Tag Archives: Eli

Looks Can Be Deceiving

Looks Can Be Deceiving

Sometimes the "looks can be deceiving" trap can have deadly consequences.
Sometimes the “looks can be deceiving” trap can have deadly consequences.

We’re all aware that “what you see is not always what you get.” In spite of the fact that we know we shouldn’t “judge a book by its cover,” we still do. Although this is a very human problem, modern advertising, along with the entertainment industry, has trained us to trust what we see. Appearance is often everything! Sometimes falling prey to the “looks can be deceiving,” trap is relatively harmless. There are times when appearances suggest that we shouldn’t expect too much. So we are pleasantly surprised when we actually get more than we bargained for. Of course, the opposite can be just as true, and we find ourselves disappointed that things are not what they were “cracked up to be.” While getting caught up in the trap of “looks can be deceiving” is not always a life or death situation, there are times when it does have serious, and even deadly, consequences as the picture on the right illustrates. Apparently the Lord sees this as such an important human problem that he included examples of it over and over again in the books of 1 and 2 Samuel. This article looks at three examples from 1 and 2 Samuel (although there are many more!). Each example illustrates an important aspect of the “looks can be deceiving” trap that we all should seek to avoid.

Looks Can Be Deceiving: Hannah and the Problem of Judging Too Quickly

Desperate Hannah appeared to be drunk to Eli, demonstrating that looks can be deceiving!
Desperate Hannah appeared to be drunk to Eli, demonstrating that looks can be deceiving!

Hannah is introduced in 1 Samuel 1 as part of the dysfunctional family of Elkanah. She is one of two wives (1 Sam. 1:2), and is unable to have children. The other wife, Peninnah, is described as her “rival” (1 Sam. 1:6), and has a number of children (1 Sam. 1:2, 4). We are informed that Peninnah constantly provokes her, probably due to the fact that Elkanah “loved Hannah” (1 Sam. 1:5). This difficult situation goes on year after year (1 Sam. 1:7), until on one occasion Hannah rushes to the tabernacle to poor out her grief before the Lord. She is described as being “in bitterness of soul,” and weeping “in anguish” (1 Sam. 1:10). Although the reader is privy to all of this information about Hannah, Eli the priest knows only what he observes. He sees a desperate woman who’s mouth is moving but saying no words. The author tells us that Hannah was praying, but it was unusual in the ancient world to pray silently. Based on appearance, Eli jumps to the conclusion that Hannah is drunk and issues a strong rebuke saying, “How long will you be drunk? Put your wine away from you!” (1 Sam. 13-14). The reader is immediately aware of how wrong Eli is, and Hannah seeks to set the record straight immediately: “No my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the Lord” (1 Sam. 1:16). To Eli’s credit, he recognizes his mistake and seeks to reverse his harsh rebuke with words of blessing (1 Sam. 1:17).

It is true that a quick harsh judgment without the facts, often says more about us than the other person.
It is true that a quick harsh judgment without the facts, often says more about us than the other person.

Thus, in the very first story of 1 Samuel we are introduced to the theme of “looks can be deceiving.” Here the purpose is clearly to warn readers against jumping too quickly to the wrong conclusion and thus misjudging someone. Harsh and unfounded judgments often result in the disruption of a relationship. Of course leaders of God’s people need to make judgments. Leaders are to be concerned for God’s flock and to protect them from harm. This involves discerning a wolf in sheep’s clothing (Acts 20:28-31), or exercising discipline when necessary (1 Cor. 5:1-13). When Jesus warns, “Judge not, that you be not judged” (Matt. 7:1), he is not talking about the wise exercise of leadership that seeks to protect the people of God. Rather, he is speaking of the same sort of error made by Eli, who, not knowing the real facts, simply jumped to the wrong conclusions and then acted on them. This story affirms how important it is that people not judge others merely based on appearances. Fortunately, Eli admitted his mistake and was able to form a warm, lasting bond with Hannah and her family (1 Sam. 2:19-20).

Looks Can Be Deceiving: Playing the Hypocrite

eliInterestingly, 1 Samuel 1 gives us not one, but two examples of the theme, “looks can be deceiving.” A closer look at Eli reveals another aspect to this theme. Eli is introduced to us in 1 Samuel 1:9. In our English Bibles the introduction seems normal enough and is probably passed over without much thought by most readers. However, a number of the words in the original language have more than one meaning. When the other meaning of these words are applied, Eli’s introduction is totally transformed. For starters, Eli’s name means “exalted.” We’re not used to meeting many people who introduce themselves as “Mr. Exalted.” The meaning of Eli’s name provokes certain expectations. Are you really “exalted?” Next, we are told that Eli was “sitting on the seat.” The word translated “seat” is the normal Hebrew word for “throne,” used, of course, when speaking of kings. We are then told that Eli sits “by the doorpost.” The use of “doorpost,” particularly in a cultic situation (Eli is at the tabernacle), associates Eli with the greatest commandment in the Law. In Deuteronomy 6:4-9, Moses exhorts Israel to love the Lord and to teach his law “diligently to your children.” This includes writing the words “on the doorposts of your house.” Thus the “doorpost” associates Eli, Israel’s leader, with the task of seeing that others observe the Law. Perhaps now we have a better understanding of why he comes off so forceful to Hannah when he misinterprets her actions. The doorpost is still significant in modern Judaism. This word in Hebrew is mezuzah and it is used to refer to a small rectangular receptacle which many Jewish people place on their doorposts. The receptacle includes a rolled up scroll with a copy of the Shema (Deut. 6:4-9) and is a reminder to keep God’s Law. The last significant word in Eli’s introduction is the word translated as “house” (NIV) or “tabernacle” (NKJV). This is another unusual selection of terms. Normally this word is translated “temple,” or in the context of kingship as “palace.” If we step back now and reread Eli’s introduction with these other words in mind, it reads something like this: “Now Exalted was sitting on a throne by the doorpost (being a loyal follower and enforcer of God’s Law) of the palace of the Lord.” This is a lofty introduction for Eli and leads the reader to wonder exactly who it is that is being introduced here? Is this the savior Israel has been waiting for? Will he lead Israel back on the path of righteousness? Our appetites are certainly whet by this impressive introduction.

hypocritSadly, our initial impression of Eli proves to be a mirage. Over the next few chapters (1 Sam. 2-4), the biblical author begins to reveal another image of Eli which proves to be more accurate. 1 Samuel 2-4 reveals three physical flaws regarding Eli. The reader is told 3 times that Eli is old (1 Sam. 2:22; 4:15, 18), twice that he is blind (1 Sam. 3:2; 4:15), and twice that he has a weight problem (1 Sam. 2:29; 4:18). If we wonder why the inspired author chooses to dwell on these unflattering physical flaws of Eli, the answer lies in the fact that these physical imperfections suggest spiritual imperfections. One example will have to suffice for the sake of brevity. In 1 Samuel 2:12-17 the reader learns that Eli’s sons are wicked and steal the sacrificial meat that belongs to the people and to God. In 1 Samuel 2:29, we also learn that Eli partakes in these stolen sacrifices. The result is that he and his sons are “fat.” In other words, the spiritual wickedness of Eli and his sons (stealing and eating sacrificial meat that does not belong to them), manifests itself in a real physical way. The consumption of stolen meat makes Eli fat. Thus Eli’s weight problem becomes a symptom of a much more serious spiritual failing. What we learn from this revelation is that Eli comes off very impressively when first meeting him, but upon closer inspection, we learn that he is not like anything he appears to be. Eli, Mr. Exalted, may project an image of royalty and law-keeping, but upon closer inspection, he is nothing but a blind and fat old man. Eli’s example contrasts strongly with Hannah’s. Hannah is not concerned with image or putting up a false front. She is real and authentic. It may not be a pretty picture, but she is honest before God. As a result, God is able to do a great work in her life. Unfortunately, Eli keeps the pretense up until the very end, and as a result, he meets a tragic end. God literally knocks Eli off of his throne (the same word as in 1 Sam. 1:9) when he dies (1 Sam. 4:18). The lesson is simple, but harder to live out. God’s people are not to put up false fronts and pretend to be someone that they are not. God desires honesty. He’s not worried about how messy we might look. When we are real and truthful, God can and will do a great work in our lives.

Looks Can Be Deceiving: David vs. Goliath and Walking By Faith

David did not fall into the "looks can be deceiving" trap when he faced Goliath.
David did not fall into the “looks can be deceiving” trap when he faced Goliath.

Our final example takes us to 1 Samuel 17, the famous story of David’s defeat of Goliath. Although we did see a short physical description of Eli in our last example, it is very rare that the Bible gives a detailed description of anyone. Think about it. Wouldn’t you love to have a chapter, or even 5-10 verses dedicated to a physical description of David, Paul, or Jesus? That’s why the lengthy description of Goliath found in 1 Samuel 17:4-7 is so unusual. Why such a lengthy and detailed description of one of Israel’s enemies? Part of the answer lies in the fact that the author wants us to experience the same fear and intimidation factor that Saul and the Israelites experienced. With our gaze fully focused on this gigantic, intimidating bully, we are left to wonder who could possibly defeat such a well-equipped physical specimen? While everyone in Israel, including Saul, cowers on their side of the battlefield, we are reintroduced to the shepherd boy David (1 Sam. 17:12-22), who upon hearing the taunts of this giant Philistine, completely overlooks his intimidating looks and only sees an enemy to be killed because he has defied “the armies of the living God” (1 Sam. 17:23-26). As he confronts Goliath, David not only believes that God will overcome his foe, but that there will be a lesson in this victory for all. In his speech before killing Goliath, David says, “Then all this assembly shall know that the Lord does not save with sword or spear; for the battle is the Lord’s, and He will give you into our hands” (1 Sam. 17:47–emphasis mine). This statement makes clear that David is not looking at the physical, but rather at spiritual realities. As Paul would later encourage believers to do, David “walks by faith, not by sight” (2 Cor. 5:7). Once again we are confronted with the theme “looks can be deceiving.” This time, however, the theme exhorts God’s people not to fear intimidating circumstances, but to trust the outcome to the Lord.

Walking by faith will keep us from falling into the "looks can be deceiving" trap.
Walking by faith will keep us from falling into the “looks can be deceiving” trap.

Fear easily overcomes us when the physical obstacle in front of us looms large. It could be a lost job, a divorce, or a diagnosis of cancer. The natural response is one of fear, anxiety, and depression, but the message of God’s Word is to trust in him and not allow whatever enemy we are facing to intimidate us into losing our faith. Looks can be deceiving! This was an important enough message that God wrote it across the pages of 1 and 2 Samuel. We have only looked at 3 examples, but there are many more. So important was this theme, in fact, that God spoke it out clearly to Samuel when he began to fall prey to the trap of “looks can be deceiving.” When God called Samuel to go anoint a new king among the sons of Jesse (1 Sam. 16:1), Samuel quickly concluded upon seeing Eliab, Jesse’s firstborn, that he was “surely the Lord’s anointed” (1 Sam. 16:6). God quickly rebuked Samuel with the familiar words, “Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (1 Sam. 16:7). In other words Samuel, “looks can be deceiving!”

Family Portraits photoThis article was inspired by my book Family Portraits: Character Studies in 1 and 2 Samuel.

If you have not bought a copy of Family Portraits it is available in hardback, paperback or ebook at Amazon USA / UK, WestBow Press, and other internet outlets. For Logos users it is also available on prepub at Logos.com

Jeremiah, descendant of Eli Prophesies Hope for the Future

Jeremiah, descendant of Eli Prophesies Hope for the Future

jer 29Jeremiah 29:11, “For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope,” is one of the most popular Bible verses among evangelicals. In its original context, God, through Jeremiah, is speaking hope to the wayward citizens of Judah who had been taken captive to Babylon by Nebuchadnezzar (Jer. 29:1). This word of hope which resonates with so many today, may have been born out of Jeremiah’s own personal family history and experience. It appears that Jeremiah’s own family history was acquainted with rejection, while his own call confirms that God does not give up on those who were once rejected. What do we know about Jeremiah’s family history and how does this rejection/acceptance theology play out in his own life?

The evidence suggests that Jeremiah was a descendant of Eli.
The evidence suggests that Jeremiah was a descendant of Eli.

Jeremiah 1:1 introduces Jeremiah as “the son of Hilkiah of the priests who were in Anathoth.” This brief statement has convinced many scholars that Jeremiah was a descendant of Eli, the high priest whose story is recorded in 1 Samuel 1-4. There are a number of good reasons for such a connection. Abiathar, a descendant of Eli, was one of the high priests during the reigns of David and Solomon (2 Sam. 20:25). Shortly before Solomon’s accession to the throne, Abiathar joined a coup headed by David’s son Adonijah (1 Kgs. 1:7). As a result Solomon, deposed Abiathar from the high priesthood and sent him packing to the town of Anathoth where Abiathar owned land (1 Kgs. 2:26-27). Since Anathoth was a small village (only about 3 miles northeast of Jerusalem), it is unlikely that there would have been more than one priestly family living there. Thus, the fact that Jeremiah is from a priestly family from the town of Anathoth makes it very likely that he was a descendant of Abiathar, and thus also a descendant of Eli. During the priesthood of Eli, God had warned him that the priesthood would be taken from his family and given to another (1 Sam. 2:27-36). That prophesy was fulfilled during the high priesthood of Abiathar (1 Kgs. 2:27, 35). Therefore it seems that Jeremiah’s family history was a legacy of failure and rejection.

When Eli heard the news of the ark's capture, he fell backwards off of his chair and died (1 Sam. 4:18). These stories about Shiloh's destruction were probably a part of Jeremiah's family history.
When Eli heard the news of the ark’s capture, he fell backwards off of his chair and died (1 Sam. 4:18). These stories about Shiloh’s destruction were probably a part of Jeremiah’s family history.

There are other hints from the Book of Jeremiah that strengthen his ties to the priestly family of Eli and Abiathar. Jeremiah is the only prophet to speak about the destruction of God’s sanctuary in Shiloh during the days of Eli (Jer. 7:12-14; 26:6; 1 Sam. 4). This may well suggest a vivid family memory that was passed down from generation to generation. Since Shiloh was a part of the northern tribes, some suggest that this might explain Jeremiah’s concern for Israel. Regarding Jeremiah’s connection to Abiathar and the sanctuary at Shiloh, Thompson writes, “Such an ancestry would explain Jeremiah’s deep feeling for Israel’s ancient traditions, his special interest in Shiloh and its fate, his genuine concern for the people of Northern Israel, and his affinity with Hosea, the great prophet to the people of Northern Israel in the eighth century B.C.” (Thompson, NICOT, p. 140). Jeremiah is also the only prophet to mention Samuel. In Jeremiah 15:1 the Lord tells Jeremiah that “Even if Moses and Samuel stood before Me, My mind would not be favourable toward this people.” Samuel, of course, had a very special relationship with the family of Eli (1 Sam. 1:24-28; 2:11, 18-20; chapter 3).

Jeremiah's own family history mirrors the words that God spoke to him through his visit to the potter's house.
Jeremiah’s own family history mirrors the words that God spoke to him through his visit to the potter’s house.

In spite of this family history of failure and rejection, Jeremiah was a specially chosen mouthpiece for God. The call of Jeremiah to the prophetic ministry begins in Jeremiah 1:4 with these words: “Before I formed you in the womb I knew you; Before you were born I sanctified you; I ordained you a prophet to the nations.” In many ways, Jeremiah’s family history made him the perfect individual to speak about God’s ability to transform former failures into new beginnings. On one occasion when Jeremiah visited a potter’s house, he was given the following message: “O house of Israel, can I not do with you as this potter. . . .The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it” (Jer. 18:6-10). The message continues with a warning that when God speaks about building and planting a kingdom, if that kingdom does evil, He will relent concerning the good He said He would do. Although the nation of Judah did not respond positively to Jeremiah’s prophetic ministry, and God eventually sent them into exile, Jeremiah was led to proclaim words of hope, such as the words in Jeremiah 29:11. Perhaps Jeremiah’s most famous utterance of hope, however, was the proclamation that God would make a new covenant with His people (Jer. 31:31-34). One way in which Jeremiah was commanded by God to act out this hope for the future was by buying his uncle’s field in none other than the town of Anathoth (Jer. 32:7-15). This real estate transaction took place while Jeremiah was in prison and while the Babylonian army was besieging the city of Jerusalem! Even in the face of judgment, God holds out hope for people from a rejected family or nation. No one knew this better than Jeremiah.

Family, or personal failure, does not disqualify you from God's grace.
Family, or personal failure, does not disqualify you from God’s grace.

Do your family’s failures haunt you? Does the past seem to have an ironclad hold on you? Take heart in the example and message of Jeremiah, a man from a family with a legacy of failure, who rose above it by God’s grace. Jeremiah 18:7-8 sends the clear message that God does not hold the failures of the past against anyone who has a repentant heart. Even the judgment of the exile, could not hold back God’s desire to begin again. In the midst of that judgment, God was already promising His people a new start by announcing a new covenant. His spokesperson was from a rejected house with a legacy of family failure. It was Jeremiah, descendant of Eli, whom God called to proclaim words of hope for the future.

Saul and Eli: Similarities of Rejected Leaders

Saul and Eli: Similarities of Rejected Leaders

Looking Like a Leader

1 Sam. 1:9 offers a very impressive introduction of Eli as leader.
1 Sam. 1:9 offers a very impressive introduction of Eli as leader.

The impressive introduction of Eli in 1 Samuel 1:9b often goes unnoticed by English readers. The reason is that many of the Hebrew words are capable of more than one translation. The NKJV represents a typical translation: “Now Eli the priest was sitting on the seat by the doorpost of the tabernacle of the Lord.” Eli’s name means “exalted” and the “seat” he is sitting on is the usual word for “throne.” The fact that Eli sits by the “doorpost of the tabernacle,” may recall the command in Deuteronomy 6:9 to write the commandments “on the doorposts of your house.” This might suggest that Eli sits by the doorpost of the tabernacle as one who oversees the keeping of the Law. Finally, the word translated “tabernacle” is better translated “temple” or “palace.” Keeping in mind the double-meaning of these words, we could translate 1 Samuel 1:9b as “Now Exalted the priest was sitting on the throne by the doorpost (as law-enforcer) of the palace of the Lord.” This translation leaves us with a very different impression of Eli! The words “throne” and “palace” also introduce the theme of kingship and demonstrate that 1 Samuel 1 anticipates this important theme in the books of Samuel.

Ancient kings were often depicted as taller than the people. Hence the significance of Samuel's words in 1 Sam. 10:23-24.
Ancient kings were often depicted as taller than the people. Hence the significance of Samuel’s words in 1 Sam. 10:23-24.

Saul is also introduced with glowing words. After learning that Saul’s father Kish is a “mighty man of power,” 1 Samuel 9:2-3 describes Saul as “choice” and “good.” In fact, he is described as “better than all the children of Israel,” and taller than all the people from his shoulders upwards. English versions often translate the word “good/better” as “handsome.” I have used a more literal translation because it allows for a certain amount of ambiguity. Is Saul “good/better” in only a physical sense, or is he perhaps “good/better” in a spiritual or moral sense as well? The reason this is important is because later in the story when the Lord rejects Saul as king, Saul is told, “The Lord has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you” (emphasis mine). Later when Saul is pursuing David and David spares his life, Saul acknowledges that David has done “good” to him (1 Sam. 24:16-20). By this point in the story, we have come to know that Saul’s “goodness” is only related to his physical looks, not to his spirituality. However, at the beginning of 1 Samuel 9 all of this awaits discovery. All we know at the beginning of Saul’s introduction leaves us with a good impression of him. Thus Saul and Eli both have positive introductions, leaving the reader impressed with their good qualities. Both introductions leave the reader hopeful that God has found a good and competent leader. The negative qualities of each are only discovered as one continues reading.

Leaders Who Corrupt the Worship of God

Eli and his sons were corrupt leaders who stole from the people and from God. Picture taken from http://randalldsmith.com/1-samuel-226-36-the-portrait-hall-eli-and-the-ignorance-excuse/
Eli and his sons were corrupt leaders who stole from the people and from God. Picture taken from http://randalldsmith.com/1-samuel-226-36-the-portrait-hall-eli-and-the-ignorance-excuse/

Just as Eli and Saul both present initial favourable impressions as leaders, their character flaws come into sharpest focus in the same way–through corrupt worship of Yahweh. 1 Samuel 2:12-17 describes the corrupt practice of Eli’s sons regarding the abuse of the sacrifices brought to the tabernacle. Not only do they steal from the worshipper (1 Sam. 2:13-14), they steal from God (1 Sam. 2:15-16)! Eli’s crime is twofold: 1) He does not effectively discipline his sons for their sacrilege (1 Sam. 2:22-25; 3:13); and 2) He participates in eating the stolen sacrifices (1 Sam. 2:29). When God accuses Eli of honoring his sons above Him, He says that Eli and his sons have made themselves fat with the “head of every offering of My people Israel.” I have highligted the word “head” because of its importance in the story of Saul’s sin below.

Similarly, Saul is also convicted of sin in regards to sacrifice. In 1 Samuel 13:7-10, Saul succombs to the pressure of events and offers sacrifice, instead of waiting for Samuel as directed. When God commands Saul to destroy the Amalekites, Saul again fails by sparing Agag, “along with the best of the sheep, the oxen, the fatlings, the lambs, and all that was good” (1 Sam. 15:9). According to Saul, the purpose was to bring them back and sacrifice them to the Lord (1 Sam. 15:15, 21). When Saul speaks of the people sparing the “best” of the animals in 15:21, the word he chooses is “head,” the same one used in describing the sin of Eli! Samuel’s response is classic and announces a key theme of 1&2 Samuel: “Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold to obey is better than sacrifice, and to heed than the fat of rams”(1 Sam. 15:22).

In Search of Better Leaders

Both Eli and Saul are rejected with two separate words of judgment. Both men are told that God will seek for a leader "after His own heart."
Both Eli and Saul are rejected with two separate words of judgment. Both men are told that God will seek for leaders “after His own heart.”

When the Lord sends a Man of God to pronounce judgment on Eli and his sons, he states, “Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever” (1 Sam. 2:35). Similarly, when God rebukes Saul for his disobedience Samuel says, “The Lord has sought for Himself a man after His own heart” (1 Sam. 13:14). Furthermore, this man after God’s heart (David) will receive a “sure house” (1 Sam. 25:28; 2 Sam. 7:16), like that promised to the faithful priest of 1 Samuel 2:35. The parallels extend beyond the wording. Eli receives two words of judgment (1 Sam. 2:27-35; 3:11-14), and so does Saul (1 Sam. 13:11-14; 15:13-29). In each case it is the first words of judgment that contain the similar language about one “after God’s heart.”

Leaders Who Receive a Similar Judgment

God disposes of the leaders Eli and Saul in similar ways.
God disposes of the leaders Eli and Saul in similar ways.

Part of the judgment visited upon Eli is that he is told that both of his sons will die on the same day (1 Sam. 2:34). In 1 Samuel 4 Israel is attacked by the Philistines. Eli’s two sons Hophni and Phinehas are both killed on the same day as prophesied (1 Sam. 4:11). But the tragedy doesn’t end there. Eli himself dies when he hears the news that the ark of God was taken by the Philistines (1 Sam. 4:18). Ironically we are told that when Eli heard the news, he “fell off the seat backward,” broke his neck and died. This seat is the same one mentioned in 1 Samuel 1:9b which is usually translated “throne.” In other words, just as God will later dethrone Saul, here he dethrones Eli. Along with the deaths of Eli and his sons, his daughter-in-law also dies giving birth (1 Sam. 4:19-20). Most importantly, Israel experiences a devastating defeat at the hands of the Philistines (1 Sam. 4:10).

Drawing attention to the details surrounding Eli’s death may cause the reader to recall that the circumstances surrounding Saul’s death are eerily similar. Note that, like Eli and his sons, Saul and his sons die on the same day (1 Sam. 31:2-5). The battle is not only against the same foe–the Philistines–but the Philistines are said to gather at Aphek (1 Sam. 29:1), just as they did in the days of Eli (1 Sam. 4:1)! As in the days of Eli, Israel experiences an overwhelming defeat (1 Sam. 31:7). As Saul’s end nears the narrator informs us, “The battle was heavy against Saul” (1 Sam. 31:3, my translation). When Eli dies, the narrator states that he was “old and heavy” (1 Sam. 4:18). Finally, just as Eli falls from his “throne” (a sign of his leadership), so an Amalekite brings David Saul’s crown and arm bracelet (symbols of his leadership–2 Sam. 1:10).

Better Leaders and Better Days

God replaces ungodly leaders with godly ones. Samuel replaced Eli and David replaced Saul.
God replaces ungodly leaders with godly ones. Samuel replaced Eli and David replaced Saul.

If you haven’t noticed these similarities before, you may be wondering about their significance. At the beginning of 1 Samuel, Hannah offers a song of praise to Yahweh (1 Sam. 2:1-10). In this song she praises the Lord’s sovereignty and describes how He operates among people. We could sum up the words of Hannah’s song in the words of James 4:6, “God resists the proud, but gives grace to the humble.” Through their disobedience both Eli and Saul bring judgment down upon themselves and their houses. Their rebellion is similar and so their judgment is similar. God had raised both them and their houses to positions of supreme authority and leadership in Israel, but their sin brought ruin on them and their houses. Just as Hannah had said, the Lord “brings low and lifts up” (1 Sam. 2:7). In each case, however, the Lord doesn’t leave His people leaderless. In place of Eli, He raised up Samuel (and later the priesthood of Zadok–see 1 Kings 2:27, 35), and in the place of Saul, the Lord raised up David.

For more information on Eli, Samuel, Saul, and David see my book Family Portraits: Character Studies in 1 and 2 Samuel. Available at Amazon UK / USA and WestBow Press.