Abstract
The text 1 Samuel 3 has been oft studied from the perspective of the call. A deeper analysis reveals that an important theme is the discernment. The paper focuses on the theme of discernment and the answer to the divine call. The topic of discernment is a particularly current theme, especially in the context of the wide access to information and globalization. First, the study clarifies some concepts and terms. Who is Samuel? Why is he proposed as a model? What is the meaning of discernment? Secondly, I make an exegetical analysis of the text in 1 Samuel 3, in order to identify some characteristics of vocation: the call, the discernment of the divine will, and the mission. The final part sets out the implications. It will highlight the elements that render Samuel a symbol of discernment, with an emphasis on the theological and spiritual aspects and the application of the same to the existence of today man. As Samuel, the human being needs to listen, to discern and to act.
1. Who is Samuel?
Samuel is one of the main characters of the Old Testament. What is it that makes Samuel so special? It is relevant to mention his function of anointing two important kings of Israel: Saul, the first monarch, and David, the symbol of the Kingdom of Israel. Furthermore, Samuel is also one of the few biblical characters whose birth and childhood are presented in the Bible. Apart from Samuel, information on birth and childhood are only presented for Isaac and Moses in the Old Testament. The same Samuel is referred to as: ‘and the boy Samuel continued to grow in stature and in favour with the Lord and with people’ (1 Samuel 2:26), expressions also used to describe the child Jesus in the Gospel.
Samuel’s name is theophoric, 1 contains the name of God: shemu’el (shem and el: 2 the name is God). 3 He is the son of a miracle, chosen from early childhood, with a strong faith and personality. He is the antithesis of old Eli, cursed by God, compromised and disinherited. Samuel is, thus, at the crossroads between the decadent epoch of Eli and his family and the new stage of history when the cult will be restored and peace will flourish again.
Samuel’s personality was marked by three positions: judge, priest, and prophet. From a historical perspective, Samuel is associated with the period of the judges. After the entrance of the Israelite tribes into the land of Canaan, there was a need for charismatic leaders to maintain freedom untouched by the threat of enemies. From time to time, the Lord chose from the people various persons who were given the mandate to restore peace and the true cult of God the Liberator. Samuel would fight against the Philistines (1 Samuel 7:2–14), although he did not excel in the position as military leader. He would rather belong to the category of minor judges, whose task is focused more on religious intercession. He is the last of the judges-administrators of justice. He marks the transition from the period of the judges to the monarchy and establishes the monarchy, although he did not show much enthusiasm for the idea of royalty. One of the reasons for this was the undermining of royalty and of divine dominion. Samuel is an interpreter of this history and artisan of the national unity of the people at the religious and political levels.
Samuel also served as priest at the sanctuary at Shiloh (some differences in 1 Corinthians 6:22–28), cf. 1 Samuel 7; 13; 15. He was instructed to notify the priest Eli and his family of the divine exclusion (1 Samuel 3:11–14). Nevertheless, out of the three functions, the sacerdotal function is the least-presented one. In fact, this will later be undertaken by Zadok, the high priest of the family of priests. Even more than an exaltation of priesthood, the text in 1–2 Samuel pays special attention to worship and the tendency to centralize it, promoted by Deuteronomy (Deuteronomy 12:2–12): the sanctuaries at Shiloh, Mizpah (1 Samuel 10:17), Gilgal (1 Samuel 13:4–13) and Hebron (2 Samuel 2:4; 5:3) will be suppressed when the Ark of the Covenant will be transferred to Jerusalem (2 Samuel 6). 4
Samuel is the prototype of the prophet, much like Moses and Abraham. He could be considered the first prophet, as prophets are established with the emergence of monarchy. Prophecy is the charismatic movement that reminds that the entire life of the chosen people, including the monarchy, is guided by the word and arm of God. The king represents the institution, and the prophecy is the charisma. Samuel is important due to the prophetic charisma, being sent to anoint the first kings. He speaks in the name of the Lord, he is the messenger of the Word and presents the divine will to the people, being the prophet of the Lord (see 1 Samuel 3:20).
Samuel personifies and symbolizes the presence of God in the midst of the people. He is the guarantee of success. His person and his word are keys to understanding the events presented in 1–2 Samuel (in the western tradition, these books were attributed to Samuel). A parallelism was proposed between Samuel and John the Baptist. Samuel works at the dawn of the time of David, while John announces the time of Messiah, the son of David. Both are sons of sterile mothers; both of them are a gift in response to the prayers of the parents; both are prophets. 5
To summarize, Samuel acted as judge, priest, and prophet. As judge, Samuel’s position is important to calm down the ardor of the Philistines in a rather confusing time of the history of Israel. As priest, he has the mission to consecrate the king (1 Samuel 10). As prophet, he criticizes power and proclaims consistency between cult and everyday life, faith and the duty to be righteous. 1 Samuel 15:22 reads: ‘does the Lord delight in burnt offerings and sacrifices as much as in obeying the Lord?’ 6 It is more important to obey and serve God and His Word.
2. Exegetical Analysis of 1 Samuel 3
Chapter 3 of 1 Samuel is conventionally called Samuel’s vocation. Previously presented as one serving at the sanctuary, Samuel is now presented as a prophet capable of understanding God’s word in a direct manner, also having access to visions; in fact, word and vision are privileged forms of prophetic exercise.
Samuel is the protagonist of the first seven chapters of the book 1 Samuel. This section is made up of three scenes: (a) Samuel’s childhood (1–3); (b) the story of the ark (4–6); (c) Samuel, judge in Israel. When it comes to Samuel, we can identify a kind of gospel of childhood: 1–3 Samuel. Chapter 1 presents Samuel’s physical birth, while chapter 3 presents the spiritual birth. The traditional elements are also indicated: the sterile mother, the proclamation of birth, the song of gratitude for the gift of birth, the vocation narrated according to a pedagogical scheme in progressive stages (1 Samuel 3 in parallel with 1Kings 19:9–18).
The first verse indicates the historical context. The mention of the word of God was rare in those days, 7 and visions were not frequent. This is characteristic of a situation where communication between God and his people was difficult. 8 Actually, the entire period of the judges was characterized by the sin of the sons of Israel and a certain pessimism. We often read: ‘In those days the Jews did what is evil in the eyes of the Lord.’ (Judges 17:6; 18:1; 191:1, 21, 25). If divine revelation was rare, starting with Samuel, the word of the Lord becomes the decisive force in the history of Israel. The word breaks up with silence and becomes part of human history. Alongside the word, visions break the monotony of things.
The second and third verses indicate the time—in those days, and space—Samuel’s service at the sanctuary at Shiloh. 9 However, the author notes that the lamp of God had not yet vanished in Israel. There is a physical connotation: the 7-branched lampstand was still lit, 10 and the young Samuel watched the flame, helping old Eli with his weakened sight. One can also notice a metaphorical connotation, namely the presence of the Lord was still noticeable in the Ark of the Covenant, where divine glory was present. God would reveal himself in the vicinity of this ark. A metaphorical connotation is also found in the mention about Eli’s weakened sight, incapable of the vision of the Lord.
The entire scene takes place at night, thus adding a touch of mystery and miracle to it. The starting point is the theophany. Divine manifestation occurs during sleep or dream. God cannot be seen directly (with open eyes), face to face. This way, the touch of mystery associated with the appearance of divinity is preserved. On earth, man cannot see God, the infinite and wholly other. At the same time, the surprise of the encounter with God is confirmed. Acknowledging God’s existence from the start, the great challenge for the biblical man was to find out where and how one can meet the Lord. Samuel meets with God in his sleep, but in a sacred place near the Ark of the Covenant.
Verses 4–10 describe the three interventions of the divine voice, which calls Samuel by name. God’s call follows a fixed scheme including three acts and a dialogue involving three characters. Things occur almost identically to a literary composition founded in the ancient world and in Egypt, Mesopotamia, etc. 11
The first stage of the scheme of Samuel’s call is the word of God. Verse 4 mentions: ‘and the Lord called Samuel’ (in Hebrew: ‘wayyqra Adonai’). Thus, the importance of grace is emphasized. The Lord has the initiative; he takes the first step towards man. 12 We can also underline the importance of the word. God manifests Himself by means of the word; He uses the word to create, to reveal his plans, to free people; He also uses the word to call.
In this specific situation, the Lord calls Samuel by name. In the Biblical tradition, the name is particularly significant, being a substitute for the person, representative of a person’s identity. The text indicates several times the call addressed by the Lord to a person, Samuel.
The Hebrew verb used is ‘qarah’—to call, to give a name. The same verb is also in the Book of Genesis in the presentation of the creation, where God gives names to His creations: the Lord calls the darkness night, and the light day, etc. When God calls, gives names, He intervenes and changes the person by offering a new identity, a new status. Divine intervention does not leave things unchanged, but rather transforms them, brings novelty to them.
The second stage is Samuel’s answer. We pass from the call to the answer. Samuel answers promptly: ‘Here I am!’, thus showing his availability as servant. Not recognizing the divine voice, Samuel comes before the elder priest Eli. The young man did not think that it could be an illusion; he thought that it was a real voice and does not consider the possibility of a supernatural voice; therefore, he gets up and goes to Eli’s room.
In the third stage we can see Eli’s involvement. In the scene of the call, Eli acts as mediator and helps in recognizing the divine voice that calls. There is a progression: in the first stage—the distant reply ‘I did not call, go back and lie down’; in the second phase—a reply that involves relationship and affection: ‘I did not call you, my son, go back and lie down’; and in the third phase—‘If he calls you, say: Speak, Lord, for your servant is listening!’
First time, Eli does not realize the divine intervention; as priest, he deals with the cult-related activities, not necessarily with the Word. It is only after the Lord calls three times that he acknowledges that the Lord is the one speaking. Eli, probably meditating on what is happening, in the absence of sleep attendant upon old age, has the intuition that it might be the Lord’s voice. However, Eli is not sure, so he says, ‘if he calls you, say…’.
The last stage (verses 10–14) is the recognition of the voice and of the divine word as, until that moment, Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him (verse 7); it is that biblical knowledge having the power of an existential encounter.
The description of the theophany is obvious in the previous fixed scheme: God calls by name; the answer: ‘Here I am!’; Samuel’s going before Eli; Eli sending him to lie down). The last intervention of the Lord, the fourth one, indicates several differences.
Verse 10 makes an allusion to the coming of the Lord who sits next to the young man, while before, it was only the voice calling. The image is surprising. The transcendent God descends from his heavenly dwelling and approaches man, joins him; He comes as physical presence. After coming, he addresses human being using words.
It is worth mentioning that there is an interesting presentation of the appearance of divinity. Samuel is calm, there is no mention as to fear before such an appearance or kneeling in a sign of prostration, as inferred from other theophanies.
The Lord calls again, this time uttering the name twice: ‘Samuel, Samuel!’ What could the meaning be? It is probably an expression that comes to meet man; the human being needs to hear his name clearly uttered and repeated. It is the certainty that the Lord calls us.
Unlike the previous answers, Samuel’s answer is characterized by availability to serve. Samuel replies immediately: ‘Speak, Lord, for your servant is listening!’
In verses 11–14 Samuel is called to a prophetic mission. The word that Samuel receives is a judgmental oracle against Eli’s family. Eli was guilty for failing to correct his sons who dishonored the name of God. Eli is someone to feel sympathy for, as he did not have the power to fight to remove the weaknesses of his sons. The divine word proclaimed by Samuel has purifying power; it is uttered to bring clarity, to restore the truth; to denounce the evil and promote the good.
Verses 15–18 present the dialogue between Samuel and Eli and the revelation of the divine plan as regards Eli’s family. It is also worth noting the attitude of Eli who accepts God’s plan: ‘He is the Lord; let him do what is good in his eyes’. 13
Verses 19–21 are a synthesis similar to a compendium, indicating Samuel’s attributes as prophet of the Lord: (a) The Lord is with him, the guarantee of divine assistance and protection; (b) his words are actually the words of the Lord; c) the power or authority as one sent to proclaim the will of God; through him, the people are guided to obey the word of God. At this point, the word is not rare any more, but rather becomes familiar to Samuel and the people.
3. Discernment and Vocation: Moment of Update
When we read 1 Samuel 3, we usually think of the call, the vocation. However, there are certain difficulties. In 1 Samuel 3:10, there is indeed the voice of the Lord who calls by name, a personal call. Immediately, verses 11–14 include an oracle that the young man must convey. The focus could be on this oracle, while, there is an interest in the future of the people from religious and political perspective. Furthermore, Samuel’s existence and personality are complex. At first, there was the preparation for his entry into the world (1 Samuel 1–2); in the second phase, the call (1 Samuel 3); then, Samuel’s activity as leader and judge (1 Samuel 7): finally, the decline (1 Samuel 11–15) and the transition towards monarchy.
However, despite all these objections, 1 Samuel 3 is a classic text about vocation and discernment; it is ultimately the story of a meeting between God and man, a meeting that transforms the human person. The essential elements specific to discernment could be synthesized in three points: (1) the Lord speaks and calls; (2) the discernment: listening and movement; (3) understanding and fulfillment of the mission.
3.1. The Lord has the initiative, he speaks and calls
Human beings are attached to what is earthly, human. Samuel hears a voice, but he does not realize that it may be the divine voice; he thinks it is Eli who addresses him. Humans should distinguish God’s voice from the many voices that are heard. But how is God’s voice? It is something that can be compared to thunder, lightning, or to the sound of water streams. God’s voice goes beyond comparison to natural phenomena; it is the one that speaks.
The protagonist in our text is God: he is the one who speaks. The one who is called only reacts, so God is the only one who has the initiative. Taking into account that the initiative belongs to God, means the life is the acceptance of the word; it is nothing more than an answer. We must underline that it is God’s word that calls; it is not the environment or the circumstances that define the call.
There is another aspect worth to be emphasized. The initiative belongs to God, not being conditioned by any particular moral or intellectual level of the one chosen by God. Therefore, the call is in no way related to the intellect or the morality of the candidate.
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What qualities did Samuel have to be chosen? Why was Samuel chosen? This observation confirms the value of humility and gratitude. No person should imagine having been chosen due to the extraordinary qualities God saw in him or her, which made God choose them to the detriment of others. God could choose any person just like he chose them. He chose them because, in his power, he can bring to existence what does not exist, as Paul said in the Letter to the Romans: ‘He is our father in the sight of God, in whom he believed, who gives life to the dead and calls into being what does not exist’ (Romans 4:17). The text in 1Corinthians 1:26–29 reads: Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful, not many were of noble birth. Rather, God chose the foolish of the world to shame the wise, and God chose the weak of the world to shame the strong.
Further, in many religions, it is man who seeks God. In the Judeo-Christian tradition, it is also God who seeks man. God comes to Samuel and sits next to him. A God that is so close to people! His proposal is direct and personal: he himself, out of his love, calls, as the ultimate reason of the call is love. And the answer must be, in turn, direct and personal.
Beyond what the text says, can we ask: when was Samuel called? The answer is: when he was still with his family, starting with his mother’s prayers. This is an important element; for example, we do not know if the apostles had a family in which they were brought up in a context compatible with prayer. For vocation, the context of the family is essential, a context that encourages prayer and dedication to God (the father Elkanah and the mother Hannah). There is, therefore, a distant preparation of the call, the family and environmental context in which divine action takes place.
3.2. The discernment: listening
In Holy Scripture, discernment is a more realistic concept that often refers to the ability to obey. Israel are a people that obey: shemah Israel; ‘today, if you will hear His voice: do not harden your hearts’ (Psalms 94). After the covenant of Mount Sinai, all the people exclaimed, ‘all that the Lord has said we will do, and be obedient’ (Exodus 24:7). Discernment relates to the divine voice that guides and indicates the way to be followed. This is the dynamic component connected to the Spirit. The voice of the Lord is, however, intimately related to the word (laws, teachings). Obeying the word without listening to the voice leads to legalism and formalism. Similarly, the desire to only follow the voice of the Lord disregarding the word leads to mere mysticism or ‘charismaticism’. It is necessary to ensure a successful combination between spirit, voice, and word. 15
Discernment is done under the guidance of the Spirit that illuminates the human being to perceive divine presence and action in history. 16 Man collaborates with the grace and succeeds in reaching perfection in his ability to discern God’s will and plan. By Samuel, we note how the call becomes clearer and clearer. In the nocturnal scene at the Sanctuary, Samuel realizes that it is God’s voice only when called for the third time. In Samuel’s call, there is a progression of God’s will for Israel. Similarly, as regards our call, not everything was or is clear from the beginning. 17
At regards discernment, 18 it is necessary to listen to inspiration and inner movements; we have to realize what is happening outside, around us, and inside us. After listening, we reach the moment of judgment and evaluation. First, there is an analysis of the value of the signs, of the impulses, to determine to what extent these come from the Holy Spirit and are in line with the divine Word and the law of love. Then, there is a judgment leading to operative discernment. Man chooses in the name of freedom.
The mediator plays an important role in discerning the voice that calls. 19 Samuel is helped by Eli to discern God’s voice; 20 it is necessary to have someone else’s salutary intervention. For us, it is the Church that intercedes communication with God. We can have a personal dialogue with the divinity; however, in order to listen to the Word, in order to identify the divine will and plan in an objective manner, we need the Church or the community. At personal level, we need spiritual guidance: persons with experience as regards God and the Word.
There is no doubt that listening is significant in view of discernment. This is one of the main components of Hebrew and Christian religion. Israel is the people who listens, who pays attention to God’s words. Pious Jews recite ‘Shemah Israel’ as a daily prayer. If God speaks, if he utters words, it is necessary to have open ears and to listen.
Listening is actually obedience to and acceptance of the message transmitted by the divinity. God’s words need to be understood, internalized and turned into action. Listening must be contextualized in the categories of the covenant: it is not blind obedience that would lead to the automatic following of commandments, nor is it denial of obedience invoking autonomy. Listening is an expression of love for the God of the covenant. Listening becomes obedience by faith to God which has a plan of love that leads to the full fulfillment of the human being.
Listening is also a form of adhesion, response. The divine call and our answer are two components of faith, both of which are direct and impossible to delegate. No one can be called for me and no one can answer for me. Others can help, they can be mediators (as in the case of Eli); yet, faith implies no mediators, being only the direct relationship between me and God. That is why we need to keep away from a Christianity that implies an ideology; this is an attack against faith. Faith does not consist in believing there is a God, but in the relationship that I establish with Him. Faith is the actual relationship with Him, a mutual relationship of love. 21 Faith is not an abstract concept; it is not part of the world of ideas. To believe is to be convinced that God intervenes in the life of the individual or community; is a palpable reality, something that can be felt and experienced. Faith implies the mysterious encounter with God, a mystical and spiritual experience.
3.3. The discernment: movement and acceptance of the mission
The second step of discernment is movement. Discernment also implies movement towards God. The essence of the call is the invitation to take part in the movement of God, to walk with him. It is an invitation to leave our stable world and get on the road. This is a characteristic specific to any biblical call, starting with Abraham’s call. He, too, was called: ‘Get out and go!’
Every call begins with a break with inertia, in order to be able to move towards something unknown, with the only guidance being the footsteps or the steps of God, his will which will be revealed one way or the other. From this perspective, the call is an individual experience inspired by what was once experienced by the chosen people. It is the exit from Egypt, an exodus from a stable situation, from that safety, which, despite all inconveniences and fragility, was comfortable to many (the famous pots with meat to which people were attached).
The analogy with the exodus can be further developed. Just as with the experience of the people of Israel, those who are called may face moments when their fragile stability will seem better than the uncertain future of the Promised Land. This is justifiable from human perspective, but contrary to the call. That is why, those who are called must realize from the very beginning that, by accepting the call, they choose movement, change (not just an initial one), a constant process of transformation that will last the entire life.
There is the risk of seeking stability, which means creating a comfortable image of a God who does not ask for anything, no longer challenges us, and allows us to lead a peaceful life. We should be convinced that God is not a God of habits, but the God of exodus. It is an exodus that implies risks and uncomfortable things (even the Cross), but leads us to an always deeper experience with Him who leads us on the way.
Discernment also implies the acceptance of the mission: a choice in favour of the Lord. After having identified our vocation, after being convinced that it is God who spoke to us and called us, we understand what he is asking from us.
First of all, God asks us to remain in His presence. Samuel was serving at the sanctuary, he served God every day. There are often discussions on the Christian life in general, on the opposition or alternation between contemplation or activity, prayer or apostolic mission, suggesting that the two are opposed to each other. Such an opposition cannot be accepted. Remaining in the presence of God is the first element of the mission. First of all, there is the verb ‘to be’. Then, there is the activity, the verb ‘to do’.
Another note: the two moments (being with God and the action) must coexist without being confused. If they do not coexist, there is the risk of falling either into an abstract belief or into the risk of activism, a blind and cold efficiency. This is a signal for the contemporary Church: either a faith detached from actual problems, or an effective activism without the light of faith; however, faith and deeds must go together.
Secondly, the sending of a prophetic mission. Samuel was given the mandate to pass on the Lord’s oracle. Today’s world needs prophets. Christians have the prophetic component as part of their being. The prophets of the third millennium have the duty to transform society. At the same time, they need to be anchored in the challenges of the time. Life is made of moments of exaltation, but also of bitterness; the world changes before our eyes. Samuel, too, experienced dramatic moments: he anoints Saul but, after a while, he realizes that he is a ‘challenging’ candidate, and his expectations are deceived; he will anoint another king, although he was not convinced of the success of royalty. Nevertheless, Samuel continues to proclaim God’s word and to serve it. This is the mission of every person who is called.
4. Synthesis: Samuel, Model of Discernment and Serving
Discernment has certain stages or phases, as there is a divine pedagogy, which indicates that God adjusts to man and to his capabilities of comprehension and living.
First of all, Samuel is the man who listens; he knows how to listen. In fact, his name is the key to interpreting his life: God listens and he listens to God. Listening takes into account the primacy of the divine initiative, as God must come first.
Secondly, Samuel is a model of promptness and availability; he immediately answers the call without raising questions or asking for explanations before God and before people’s demands. This indicates total abandonment to God’s will. It is a response to God’s love; after all, the essence of vocation is love. More, we note how Samuel remains the man who generously served the work of God; in return, he received not much, not even a personal success that would last, as the stable heir is David and his family. His life is a vocation inserted into the complexity of the history of salvation, where man fulfills the divine plan, where he appears and disappears according to the project of this history. 22 Samuel does not immediately understand everything, yet he adjusts himself to the divine work, although it does not reflect his desires and hurts his affections to his loved ones. Once called, he becomes a new man with special capacities and powers; this is because God is with him.
Thirdly, Samuel is the one who puts others first and not himself. He is a character who, once the work of God is accomplished, disappears in a noble but painful manner. His life is not an ascending career but consists in a series of moments of success and failure, appearing as a man dedicated to God’s cause. He is the man dedicated to interpreting God’s will for the people; he is striving to understand God’s will, in order to bring this to the people later on. Samuel has a vocation in favor of the people. He is not looking for something for himself but strives to do everything for the well-being of the community, and the people identify themselves in that person. As part of the Church, we are all called to fraternity, to unity, to divine parentage; however, God uses certain people who express this consciousness in a more profound manner. These are the charismatic leaders. 23
The last consideration puts in evidence Samuel as model of listening and symbol of discernment. His life is reflected in the words of Psalms 99:6: ‘Moses and Aaron were among his priests, Samuel was among those who called on his name: they called on the Lord and he answered them.’