Despite a number of scholars suggesting that Zadok is the “faithful priest” (2:35) who will replace Eli, the author or editors of 1 Samuel have placed the call of Samuel immediately after this prophecy. This shows that in the present narrative at least, Samuel is seen as the successor of Eli and his sons, in terms of national leadership if not as high priest. Once more, as Evans suggests (p. 39), the story highlights “the power of God and his empowering of the powerless: The inexperienced youth, the decrepit priest and the barren woman are all presented as significant tools in the outworking of God’s purposes.”
In her exposition of this chapter, Francesca Aran Murphy meditates on the idea of calling or vocation: “a vocation is not a project I make for myself, but a call to me, from someone else, to which I hear and respond. Vocation results from calling” (27). Samuel begins to be the person God intends him to be only because he hears God’s call and responds obediently to it.
Murphy insists that the story of Samuel indicates the importance of the individual in the making of history. This runs counter to much social-scientific philosophy which would lodge the rationale for historic change in mass movements, social dynamics and environmental features. Murphy demurs: “it is characters, not conditions and contexts, that make history” (28). This, perhaps, is a “both-and” question. The sixteenth-century Reformations were no doubt assisted because of the social, political, religious, and economic factors in play at the time, but whether they would have occurred without the catalytic character of Martin Luther is indeed questionable. History, in this sense, is not inevitable, but “the one God guides history by calling out unique actors to stage a providential history” (28). While the study of such historical factors is not unimportant, biography is more so.
Most ancient New Eastern cultures created national records and lists of their kings with their purported achievements. Israel surpassed them in history writing and created, in Regum [i.e. the books of Samuel and Kings], the first real long-range historical work because it grasped more deeply than these collectivist cultures the principle that “men are free and responsible moral agents is the fundamental principle of historical thinking: no free will, no history—no history in our sense of history” (28, citing John Lukacs, Historical Consciousness, 252, original emphasis).
But Murphy goes further: God does not simply call individuals, he creates them by his call. God’s call separates the one called from the collectives to which they belong (in Samuel’s case, family and tribe) into a direct relationship with himself. The divine call constitutes the moral individual as they respond in obedience to that call, answering God and becoming a responsible participant in what God is doing. Such persons not only act in history, but in partnership with God they become co-creators of it (29).
God’s call separates a person his or her culture, and this break with the internal social dynamic of a culture gives them the spiritual wherewithal to found a genuine community, spreading from and embedded in the work or task that is named in the divine call. Such characters are made individuals in order to give their lives to their community (30).
The divine call is not to privilege and status but to service. Samuel is to serve the word which has been addressed to him, and this is neither easy nor comfortable. His call is not to lead “his best life now,” but to hear the word of God and declare it, in spite of his discomfort in doing so. He must announce judgement to Eli, and later to Saul. He would mourn over his task, yet he proved faithful in its execution.
God’s call is the foundation of personal identity and mission. Our identity is not self-grounded, not established in anything within ourselves, but is a gift received when the personal God calls us by name to bind him to himself. In this call is given a task or a mission issuing in a life of self-dispossession that a community might be founded and gathered, which in turn will hear the divine voice and call. Here the call of Samuel becomes our call, and his story ours. Will we hear as he heard, and respond as he did?
The boy-priest in his little ephod became a prophet declaring the message of God, and if not a king, still a national leader and king-maker, a precursor of kings, the last and greatest of the judges, though still an isolated and lonely figure. As such, “Samuel is a living analogy to the prophet, priest, and king that Christ will be in the fullest sense. Of none of Israel’s kings can it be said with historical plausibility that he was prophet, priest, and king. It can credibly be said of only Samuel” (Murphy, 18).
