II. Canonical, Theological, And Literary Factors
A. Canonical
Scholarly discussion about canon once focused predominantly on what, why, and when writings were included in the biblical corpus. More recently interest in canon has taken a more theological turn (Childs, Crisis; Introduction; Sanders, Torah; Community; Spina). Scholars have studied (1) the hermeneutical processes involved in canonizing written traditions; (2) the final product of those processes (=received canonical text); and (3) the effects of canonical shape on innerbiblical exegesis (=interpreting any biblical part within the context of the biblical whole).
I shall pay more attention to canonical product and shape than process. Thus the text’s final canonical form is the object of study. I also emphasize that in its present canonical shape Samuel is no longer part of the Deuteronomistic history, but part of the former prophets (Jos-2Ki) (Sanders, Torah, 52-53; Childs, Introduction, 131-32). This means that one key for interpreting Samuel is the extent to which Israel conforms to the Mosaic revelation or Torah (cf. Jos 1:7-8). Further, Samuel must be viewed in the context of the material that precedes (Jos, Jdg) and follows (1-2Ki).
B. Theological/Literary
As canon, the Bible’s ultimate function is theological. Scripture explicates the nature and interrelationships of God, humankind, and the world. Samuel is therefore an indispensable and authoritative source for the believing community’s theological reflection. Unfortunately, this theological aspect has often been downplayed or ignored. Samuel and other similar texts have been viewed primarily as “historical background.” However, while the historical dimension is important, theological concerns remain paramount. Though Samuel, like the rest of the Bible, is not systematic theology, it is broadly theological nonetheless. Indeed, properly understood, Samuel is as theological as Ro or Mk.
Samuel’s theology is derivative of its literary makeup (Morgan and Barton, 203-68). The “Samuel story” focuses on God’s direct and indirect involvement with Israel from the time of Hannah and Samuel to the time immediately preceding Solomon’s accession to the throne. The particularities and vicissitudes of this story raise a number of theological issues. Considering these issues enhances the believing community’s faith and life. It is precisely the literary artfulness of Samuel that conduces to a profound theological reading.
Samuel’s theology is not direct, didactic, or rationalistic. It is narrative specific, suggestive, oblique, highly nuanced, often purposefully ambiguous, and carries several possible meanings. This dynamic theological dimension is embedded in the myriad details of the unfolding story.
In the exposition I will emphasize the role of the “omniscient” narrator, the allusive nature of the text, the use of vocabulary repetition, the means of character development, implicit textual features, the importance of what is included in and excluded from a given episode, and the story line itself (Alter, Art; Alter and Kermode, Literary Guide; Steinberg). I have tried to be more suggestive than definitive so that readers can employ their own textually informed imaginations to reflect on the text’s theological import. Familiarity with the Samuel story is the path to its theological treasure.