“It happened at that time as Eli was lying down in his place (now his eyesight had begun to grow dim and he could not see well)” (1 Sam 3:2).
In a literary context with numerous parallels between Samuel and Moses (compare 1 Sam 2:35 with Num 12:7; 1 Sam 3:10 with Exod 34:5), the reference to Eli’s “dim eye” draws our attention. This description, after all, makes Eli particularly NOT LIKE Moses of whom it is said, “Although Moses was one hundred and twenty years old when he died, HIS EYE WAS NOT DIM, nor his vigor abated” (Deut 34:7). I believe this negative contrast is intentional, and that it serves at least two purposes. First, it shows how far Eli the high priest had fallen from the ideal and how desperately Israel needed another priest (see 1 Sam 2:35). Second, it shows that the author of Samuel didn’t just regard the royal and prophetic aspects of Moses’ persona as Messianic. He also included the “priestly” aspect as a key function of Israel’s future Messiah. And why shouldn’t he, since Moses serves as a “high priest” to the high priest Aaron within the storyline of Torah (see, for example, Leviticus 8-9). It is no wonder, therefore, that the author of Samuel tells us that King David was dressed like a priest (compare 2 Sam 6:14 with 1 Sam 2:8).
The author’s use of Moses as a Messianic paradigm, therefore, begs for a new covenant with a new and greater priesthood which is not in accordance with the stipulations of the Sinai covenant. Sinai, after all, can only appoint priests from the house of Aaron. But David and his future Messianic son are from the tribe of Judah.
So without saying it directly, the book of Samuel provides the context for David’s famous prophecy about his “lord” (the Messiah) in Psalm 110:1: “The LORD says to my lord: ‘Sit at My right hand Until I make Your enemies a footstool for Your feet.’ … the LORD has sworn and will not change His mind, ‘You are a priest forever according to the order of Melchizedek'” (Psa 110:1, 4). And the book of Samuel also paves the trail of redemption directly to our great high priest from the tribe of Judah, Yeshua the Messiah!
“Now if perfection was through the Levitical priesthood (for on the basis of it the people received the law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests” (Heb 7:11-14).
