Samuel

From New World Encyclopedia

Samuel (Hebrew: שְׁמוּאֵל) was an important leader of history of ancient Israel and Judah. The last of the Hebrew judges, we was also a seer, prophet, warrior, national unifier, and kingmaker. His story is recounted in the first of the Books of Samuel in the Hebrew Bible.

Samuel offers sacrifice at Mizpah.

The literal translation of Hebrew Samuel (Shemu'el in Hebrew) is Name of God (from Shem, meaning "name" and El, an ancient Israelite name for God. However, in some contexts "Shem" can also mean "son," and hence "Samuel" would mean "son of El."

In rabbinical tradition, Samuel is viewed as the last of the judges and the first of the major Istraelite prophets after Moses. He is traditionally credited with having written the books of Judges and Ruth as well as most of the books which bear his name. Few if any modern scholars accept this view, however.

Birth and early years

Samuel's mother was Hannah, the wife of Elkanah. Like several women in the Hebrew Bible, she had been barren before the birth of her providential son. Though much beloved by her husband, she was persecuted by his second wife and prayed desperately that her childlessness would be taken from her. Hannah makes a pilgrimage to Shiloh, the village which housed the sacred Ark of the Lord, to worship. There, she earnestly prays to God that she might become the mother of a son. In return, like the mother of Samson before her (Judges 13:5), she promised to dedicate the child to God and not allow his hair to be cut.

The Tabernacle priest, Eli, at first mistook her fervent prayers for drunkenness, but soon recognized her true intent and blessed her. Remaining overnight and worshiping in the morning, Hannah then returned home, slept with Elkanah, and became pregnant.

Hannah brings the young Samuel to Eli.

After she gave birth to Samuel and weaned him, Hannah did as she had promised, dedicating her son to God and leaving him in the care of Eli at Shiloh. In these acts she is portrayed as having the full support of her husband, Elkanah. As he grew, Samuel's parents visuted the boy each year to provide him with clothes and offer sacrifice at Shiloh's sanctuary.

Eli's own sons, Hophni and Phinehas, however, were corrupt and abused their priestly offices for personal gain. Meanwhile, before reaching full manhood, Samuel began to hear a voice during the night. He initially assumed it was coming from Eli. The old priest, however, sent Samuel back to sleep. After the third such calling, Eli told Samuel that the voice was that of God and instructed him to say "speak Yahweh, for your servent is listening." (I Sam. 3:9) Samuel was then told by God that the wickedness of the Eli's sons had resulted in their dynasty being condemned to destruction. Eli asked Samuel to honestly recount to him what he had been told, and upon receiving the communication merely said that God should do what seems right to him.

The text summarizes the rest of Samuel's adolescence and young adulthood in the following manner:

The Lord was with Samuel as he grew up, and he let none of his words fall to the ground. And all Israel from Dan to Beersheba recognized that Samuel was attested as a prophet of the Lord [Yahweh]. The Lord continued to appear at Shiloh, and there he revealed himself to Samuel through his word. And Samuel's word came to all Israel.(1 Sam. 3:19-4:1)

Military Leader

Despite God's presence with Samuel's, 1 Samuel 4 describes two subsequent disastrous defeats of the Israelites by the Philistines. During the second of these, the sacred Ark of the Covenant was seized, and both Hophni and Phinheas were slain. Hearing the news, Eli fell over backward in his chair and died from a broken neck. Soon, the entire land of Israel fell under the oppression of the Philistines.

The Ark remained for seven months with the Philistines, where it proved much more of a curse than a blessing to them.

Important locations in Samuel's ministry.

They then returned it to the Israelites, but it was not until after another 20 years that Samuel rallied the nation to military action. He summoned the people to Mizpah (one of the highest hills in the land), where he made them promise to forswear all deities except Yahweh. He then organized them into an army. Attacking this newly amassed Israelite force at Mizpah, the Philistines were utterly defeated. The Israelites then slaughtered the routed Philistine force as it retreated. The lands formerly seized by the Philistines came again under Israelite control, and there was reportedly a long period of peace thereafter. This section of the text concludes with the following summary of Samuel's life:

Samuel continued as judge over Israel all the days of his life. From year to year he went on a circuit from Bethel to Gilgal to Mizpah, judging Israel in all those places. But he always went back to Ramah, where his home was, and there he also judged Israel. (1 Sam 7:15-17)

The exact location of Ramah is not certain, a probable site being near the town of Gibeon, a few miles northwest of Jerusalem.

Samuel the Kingmaker

Samuel and Saul

The text skips the intervening years to state that when Samuel grew old, he found himself in a situation similar to that of his spiritual father Eli, for "his sons did not walk in his ways. They turned aside after dishonest gain and accepted bribes and perverted justice." (I Sam. 8:3) Representatives of the people then come to him and demanded that he appoint a king. In a memorable speech, Samuel strongly warns them about the dangers of the institution of monarchy. The people insist, and God himself confirms their decision, commanding Samuel to do as they wish.

Samuel blesses Saul prior to anointing him as Israel's first king.

Soon, while on his way to a "high place" to worship, Samuel finds a tall, handsome youth named Saul who is searching for his father's lost donkeys. The two dine together at the high place, and Samuel predicts great things in store for Saul. The next day, before sending him on his way, Samuel makes several prophecies concerning Saul and anoints him, declaring: "Has not the Lord anointed you leader over his inheritance?" (I Sam. 10:1)

Samuel then summons the people to Mizpah. He scolds them for prefering to be ruled by a king than by God, but performs his duty. Through a system of lots, the tribe of Benjamin is chosen, and from that tribe, the lot falls to Saul the son Kish. In a comical twist, Saul is eventually found hiding among the baggage. His reluctance contrasts with his outstanding physical charaticstics, and it is hard to tell whether Samuel is being ironic when he says, "Do you see the man the Lord has chosen? There is no one like him among all the people." (1 Samuel 10:24) In any case, the people seem happy enough, shouting "Long live the king!" Yet, hint of coming trouble is given as the text tells us that certain troublemakers grumble at the choice and bring no gifts to their new king.

When the Ammonites besiege Jabesh Gilead in the northeast, Saul proves his worth as a national leader by relieving the town and routing the enemy. Samuel invites Saul to join him at Gilgal where his kingship will be reaffirmed. Samuel then delivers what is commonly called his "farewell address." (1 Sam. 12) Samuel is still upset with the people for demanding a king. To punish them, Samuel prays that God will send rain during the wheat harvest — ensuring the ruin of the crop — and indeed a powerful storm descends. When the people cry out in repentance, Samuel changes his attitude and declares he will not "sin against the Lord by failing to pray for you."

With a major battle impending against the Philistines, Saul, his troops, and a general assembly of the people wait seven days for Samuel at Gilgal. Saul's soldiers, anxious about the battle, lose morale and begin to desert. When Samuel fails to arrive at the appointed time, Saul proceeds with a sacrificial offering to God. Immediately afterward, Samuel appears and declares that Saul has sinned grievously. He prophesies that Saul's kingdom will not endure and that God has found another to take his place. Samuel then separates from Saul, taking 600 men with him.

Saul then battles the Philistines and other enemy tribes with good success, and Samuel appears to give Saul a second chance. He orders Saul to attack the Amalekites. "Do not spare them," Samuel commands. "Put to death men and women, children and infants, cattle and sheep, camels and donkeys." (1 Sam 15:3) Saul carries out a widespread, major offensive against the Amalekites and defeats them. However he allows their king, Agag, to be taken captive alive; and his troops claim the best cattle as plunder. Samuel accuses Saul of disobeying God's command, but Saul objects that the cattle were taken only to offer to God as sacrifice. Samuel, in good prophetic fashion, declares: "To obey is better than sacrifice, and to heed is better than the fat of rams." (I Sam. 15:22) Samuel refuses to forgive Saul's offense, and turns to leave. Saul dramatically clings to Samuel's garment, which rips, and Samuel declares that God has torn the kingdom from Saul. Samuel then orders Agag brought to him and "Samuel hewed Agag in pieces before the Lord in Gilgal." (I Sam. 15:33—KJV) A narrator adds that "God repented that he had made Saul king over Israel."

Samuel and David

God then instructs Samuel to go to Bethlehem, to the house of a man named Jesse, among whose sons the new king will be found. Samuel fears retribution from Saul, but obeys. In Bethlehem, Samuel assembles Jesse's family and the town elders for a sacrificial meal. One by one, Jesse's sons are brought before him, but none of them is the chosen one. Finally the youngest son, who is out tending sheep, is brought. This, of course, is David. Samuel anoints him and departs the next day.

Later, when Saul has come to see David as a threat to his throne and attempts to kill him, David flees to Samuel at Ramah for protection. Saul's men — and even Saul himself — eventually find them, but are miraculously prevented from capturing David when the Spirit of God comes over them

[Saul] stripped off his robes and also prophesied in Samuel's presence. He lay that way all that day and night. (I Sam 19:24)

Samuel's Death and a Final Prophecy

Samuel's death is reported in I Sam. 25, the text noting that "all Israel mourned for him and buried him in his own town of Ramah." His story is not quite finished however, as he makes one final appearance from beyond the grave. The unfortunate Saul seek's God's advice, but none is forthcoming through normal means of dreams, divination, or prophecy. He then goes to a medium at the village of Endor, in violation of his own command against such activities, to seek Samuel's guidance. The woman duly conjures the spirit of Samuel. However, Samuel only scolds Saul for disturbing him and confirms God's judgment that, because of his disobedience in the matter of the Amalekites, God has withdrawn his support of Saul's kingship. In a final prophecy, Samuel declares Saul's doom: "The Lord will hand over both Israel and you to the Philistines, and tomorrow you and your sons will be with me." (I Sam. 28:19)

Perspectives on Samuel

The Talmud

Rabbinical radition has much to say about Samuel. He was Levite, and both highly intellectual and delicate as a boy. Although a strict Nazirite, he was liberal in his view of the piresthood, affirming that laypersons could offer sacrifice. He was reportedly very rich. Rather than taveling as a solitary prophet, he was accompanied by his entire household. He is considered by some rabbies to be the equal of Moses and Aaron, and even to be superior to Moses in that God visited him in his bedroom rather than requiring him to ascend to the abode of the Almighty. Samuel is described as having grieved deeply and having prematurely aged as a result of the failure and divine rejection of Saul. He reportedly died at the age of 58. [1]


Influence on Christianity

While not mentioned in the New Testament, the story of Samuel's birth parallels in several respects the stories of the birth of Jesus and John the Baptist. Just as Mary visits the home of the pirest Zechariah just after the Annunciation, Hanna visits the priest Eli in connection with her desire for a holy son. Even more directly, theMagnifcat of Mary has much in common with the Song of Hanna.

Where Hanna sings:

"My heart rejoices in the Lord; in the Lord my horn is lifted high... Those who were full hire themselves out for food, but those who were hungry hunger no more. The Lord brings death and makes alive he brings down to the grave and raises up. The Lord sends poverty and wealth; he humbles and he exalts. He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor.

Mary echoes:

"My soul glorifies the Lord and my spirit rejoices in God my Savior, for he has been mindful of the humble state of his servant... His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty.

Critical Views

The biblical story of Samuel raise a large number of questions. For one thing, it contains a number of inconsistencies and seeming contradictions, leading many biblical scholars to conclude that the text is a composite of several sources, which do not easily harmonize.

Let us examine one example in detail: Was Samuel national prophet, or a local seer?


  • In the story of Samuel's first encounter with Saul, he seems to be simply a local holy man, attending the "high place" at Ramah and seemingly known scarcely beyond the immediate neighbourhood. In this role, Samuel is associated with the bands of musical ecstatic roaming prophets at Gibeah, Bethel, and Gilgal.
  • Elsewhere, however, Samuel is not based a Ramah, but at Shiloh. He is widely famous even from "Dan to Beersheba." Moreover, he travels throughout the land with unwearied zeal, reproving, rebuking, and exhorting the people to repentance.

Textual scholars often theorize that these two roles from separate sources, which later were spliced together to form the Book(s) of Samuel. The oldest is probably that which marks Samuel as the local seer of Ramah, who anoints Saul in secret, while the later is that which presents Samuel as a national figure, who anoints Saul as King in front of a national assembly.

Another question involves Samuel's (and God's) attitude toward kingship. Does he willingly comply with God's will in leaving behind the institution of the judges in favor of the monarchy? Or is he God's mouthpiece in reproving the people for wanting to be ruled by a king instead of God?

Other questions include:

  • Why does God reject Saul? Is it because he attempted to usurp Samuel's priestly perogative, or because of his failure to complete the slaughter of the Amalekites? Did God truly reject Saul in favor of David, or is the story of David's anointing by Samuel a later invention to bolster the idea of United Kingdom which never really existed in reality?

Most textual critics believe that at least some of the story of Samuel reflects the ideology of a much later period, probably around the seventh century B.C.E., when both nationalism and monotheism had become dominant.

See also

References
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References and Notes

Preceded by:
Eli
(Last)
Judge of Israel

Succeeded by:
King Saul of the Kingdom of Israel

This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.

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