000 Allen FMT (i-xxii) - The Presbyterian Leader

132 Second Sunday after the Epiphany/Year B
Samuel slept near the ark, a physical reminder of the divine presence,
perhaps to fulfill a priestly duty. The “lamp of God” refers to the lamp in
the tabernacle that burned all night (Exod. 27:20–21), meaning that this
event took place before dawn. However, the postexilic community reading
the text knew that the Temple had been destroyed, that is, that the
light had gone out. The Deuteronomic editors want the community to
believe the lamp had been quenched by the Babylonians because the community
had not heeded the word of God as interpreted by the Deuteronomic
theologians (1 Sam. 3:3–4).
Three times God called, “Samuel, Samuel,” but the young person did
not recognize the voice as God’s until interpreted by Eli. Even Samuel had
to be instructed in the ways of God in the manner of Deuteronomy 6:1–6
(1 Sam. 3:5–9).
When God came a fourth time, Samuel said, “Speak, for your servant
is listening,” thereby responding faithfully and receiving the blessing of
the revelation from God (1 Sam. 3:10). In 1 Samuel 3:11, God says, “I am
about to do something in Israel that will make both ears of anyone who
hears of it tingle,” that is, will give the listeners an earache because the
message is painful (cf. 2 Kgs. 21:12; Jer. 19:3). God rephrases 1 Samuel
2:27–36 saying that God will end the priesthood of the house of Eli. So
severe is the misbehavior that nothing can make expiation (2 Sam.
3:12–14). The fact that the sons of Eli cannot be forgiven impresses upon
the postexilic community the importance of revitalizing the priesthood
and the Temple in ways that honor Jewish liturgical practice and through
which the priests participate fairly as members of the covenantal community
in taking only their share of the offerings (see First Sunday after
Christmas/Year C).
The story of the call of Samuel is sympathetic to one of the great themes
of Epiphany—helping the congregation understand the purposes of God.
However, this passage adds a sober note. The message that God gives
Samuel is one of judgment. Samuel must bear this news to Eli who, despite
his own faithfulness, will share in the calamity about to befall his family.
Eli, for his part, models how congregations should receive such news.
“Do not hide it from me.” Upon hearing the message, Eli accepted. At
this point, however, the situations of Eli’s family and of most contemporary
communities differ. The judgment on Eli’s house was irreversible.
Most communities today have the opportunity to repent and to begin to
walk in God’s ways toward blessing.
The Gospel reading for today, John 1:43–51, does not have a direct literary
or theological connection to the reading from 1 Samuel.