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Samuel was a key figure in the history of the people of Israel. He was the last of the Judges who governed the people from the time of Joshua to the anointing of Saul as the first King of Israel. Samuel is also known as the first of the Prophets, both in the Hebrew text (1 Sam 3:10, 7:6, 15‑17) and in the words of Ss Peter and Paul in the book of Acts (3:24, 13:20).

Today, we read that, while the young Samuel had been diligently serving his master, Eli, in his duties, he had not had any previous personal encounters with God. That call in the night was certainly confusing and unexpected but surely that initial shock was nothing compared to the message God was calling Samuel to deliver. No one likes to have to give bad news to their boss. We can see in the later encounter the deep relationship of trust which must have existed between Samuel and Eli.

What had Eli done to deserve God’s wrath? WE know that Eli was the High Priest but, if you read back, you will see that Eli’s sons were also priests. However, unlike their father, they were abusing their positions as priests. They were both abusing the people over whom they had power and they were abusing the offerings which the people brought to God.

Knowing this, you might understand why God would seek to punish Eli’s sons but why punish Eli too? Was not Eli a faithful High Priest? If we look at Eli’s diligence in his duties and his faith in God then we can see that this is true. However, we also know that Eli knew of his sons abuses and, while he did verbally challenge them about their behaviour, he did not seek to do anything to prevent their future abuses. Eli was punished by God because he did not do all that was in his power to end his sons’ abuses of the people and of their roles as priests. Eli was punished not because of what he did but because of what he knowingly did not do.

As Christians, this passage from 1 Samuel gives us an interesting insight into a period of our shared history but we must avoid the trap of reading our scriptures just as curious tales of events long past. While it is good to know where we have come from, the true value in our scriptures is in how they can guide us in our living as a people of faith today. Sometimes it might be by following the examples of our forebears; sometimes it may not.

The Bible tells us of the relationship between God and humanity. It serves to tell us how, through this relationship, humanity has changed over the millennia. It also serves to tell us how little humanity has changed. Just as in the days of Moses, we still take what is a simple offer of salvation and add to it our own rules and regulations, making it almost impossible for anyone to follow. We then take those rules and regulations we have made and seek to exploit them for our own benefit while ignoring God’s underlying call to love him and to love one another.

Were the story set today, we might accuse Hophni and Phinehas of misconduct in public office. We still, all too frequently, continue to read of those who, like them, having been given positions of power, authority or influence then abuse their positions both to their own benefit and to others detriment. It is, I hope, obvious that this is not how God calls us to behave but we must also consider Eli and his behaviour.

It was the philosopher John Stuart Mill who stated: “Bad men need nothing more to compass their ends, than that good men should look on and do nothing. He is not a good man who, without a protest, allows wrong to be committed in his name, and with the means which he helps to supply …” (Mill, 1867, p. 36)

Mill’s words illustrate well the lesson we can learn from this passage from 1 Samuel. Although Eli did admonish his sons (1 Samuel 2:22-25), when they ignored him, he sought to take no further action. I am not going to speculate on what further Eli could or should have done but what is clear is that his inaction enabled his sons to continue their abusive behaviour against both the people and against God.

God shows us that when we become aware of injustice, we are all expected and required to oppose it as best as we are able. I say, “As best as we are able,” because it is the nature of abuse and injustice that those who are victims are often unable to defend themselves. The Bible reminds us of our obligation to defend the victim many times, in the Law, the Prophets, and the psalms. It is for those who have the means and the ability to seek both to end their suffering and to seek justice on their behalf. The greater the power and influence, the greater the obligation.

However, this does not mean that we can foist our individual responsibility on those we call our leaders. We are all called to speak the truth in love although Paul’s simple command is far from simple in application. We instinctively seek to protect those we love and it is far easier to love those we know than for us to love the stranger. Sometimes those we know and love are the victims and we willingly devote all our efforts to seek justice and protection for them but sometimes those we know and love are the perpetrators. What then? Eli and his sons are a clear example of this conflict. This is why Paul emphasises the importance of us working together as the Body of Christ in order that we can watch over one another in love, supporting and correcting one another, as we seek to become those people God made us and calls us to be.

Bibliography

Division of Christian Education of the National Council of the Churches of Christ in the United States of America, 1989. The Holy Bible – New Revised Standard Vedrsion. New York: Oxford University Press.

Mill, J. S., 1867. Inaugral Address delivered to the University of St Andrews Feb 1 1867. London: Longmans, Green, Reader and Dyer.