusites, surprising them by way of the water tunnel. David then makes Jerusalem his capital city. Jehovah of armies blesses David, making him greater and greater. Even Hiram, rich king of Tyre, sends David valuable cedars and also workmen to construct a house for the king. David’s family increases, and Jehovah prospers his reign. There are two more encounters with the warlike Philistines. In the first of these, Jehovah breaks through the enemy for David at Baal-perazim, giving him the victory. In the second, Jehovah performs another miracle by making a “sound of a marching in the tops of the baca bushes,” indicating that Jehovah is going ahead of Israel to rout the armies of the Philistines. (5:24) Another outstanding victory for Jehovah’s forces!

 9. Describe the events connected with bringing the Ark up to Jerusalem.

⁹ Taking 30,000 men with him, David sets out to bring the ark of the covenant from Baale-judah (Kiriath-jearim) to Jerusalem. As it is being brought along with great music and rejoicing, the wagon on which it is riding gives a lurch, and Uzzah, who is walking alongside, reaches out to steady the sacred Ark. “At that Jehovah’s anger blazed against Uzzah and the true God struck him down there for the irreverent act.” (6:7) The Ark comes to rest at the house of Obed-edom, and during the next three months, Jehovah richly blesses the household of Obed-edom. After three months David comes to take the Ark in the right manner the rest of the way. With joyful shouting, music, and dancing, the Ark is brought into David’s capital. David gives vent to his great joy in dancing before Jehovah, but his wife Michal takes exception to this. David insists: “I will celebrate before Jehovah.” (6:21) In consequence Michal remains childless until her death.b

10. What covenant and promise of Jehovah next come to our attention?

¹⁰ God’s covenant with David (7:1-29). We now come to one of the most important events in David’s life, one that is directly connected with the central theme of the Bible, the sanctification of Jehovah’s name by the Kingdom under the promised Seed. This event arises out of David’s desire to build a house for the ark of God. Living in a beautiful house of cedars himself, he indicates to Nathan his desire to build a house for Jehovah’s ark of the covenant. Through Nathan, Jehovah reassures David of His loving-kindness toward Israel and establishes with him a covenant that will abide for all time. However, it will be not David but his seed who will build the house for Jehovah’s name. In addition, Jehovah makes the loving promise: “And your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.”​—7:16.

11. With what prayer does David express thankfulness?

¹¹ Overcome by Jehovah’s goodness, as expressed through this Kingdom covenant, David pours out his thankfulness for all of God’s loving-kindness: “What one nation in the earth is like your people Israel, whom God went to redeem to himself as a people and to assign himself a name and to do for them great and fear-inspiring things? . . . And you yourself, O Jehovah, have become their God.” (7:23, 24) Fervently he prays for the sanctification of Jehovah’s name and for the house of David to become firmly established before Him.

12. What wars does David fight, and what kindness does he show to Saul’s house?

¹² David extends Israel’s dominion (8:1–10:19). However, David is not left to rule in peace. Wars are yet to be fought. David proceeds to strike down the Philistines, the Moabites, the Zobahites, the Syrians, and the Edomites, extending Israel’s boundary to its God-ordained limits. (2 Sam. 8:1-5, 13-15; Deut. 11:24) He then turns his attention to the house of Saul in order that for the sake of Jonathan, he might express loving-kindness toward any remaining. Ziba, a servant of Saul, calls to his attention a son of Jonathan, Mephibosheth, who is lame in the feet. Immediately, David requires that all of Saul’s goods be turned over to Mephibosheth and that his land be cultivated by Ziba and his servants to provide food for Mephibosheth’s house. Mephibosheth himself, however, is to eat at the table of David.

13. By what further victories does Jehovah show that he is with David?

¹³ When the king of Ammon dies, David sends ambassadors to Hanun his son with expressions of loving-kindness. Hanun’s counselors, however, accuse David of sending them to spy out the land, and so they humiliate them and send them back half-naked. Angered by this affront, David sends Joab with his army to avenge the wrong. Dividing his forces, he easily routs the Ammonites and the Syrians who had come up to help them. The Syrians regroup their forces, only to be defeated once again by the armies of Jehovah under the command of David and suffer the loss of 700 charioteers and 40,000 horsemen. Here is further evidence of Jehovah’s favor and blessing on David.

14. What sins does David commit over Bath-sheba?

¹⁴ David sins against Jehovah (11:1–12:31). The following spring David again sends Joab into Ammon to lay siege to Rabbah, while he himself remains in Jerusalem. One evening from his rooftop, he happens to observe the beautiful Bath-sheba, wife of Uriah the Hittite, as she is bathing. Bringing her to his house, he has relations with her, and she becomes pregnant. David tries to cover up by bringing Uriah back from the fighting at Rabbah and sending him down to his house to refresh himself. However, Uriah refuses to please himself and have relations with his wife while the Ark and the army are “dwelling in booths.” In desperation David sends Uriah back to Joab with a letter saying: “Put Uriah in front of the heaviest battle charges, and you men must retreat from behind him, and he must be struck down and die.” (11:11, 15) In this way Uriah dies. After Bath-sheba’s period of mourning is passed, David immediately takes her to his house, where she becomes his wife, and their child, a son, is born.

15. How does Nathan pronounce prophetic judgment on David?

¹⁵ This is bad in Jehovah’s eyes. He sends the prophet Nathan to David with a message of judgment. Nathan tells David of a rich man and a poor man. The one had many flocks, but the other had one female lamb, which was a pet in the family and “as a daughter to him.” However, when it came to making a feast, the rich man took, not a sheep from his own flocks, but the female lamb of the poor man. Incensed at hearing this, David exclaims: “As Jehovah is living, the man doing this deserves to die!” Back come Nathan’s words: “You yourself are the man!” (12:3, 5, 7) He then pronounces prophetic judgment that David’s wives will be violated publicly by another man, that his house will be plagued by internal warfare, and that his child by Bath-sheba will die.

16. (a) What meanings attach to the names of David’s second son by Bath-sheba? (b) What is the final outcome of the assault on Rabbah?

¹⁶ In sincere sorrow and repentance, David openly acknowledges: “I have sinned against Jehovah.” (12:13) True to Jehovah’s word, the offspring of the adulterous union dies after seven days’ illness. (Later, David has another son by Bath-sheba; this one they call Solomon, which name comes from a root meaning “peace.” However, Jehovah sends through Nathan to call him also Jedidiah, meaning “Beloved of Jah.”) Following his soul-shaking experience, David is called by Joab to come to Rabbah, where the final assault is being made ready. Having captured the city’s water supply, Joab respectfully leaves to the king the honor of capturing the city itself.

17. What internal troubles start to afflict David’s household?

¹⁷ David’s domestic difficulties (13:1–18:33). David’s household troubles get started when Amnon, one of David’s sons, falls passionately in love with Tamar, the sister of his half brother Absalom. Amnon feigns illness and asks that the beautiful Tamar be sent to care for him. He violates her and then comes to hate her intensely, so that he sends her away in humiliation. Absalom plans vengeance, biding his time. About two years later, he prepares a feast to which Amnon and all the other sons of the king are invited. When Amnon’s heart becomes merry with wine, he is caught off guard and put to death at Absalom’s order.

18. By what subterfuge is Absalom restored from exile?

¹⁸ Fearing the king’s displeasure, Absalom flees to Geshur, where he lives in semiexile for three years. Meanwhile, Joab, the chief of David’s army, schemes to bring about a reconciliation between David and Absalom. He arranges for a wise woman of Tekoa to pose a fictitious situation before the king concerning retribution, banishment, and punishment. When the king passes judgment, the woman reveals the true reason for her presence, in that the king’s own son Absalom is in banishment in Geshur. David recognizes that Joab has planned this but gives permission for his son to return to Jerusalem. It is another two years before the king consents to see Absalom face-to-face.

19. What conspiracy now comes into the open, and with what result to David?

¹⁹ Despite David’s loving-kindness, Absalom soon works up a conspiracy to seize the throne from his father. Absalom is outstandingly handsome among all the valiant men of Israel, and this adds to his ambition and pride. Each year the shearings of his luxuriant head of hair weigh about five pounds [2.3 kg]. (2 Sam. 14:26, footnote) By various crafty maneuvers, Absalom begins to steal the hearts of the men of Israel. Finally, the conspiracy comes out into the open. Gaining his father’s permission to go to Hebron, Absalom there announces his rebellious purpose and calls for the support of all Israel in his uprising against David. As great numbers flock to the side of his rebel son, David flees from Jerusalem with a few loyal supporters, typical of whom is Ittai the Gittite, who declares: “As Jehovah is living and as my lord the king is living, in the place where my lord the king may come to be, whether for death or for life, there is where your servant will come to be!”​—15:21.

20, 21. (a) What events occur during David’s flight, and how is Nathan’s prophecy fulfilled? (b) How does treacherous Ahithophel come to his end?

²⁰ While in flight from Jerusalem, David learns of the treachery of one of his most trusted counselors, Ahithophel. He prays: “Turn, please, the counsel of Ahithophel into foolishness, O Jehovah!” (15:31) Zadok and Abiathar, priests loyal to David, and Hushai the Archite are sent back to Jerusalem to watch and report on Absalom’s activities. Meanwhile, in the wilderness, David meets Ziba, the attendant of Mephibosheth, who reports that his master is now expecting the kingdom to revert to the house of Saul. As David passes on, Shimei, of Saul’s house, curses him and hurls stones at him, but David restrains his men from taking vengeance.

²¹ Back in Jerusalem, at Ahithophel’s suggestion, the usurper Absalom has relations with his father’s concubines “under the eyes of all Israel.” This is in fulfillment of Nathan’s prophetic judgment. (16:22; 12:11) Also, Ahithophel counsels Absalom to take a force of 12,000 men and hunt David down in the wilderness. However, Hushai, who has won his way into Absalom’s confidence, recommends a different course. And just as David has prayed, the counsel of Ahithophel is frustrated. Judaslike, the frustrated Ahithophel goes home and strangles himself. Hushai secretly reports Absalom’s plans to the priests Zadok and Abiathar, who, in turn, have the message relayed to David in the wilderness.

22. With what sorrow is David’s victory tempered?

²² This enables David to cross the Jordan and to choose the site of battle in the forest at Mahanaim. There he deploys his forces and commands them to treat Absalom gently. The rebels suffer a crushing defeat. As Absalom flees on a mule through the heavily wooded forest, his head gets caught in the lower branches of a massive tree, and there he hangs suspended in midair. Finding him in this predicament, Joab kills him, in utter disregard for the king’s command. David’s deep grief on hearing of the death of his son is reflected in his lament: “My son Absalom, my son, my son Absalom! O that I might have died, I myself, instead of you, Absalom my son, my son!”​—18:33.

23. What arrangements mark David’s return as king?

²³ Closing events of David’s reign (19:1–24:25). David continues to mourn bitterly until Joab urges him to resume his rightful position as king. He now appoints Amasa as head over the army in place of Joab. As he returns, he is welcomed by the people, including Shimei, whose life David spares. Mephibosheth also comes to plead his case, and David gives him an equal inheritance with Ziba. Once again, all Israel and Judah are united under David.

24. What further developments take place that involve the tribe of Benjamin?

²⁴ However, there are more troubles in store. Sheba, a Benjaminite, declares himself king and turns many aside from David. Amasa, ordered by David to gather men to put down the rebellion, is met by Joab and treacherously murdered. Joab then takes over the army and follows Sheba to the city of Abel of Beth-maacah and lays siege to it. Heeding the advice of a wise woman of the city, the inhabitants execute Sheba, and Joab withdraws. Because Saul had slain Gibeonites and the bloodguilt was still unavenged, there comes to be a three-year famine in Israel. To remove the bloodguilt, seven sons of Saul’s household are executed. Later, in battle with the Philistines again, David’s life is barely saved by Abishai his nephew. His men swear that he must no more go out to battle with them “that you may not extinguish the lamp of Israel!” (21:17) Three of his mighty men then perform notably in striking down Philistine giants.

25. What is expressed in the songs of David next recorded?

²⁵ At this point, the writer breaks into the account with a song of David to Jehovah, paralleling Psalm 18 and expressing thanks for deliverance “out of the palm of all his enemies and out of Saul’s palm.” Joyfully he declares: “Jehovah is my crag and my stronghold and the Provider of escape for me. The One doing great acts of salvation for his king and exercising loving-kindness to his anointed one, to David and to his seed for time indefinite.” (22:1, 2, 51) There follows the last song of David, in which he acknowledges, “The spirit of Jehovah it was that spoke by me, and his word was upon my tongue.”​—23:2.

26. What is stated concerning David’s mighty men, and how does he show respect for their lifeblood?

²⁶ Coming back to the historical record, we find listed the mighty men who belong to David, three of whom are outstanding. These are involved in an incident occurring when an outpost of the Philistines has been established in Bethlehem, David’s hometown. David expresses the desire: “O that I might have a drink of the water from the cistern of Bethlehem that is at the gate!” (23:15) At that, the three mighty men force their way into the Philistine camp, draw water from the cistern, and carry it back to David. But David refuses to drink it. Instead, he pours it out on the ground, saying: “It is unthinkable on my part, O Jehovah, that I should do this! Shall I drink the blood of the men going at the risk of their souls?” (23:17) To him the water is the equivalent of the lifeblood they have risked for it. The 30 mightiest men of his army and their exploits are next listed.

27. What final sin does David commit? How is the resulting plague stopped?

²⁷ Finally, David sins in numbering the people. Pleading with God for mercy, he is given the choice between three punishments: seven years of famine, three months of military defeats, or three days of pestilence in the land. David replies: “Let us fall, please, into the hand of Jehovah, for many are his mercies; but into the hand of man do not let me fall.” (24:14) The nationwide pestilence kills 70,000 persons, being stopped only when David, acting on Jehovah’s instructions through Gad, purchases the threshing floor of Araunah, where he offers up burnt sacrifices and communion sacrifices to Jehovah.

WHY BENEFICIAL

28. What striking warnings are contained in Second Samuel?

²⁸ There is much to be found in Second Samuel that is beneficial for the modern reader! Almost every human emotion is painted here in colors of the fullest intensity, those of real life. Thus, we are warned in striking terms of the disastrous results of ambition and revenge (3:27-30), of wrongful lust for another’s marriage mate (11:2-4, 15-17; 12:9, 10), of traitorous action (15:12, 31; 17:23), of love based only on passion (13:10-15, 28, 29), of hasty judgment (16:3, 4; 19:25-30), and of disrespect for another’s acts of devotion.​—6:20-23.

29. What excellent examples of right conduct and action are to be found in Second Samuel?

²⁹ However, by far the greatest benefit from Second Samuel is to be found on the positive side, by heeding its many excellent examples of right conduct and action. David is a model in his exclusive devotion to God (7:22), his humility before God (7:18), his exalting of Jehovah’s name (7:23, 26), his proper viewpoint in adversity (15:25), his sincere repentance of sin (12:13), his faithfulness to his promise (9:1, 7), his keeping balance under trial (16:11, 12), his consistent reliance on Jehovah (5:12, 20), and his deep respect for Jehovah’s arrangements and appointments (1:11, 12). No wonder that David was called “a man agreeable to [Jehovah’s] heart”!​—1 Sam. 13:14.

30. What principles are applied and illustrated in Second Samuel?

³⁰ The application of many Bible principles is also to be found in Second Samuel. Among these are the principles of community responsibility (2 Sam. 3:29; 24:11-15), that good intentions do not alter God’s requirements (6:6, 7), that headship in Jehovah’s theocratic arrangement should be respected (12:28), that blood is to be regarded as sacred (23:17), that atonement is required for bloodguilt (21:1-6, 9, 14), that a wise one can avert disaster for many (2 Sam. 20:21, 22; Eccl. 9:15), and that loyalty to Jehovah’s organization and its representatives must be maintained “whether for death or for life.”​—2 Sam. 15:18-22.

31. How does Second Samuel provide foregleams of God’s Kingdom, as attested to in the Christian Greek Scriptures?

³¹ Most important of all, Second Samuel points forward to and gives brilliant foregleams of God’s Kingdom, which he establishes in the hands of the “son of David,” Jesus Christ. (Matt. 1:1) The oath that Jehovah made to David concerning the permanence of his kingdom (2 Sam. 7:16) is cited at Acts 2:29-36 with reference to Jesus. That the prophecy, “I myself shall become his father, and he himself will become my son” (2 Sam. 7:14), really pointed forward to Jesus is shown by Hebrews 1:5. This was also testified to by Jehovah’s voice speaking from heaven: “This is my Son, the beloved, whom I have approved.” (Matt. 3:17; 17:5) Finally, the Kingdom covenant with David is referred to by Gabriel in his words to Mary concerning Jesus: “This one will be great and will be called Son of the Most High; and Jehovah God will give him the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” (Luke 1:32, 33) How thrilling the promise of the Kingdom Seed appears as each step in its development unfolds before our eyes!

[Footnotes]

Bible Book Number 11​—1 Kings

Writer: Jeremiah

Place Written: Jerusalem and Judah

Writing Completed: 580 B.C.E.

Time Covered: c. 1040–911 B.C.E.

 1. (a) How did Israel’s radiant prosperity degenerate into ruin? (b) Yet why may First Kings be described as “inspired and beneficial”?

THE conquests by David had extended Israel’s domain to its God-given boundaries, from the river Euphrates in the north to the river of Egypt in the south. (2 Sam. 8:3; 1 Ki. 4:21) By the time David had died and his son Solomon was ruling in his stead, “Judah and Israel were many, like the grains of sand that are by the sea for multitude, eating and drinking and rejoicing.” (1 Ki. 4:20) Solomon ruled with great wisdom, a wisdom that far surpassed that of the ancient Greeks. He built a magnificent temple to Jehovah. However, even Solomon fell away to the worship of false gods. At his death the kingdom was ripped in two, and a succession of wicked kings in the rival kingdoms of Israel and Judah acted ruinously, bringing distress to the people, just as Samuel had predicted. (1 Sam. 8:10-18) Of the 14 kings who ruled in Judah and in Israel after Solomon’s death and as reviewed in the book of First Kings, only 2 succeeded in doing right in Jehovah’s eyes. Is this record, then, “inspired and beneficial”? Most certainly it is, as we shall see from its admonitions, its prophecies and types, and its relation to the dominant Kingdom theme of “all Scripture.”

 2. How did the record of First and Second Kings come to be in two scrolls, and how were they compiled?

² The book of Kings was originally one roll, or volume, and was called Mela·khimʹ (Kings) in Hebrew. The translators of the Septuagint called it Ba·si·leiʹon, “Kingdoms,” and were the first to divide it into two scrolls for convenience’ sake. They were later called Third and Fourth Kings, which designation continues in Catholic Bibles to this day. However, they are now generally known as First and Second Kings. They differ from First and Second Samuel in naming previous records as source material for the compiler. The one compiler, in the course of the two books, refers 15 times to “the book of the affairs of the days of the kings of Judah,” 18 times to “the book of the affairs of the days of the kings of Israel,” and also to “the book of the affairs of Solomon.” (1 Ki. 15:7; 14:19; 11:41) Though these other ancient records have been completely lost, the inspired compilation remains​—the beneficial account of First and Second Kings.

 3. (a) Who undoubtedly wrote the books of Kings, and why do you so answer? (b) When was the writing completed, and what period is covered by First Kings?

³ Who wrote the books of Kings? Their emphasis on the work of the prophets, especially Elijah and Elisha, indicates a prophet of Jehovah. Similarities of language, composition, and style suggest the same writer as for the book of Jeremiah. Many Hebrew words and expressions appear only in Kings and Jeremiah, and in no other Bible book. However, if Jeremiah wrote the books of Kings, why is he not mentioned therein? It was not necessary, for his work had already been covered in the book bearing his name. Moreover, Kings was written to magnify Jehovah and His worship, not to add to Jeremiah’s reputation. Actually, Kings and Jeremiah are complementary for the most part, each filling in what the other omits. In addition, there are parallel accounts, as, for example, 2 Kings 24:18–25:30 and Jeremiah 39:1-10; 40:7–41:10; 52:1-34. Jewish tradition confirms that Jeremiah was the writer of First and Second Kings. No doubt he began the compilation of both