Tag Archives: Saul and David

Was King Saul a Victim or a Sinner?

Was King Saul a Victim or a Sinner?

King Saul: Victim or Sinner?
Part of the modern debate concerning King Saul is whether he was a victim or a sinner.

The story of King Saul in the books of 1&2 Samuel is certainly tragic. When Saul dies on the battlefield against the Philistines (1 Sam. 31), it is hard not to feel that a life of great potential has been wasted. As a reader of Saul’s story, I do not celebrate his demise but feel a sense of sadness and grief. Interestingly, David is portrayed as having the same feelings in spite of Saul’s tireless pursuit to destroy him (2 Sam. 1). Some modern commentators have an even stronger reaction to Saul’s story, suggesting that the cards were stacked against him from the beginning. Saul becomes a victim of Yahweh, or Samuel, or the pro-Davidic author. Thus, a modern debate has emerged as to whether King Saul was a victim or a sinner? In other words, were the choices that Saul made responsible for his downfall, or was there a more sinister plan at work? Was there a divine plan that spelled doom for Saul from the very beginning no matter he did? Was he merely a pawn in the Divine game plan of kingship?

Saul Was a Victim: Gunn and Brueggemann

Gunn’s View

Saul as victimAlthough one can find ancient Rabbis who extolled Saul as one of Israel’s heroes, the modern debate was fueled by two scholars in particular. The first of these, David M. Gunn, published a work entitled: The fate of King Saul: An Interpretation of a Biblical Story in 1989, arguing for the victimization of Saul by Israel’s God. In examining the sin of Saul described in 1 Samuel 13 and 15, Gunn concludes: “. . . there is essentially no failure on Saul’s part to be accounted for, no failure, that is to say, for which he can be held seriously culpable” (p. 56). Furthermore, he states, “From the moment of his anointing the future is loaded against him (in the form of the fatally ambiguous instruction of 10:8) and from his establishment as king in chapter 11 it is as though fate has become his active antagonist, thwarting and twisting his every move” (p. 115). For Gunn, this stacking of the deck against Saul, must ultimately be blamed on Israel’s God, Yahweh. Gunn takes a very low view of God, or at least, as he sees how the story presents God. He writes, “Expressed in terms of a story of character and action, however, Saul falls victim to Yahweh’s resentment at an imagined insult (the “sin”) and becomes the pawn (or scapegoat) in a process (the “expiation”) whereby Yahweh vindicates his shift of attitude towards the monarchy and buttresses his shaken self-esteem” (p. 128). That’s about the nicest thing that Gunn has to say about Yahweh’s portrayal in the books of Samuel. He goes further when he writes, “Yahweh manipulates Saul mercilessly, and he does so for what, on most people’s terms, must count as less than honourable motives. He is insulted, feels jealous, is anxious to justify himself. It is tempting to say that this is the human face of God—but to say that would be perhaps to denigrate humankind, which is not something this Old Testament story does; rather we might say that here we see the dark side of God” (p. 129). Gunn’s Star Wars terminology (theology?) is found again in the final lines of his book where he notes that while the David story does show a “light side” to God, when it comes to Saul, the story shows that “God does have a dark side” (author’s emphasis, p. 131).

Brueggemann’s View

Saul was a victimA year following the appearance of Gunn’s work, Walter Brueggemann produced a commentary in the Interpretation series on First and Second Samuel (Brueggemann, W. (1990). First and Second Samuel. Louisville, KY: John Knox Press). Brueggemann also argued that Saul’s fate was predetermined. Although the responsibility for this ultimately must be laid at God’s feet, Brueggemann spends a lot of time villainizing the prophet Samuel. Regarding Samuel’s rebuke of Saul in 1 Samuel 13 he writes, “On all these grounds it appears that Samuel plays a daring, brutal game with Saul’s faith, Saul’s career, and eventually Saul’s sanity. We do not know if Samuel had the oracle in hand and withheld it from Saul or if there never was in fact such a promise. Is the statement only a fabrication designed to torture Saul? We do not know” (p. 101). Brueggemann suggests that Samuel’s antagonistic nature toward Saul might be partially responsible for Saul’s later instability. Brueggemann also casts blame on both the inspired author and God when he states, “If so, Saul’s argument and justification were irrelevant and he never had a chance—because the narrative has stacked the cards in the favor of David; because Samuel is so partisan; because the literature is deeply committed to David, even before David explicitly appears in the literature; because Yahweh had committed to David before the literature was ever cast” (p. 101). Once again Saul is cast as a victim, which leads Brueggemann to conclude: “The outcome is that Saul is defeated by the combination of Yahweh-Samuel-David before he ever joins the struggle” (pp. 101-102).

Saul Was Not a Victim, He was a Sinner

Saul was not a victimMost evangelical commentators take the more traditional interpretation that Saul was rejected because of his own disobedient choices. Robert Vannoy notes the controversy over whether Saul was victim or sinner and states, “While it is clear that Saul faced great difficulties in assuming the responsibilities of his office, it is not so clear that his behavior is properly understood as that of a pawn moved about on the chessboard of life by a malevolent deity” (Vannoy, J. R. (2009). Cornerstone Biblical Commentarya: 1-2 Samuel (Vol. 4, p. 94). Tyndale House Publishers). In a recent commentary, V. Philips Long summarizes Saul’s problem this way: “The heart of his failure is his neglect of the word of Yahweh. Saul obeys up to a point, but that is the problem. He obeys only up to the point at which other concerns begin to carry more weight” (Long, V. P. (2020). 1 and 2 Samuel: An Introduction and Commentary (D. G. Firth, Ed.; Vol. 8, p. 168). IVP Academic: An Imprint of InterVarsity Press.).

Conclusion: Victim or Sinner?

Saul was not a victimThe words “victim” and “sinner” are laden with emotion in today’s society. One is a popular term used to derive pity (and at times to manipulate!), while the other is an unpopular, seemingly judgmental term rarely used. Vannoy notes the power of the term “victim” when he writes, “This approach {i.e., Gunn’s and Brueggemann’s] agrees not only with the opinion that Saul had of himself but also with the contemporary tendency to account for many human failures by appealing to victimization” (p. 94). In spite of the popular “victim mentality,” so prevalent in western society, there are a number of good reasons why 1&2 Samuel picture Saul as a sinner, not a victim.

  1. One of the primary messages of 1&2 Samuel is first enunciated in 1 Samuel 2:30 when God states, “Those who honor me, I will honor, and those who despise me shall be lightly esteemed.” This statement explains the basis on which God raises up some and brings down others (see my article on the theology of Samuel). V. Philips Long  notes this as well (p. 168).
  2. In the Hebrew canon, the books of Samuel fall among the division known as The Prophets. Specifically, 1&2 Samuel are among the Former Prophets (Joshua-2 Kings). Each of these books highlight the importance of the prophetic word. As such, Saul’s continual violation of God’s word demonstrates a disobedient nature. As king, Saul is God’s representative. Therefore, when Saul continues to misrepresent God through his disobedience, his kingship is terminated. The importance of this truth is emphasized in Samuel’s speech in 1 Samuel 12:14-15, 24-25), which immediately precedes the accounts of Saul’s disobedience.
  3. The narrative goes to great lengths to demonstrate that God does everything in his power to set Saul on the right path toward godly kingship. A) God gives Saul 3 confirming signs through Samuel that he has been chosen as king (1 Sam. 10:1-7); B) God changes Saul’s heart (1 Sam. 10:9); C) God fills Saul with his Spirit, Saul prophesies, and people who know Saul are amazed at the change in him (1 Sam. 10:10-13); D) God touches the hearts of valiant men to join Saul and support his kingdom (1 Sam. 10:26); E) God gives prophetic guidance to Saul through Samuel; F) God gives Saul multiple opportunities to demonstrate his obedience.

When all of the above factors are taken into consideration, it becomes apparent that 1&2 Samuel are demonstrating that Saul’s rejection is his own fault. In spite of God’s (and Samuel’s) best efforts, Saul willfully disobeys. Thus, Saul is not a victim; he is a sinner.

I do not mean to minimize the circumstances of those who truly are victims today. There are some, through no fault of their own, who are victimized by evil people. We can even find this in Scripture (e.g., the Levite’s concubine in Judges 19). Saul, however, is not a victim. His story stands as an example for those who choose the path of disobedience and experience its consequences. As unpopular as the term today might be, Saul is a sinner and sin and sinner are words we would do well to add back into our modern vocabulary. Today many are considered victims and few are considered sinners. In reality, however, it is most likely the other way around.

What King Saul’s Story Can Teach America

What King Saul’s Story Can Teach America

Anti-Trump protest in Portland erupts in violence.
Anti-Trump protest in Portland erupts in violence.

It’s been a difficult few years for America. The lines of division have been drawn sharply and the recent Presidential campaign has accentuated that division. Sadly, hateful rhetoric from a bitterly fought campaign, has now spilled out into the streets of America in the form of protests and violence. We are all aware, however, that this violence is not new. The riots sparked by the shootings of black men and the deadly assault on police officers provide the terrible proof that America was already deeply divided. Does division originate from the bottom up or the top down? In other words, what is the source of division? Some maintain that it comes from divided families and communities only to explode on a national level. Others attribute it to leaders. Perhaps apathetic leaders only concerned with keeping the status quo. Or perhaps leadership that uses harsh divisive rhetoric. Interestingly, the story of King Saul in 1 Samuel addresses this question.

A case can be made that division comes from the top and the bottom of society. In fact, the books of Samuel testify to this truth. When values are forsaken, families are damaged and when families are damaged, communities, and eventually the nation, is damaged. However, corrupt leadership also has a profound effect. “As goes the king, so goes the nation,” could be one way of summing up the stories contained in both Samuel and Kings. These truths were brought home to me a number of years ago as I researched and wrote a book on 1&2 Samuel entitled, Family Portraits: Character Studies in 1 and 2 Samuel. I was struck through my study that a book about leadership (i.e., kingship) was also a book about families. These two themes interact so closely in 1&2 Samuel that it is impossible to separate them.

What follows is an excerpt from my book Family Portraits. This excerpt is taken from the introduction of Saul’s family (pp. 100-102). It was written long before the recent election but some of the principles in it point to lessons that are timely. What I seek to do here is provide my original words (in italics) which I will then reflect on at the end of this post in light of the recent election.

The Divisiveness of King Saul

Saul's kingship further divided the people of Israel.
Saul’s kingship further divided the people of Israel.

Saul’s family is introduced in 1 Samuel 9:1 with a four-person genealogy, reminiscent of the introduction of Samuel’s family in 1 Samuel 1:1. This similarity, as well as the narrator’s glowing introduction of Saul and his family, leads the reader to expect great things. Saul’s father, Kish, is described as a “man of valor” (“a mighty man of power”—NKJV), while Saul is twice described in positive terms—“handsome” (literally, “good”) and “taller than any of the people” (9:2). If outward appearance can be trusted, then 1 Samuel 9:1–2 holds out great hope. The discerning reader, however, has learned from Eli not to jump to conclusions too quickly.

While there are some storm clouds on the horizon, the story of Saul seems to get off to a good start (1 Sam. 9–11) before things go wrong (1 Sam. 13–31). Saul inspired the fierce loyalty of many, such as the Ziphites (23:19–24) and the inhabitants of Jabesh-Gilead (31:11–13). On the other hand, he could strike out violently against his own people (the priests of Nob—chap. 22), including members of his family (Jonathan, 20:30–32). As a result, even Saul’s children are torn between loyalty to their father and the “beloved” David (18:1–4, 20). Both Jonathan and Michal struggle with remaining true to their father while protecting David (19:11–17; 20:31–32). However, it must be said that Jonathan remains with his father even in death (1 Sam. 31:2); and, in spite of everything, David’s eulogy is a moving tribute of his loyalty to Saul (2 Sam. 1:19–27). Even those whom Saul pushes away are drawn to him! This tug-of-war, which results in great tensions, is an important theme in the story of Saul. Consequent divisions are not only evident in his family, but also in the nation he ruled. With the death of Saul the nation erupts in civil war (2 Sam. 3:1).

A reader can find him or herself with conflicting emotions about Saul. In spite of his failings, he evokes sympathy. Saul is not so much the sort of character you “love to hate” as the kind you “hate to love.” Interestingly, commentators are as divided over Saul as his own nation was. Some see him as a victim of a predetermined fate, while others see him as a man whose disobedience cost him a kingdom. Saul remains a divisive character to this day! Any treatment of his family must therefore reflect this truth. Saul’s ability to polarize not only extends to Jonathan, Michal and David; division follows his family even after his death. Abner and Ish-bosheth become alienated from one another (2 Sam. 3:6–11), as do Mephibosheth and Ziba (2 Sam. 19:24–27). Another descendant of Saul, Shimei, is a vocal supporter of the division caused by Absalom’s civil war (2 Sam. 16:5–13).

Jesus said, “every…house divided against itself will not stand” (Matt. 12:25). This truth is part of the reason that the house of Saul deteriorates from strength (1 Sam. 9:1) to weakness (2 Sam. 3:1). The main reason, however, is Saul’s failure to honor the Lord.

(2 paragraphs omitted from original)

family portraitsAlong with David, Saul and his family dominate the narrative of 1 Samuel chapters 9–31. David and his family are the main focus of 2 Samuel, yet Saul’s family continues to play an important role. Although a lot of material is devoted to the reign of Saul, we learn of God’s rejection of his kingship and dynasty rather quickly (1 Sam. 13:14; 15:28). This means that a major portion of the story focuses on how Saul and his family deal with this rejection, and how they treat his future replacement. This theme raises an important question that everyone must confront at sometime. How should we respond when someone is chosen or favored over us, especially when that person ends up in the position we once occupied? In Saul’s case it is not simply a matter of David being favored over him, but one in which he disqualified himself through sin. The narrative teaches us that a response of pride, envy, and a refusal to repent, leads to a dead end for Saul—quite literally!

This kind of attitude can lead one to strike out blindly against his own family (1 Sam. 20:33), contributing to its breakdown and destruction. Not only can such a mindset affect an individual, it can permeate a family. Thus all those who follow in Saul’s footsteps—Abner, Ish-bosheth, Michal, Shimei, and other descendants of Saul—meet a similar fate. Saul’s obsession to destroy David leads to the destruction of many in his family, not to mention the political chaos and destruction that accompanies it. How true it is that the one consumed with hatred ends up destroying him or herself as well as the ones he or she loves.

Hatred and bitterness will destroy a family (and a nation); but just because a family becomes consumed with animosity does not mean that every member must conform. The books of Samuel continually affirm our freedom to choose. No matter what the circumstances in which we find ourselves, our attitude and response are still our choice. While Samuel has godly parents and follows the Lord, and David’s sons have a godly father but do not follow the Lord, Jonathan stands alone in these books as a godly son with an ungodly father. Ungodly parents are no excuse for children to continue down the same path. Each must make his or her own choice. Jonathan is an example to all that the cycle of ungodliness can be broken. This beautiful example, followed by his son Mephibosheth, is the silver lining in a family clouded with self-assertion and pride. While it is true that Jonathan’s loyalty leads him to die beside his father, his humility and selflessness point the way to a future for Saul’s family. Jonathan’s love and devotion to David turn the family’s fortunes from a path of hatred and death to one of life and hope. Jonathan’s example points the way for us as well.

Reflections

Unlike King Saul, America has a tradition of the peaceful transfer of power.
Unlike King Saul, America has a tradition of the peaceful transfer of power.

Although I certainly have strong political opinions like most Americans regarding the recent election, my aim here is to note some of the principles enunciated above. These biblical principles can help guide our response to, not only this election, but future behavior.

  1. Don’t judge a book by it’s cover. Saul looked good for the nation but turned out to be a disaster. The lesson of not being deceived by first impressions is an important message in 1&2 Samuel (I have written about it elsewhere on this blog. See HERE). Just because someone “looks good,” doesn’t mean they are. Conversely, sometimes people who make unfavorable impressions can surprise us. Admittedly, neither candidate in this recent election made a good impression. It was frequently stated that no matter which candidate won the presidency, they would go down in history as the most unpopular president ever elected. Now that the election is over, I suggest that we not jump to conclusions, but allow our judgment on the future president to be based on his performance. Does he keep his campaign promises? Does he treat others fairly? Does he seek justice? Does he promote the welfare of the country? Only the days ahead can give us clear answers to these questions.
  2. There are two reactions to losing power. One reaction is the Saul reaction–cling to power no matter what the cost. Even with a divine word to the contrary, Saul held tenaciously to power. The result was violence against individuals (David) and families (the high-priestly family), and eventual civil war among the nation. One of America’s great traditions is the peaceful transfer of power. We were reminded of this the day after the election in President Barak Obama’s speech congratulating President-elect Trump on his victory (if you haven’t seen it or need a reminder, click HERE). This peaceful transfer of power was further symbolized by President Obama’s invitation to Donald Trump to visit him at the White House the following day. For those who believe Scripture, we know that God puts kings (or leaders) in positions of power (e.g., Daniel 4:17). The books of Samuel clearly announce this at the outset in the prayer of Hannah in 1 Samuel 2:6-8. A peaceful transfer of power is best for all. It is far superior to Saul’s way, and it recognizes that a Greater Power has ordained the earthly powers. America would do well to continue this tradition.
  3. Corrupt government harms a nation (I know how obvious this statement is, but you wouldn’t know it was obvious by the way most governments are run!). Saul is pictured as a leader who begins humbly and achieves a certain amount of success (1 Sam. 11). However, as Saul becomes more self-consumed his actions and policies prove detrimental to the nation of Israel. No human government is perfect, this is why Christians look forward to the rule of Christ. However, leaders should strive for “justice for all” as the America pledge of allegiance puts it. In fact, it is likely this American slogan is derived from biblical statements about the just king (e.g., 2 Sam. 8:15; Ps. 72).
  4. We need more Jonathan’s! Jonathan wasn’t worried about “what he deserved.” His humble approach was more about what was best for the nation. He was content with the position God had placed him in. His concern wasn’t winning or losing, but seeing justice and righteousness prevail. Americans would do well to follow this example and relinquish the “entitlement mentality.” As John Kennedy once said, “Ask not what your country can do for you, ask what you can do for your country.” As a Christian, it goes beyond even this, asking ourselves how we can reflect God in our attitudes and actions.
  5. Beware of hateful intentions, words, and actions. Saul’s hateful response to those around him destroyed his family and caused havoc and destruction within the nation. Ironically, Saul struck out in hatred even toward those who were on his side! David was a loyal follower but became public enemy number one. Saul even threw a spear at his own son because Jonathan refused to condemn an innocent David (1 Sam. 20:32-33). All of this is evidence that hatred blinds people to the truth. Hatred destroys all in its path. If our nation is to survive, then we must be a nation that puts hatred behind us, seeking reconciliation and peace.

Consider Purchasing Family Portraits as a Gift This Christmas. Available at WestBow Press, Amazon USA / UK and various other internet outlets.