Luke, Jesus and Samuel

I previously wrote about the relationship between Luke 2.40-52 and 1 Samuel 2.26-3.19. (See my earlier post on this.) Richard has asked an important question about that relationship: "Why then, if we accept Lee Dahn’s original and insightful observation, is Luke being subtle in comparing Jesus to Samuel, one of the greatest prophets, who resided in the temple at Shiloh from the age of two and according to 1 Samuel 2:35 is the fulfillment of God’s promise to “raise up for myself a faithful high priest”?"

I am not sure how to take the question - as directed to me personally calling for further clarification, or as a general query. I will nonetheless try making a few clarifications and modifications to my original comments. (I thought for a moment to go back and make these modifications in the original post, but then quickly realized how irresponsible and compromising that would be. I am embarrassed for some of the errors.)

First, I may have been hasty in asserting that "from 3.1-18, we get the idea that Samuel fits the requirements God had established for the priests, thus seemingly fulfilling the promise to 'raise up for myself a faithful high priest' (2.35)." I was putting some small details (e.g., the linen ephod of 2.18-19, 28) together which may or may not bear any weight in linking Samuel to the fulfillment of 2.35. Perhaps to say that Samuel particularly is God's "faithful priest" is to read too much into Luke's Jesus story. (Please note that I incorrectly wrote "faithful high priest" in my previous post. Apologies for the lack of faithfulness to the text - an obvious indicator that I was too strongly attempting to import some implication into Luke's story.) Perhaps it is not. I am just not sure.

Second, and certainly more in line with Richard's thesis, I believe that Luke is comparing Jesus to Samuel, however subtle, because the story of Eli's sons (1Sam2.12-17, 27-36) represents perhaps the best-known tale of the corruption of the Israel's priesthood. Richard has brought to light other instances in Luke's Gospel where the priesthood is subtly exposed as corrupt (e.g., the story of the rich man and Lazarus). Those subtle movements by Luke would have been, I presume, fairly easy for Theophilus to recognize, being high priest himself and familiar with his own familiy's handling of the office. And the fact that the stories of both Eli's sons and young Samuel's calling (at the age of twelve? [so Josephus]) are found between the "growth" comments of 1 Samuel 2.26 and 3.19 seems, in my mind, to indicate that Luke is trying to tie what lies between his own "growth" comments about the twelve-year-old Jesus (Lk2.40, 52) with the two stories about Eli's sons and Samuel.

I will admit that the evidence in Luke's Gospel suggesting that Jesus is the new eschatological high priest is scarce and cryptic at best. But that does not mean it is not present.

May I ask a few counter-questions? If Luke is consistently showing the corruption of the priesthood and not attmepting to say that Jesus is the new eschatological high priest, what is his resolution to the problem of the priesthood? Is there one? What are the reasons for exposing the priesthood's corruption? Is the motivation merely to show that Jesus was condemned unjustly, by an unjust establishment, by Romans influenced by corrupt priests? (I find this hard to believe, considering that everything Jesus was condemned for he is recorded to have claimed himself, explicitly and implicitly.) If the motivation is not merely political, then why is the corruption of the priesthood important for Luke's Jesus story?

Lastly, could it be that Luke 19.47-48 and texts like it are meant by Luke to fulfill 1 Samuel 2.36, where the people implore the faithful priest? (I notice that 1 Kings 2.27 claims to fulfill the promise as well.)

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