To understand this narrative in a linear sense of cause and effect misses its narrative complexity and its theological paradoxes. This is especially so if one reads it from the perspective of the Christian tradition. 1 Samuel 1–7 provides a
21 Francis I. Fesperman, From Torah to Apocalypse: An Introduction to the Bible (London: Lanham, 1983), 53.
more nuanced understanding of the covenantal relationship since it presents God as a harsh judge but also as forgiving and caring. This gracious side of Yahweh does not only manifest itself after Ichabod but even in the midst of the debacle.
From the beginning, we can observe that even in the midst of decline, the covenant people still travel from far away for fervent communal worship at Shiloh ( 1 Sam 3; 7:3ff). We can also observe that this worship is not mere routine but directed and strategic, entreating Yahweh to intervene at both personal and communal levels of need. As mentioned above, Hannah’s prayer is a good example (1 Sam 1:9ff; 1 Sam 2:1ff) that recalls all the covenant elements. She mentions how God will intervene on behalf of the weak in battle and break the “bows of the mighty” as well providing the harvest and food (1 Sam 2:4). It is not only the land that will be productive but also the women of the land: “The barren has borne seven… .” (1 Sam 2:5). She even envisions the coronation of the king before the appointed time: the Lord “will give strength to his king, and exalt the power of his anointed”
(1 Sam 2:10). In other words, in Hannah’s prayer, lament is interlaced with hope and prayers of anticipation, even in the midst of much gloom.
The same is true of Eli. Even though he is criticized for not reining in his children, we cannot fail to see his extraordinary function as a mentor to the young Samuel, even if he is aware that God has chosen Samuel in his place. Eli does not only pronounce a blessing to Hannah, but also mentors and teaches her son to hear the Lord (1 Sam 1:17ff; 2:20, 27; 3:8ff). Even though Samuel has been chosen to replace Eli and his house, Samuel does not yet “know the Lord, and the word of the Lord had not yet been revealed to” (3:7). So when God speaks, Samuel confuses God with Eli. Under these conditions, God can be heard again; under the rejected Eli, Yahweh can only be heard because Eli facilitates the hearing. This is no longer for him and his family but for the people of God.
God’s words can be seen in 1 Samuel 1–7 as both a condition but also as a result of the new national direction. Once God has begun to speak and to be heard, the covenantal floodgates open. First, the priestly ministry recovers its legitimacy and effectiveness:
As Samuel grew up, the Lord was with him and let none of his words fall to 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 Sam3:19–4:1).
When Samuel as the religious agent speaks, God legitimates his speech by making sure God’s word comes to pass. This, in the Deuteronomic tradition, is the proof of being the messenger of Yahweh:
You may say to yourself, “How can we recognize a word that the Lord has not spo- ken?” If a prophet speaks in the name of the Lord but the thing does not take place or prove true, it is a word that the Lord has not spoken. The prophet has spoken it presumptuously; do not be frightened by it (Deuteronomy 18:21-22).
Further, in line with the covenant relationship, we can also see the restoration of justice and God’s glory. Samuel “would come back to Ramah, for his home was there; he administered justice there to Israel, and built there an altar to the Lord” (1 Sam 7:17). In this state of shalom, mishpat (justice) and tsedaka (righteousness) come close together as in the prophecy of Isaiah:
“But the Lord of hosts is exalted by justice, and the Holy God shows himself holy by” (Isa 5:16). In this state of shalom, the covenant people do not need to prevail against their enemies because: “There was peace also between Israel and the Amorites” (1 Sam 7:14). There is no necessity to win wars because peace can prevail.
The Lord has now finally spoken according to the promise in the Psalm:
Lord, you were favorable to your land;
you restored the fortunes of Jacob.
You forgave the iniquity of your people;
you pardoned all their sin. Selah You withdrew all your wrath;
you turned from your hot anger.
Restore us again, O God of our salvation, and put away your indignation toward us.
Will you be angry with us forever?
Will you prolong your anger to all generations?
Will you not revive us again,
so that your people may rejoice in you?
Show us your steadfast love, O Lord, and grant us your salvation.
Let me hear what God the Lord will speak, for he will speak peace to his people,
to his faithful, to those who turn to him in their hearts.
Surely his salvation is at hand for those who fear him, that his glory may dwell in our land.
Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
The Lord will give what is good, and our land will yield its increase.
Righteousness will go before him,
and will make a path for his steps (Ps 85:1–13).