GOVERNMENT 17 – Political Leaders: The prophet Samuel

GOVERNMENT 17 - Political Leaders: The Prophet Samuel

Samuel’s earlier life                                    approx. 1080-1020 BC
  • The writer of the book of Samuel starts with a picture of the condition of the priesthood.
  • The tabernacle is at Shiloh. Eli the High Priest and even more so his sons are wicked. Eli’s sons do not follow proper procedure for the sacrifices, rather demand and steal meat, offending offerers and God. They also use women serving at the tabernacle sexually (1 Sam 2:12-17, 22) and blaspheme God (1 Sam 3:13).
  • Eli is getting reports, and halfheartedly rebukes his sons, but doesn’t restrain them (1 Sam 2:23-25, 3:13). God’s assessment by a prophet is that Eli has a greedy eye, honors his sons more than God, that he despises God and didn’t restrain his sons (1 Sam 2:29-30, 3:13). God will and punish him & his family by continued lack, weakness, early death and distress, and the killing of his two sons (1 Sam 2:31-36). God is looking for a new faithful priest.
  • Neither now nor when a 2nd rebuke comes through young Samuel is Eli repenting seriously “It is the LORD; let him do what seems good to him.” (1 Sam 3:18). God’s rebukes are chances for repentance, but Eli is complacent? Unwilling? Has fear of man? Thinks God the cause, not his own behavior?
  • Israel’s political and spiritual leadership is such that God cannot find anyone fit to lead.
  • Yet there still there is faithfulness in Israel beyond the institutions: a family (Elkanah and his two wives Hannah and Peninnah) resist rampant idolatry and ignore the corrupt priesthood standing firm in their commitment to God.
  • Hannah is childless, a condition aggravated by the fact that she carries it alone, Elkanah having children by Peninnah. She cries out to God at the tabernacle in great distress, promising the requested child to be a Nazirite and ‘set before the Lord’.
  • Eli, after mistakenly rebuking her for being drunk then blesses her with the wish that God will grant her request. Hannah has faith and overcomes the depression.
  • Hannah indeed conceives and bears Samuel and after weaning him (probably a few years) gives him to the Lord. To leave this precious gift child under the supervision of corrupt priests would have required great truth in God.
  • God’s promise “I will raise up for myself a faithful priest, who will do according to what is in my heart and mind. I will firmly establish his house, and he will minister before my anointed one always.” (1 Sam 2:35) is referring to Samuel, in context, but as so often with God’s long-ranging promises this refers to Jesus ultimately.
  • “In those days the word of the Lord was rare; there were not many visions.” (1 Sam 3:1). Beginning with a child, God turns His attention to a new generation. He desires to use any and every generation, but some generations do not respond well (Exo 13-14).
  • God begins to prepare Samuel, speaks to him from an early age. Samuel exhibits the character to address Eli with a difficult word from God (1 Sam 3:11-14, 18). Eli is righteous enough to encourage Samuel.
  • “As Samuel grew up, the LORD was with him and let no one of his words fall o the ground. And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the LORD. The LORD continued to appear at Shiloh, for the LORD revealed himself to Samuel at Shiloh by the word of the LORD And the word of Samuel came to all Israel.” (1 Sam 3:19-4:1) What a testimony! a new chance for Israel.
  • The Philistines again attack Israel and steal the ark. Israel has kept a knowledge of the power of the ark, and so they bring it into battle. But they have lost the understanding of God’s ways, that God cannot bless the using of the ark as a charm.
  • The Philistines have a degree of fear of God is understanding that the God of Israel is powerful. They exert themselves, win the battle, kill the sons of Eli as well as 30’000 Israelites. Eli drops dead on hearing of the death of his sons and the capture of the ark. All looks lost.
  • But the Philistines are having a terrible time with the ark, God granting them more revelation of his power: the statue of their god Dagon keeps falling prostrate before the ark and tumors afflict the cities where the ark goes. Finally they humbly return the ark to Israel. God is quite able to take care of is things.

 

Samuel’s role as Priest

  • Samuel is from a Levitical Kohathite family (though probably not priestly (1 Chr 6:16-30), he is a Nazirite from birth, dedicated wholly to God by his mother (1 Sam 1:28), he becomes an apprentice of Eli, the High priest (1 Sam 2:11), wears a linen ephod (1 Sam 2:15), lives in the tabernacle (1 Sam 3:3) and performs sacrifices (1 Sam 7:9, 15:8-9)

 

Samuel’s role as Prophet

  • Samuel is called by God (1 Sam 3:2-18), gives a prophecy about Eli (1 Sam 3:10-14), is called a prophet to Israel (1 Sam 3:19-4:1), his words come true (1 Sam 9:6), he anoints king Saul (1 Sam 10:1) and king David (1 Sam 16:12), he leads other prophets (1 Sam 19:20)

 

Samuel’s role as Judge

  • Samuel is called a judge and performs judiciary function similar to Deborah all his life (1 Sam 7:6, 15-17). He makes his sons judges (1 Sam 8:1-3), though that is problematic. Samuel has great integrity, doesn’t abuse power and is not corrupt (1 Sam 12:1-5).
  • Samuel is also a revivalist, calling people to repentance. At his encouragement “all the people of Israel mourned and sought after the Lord.” (1 Sam 7:2). This repentance seems to backfire when they are attacked by the Philistines, but Samuel, this time similar to a military deliverer, calls on God, who thunders, confuses and routs the Philistines (1 Sam 7:7-14). The borders are restored, peace ensues, Samuel gets back to judiciary duties … the way it should be.
  • Samuel is a transitional leader that God uses in nontraditional ways. Like Moses, who was a Levite, but gives Aaron the priesthood while he retains political leadership, he does not fit God’s norm for institutional authority. Samuel is essential to get the nation back on track, but he is not the template of leadership.
  • Samuel is unquestioned in his integrity (1 Sam 12:3-5) when he gets older “he appointed his sons as judges for Israel” (1 Sam 8:1). But Samuel is not authorized to appoint judges, rather the people (Deu 1:9-18), and the people reject his sons (1 Sam 8:4-5). Also (or: not surprisingly) his sons accept bribes and pervert justice and therefore are disqualified from being judges by law (Deu 16:19, 1 Sam 8:3).
  • God’s promise of raising up a faithful priest and building him a “sure house” (1 Sam 2:35) is conditional. Samuel, who as a young person had to announce God’s judgment on Eli (1 Sam 3:11-14) now struggles with the same issue.
  • It’s sad to see how the problem of Eli, becomes the problem of Samuel, and will become the problem of David: not restraining wicked sons, thinking God will use them regardless. Nepotism is present throughout history and plaguing Israel.
  • Another damage done is immediate: 1 Sam 8:5 indicates that Israel’s frustration over Samuel’s sons is a major factor in Israel wanting a king to lead them, which sets Israel up for more trouble.

Israel demands a king (Monarchy)

  • Israel comes to old Samuel and requests a king, a new form of government, a constitutional change in how they are governed.
  • Like the nations around them, they want to give more power to a national leader who will lead them at all times, not like before, where a national leader was appointed only during a national crisis. Israel is modeling itself according to surrounding nations, which is a sad inversion, actually an abandoning of their calling to be a model nation to reveal God to others (Exo 19:4-6). Who disciples who now?
  • Samuel is displeased, consults God. God takes the demand for a king as a rejection of Himself “they have rejected me from being king over them” (1 Sam 8:7).
  • God explains to Israel why a monarchy is a bad idea. The practical consequences will be (1 Sam 8:10-18):
    • their prime resources will go into this expensive government, taxation will be imposed
    • they will have less responsibility, but also less prosperity
    • they will exchange reliance on God and repentance with looking to a king for security
    • they want the king to protect them at times even when they turn away from God.
    • their sons spend their youth in full time military service (11-12)
    • their daughters will be taken as servants into a bureaucracy for the needs of state (13-14)
    • the king will claim the best of the fields (14) work force, animals (16) and produce
    • the king and his officers will become more powerful, normal people will become his slaves
  • “But the people refused to listen to Samuel. ‘No!’ they said. ‘We want a king over us.  Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles … Listen to them and give them a king” (1 Sam 8:19-21).
  • In Deu 1 God had given the people the right to chose how, by whom and over what they would be governed. God tells them how to do it, but the choice is theirs. And Israel has made their choice: they want a King! God obeys his own law.
  • The answer “no, but” is typical: we want choice but not the consequences of choice.
  • Samuel oversees the transition to monarchy and then faithfully and peacefully steps down from political leadership (1 Sam 12).
  • He clearly distances himself from the choice of monarchy, he says: “you and your king” and “Now here is the king you have chosen, the one you asked for” (1 Sam 12:13, 15).
  • Samuel also makes himself accountable and receives an ‘outgoing leader’s vote of confidence’. Why? Is he afraid of the new power to be? The revenge of people when they become discontent? Or just modeling what the king should be doing?
  • Samuel reminds them that God will bless them and their king according to the same requirements as before: “If you fear the LORD and serve and obey him and do not rebel against his commands, and if both you and the king who reigns over you follow the LORD your God-good! But if you do not obey the LORD, and if you rebel against his commands, his hand will be against you, as it was against your fathers” (1 Sam 12:14-15)
  • However, now that they have added another layer of authority they have added another layer of requirement.
  • Samuel strongly emphasizes the choice people have: “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the LORD, but serve the LORD with all your heart. Do not turn away after useless idols … As for me, far be it from me that I should sin against the LORD by failing to pray for you. And I will teach you the way that is good and right. But be sure to fear the LORD and serve him faithfully with all your heart; consider what great things he has done for you. Yet if you persist in doing evil, both you and your king will be swept away” (1 Sam 12:20-25).
  • Samuel’s point is clear: it is not a King that will save or destroy Israel, but the choices of the people. With or without the king, they will be blessed if they choose to obey. If they will turn to God and the King does the same, God will bless them. And if they do not, He will not. Blessing is conditional on the people led.
  • This shows another priestly aspect of Samuel, that of intercessor for Israel.
Samuel anoints Israel's first king
  • Samuel is now tasked with the transition to monarchy. Once monarchy is chosen as a system, the question becomes: which family is best chosen?
  • Although the people have made a choice that is not God’s desire, God seeks to bless them in their choices. God, looking for the best leadership immediately available.
  • Samuel, probably praying and looking around, receives instruction from God that tomorrow he will meet a young man whom he is to anoint king of Israel (1 Sam 9:16).
  • Samuel would have been excited, worried, and pondering his role in this.
  • He meets Saul, gives him a word of knowledge that the donkeys have been found, invites him to eat with him, honors him by special attention & the best piece of food in front of people and has him stay the night (1 Sam 9:15-26).
  • His introductory sentence is “And on whom is all Israel’s desire fixed, if not on you and on all your ancestral house?”, a heavy, foreboding, honoring, and possibly wistful sentence? Is Samuel’s disappointment at Israel’s choices coming through? Is he offended for God that Israel would take trust in this young man more than God? Is he inwardly releasing political leadership? Is he trying to make sure Saul will understand the weight (not only the privileges) of his calling?
  • Next morning at break of dawn Samuel anoints Saul, kisses him and gives his the word of God: “The LORD has anointed you ruler over his people Israel. You shall reign over the people of the LORD and you will save them from the hand of their enemies all around.” This is a calling and a job description: safety for Israel (1 Sam 10:1)
  • He also gives him very gracious and specific signs and predictions, which will encourage Saul’s heart and faith in the faithfulness of God (1 Sam 10:1-8). Saul is given some time to inwardly process what is coming.
Transition to Monarchy
  • Knowing that God has chosen the king, Samuel now initiates the actual transition to the monarchy: He calls all Israel to Mizpah (1 Sam 10:17).
  • He reminds Israel that the demand of a king means rejection of God (1 Sam 10:17-19).
  • Then he proceeds to cast lot to determine the king: first which tribe > Benjamin, then which family > the Matrites, then which man > Saul, son of Kish.
  • This was probably done by the High priest’s Urim and Thummim, and is giving a clear indication to all Israel that this is the will of God, not a choice of Samuel. Maybe Samuel did this to counteract any charges of nepotism or favoritism (Samuel is of the tribe of Levi and lives in Ephraim, but the leader chosen is from the tribe of Benjamin).
  • According to Deu 1:13-14 Saul, though indicated and endorsed by God, is not really king until the people accept him as such.
  • When they see Saul, brought out from among the baggage, handsome, “head and shoulders taller than any of them”, they like what they see: “And all the people shouted, long live the king!” (1 Sam 10:24). Saul now is king by the will of the people.
  • Is seems that Samuel really liked Saul (1 Sam 15:35-16:1), and he would have made every effort to support, instruct, guide and pray for this new king.
  • When Saul masters his first challenge, a war against oppressing Ammon (1 Sam 11) and is victorious in battle, Samuel was probably rejoicing. 1 Sam 11:12-13 seems to indicate that Samuel went with Saul, or was at least present after the victory.
  • Samuel probably also rejoiced at Saul being not vindictive, rather inclusive and generous, and giving God the honor (1 Sam 11:13).
  • Samuel also uses the opportunity and momentum of the victory to strengthen the unity of Israel and the acceptance of the king: “Samuel said to the people, “Come, let us go to Gilgal and there renew the kingship.” So all the people went to Gilgal, and there they made Saul king before the LORD in Gilgal. There they sacrificed offerings of well-being before the LORD and there Saul and all the Israelites rejoiced greatly.”
  • Is Samuel now pro-monarchy? No, as the next chapter indicates. But he knows that there needs to be consensus as to who governs, otherwise a nation is ungovernable (Deu 1:14) and vulnerable to anarchy.
Samuel hands over political leadership completely
  • Samuel has lead the peaceful transition to a monarchy and strengthened the new government. It remains for Samuel to clarify his remaining role:
  • Again he calls Israel together to make his farewell address and to officially relinquish leadership (1 Sam 12:1-2).
  • He makes himself accountable: “testify against me before the LORD and before his anointed. Whose ox have I taken? Or whose donkey have I taken? Or whom have I defrauded? Whom have I oppressed? Or from whose hand have I taken a bribe to blind my eyes with it … I will restore it to you.” They said, “you have not defrauded us of oppressed us or taken anything from the hand of anyone” (1 Sam 3-5).
  • The issues raised are: abuse of leadership in a willful way, for personal gain, comfort or advantage, lording it over people, oppressing citizens or perverting justice, or any form of breaking the law.
  • This gives a powerful testimony to the Samuel’s integrity, self-control and credibility.
  • Why is he doing this? Why a ‘vote of confidence’ for an outgoing leader?
  • To finish well? To ensure a clear handover? To secure himself against the new leadership? To protect himself against people’s future discontent with the monarchy?
  • Most of all I think Samuel is modeling good leadership, lawfulness, the acceptance of people’s choices, the not clinging to power, the beauty of integrity.
  • To whom? To Israel, and also: to the king who is watching this process. The words “before the LORD and before his anointed” indicate Saul being very much present, it’s all before his eyes and for his eyes.
  • Will Saul be able to make a speech like this by the time he is done with leadership?
  • The answer is “no”: Saul will not hand over leadership, he will not be lawful in the use of power, he will abuse kingship for his own agendas and he will pervert justice.
  • Samuel recounts Israel’s history (1 Sam 12:1-11), showing that God indeed raised up the deliverers as needed, implying again the mistake in wanting a king.
  • Samuel then affirms the importance not only of the choices of the king, but primarily of the people: If they obey God, He will bless them even as monarchy.
  • Clearly things have complicated: now it takes “if you” and “if your king” for things to be well. They have introduced another layer of authority.
  • Israel understands, they repent or realize the weight of their choice and ask for Samuel’s intercession (1 Sam 12:19).
  • Samuel points them back to the importance of their choices as the people (1 Sam 12:20-25). He now defines his role as intercession and instruction, – priestly roles.
  • Samuel’s importance as an intercessor is affirmed by God. Many years later, when a young Jeremiah intercedes for Judah, God says: “Though Moses and Samuel stood before me, yet my heart would not turn toward this people” (Jer 15:1), implying that Samuel was a powerful intercessor, similar to Moses himself.
  • After this point there is no mention of Samuel doing judiciary functions, though he didn’t remove his sons: “I am old and gray, but my sons are with you” (1 Sam 12:2). Samuel’s only weakness, it seems.
Samuel in prophetic and priestly role
  • From this point onward Samuel acts in prophetic and priestly roles only.
  • When a Philistine threat looms and troops start deserting, Saul (contrary to instruction) doesn’t wait for Samuel but performs the pre-battle sacrifices himself.
  • Samuel arrives and is furious. His anger is probably partially anger at the overstepping into priestly role by Saul, but probably more a disappointment & foreboding about Saul’s leadership: When pressure is on, the king doesn’t have the moral backbone to obey God. Also he knows this will have consequences with God:
  • “You acted foolishly,” Samuel said. “You have not kept the command the LORD your God gave you; if you had, he would have established your kingdom over Israel for all time. 14 But now your kingdom will not endure; the LORD has sought out a man after his own heart and appointed him leader of his people, because you have not kept the Lord’s command.” (1 Sam 13:13). Samuel has to prophetically announce the consequences: Saul’s house or dynasty will not last.
  • Things get worse: in another war, this time with Amalek, Saul doesn’t carry out the specific instructions by God, in fear of the soldiers, who would rather loot than destroy loot. Again Saul doesn’t have the fear of God to push through an unpopular command.
  • The word of God goes to Samuel: “I am grieved that I have made Saul king, because he has turned away from me and has not carried out my instructions.” Samuel was troubled, and he cried out to the LORD all that night.” (1 Sam 15:10)
  • Samuel, who it seems really liked Saul, is devastated, he cries, intercedes, but eventually agrees with God (prophets!) and brings God’s word:
  • “Stop!” Samuel said to Saul. “Let me tell you what the LORD said to me last night … Although you were once small in your own eyes, did you not become the head of the tribes of Israel? The LORD anointed you king over Israel. 18 And he sent you on a mission, saying, ‘Go and completely destroy those wicked people, the Amalekites; make war on them until you have wiped them out.’ 19 Why did you not obey the LORD? Why did you pounce on the plunder and do evil in the eyes of the LORD?” (1 Sam 15:16-19)
  • Samuel addresses the real core issue: inferiority (> popularity seeking, fear of men, compromising fear of God, no follow through, no real obedience, religiosity) and no real relationship with God, fear of God or understanding of God.
  • Saul’s denials, excuses, absence of conviction and confession would have further grieved Samuel, yet also confirmed to him God’s verdict.
  • “But Samuel replied: “Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? To obey is better than sacrifice, and to heed is better than the fat of rams. 23 For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king.“ (1 Sam 15:22-23).
  • Samuel has to announce what he never wanted to announce: God rejects Saul from kingship. Yet even faced with this Saul only seems to worry about how things look in the eyes of the people: “I have sinned; yet honor me now before the elders of my people and before Israel and return with me, so that I may worship the LORD your God.” (1 Sam 15:25-31). Samuel, probably deeply disappointed by the absence of real repentance and fear of God, agrees to do so, because really nothing matters anymore now. Saul is not the king he needs to be.
  • This is the last time he sees Saul “but Samuel grieved over Saul” (1 Sam 15:35), which seems to show just how much Samuel liked Saul, had high hopes for him and is therefore really devastated at seeing Saul deteriorate in such a way.
Samuel and David
  • God has to call Samuel out of his misery: “How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set out; I will send you to Jesse” (1 Sam 16:2)
  • Samuel’s answer is revealing “How can I go? If Saul hears of it, he will kill me” (1 Sam 16:2). Though grieving over Saul, he well knows Saul’s reaction to a possible competitor:
  • Saul will not handover kingship (though indicated by God), he will do whatever he can to prevent it, he will call anything conspiracy that smacks of it, he will even kill a figure as revered as Samuel (if even him, then whom not?).
  • Samuel goes under the guise of a sacrifice, and looks at the sons of Jesse. Samuel is impressed with the firstborn Eliab, but God indicates otherwise. Saul had been impressive, too. By God’s guidance Samuel anoints Jesse’s 8th son David. The fact that David is not even called in on something as momentous is surprising, some think David might have been illegitimate.
  • Samuel, probably no longer welcome at Saul’s court, or getting no words from God, would still have followed the new developments closely: How the secretly anointed teenager comes into Saul’s service, how he is catapulted into the limelight by the killing of Goliath, how he leads the armies. Samuel must wonder what Saul is thinking and seeing, an anointing cannot really be kept quiet for too long.
  • Samuel probably thinks of David as the next judge-deliverer God would have raised up, if only Israel had not demanded a king.
  • Samuel meets David at least one more time: David by now is the popular leader of the army, the son-in-law to Saul and in an increasingly difficult position at court.
  • As the signs of Saul’s anger and violence increase, and the intervention of Jonathan doesn’t seem to work, David flees to Samuel at Ramah and Naioth (1 Sam 19:8-10).
  • Samuel is an obvious choice for David to run to:
    • Samuel is ‘the one who started it all’.
    • He is the one who has the word of God.
    • He can give assurance and reaffirm calling.
    • He might have instructions from the law as to how to behave (what is lawful? How far do you obey? When is civil disobedience justified?).
    • He can give wisdom and guidance for how to continue into this new phase for David or being ‘persona non grata’. What is David’s role now? Good question.
  • When Saul sends messengers, and eventually come is person to get David, Samuel is standing in charge of a company of prophets in a prophetic frenzy … which acts as prevention of violence in this case, because even Saul finds himself in the prophetic frenzy and no longer is able to pursue David (1 Sam 19:18-24).
  • So even as an old man we find Samuel in spiritual leadership, he cannot be ‘overstepped’ and is fruitful: The last act we know of Samuel is him investing in yet one more king.
  • When Samuel dies, he is buried in Ramah, and all Israel mourns for him. (1 Sam 28:3). Rightly so, his is a ‘life well lived’.
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