Samuel

The Man of God

Shaul Bar

• Publisher: Wipf and Stock
• Year: 2022
• Print ISBN:
  9781666716641
  9781666716658
• eBook ISBN:
  9781666716665
• Topic: Theology & Religion
• Subtopic: Biblical Biography

Samuel, the man of God, was instrumental in the transition of a loose confederacy of Hebrew tribes to a centralized monarchy. The book of Samuel starts with his birth and ends with Saul's death on Mount Gilboa. The character of Samuel, who has been equally compared to Moses and Aaron, serves as a link between the various stories. In two major speeches Samuel rejects the idea of monarchy; still, as a loyal servant of the Lord, he anoints Saul as the first king of Israel and later, he anoints David. Why did Samuel vehemently reject the idea of kingship? Did Samuel have his own agenda, and was his opposition to the monarchy motivated by his own personal aspiration? There are several titles that label him: priest, prophet, seer, judge, and "the man of God." Who was Samuel? Nowhere else in the Hebrew Bible is there a description of a person such as Samuel, who was raised from the grave and delivered a message of doom. Readers of this volume will rediscover Samuel through a better understanding of achievements and failures.

1

Samuel’s Childhood

Samuel’s birth is like many other stories in the Hebrew Bible. A barren woman, yearning for a child, is comparable to stories about Sarah, Rachel, and Samson’s mother. Also common to these stories is the existence of a rival wife who has borne children and then looks down on the barren women, such as Hagar and Sarah, Leah and Rachel–and in our story, Peninnah and Hannah. The birth of a son brings great joy as it is a reversal of fates, a common folktale motif. Just as with Moses, Samuel’s life is described in detail in the Bible. He is the only prophet whose story includes his birth, upbringing, and burial. The story is built step by step. The first years of Samuel’s youth are described in 1 Samuel 1–3, which includes his birth and dedication (1:1–28), Hannah’s Song (2:1–10), the behavior of Eli’s sons (2:12–17, 22–26) versus Samuel (2:11, 18–21), the message of doom by the man of God (2:27–36) and Samuel receiving a message from God (3:1–21).

Scholars debate the nature of the traditions which are found in the first three chapters; that is, whether they should be viewed as a coherent unit, or units of tradition which were gathered over time. Noth suggests that three traditions were combined. First, Samuel’s birth and dedication at Shiloh (1:1–3a, 4–28; 2:11, 18–21), which is favorable toward Shiloh and the Elide priesthood and has its roots in the premonarchic times.11 The second tradition is critical of the Elides and announces the divine punishment on them (2:12–17, 22–36). It is polemic by the Jerusalem priesthood against the Elide priesthood and Shiloh and dates after the death of Solomon.12 A third tradition considers Samuel’s message of the Elides’ punishment which displays Samuel’s role as a prophet (3:1–20). This tradition dates to the time after the destruction of Shiloh and the death of Samuel; it was created by the editor who had at his disposal the first two traditions. Hertzberg’s analysis of 1 Samuel 1–3 is significantly different from Noth’s. He speaks of the rise of Samuel (1:1–28; 2:11, 18–21, 26; 3:1–10, 15–21) and the traditions about the Elides (2:12–17, 22–25, 27–34). He points to the transitions from Samuel’s accounts to the accounts of the deeds of Eli and his sons. At first these traditions were separated but were then woven by the compiler. Later the compiler added the hymn (2:1–10) and created 2:35–36 and 3:11–14. Samuel is portrayed as a great figure who is possessed with priestly, prophetic, and political powers of leadership: “The story of his youth is of extreme importance for theological appreciation of the rise of Samuel and of the period of the kings, which was to be inaugurated by him.”13 In contrast, there are scholars who suggest that the different parts should be viewed as a coherent unity. Bourke omits 2:1–10 and 27–36 and refers to the rest of the material as a unified Ephraimite source.14 Willis suggests that the three chapters should be viewed as a literary unit. He points to the contrast between Samuel and the Elides. Specifically, he stresses the repetition of theme and words which are prevalent in the three chapters.15 Similarly, Garsiel points to comparative literary structures, to the contrast between the greatness of Samuel’s parents versus Eli, and the sons of Eli versus Samuel’s. According to him, the usage of similar themes and phrases indicates the author’s intention to bind these sections together.16

In the current chapter and in chapter 2, we will examine the context of 1 Samuel 1–3. The different units of Samuel’s birth and childhood will be analyzed to see if they are isolated stories or linked to each other and to the later stories in the book of Samuel. Their content, meaning, relationships, and theological outlook will be scrutinized. This will help us to see the meaning of 1 Samuel 1–3, the reason for its creation, and the purpose behind it.

Samuel’s Family

The story begins by introducing Samuel’s father Elk...

Table of contents

• Title Page
• Acknowledgments
• Abbreviations
• Introduction
• Chapter 1: Samuel’s Childhood
• Chapter 2: God’s Appearance to Samuel
• Chapter 3: The Assembly at Mizpah
• Chapter 4: Samuel and the Kingship
• Chapter 5: Samuel the King Maker
• Chapter 6: Samuel’s Farewell Speech
• Chapter 7: Samuel, Saul, and David
• Chapter 8: Who was Samuel?
• Chapter 9: Returning from the Dead
• Conclusion
• Bibliography