Contents
Introduction
1. An Exploration into the Person of Eli
1.1 Some Historical Implications of Eli
1.2 Eli’s supremacy over other judges
1.3 Eli – a High Priest?
1.4 A Dialogue between Hannah and Eli
1.5 Disloyalty of Eli and his family to God
1.6 Some other Salient features of Eli
2. Eli’s Seat
2.1 Eli’s Seat as the Symbol of his Priestly and Ruling Office
2.2 A Negative Outlook of Eli’s Seat
3. Eli’s Influence on Samuel
4. Eli’s lessons to the Christian priests in India
4.1 Questioning every expression of ego
4.2 Listening to the people
4.3 A Priest against Nepotism
4.4 Priest - a ruler of people of God?
4.5 Sin against God and sin against the People
Conclusion
Bibliography
Introduction
The first book of Samuel has given a considerable place to Eli, a priest and judge of the Israel. Eli contributed so much in making Samuel great and worthy in the eyes of God. An analysis of the life of Eli constructively contributes also to the mission and the life of the Christian priests in India. The priests who victimize the ordinary people under the factors of nepotism, non-availability, domination, lack of intimacy with God and the people, an unquenched thirst for power etc. have to learn great lessons from Eli. My concern in this assignment is to evaluate the life of Eli, narrated in the first book of Samuel (1Sam 1-4 Chapters) and drive home the lessons to the Christian priests in India today.
1. An Exploration into the Person of Eli
It is very interesting to explore the person of Eli that he adds so much of meaning into our life. The Hebrew name ‘Eli’ means my God. It is an excellence of the person Eli that he is shown as the mediator of the word of God when God’s word was very rare (1 Sam 3:1).
1.1 Some Historical Implications of Eli
The narration approximately refers to the later period of judges (around the middle of the eleventh century B.C.) Bethel, which was seen as the chief Israelite sanctuary in the later part of the book of judges, is replaced by Shiloh as seen in the first book of Samuel (1 Sam 1:3). The modern Seilun represents the ancient city of Shiloh, a ruined site about twenty miles north of Jerusalem. By the presence of the Ark of the Covenant, Shiloh would have gained the importance. Shiloh was one of the important sanctuary cities in the pre- monarchical period (Jos 18:1, Judges 18:31).[1] In this period, Eli and his sons, Hophni and Phineas were serving as priests of Yahweh. The narrator portrays the period as very much corrupted by Eli’s sons. The ancestry of Eli is not clearly stated in the first Book of Samuel but a later tradition derives his priestly line from Ithamar, the fourth son of Aaron (1 Chro 24:3). The young Samuel is presented in contrast to Eli’s sons. The narrator aims at presenting the birth of new era of monarchy.
1.2 Eli’s supremacy over other judges
In a deep analysis on the life of Eli, some claim the supremacy of Eli over other judges. Yahweh raised up judges when there was a crisis but in the case of Eli we find a significant difference that Eli was raised to be judge by Yahweh even before any crisis arose to the Israel. Also, we find a divine sanction to the future of Eli’s house, which is not found in the cases of other judges (1 Sam 2:30-35). The Deuteronomistic editor looks upon Eli as the last of Judges (1 Sam 4:18).
1.3 Eli – a High Priest?
Why is that Eli is not called a high priest but merely a priest though his position seems to be one that of high priest? It is claimed that the O.T. does not have the term ‘high priest’ used frequently because the term is regarded as a later addition. In a more appealing sense it is also said that the author’s concern is to present the family history of Samuel and so he used simpler terms for Eli and his family.
1.4 A Dialogue between Hannah and Eli
Eli as a senior male and a priest began the dialogue with Hannah. He began with a misunderstanding that Hannah was drunk. His blame added up the sorrow of Hannah who had been already suffering from humiliation due to her barrenness. Hannah’s response to Eli after his blame shows that the priests had the due respect for their office even though they led obviously a life of immorality and disloyalty.
Eli even after mistakenly blaming an innocent woman is considered as a priest who was still worthy of effecting the blessings of the Lord. And, the blessing was efficacious to bring a change in the life of Hannah. R.P. Gordan says that this is the only place in the O.T. where a priest blesses an individual.[2]
Eli was a mediator of God’s blessing to Hannah. She was shattered by the bitter remark of Eli in the beginning but was later strengthened by his words. And, Hannah had no hesitation in leaving her son, Samuel with Eli. This reflects the confidence and trust she had on Eli.
1.5 Disloyalty of Eli and his family to God
Yahweh had elevated Eli and his family by giving them a priestly and judicial office. But they were not faithful to God. Eli’s sons led and immoral life that was an aversion in the eyes of God. This also means indirectly that the leaders of Israel had provoked the wrath of Yahweh by an immoral way of living.
Eli’s fall and death after hearing that the Ark of the Covenant was captured by Philistines implies Yahweh’s judgment against the Israel and its priestly ruling family. The death of Hophni and Phineas refers to the signs of condemnation given at the prophesy (1 Sam 2:34). The falling of Eli from the seat refers to the transition of leadership from Eli and his family to Samuel, which means that from priests to the prophets. The condemnation to the Israel could not be removed by priestly rituals, offerings and prayers but by the prophetic word. Thus there is a great learning that the rituals could not effect the grace of God that the prophetic words of Samuel could do.
1.6 Some other Salient features of Eli
Eli has gifted us with the theology of listening. “Speak, Lord, for your servant is listening” (1 Sam 3:10). As we live in a media-struck society, there is a timely need for all of us to allow God to speak and listen to it in silence. Long and well- repeated prayers do not really create an atmosphere where we can quietly listen to every word that God utters every moment of our life.
The prophesy of condemnation against his house did not cause any kind of vexation towards the Lord. Eli did not curse the Lord for the sign of condemnation that his sons will die on the same day. Rather, he totally surrendered to God. Eli was not jealous of Samuel. He could accept the fact that God chose the young boy Samuel rejecting him and his family. He curiously listened to the revelation of God through Samuel. He neither undermined Samuel nor was he angry with the Lord for rejecting him. Thus Eli could accept Samuel even as greater than himself.
The wife of Phineas grieved the death of Eli so much. (1 Sam 4:19,21). This indicates how good Eli was to his daughter-in- law and vice versa.
2. Eli’s Seat
Eli sitting on the seat known as ‘Hakkisse’[3] in Hebrew is one of the major themes that the Biblical scholars present regarding the life of Eli. The theme of Eli’s seat is presented three times in different contexts. Eli was sitting on the hakkisse by the sanctuary door posts when Hannah came to pray for a child (1 Sam 1:10); he was awaiting on the seat to know the fate of the ark of the covenant which the Israel had taken to the battle against the Philistines (1sam 4:13) and another account reports the falling of Eli from the seat after learning about the capture of the ark of the covenant by the Philistines (1Sam 4:18) The word ‘kisse’ means a divine or human royal throne.[4]
According to Robert Polzin, the author of the book “Samuel and Deuteronomy” Eli sitting on the seat refers to a royalty and kingship of Israel. Eli’s falling from the seat portrays the death and destruction of the Israel caused by the kingship. Some argue that Eli sitting on the seat is an ordinary act, which does not draw any special attention. But the way it is expresses ‘al kisse’ seems to mean more than an ordinary act.
2.1 Eli’s Seat as the Symbol of his Priestly and Ruling Office
Eli was not merely a priest but also a person who judged the Israel for forty years. The evidences for his priestly office are clearly seen. “ He and his sons preside at an annual religious feast and at the temple where people pray (1Sam 3:25), they engage in sacerdotal functions (1 Sam 2: 13-17), the family had been elected by Yahweh to be priests (1 Sam 2:27-28) and their successors will be another priestly line (1 Sam 2:35).”[5] Thus, we understand that the Israel was presided over by a family of priests.
Eli is portrayed as the leader of the Israel (1 Sam 4:18). Eli and his family have a sacerdotal authority which Yahweh himself or herself has given them (1Sam 2:27-29). C.Meyers and E.Meyers confirm the ruling office of Eli by insisting that the references to Eli’s kisse as his judicial and sacramental seat.
2.2 A Negative Outlook of Eli’s Seat
It is very interesting to note that Samuel, after whose name the Book is titled, and Saul, the first king of Israel do not have any references of having seated on the seat as Eli. An analysis on this renders a negative opinion of the seat of Eli.
In all the three accounts where Eli is portrayed as sitting on the Kisse there is an unpleasant context implied. While he was sitting on the seat and looking at Hannah, he is reported to have been not able to distinguish between a praying woman and a drunken woman. Eli is portrayed as blind and helpless while sitting on the seat expectantly to hear some news from the war- zone. Finally, his fall from the seat denotes his removal, loss of physical and psychological strength, all the more a tragic end of his life. Some claim that these accounts come to say that Eli was sitting on the kisse, which was actually reserved by God for somebody else.
3. Eli’s Influence on Samuel
The greatness of Samuel mirrors the greatness of Eli too. The way Samuel was brought up by Eli should have left an indelible impact in Samuel. Eli was the tutor of Samuel (1Sam2: 11). He was the foster father of Samuel. It was so kind of Eli that he focused on Samuel than his own sons. It is clear that in the case of Samuel, Eli was not favouring any traces of nepotism.
Samuel reflected the mind and heart of Eli in every way possible. Samuel repeated the words of Eli in his first encounter with God. The words of Eli in a way created a proper atmosphere for Samuel to meet the Lord. Samuel insisted to the Israel that they should serve only to Yahweh (1 Sam 7:2-4). No doubt, that the relentless passion of Eli for Yahweh would have inculcated such an attitude in Samuel.
Samuel was visiting all the places of Israel judging them (1 Sam7: 16). The fact that Eli judged the Israel for 40 years was a moral strength for Samuel to judge the Israel according to his true conscience that was educated by Eli.
Samuel was not angry with the people for complaining to him about his own sons. Here, Samuel exactly resembles Eli who was generous to listen to the people who complained about his sons. Samuel was angry that the people undermined the kingship of God as Eli warning his sons for undermining the presence of the Lord.
4. Eli’s lessons to the Christian priests in India
I consider with respect and good appreciation that the first book of Samuel presents through the person of Eli some major concerns of the priests in India. I am sure that the ministry and the life of the priests could be improved upon the lessons that Eli is rendering to the priests.4.1 Questioning every expression of ego
Eli was able to accept Samuel even as greater than himself because God aspired it to be so. He did not undermine either Samuel or the prophet who prophesied against his house. Eli did not allow his ego to raise its ugly heads in the mission that God has entrusted to him.
The never-ending war between the priests and the Bishop is one of the painful realities among the priests in India. The secular world gloats over the breach of relationship among the so-called Christ-like persons. The media has its pages well fed with the news of priests who go on fast against the Bishop. This really sets a scandal to the Laity. ‘He doesn’t understand us’ is the grumbling of the priests against the Bishop. ‘ They do not obey’ is the remark of the Bishop against the priests. Thus, most of the priests serve their ego.
4.2 Listening to the people
The people must have felt at home with Eli because they could even report to him about the misbehaviour of his own sons. He was also listening to the prophet’s long discourse of condemnation to his house.
One of the complaints that we receive from the people is that the priest never listens to them. People want their priest to listen to them because “people expect him to be a haven in their troubles, an answer man to their worries, an immovable pillar in a changing world.”[6]
4.3 A Priest against Nepotism
The beauty of the Eli lies in the fact that he did not favour his sons and family on any ground. He was able to have more concern and love for Samuel than his own sons. His family sentiments could not hold him from doing the things the way God wanted. Thus, his married life was not a block for him to serve with an undivided heart.
The history of the Catholic Church reports how even the popes were obsessed with nepotism. “Alexander VI appointed at least eight of his relatives to the College of Cardinals. Pope Callistus III is said to have given at least some power to every one in his family.”[7] It is not an exaggeration to say that most of the priests in India have an excessive concern for their own family. It is the name and the fame of the family that seem to get the prime concern of the priests. Eli invites every priest to give up every traces of nepotism.
4.4 Priest - a ruler of people of God?
Eli is presented as ‘the judge of the Israel.’ And so we understand that Eli exercises some power over the people. I consider that this power is purely for building up the people as one community and surely, it is not for dominating over the people.
In the Indian context today, the priests need to get rid of every traces of feeling like ‘rulers of God’s people’ because, these feelings have undermined the dignity and the participation of the laity in Indian Church. “ Only 2% of the people of God (priests and religious) control everything in the Church.”[8]
Therefore, the priests must identify themselves as brothers who build and enable also others to build up one love community. George M. Soares Prabhu S.J. in his article “Christian priesthood in India today” concludes his discussion by inviting the priests to be community builders.
4.5 Sin against God and sin against the People
While warning his sons, Eli emphasises that the sin against God is more severe than sin against the people. Thus, I realize that he leads to a dichotomy between God and man. I question seriously that a priest with such a dichotomy can either serve God or people in a better way.
Priests in India need to totally give up such an attitude of Eli because the sin against God and the sin against people are inseparable. Priests have an obligation to conscientise the people in this concern. Anything that harms the humanity is also against the divinity.
4.6 Intimacy with God
Eli had such an intimate contact with God that even after God had given him a sign of condemnation against his family he continued to have faith in God. For him the Ark of the Covenant was more important than the life of his own sons. It is so significant to note that Eli was concerned about the spiritual life of all those came to the temple
There are priests who consider the daily celebration of the Eucharist as an unending burden to their lives. A good number of priests are said to be busier than Jesus himself that they find no time to pray.
Conclusion
Every priest in India has a moral obligation to nurture the people especially the ones entrusted to him or her (hopefully) in the way that Eli did to Samuel. Rather than being swept away by individualism, nepotism, ritualism etc., the priests in India need to build up a better Indian community through their intimate relationship with God and the people with the inspiration drawn from the priest, Eli. As Samuel was so much inspired by Eli, let there be moments when people would encounter God in and through the words and deeds of the priests.Bibliography
Exum, J.Cheryl, Ed. The Historical Books. England: Sheffield Academic Press Ltd, 1997.
Gordan, Robert P. 1&2 Samuel. Devon: The Paternoster Press, 1986.
Hartman, Louis F. Encyclopedic Dictionary of The Bible. 2nd Rev.Ed. New York:McGraw – Hill Book Company,Inc., 1963.
Losch, Richard R. All the People in the Bible. U.K. William B. Eerdmans Publishing Company, 2008.
Mcgoey, John H. The Priest and the Priesthood. Dublin: Clonmore and Reynolds Ltd, 1961.
Selvaraj,X.D. & Fr. Arul Kattukkaran, Ed. Priest as Prophets in India Twenty Years. Bangalore: Catholic Priests Conference in India, 2007.
Tohio, Tsumura David. The First Book of Samuel. U.K.: William B. Eerdmans Publishing Company, 2007.
Vidmar, John O.P. The Catholic Church through the Ages. New York: Paulist Press, 2005.
[1] Robert P.Gordan, 1&2 Samuel (Devon: The Paternoster Press, 1986), p.73.
[2] David Tohio Tsumura, The First Book of Samuel (U.K.: William B. Eerdmans Publishing Company, 2007), p.122.
[3] Frank Anthony Spina, “Eli’s Seat: The Transition from Priest to Prophet in 1 Samuel 1-4”, in The Historical Books, ed., J.Cheryl Exum (England: Sheffield Academic Press Ltd, 1997), p.98.
[4] ibid., p.99.
[5] ibid., p.101.
[6] John H.Mcgoey, The Priest and the Priesthood (Dublin: Clonmore and Reynolds Ltd, 1961), p.106.
[7] John Vidmar, O.P., The Catholic Church through the Ages (New York: Paulist Press, 2005), p.170-171.
[8] Mr. Amalachandran, “Voices from the Laity”, in Priest as Prophets in India Twenty Years, Compils.& eds. Fr.X.D. Selvaraj & Fr. Arul Kattukkaran (Bangalore: Catholic Priests Conference in India, 2007), p.56.
