38: A Donkey Herder to Lead Us

BEMA Episode Link: 38: A Donkey Herder to Lead Us
Episode Length: 28:29
Published Date: Thu, 27 Jul 2017 01:00:00 -0700
Session 2
About this episode:

Marty Solomon and Brent Billings take a look at Israel’s first two kings and try to see what the Text is showing us in these two characters.

Discussion Video for BEMA 38

A Tale of Three Kings by Gene Edwards

Transcript for BEMA 38

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 38: A Donkey Herder to Lead Us - Study Notes

Title & Source Summary

This episode examines Israel’s transition from the period of Judges to the monarchy, focusing on the contrasting characters of Israel’s first two kings: Saul and David. The teaching explores what these two figures reveal about God’s pattern of choosing leaders and the consequences when God’s people lose sight of their unique calling to be different from the surrounding nations.

Key Takeaways

The end of Judges marks a shift from the “redemption cycle” to what becomes the “anti-story,” where Israel mirrors the wickedness of Sodom and Gomorrah
Israel’s request for a king wasn’t inherently wrong (God anticipated it in Deuteronomy 17:14-15), but their motivation was deeply problematic: they wanted to be “like all the other nations”
God gives Israel Saul as a king who looks impressive but is fundamentally a “donkey herder” - symbolically revealing that Israel is acting like stubborn donkeys rather than obedient sheep
David, the shepherd boy and youngest of eight brothers, represents God’s pattern of choosing the least to demonstrate that success comes from divine strength, not human ability
The fundamental difference between Saul and David is captured in the Hebrew concept of “kiddush HaShem” (hallowing God’s name): David seeks to glorify God’s name while Saul seeks to build his own reputation
God consistently chooses people from “the bottom of the heap” so that: (1) no one confuses human strength with divine power, and (2) those chosen remember where they came from

Main Concepts & Theories

The Shift from Redemption Cycle to Anti-Story

Throughout Judges, God demonstrates “endless, bottomless patience” for people trying to figure out how to walk faithfully. The recurring pattern is one of redemption rather than merely sin. However, at the end of Judges (chapters 19-21), a significant shift occurs with the story of the Levite’s concubine in Benjamin.

This narrative deliberately mirrors the story of Sodom and Gomorrah, signaling that Israel has devolved beyond struggling to follow God - they are now actively working against God’s narrative. Where God once destroyed Sodom for such wickedness, His own people are now the perpetrators. This is the “anti-story”: Israel is no longer a kingdom of priests blessing the nations but has become oppressors themselves.

The Problem with Israel’s Request for a King

The issue wasn’t asking for a king per se. Deuteronomy 17:14-15 anticipated this request and gave instructions: “When you enter the land… and you say, ‘Let us set a king over us, like all the nations around us,’ be sure to appoint over you a king the Lord your God chooses.”

The problem emerges in 1 Samuel 8 with their specific language:

“We want a king over us… we will be like all the other nations” (1 Samuel 8:19-20)
“We want a king to lead us and go out before us and fight our battles” (1 Samuel 8:20)

This second statement is particularly egregious because throughout their history, they’ve been told repeatedly that the Lord goes before them to fight their battles. By requesting a human king for this purpose, they’re essentially rejecting God’s direct leadership. They’ve lost the plot of being different - of being a kingdom of priests whose very existence causes the nations to ask, “What’s different about your God?”

The Symbolism of Saul (Shaul)

God gives them exactly what they want - with an embedded message. Saul appears perfect on the surface:

Head and shoulders taller than anyone else
Handsome and impressive
The kind of leader who looks good in battle

But the details reveal God’s commentary:

The Donkey Herder: When we first meet Saul, he’s searching for lost donkeys - and can’t even find them. This is significant because:

Donkeys in Hebrew culture represent stubbornness and stiff-neckedness
Israel needs a shepherd (for sheep), not a donkey herder
The implication: Israel should be like sheep (obedient, following), but they’re acting like donkeys (stubborn, rebellious)
God gives them a donkey herder because they’re “acting like a bunch of jackasses”

The Tribe of Benjamin: Saul comes from the tribe of Benjamin, which at this point in Israel’s history is associated with the horrific story at the end of Judges (the rape and murder of the Levite’s concubine). The “stench of that story is still present in the nostrils of Israel.” This choice carries a message about Israel’s current spiritual state.

The Ar’ar Bush: Saul’s impressive appearance recalls Jeremiah’s imagery of the ar’ar bush in the desert - something that looks impressive but has no substance. It represents trusting in human strength rather than God.

The Contrast with David

David’s introduction deliberately contrasts with Saul’s in every way:

Physical Appearance: David is the youngest of eight brothers, the “runt of the litter,” probably around eight years old. He’s not impressive or mighty-looking. When Samuel comes to anoint the next king, Jesse doesn’t even bother to bring David in from the fields initially.

Occupation: David is a shepherd - exactly the kind of leader Israel needs. He’s out with the sheep (possibly with his older sisters), doing the youngest child’s work.

Tribal Identity: David comes from Judah, not the despised Benjamin.

Character: The key descriptor for David becomes “kiddush HaShem” (hallowing the name, glorifying God’s name). David consistently shows he wants to:

Hallow God’s name (not his own)
Be about God’s project (not his own)
Do things God’s way (not his own way)

This contrasts sharply with Saul, who wants to hallow his own name, build his own reputation, pursue his own project, and do things his way.

God’s Pattern of Choosing from the Bottom

This pattern recurs throughout Scripture:

Jacob chosen over Esau (the younger over the elder)
Jacob crosses his hands to bless Ephraim over Manasseh
Israel rescued from Egypt (slaves from the weakest position vs. the strongest empire)
David chosen over his seven older brothers
Ruth the Moabitess included in the royal lineage

Two Reasons for This Pattern:

Clarity of Source: When the least succeeds, no one is confused about whose strength is on display. If Saul had been successful, people would attribute it to his obvious qualities - height, looks, strength. When David succeeds, everyone knows to look to God. This echoes Deuteronomy 8’s warning: “You’re going to think it’s the strength of my hands, but remember, it’s the Lord your God, who gives you the strength to produce wealth.”
Memory and Humility: People from the bottom remember their story better. The theme of Deuteronomy is “remember where you came from.” It’s much easier for people to maintain this memory when they actually came from the bottom. David can remember what it’s like to be the last born of eight sons, to smell like sheep, to be overlooked by his own father. This memory keeps him grounded and oriented toward God rather than self.

The Kingdom of Priests at the Crossroads

A crucial theological thread runs through this episode: God’s purpose for Israel hasn’t changed since Genesis 12, when He told Abram, “I will bless all nations through you.”

To accomplish this mission:

God places Israel at the “crossroads of the earth” - not in isolation but in the center of civilization
Like the tabernacle set in the middle of the camp, Israel sits in the middle of the ancient world
They’re positioned to model, speak to, and bless all nations as a kingdom of priests
Their calling is to be different, causing nations to notice and ask about their God

When Israel asks to be “like all the other nations,” they fundamentally abandon this mission. They’re no longer content to be the unique witness God designed them to be.

The Corruption of the Priesthood

The episode begins by noting the state of the priesthood under Eli:

Eli’s sons sleep with women at the gate of the tabernacle (likely shrine prostitutes, indicating syncretism with Canaanite worship)
They steal meat meant for offerings, even boiling it to extract the fat that belongs to God (Leviticus forbids eating fat - it belongs to the Lord)
They take portions meant for the needy and for worshipers

Later, Samuel’s sons also prove wicked, and Israel uses this corruption as leverage: “You are old and your sons do not follow your ways. Now appoint a king to lead us such as all the other nations have” (1 Samuel 8:5).

The corruption of spiritual leadership becomes the excuse for abandoning their distinctive calling.

Examples & Applications

Historical Example: The Cinderella Story Structure

The story of Samuel searching among Jesse’s sons for the chosen king mirrors the structure of fairy tales like Cinderella. Samuel goes down the line of impressive older brothers (like the stepsisters trying on the glass slipper), but none is chosen. The one working in the fields, smelling like sheep, overlooked by his own father - that’s the one God selects. This storytelling pattern resonates across cultures because it reflects God’s consistent way of working.

Leadership Application: Remembering Your Story

David’s background as a shepherd provides crucial preparation for leadership. The episode mentions that “throughout David’s life, David is going to continually show that he’s here to kiddush HaShem.” His humble origins keep him grounded (at least for much of his life) and oriented toward God’s glory rather than self-promotion.

Contemporary application: Leaders who remember their humble beginnings, their failures, their dependence on grace, are better positioned to lead in a God-honoring way. Those who forget where they came from often begin “hallowing their own name” like Saul.

Pastoral Application: The Tale of Three Kings

The episode references a book read in college called “The Tale of Three Kings” (about Saul, David, and later Absalom). This illustrates how these ancient narratives continue to provide wisdom for understanding leadership, character formation, and the difference between self-promotion and God-glorification.

Ecclesiastical Application: Caring for Family

The pattern of Eli’s wicked sons being followed by Samuel’s wicked sons (despite Samuel being raised by Eli and being generally righteous) teaches about the long-term consequences of neglecting family. The episode notes this was taught in Bible college as a warning to pastors: “Take care of your home life well because who knows how far that gets passed on to your disciples and people after you?”

Cultural Application: The Crossroads Principle

God’s placement of Israel at the crossroads of civilization (rather than in comfortable isolation) reflects a principle about mission and witness. To bless the nations, God’s people must be positioned among the nations. The call isn’t to withdraw and be pure in isolation, but to be distinctively holy while engaged with the world - different enough that people notice and ask questions.

Potential Areas for Further Exploration

Theological Deep Dives

The Nature of Theocracy vs. Monarchy: How does God’s ideal leadership structure work in practice? Was the judgeship model sustainable, or was a king inevitable? How does this relate to God’s sovereignty and human freedom?
The Doctrine of Divine Accommodation: God gives Israel what they want (a king) but does so in a way that teaches and corrects. What does this reveal about how God works with human stubbornness and free will?
Kiddush HaShem as a Life Principle: This Hebrew concept of “hallowing God’s name” deserves deeper study. How does it function throughout Scripture? How does it relate to Jesus’s teaching in the Lord’s Prayer: “Hallowed be Your name”?
The Pattern of Divine Election: Why does God consistently choose the weak, the young, the overlooked? How does this pattern culminate in the incarnation and crucifixion?

Historical and Cultural Studies

Ancient Near Eastern Kingship: How did Israel’s monarchy compare to surrounding nations? What were the typical functions and religious roles of kings in the ancient world?
The Tribe of Benjamin in Hebrew History: What was Benjamin’s role before and after the incident in Judges 19-21? How did this tribe’s reputation evolve?
Shepherd Leadership in Ancient Israel: What specific skills and character traits would shepherding develop? How do these translate to human leadership?
Syncretism in the Period of the Judges: What historical evidence exists for the blending of Canaanite and Israelite worship practices? How extensive was this problem?

Narrative and Literary Analysis

The Structure of 1 Samuel: How does the narrator create the contrast between Saul and David? What literary techniques highlight their differences?
The Use of Wordplay and Symbolism: The donkey herder/shepherd contrast is just one example. What other wordplays and symbols appear in this section of Scripture?
The “Anti-Story” Concept: How does recognizing this shift from “redemption cycle” to “anti-story” change how we read Judges and 1 Samuel?

Practical and Applied Studies

Modern Leadership Principles from David: What specific lessons from David’s early life apply to contemporary leadership (church, business, family)?
The Danger of “Looking Like Everyone Else”: How do modern faith communities struggle with the tension between cultural engagement and distinctive witness?
Recognizing and Resisting the “Saul Temptation”: What are the markers of seeking our own glory versus God’s glory in ministry, work, and relationships?
The Role of Remembrance in Spiritual Formation: How can individuals and communities practice “remembering their story” to maintain humility and God-dependence?

Connections to the New Testament

Jesus as the Ultimate Shepherd-King: How does David’s role as shepherd-king prefigure Christ? What does Jesus mean when he calls himself the “Good Shepherd”?
The Upside-Down Kingdom: How does God’s pattern of choosing the least relate to Jesus’s teaching about the first being last and the last being first?
Paul’s Teaching on Weakness and Strength: How does 2 Corinthians 12:9-10 (“My grace is sufficient for you, for my power is made perfect in weakness”) reflect this same principle?

Comprehension Questions

What is the significance of the shift from “redemption cycle” to “anti-story” at the end of Judges? Explain how the story of the Levite’s concubine in Benjamin represents a fundamental change in Israel’s spiritual condition, and why this matters for understanding the request for a king.
Why wasn’t Israel’s request for a king inherently problematic, and what exactly made their specific request in 1 Samuel 8 a rejection of God? Reference Deuteronomy 17:14-15 and identify the key phrases in 1 Samuel 8 that reveal their faulty motivation.
Explain the symbolism of Saul being a “donkey herder” from the tribe of Benjamin. What message is God sending through these specific details about Saul’s background and occupation?
What is “kiddush HaShem,” and how does this concept distinguish David from Saul? Describe what it means in practice to “hallow God’s name” versus hallowing one’s own name.
According to this teaching, why does God consistently choose leaders from “the bottom of the heap”? Identify and explain the two main reasons given, connecting them to broader biblical themes about strength, memory, and dependence on God.

Brief Summary

BEMA Episode 38 traces Israel’s transition from the chaotic period of Judges to the monarchy, highlighting how the nation’s spiritual deterioration led them to abandon their unique calling. By the end of Judges, Israel had moved from struggling to follow God (the “redemption cycle”) to actively mirroring the wickedness of Sodom and Gomorrah (the “anti-story”).

When Israel demands a king “like all the other nations,” they’re not just asking for a new form of government - they’re rejecting their identity as a distinctive kingdom of priests positioned at the crossroads of civilization to bless all nations. Their request for a king to “fight our battles” effectively dismisses God from His rightful role as their leader and protector.

God responds by giving them Saul - impressive on the outside but fundamentally flawed. As a donkey herder from the despised tribe of Benjamin, Saul embodies God’s message: Israel should be sheep (obedient) led by a shepherd, but they’re acting like donkeys (stubborn), so they get a donkey herder. Saul represents the “ar’ar bush” - impressive in appearance but lacking substance, trusting in human strength rather than divine power.

In stark contrast, God chooses David - the youngest of eight brothers, a shepherd, from the tribe of Judah. David embodies God’s consistent pattern of choosing from “the bottom” for two crucial reasons: first, so no one confuses human ability with divine power when success comes; second, because those who come from the bottom remember their story and maintain humility.

The fundamental difference between these two kings is captured in the Hebrew concept “kiddush HaShem” (hallowing the name). David seeks to glorify God’s name, pursue God’s project, and do things God’s way. Saul seeks to build his own reputation, pursue his own agenda, and operate by his own methods.

This pattern of divine election - choosing Jacob over Esau, Israel over Egypt, the youngest over the eldest - isn’t arbitrary. It reveals God’s consistent methodology: working through weakness to display His strength, elevating the humble to demonstrate His grace, and selecting those who remember their dependence on Him rather than those who trust in their own abilities. The shepherd boy with the heart for God will always triumph over the impressive warrior who has lost the plot of God’s distinctive calling.

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S2 38: A Donkey Herder to Lead Us

Saul and David [28:29]