The Sovereignty of God

INTRODUCTION

The Book of Samuel, or “סֵפֶר שְׁמוּאֵל” (Sefer Shemū’el)—especially 1 Samuel—is one of the important narratives in the Tanakh that describes the transition period from the leadership of the judges (שׁוֹפְטִים—shōfetīm) to the monarchical system with the rise of kings (מְלָכִים—melakhīm). In the Hebrew canon, this book is not divided into two but is a unified whole. It was only when translated into Greek (Septuagint—LXX) that it was separated into 1 Samuel and 2 Samuel.

From a Jewish perspective, this book is not merely a historical record of Israel but a theological narrative that reveals God's work in history—how the LORD (יהוה) rules, chooses, guides, and judges His people according to His sovereign will.

The LORD is the true King of Israel (מֶלֶךְ—melekh). This understanding is closely related to the concept of מַלְכוּת יְהוָה (malkhūth YHWH)—“the Kingdom of the LORD” and מַלְכוּת שָׁמַיִם (malkhūth shamayim)—“the Kingdom of Heaven.” These terms later became central in Christ’s proclamation in the Gospels: “the Kingdom of God” (βασιλεία τοῦ Θεοῦ) and “the Kingdom of Heaven” (βασιλεία τῶν οὐρανῶν) (cf. Matt. 5:3; 6:33; etc.). However, these terms do not primarily refer to a “kingdom” in a general sense, but rather emphasize the sovereignty of God.

The sovereignty of God highlights how God Himself acts as King. Therefore, Israel’s request to have a human king “כְּכָל־הַגּוֹיִם” (kekhol haggōyim)—“like all the nations” (1 Sam. 8:5)—is viewed as a spiritual crisis. The LORD Himself declared: “they have not rejected you, but they have rejected Me...” (1 Sam. 8:7). Even so, God allowed them to appoint a king, while warning them of the consequences they would bear.

In Jewish interpretation, this indicates that human monarchy is permitted but not God’s primary design. A human king is merely a representative, not the ultimate source of authority, and God’s sovereignty remains irreplaceable—even within human political systems.

The Book of 1 Samuel also introduces the concept of הַשְׁגָּחָה פְּרָטִית (hashgakhâ peratīth), namely divine providence. This concept affirms that God actively directs history: nothing happens by chance, and even human free actions remain within the scope of divine will.

Narratives such as the birth of Samuel, the fall of Eli, the rejection of Saul, and the anointing of David demonstrate a consistent pattern—that God works quietly yet certainly within history.

The theme of God’s sovereignty is also poetically emphasized in Hannah’s song (1 Sam. 2), understood as a profound theological reflection on divine justice: the LORD “brings low and lifts up” (1 Sam. 2:7). This concept is known as הִפְכָּה (hifkâ), a reversal of conditions, where the lowly are exalted and the strong are humbled. It shows that God’s standards differ from human logic, and His sovereignty is often revealed in unexpected ways.

One of the important theological contributions of this book is what may be called the “theology of the heart.” The term לֵבָב (levav)—heart (the center of thought, will, and morality), and כַּוָּנָה (kawwanâ)—inner intention or orientation of the heart, are key to understanding this book. In Old Testament (Tanakh) theology, the “heart” is not merely the realm of emotions, but the center of human integrity, where decisions are made. It reflects the harmony between thought and spirituality, morality and faith.

Thus, Samuel’s call “וְהָכִינוּ לְבַבְכֶם” (wehakhīnū levavkhem)—“direct your heart to the LORD” (1 Sam. 7:3)—becomes the core of religious life: directing one’s whole being toward the LORD in obedience. The climax of this “theology of the heart” is seen in 1 Samuel 16:7—humans look at לַעֵינַיִם (la‘ēnayim)—“what is visible,” but the LORD looks at לַלֵּבָב (lallevav)—“the heart.”

Related to this is the concept of שָׁמַע (shama‘)—“to hear,” which also means “to obey.” This is not new in the Tanakh but appears consistently in earlier books. In 1 Samuel 15:22 it is affirmed that “to obey is better than sacrifice.” In Jewish understanding, “hearing” always implies an active response of obedience. Simply put, this response can be seen in worship—whether it is merely ritual without true obedience, or worship that flows from the heart. This becomes the basis of the critique against Saul: he performed rituals but failed in genuine obedience.

Another important aspect related to God’s sovereignty in this book is the role and work of רוּחַ יְהוָה (Rūakh YHWH)—“the Spirit of the LORD.” The Spirit comes upon a person as a sign of divine choice and empowerment. However, the Spirit can also depart from someone, as happened to Saul (1 Sam. 16:14). The text even mentions רוּחַ רָעָה מֵאֵת יְהוָה—“an evil spirit from the LORD.” This does not imply dualism of spirits but emphasizes that God is sovereign over all things. Thus, everything occurs within the framework of divine justice and purpose.

NOTES

Focus ED = Key emphasis for the Ecclesia Domestica program

Week I (May 3, 2026) – Cantate
Fifth Sunday of Easter

MALKHŪTH YHWH: GOD’S SOVEREIGNTY
1Samuel 8:1–22

Israel’s desire to have a king like other nations may seem to solve problems from the Book of Judges, but it is seen by God as a direct rejection of His sovereignty. What caused this?

ED Focus:
God’s sovereignty must first be acknowledged and lived out within the family.

Week II (May 10, 2026) – Rogate
Sixth Sunday of Easter

HASHGAKHÂ PERATĪTH: PROVIDENTIA DEI
1Samuel 9:1–27

This concept shows how God uses small or seemingly “coincidental” events to accomplish His greater will. How do we understand God’s sovereignty in our daily lives?

ED Focus:
Each family member can become an instrument of God’s providence.

Ascension of the Lord (May 14, 2026)

GOD EXALTS & HUMBL ES
1Samuel 2:1–11; Ephesians 4:8–10

Hannah’s song is a theological prologue about God’s sovereignty, which “reverses conditions” (hifkâ). The greatest reversal is seen in Christ’s resurrection and ascension. How do we reflect on this?

ED Focus:
Parents learn to entrust their children and family future to God.

Week III (May 17, 2026) – Exaudi
Seventh Sunday of Easter

KAWWANÂ: THEOLOGY OF THE HEART
1Samuel 16:1–13

God shows that the ideal king is one whose heart aligns with His sovereignty, not the strongest one. How do we shape a heart oriented toward God?

ED Focus:
Families build values of sincerity, integrity, and a spirit of service.

Week IV (May 24, 2026)
Pentecost Sunday; Oikoumene Sunday

Theme follows PGI theme

Week V (May 31, 2026)
Trinity Sunday

SHAMA‘: OBEDIENCE
1Samuel 15:1–35

Shama‘ is not merely “hearing” but hearing that leads to total obedience. It is a key concept in the Hebrew Bible (cf. Deut. 6:4 – “Shema‘ Yisra’el”). How do we reflect this obedience in our spirituality?

ED Focus:
Families build authority based on God’s authority.

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