Saul

SAUL, son of Kish, a Benjamite, was the first king of Israel. He began to reign c. 1025 B.C. The traditions as to his history are closely interwoven with those concerning Samuel and David. Various views may be taken of these records, among the most dramatic in sacred literature but, by scholars, it is generally recognized that the stories of 1 Samuel preserve two different traditions about the rise of the monarchy in Israel. In each there is an account of Saul's election; each relates that he was anointed by Samuel and records his rejection. It is probable that two distinct continuous histories have been combined in the existing text of Samuel. According to the later of the two traditions the elders of Israel, seeing that the sons of Samuel, who are destined to succeed him, are corrupt, demand that he shall make them a king "to judge them like all the nations." Samuel is displeased, but Yahweh reluctantly—for such a request was a grave affront to the deity, the true king of Israel—bids him concede the demand. The seer points out to the people that a king will oppress them, but fails to dissuade them (I Samuel viii.). He summons a solemn assembly at Mizpah, and, once more reminding them of their folly, chooses Saul, by lot under Yahweh's direction (x. In an elaborate sermon (xii.), he succeeds in convincing the people that their action has been sinful. And hardly has Saul seated himself upon the throne when Yahweh rejects him, and bids Samuel anoint David to succeed him in due time (xvi. 1-13). See SAMUEL.

The earlier tradition, which is distinctly more primitive

in its religious ideas, contributes other sidelights on the matter. Samuel, to whom Saul comes seeking the seer's help in the finding of some lost asses, is previously warned by Yahweh that the sup pliant is the divinely chosen saviour who is to deliver Israel from Philistine oppression. With whole-hearted enthusiasm Samuel anoints Saul to be "prince over Yahweh's inheritance" (ix.–x. I). Saul and his son Jonathan achieve notable victories over the Philistines (xiii.). According to this tradition Saul is a God-given saviour, like the heroes in Judges, who rescues his people from the grievous domination of the Philistines. An appropriate introduc tion to this narrative is missing from i Samuel, but the introduc tion to the story of Jephthah (Judges x. 6-16)—to which what follows is certainly not the obvious sequel—would very well fit it. The suggestion has therefore been made that possibly according to an old tradition Saul was the immediate successor of Jephthah (cf. Cambridge Ancient History, vol. ii. p. 371 seq.).

Though the reign of Saul was marked by considerable successes he was hampered by friction within as well as by foes without. Comparatively early his relations with Samuel seem to have be come strained, and his declining years were embittered by the growing importance of his rival, David. Finally he fell a victim to his ancient enemies, the Philistines, who inflicted a heavy defeat on Israel in the battle of Mount Gilboa, where his sons were slain, and he himself perished. Here, again, we have two distinct accounts. According to one, being "greatly distressed by reason of the archers," he implored his armour-bearer to kill him, that he might not be slain by uncircumcised Philistines, and when his armour-bearer .refused fell upon his own sword (I Samuel xxxi.

1-7). The other story (2 Samuel i. 0), represents him as making a similar request to an Amalekite camp-follower, who, unlike the armour-bearer, complies. It is possible that this is a fiction on the part of the Amalekite, though the context hardly suggests such a view.

According to one estimate of the documents, the character of Saul was depreciated by Judaean historians anxious to exalt David and by anti-monarchists whose ideal was Samuel. Others have found in the narrative an ethical significance of perpetual value. However, Saul played a considerable part in the freeing of Israel from the Philistine yoke. Though his reign ended in the gloom of tragedy he achieved notable successes on the battle field, and was a greater king than the existing narratives would lead us to suppose. This is borne out by the ascription to him of important victories (cf . 1 Samuel xiv. 42-51) and even more by the ancient lament from the "book of Jashar" (2 Samuel i. 19-2 7) , which paints the fallen king as "mighty," a warrior whose "sword returned not empty," "swifter than an eagle," "stronger than a lion," who brought good spoil to his people, and whose death was to the Philistines a source of exultation. That he maintained his position despite the popularity of David, and that his kingdom endured for a time after his death even with a weakling like his son Ishbosheth as its nominal head, point in the same direction. In short, we may discern in the Scriptural narratives the figure of a brave, impulsive, superstitious man, whose contribution towards the building up of the kingdom has been underestimated.

(W. L. W.)