1 Samuel 3:2














Every imagination must be struck by the contrast between the old man and the child. The more so, that the natural order of things is reversed. Instead of admonition to the child coming through the lips of age, admonition to the aged came through the lips of childhood.

I. THE CHARACTER OF ELI ILLUSTRATED.

1. His good points. The Lord had ceased to speak to or by Eli; but when the old priest perceived that the Lord had spoken to the child, he showed no personal or official jealousy. On the contrary, he kindly encouraged Samuel, and directed him how to receive the heavenly message. He did not attempt to interpose on the ground that he, as the chief priest, was the official organ of Divine communications, but bade the child lie still and hearken to the voice. Nor did he claim any preference on the ground of his venerable age. It is not easy to look with complacency on one much younger than ourselves who is evidently on the way to excel us in our own special province. But Eli did so, and threw no hindrance whatever in the way of the young child. Let God use as his seer or prophet whom he would. Eli was anxious to know the truth, and the whole truth, from the mouth of the child. He had been previously warned by a man of God of the disaster which his own weakness and his sons' wickedness would bring on the priestly line (1 Samuel 2:27-36). But the evil of the time was too strong for him; and having effected no reform in consequence of that previous warning, the old man must have foreboded some message of reproof and judgment when the voice in the night came not to himself, but to the child. Yet he was not false to God, and would not shrink from hearing truth, however painful. "I pray thee hide it not from me." He meekly acquiesced in the condemnation of his house. Eli had no sufficient force of character or vigour of purpose to put away the evil which had grown to such enormity under his indulgent rule, but he was ready with a sort of plaintive surrender to Divine justice. It was not a high style of character, but at all events it was vastly better than a self-justifying, God-resisting mood of mind.

2. His faults. No meek language, no pious acquiescence in his sentence, can extenuate the grievous injury which, through indecision and infirmity, Eli had brought on Israel at large, and on the priestly order in particular. His virtues may almost be said to have sprung out of his faults. He was benevolent, submissive, and free from jealousy because he had no force, no intensity. He could lament and suffer well because he had no energy. So he commanded little respect because, instead of checking evil, he had connived at it for a quiet life. "There are persons who go through life sinning and sorrowing, sorrowing and sinning. No experience teaches them. Torrents of tears flow from their eyes. They are full of eloquent regrets. But all in vain. When they have done wrong once they do wrong again. What are such persons to be in the next life? Where will the Elis of this world be? God only knows "(Robertson).

II. THE CHILD CALLED TO BE A PROPHET. We may discern even in "little Samuel" the beginnings of a great character, prognostics of an illustrious career. The child was courageous, not afraid to sleep in one of the priest's chambers alone, no father or mother near. And he was dutiful to the aged Eli, hastening to him when he thought that he had called in the night; and considerate to his feelings, reluctant to tell him in the morning the heavy judgments of which God had spoken. From that night he began to be a prophet. Very soon were the hopes of Hannah for her son fulfilled, nay, surpassed. "Samuel grew, and the Lord was with him, and did let none of his words fall to the ground." The nature of the first communication made through Samuel gave some indication of the future strain of his prophetic life and testimony. He was not to be one of those, like Isaiah, Daniel, and Zechariah, whose prophecies and visions reached far forward into future times. His function was more like that of Moses, Elijah, or Jeremiah, as a teacher of private and public righteousness. He was destined to maintain the law and authority of God, to rebuke iniquity, to check and even sentence transgressors in high places, to withstand the current of national degeneracy, and insist on the separation of Israel from the heathen nations and their customs. The pith of his life ministry lay in his urgency for moral obedience.

III. LIGHT THROWN ON THE EARLY TRAINING OF GOD'S PUBLIC SERVANTS. It is acknowledged that some who have been eminently useful in Christian times have been converted in manhood, and their earlier life may seem to have been lost. Paul was so converted. So was Augustine. But these really form no exception to the rule that God directs the training of his servants from childhood. Paul had a good Jewish Rabbinical education, and, besides this, an acquaintance with Greek literature and forms of thought. Having been brought up a Pharisee, he was the more fitted after his conversion to estimate at its full force that Jewish resistance to Christianity on the ground of law righteousness which he above all men combatted. At the same time, knowing the world, and being from his youth up cultivated and intelligent according to the Greek standard, he was prepared to be, after his conversion, a most suitable apostle of Christ to the Gentiles. A similar process of preparation may be traced in Augustine. His early studies in logic and rhetoric prepared him, though he knew it not, to become a great Christian dialectician; and even the years in which he served his own youthful passions were not without yielding some profit, inasmuch as they intensified his knowledge of the power of sin, and ultimately of the sin vanquishing power of grace. By far the greater number of those who have served the Lord as prophets, preachers, or pastors of his flock, have been nourished up for such service from early years, though they knew it not. Some of them went first to other callings. John Chrysostom was at the bar; Ambrose in the civil service, rising to be prefect of Liguria; Cyprian was a teacher of rhetoric; Melancthon, a professor of Greek. Moses himself grew up a scholar and a soldier, and no one who saw him in the court of Egypt could have guessed his future career. But in such cases God guided his servants in youth through paths of knowledge and experience which were of utmost value to them when they found at last their real life work for his name. There is danger, however, in sudden transitions from one walk of life to another, and from one mould of character to another. It is the danger of extravagance. There is a proverb about the excessive zeal of sudden converts; and there is this measure of truth in it, that persons who rapidly change their views or their position need some lapse of time, and some inward discipline, before they learn calmness, religious self-possession, and meekness of wisdom. It is therefore worthy of our notice that God gave Moses a long pause in the land of Midian, and Paul also in Arabia. We return to the fact that the great majority of God's servants in the gospel have grown up with religious sentiments and desires from their very childhood. So it was with John the Baptist, with Timothy, with Basil, with Jerome, with Bernard of Clairvaux, with Columba, with Usher, with Zinzendorf, with Bengel, and many more. So it was with Samuel. His first lessons were from the devout and gifted Hannah in the quiet home at Ramah. From his earliest consciousness he knew that he was to be the Lord's, and a specially consecrated servant or Nazarite. Then he was taken to Shiloh, and his special training for a grand and difficult career began. Early in his life he had to see evil among those who ought to have shown the best example. He had to see what mischief is wrought by relaxation of morals among the rulers of what we should call Church and State, so that an abhorrence of such misconduct might be deeply engraved on his untainted soul. But at the same time Samuel grew up in daily contact with holy things. The sacred ritual, which was no more than a form to the wicked priests, had an elevating and purifying influence on the serious spirit of this child. And so it was that Samuel, conversant day by day with holy names and symbols, took a mould of character in harmony with these - took it gradually, firmly, unalterably. It gave steadiness to his future ministry; for he was to retrieve losses, assuage excitements, re-establish justice, reprove, rebuke, and exhort the people and their first king. Such a ministry needed a character of steady growth, and the personal influence which attends a consistent life. So the Lord called Samuel when a child, and he answered, "Speak; for thy servant heareth." May God raise up young children among us to quit themselves hereafter as men - to redress wrongs, establish truth and right, heal divisions, reform the Church, and pave the way for the coming King and the kingdom! - F.

And it came to pass at that time, when Eli was laid down in his place.
Eli and Samuel.

1. They are contrasted in point of years: for the one is a boy, the other a grey-headed old man; and if it were for only this, the chapter would be one of deep interest. For it is interesting always to see a friendship between the old and the young. It is striking to see the aged one retaining so much of freshness and simplicity as not to repel the sympathies of boyhood. It is surprising to see the younger one so advanced and thoughtful, as not to find dull the society of one who has outlived excitability and passion.

2. They are contrasted again in point of office Both are judges of Israel. But Eli is a judge rendering up his trust, and closing his public career. Samuel is a judge entering upon his office. The venerable judge of forty years is sentenced by the judge elect.

3. Still more striking is the contrast in point of character. Here the difference of inferiority is on the wrong side. It is the young who is counselling, supporting, admonishing the old

4. Once more, we have here the contrast between sludge by office and a judge by Divine call. It is wise after an earthly sort to have an appointed succession. Hereditary judges, hereditary nobles, hereditary sovereigns: without them human life would run into inextricable confusion. Nevertheless, such earthly arrangements only represent the heavenly order. The Divine order of Government is the rule of the Wise and Good. From time to time, one who has qualifications direct from God is made, in Scripture, to stand side by side with one who has his qualifications only from office or earthly appointment; and then the contrast is marvellous indeed. And thus by the side of Eli, the judge by office, stands Samuel, the judge by Divine call: qualified by wisdom, insight, will, resting on obedience, to guide and judge God's people Israel. Very instructive are the contrasts of this chapter.

I. ELI'S CHARACTER.

II. ELI'S DOOM. Eli's character has two sides; we will take the bright side first. The first point remarkable in him is the absence of envy. Eli furthers Samuel's advancement, and assists it to his own detriment. God's priest and God's judge, to whom so fitly as to him could God send a message? But, another is preferred: the inspiration comes to Samuel, and Eli is superseded and disgraced. God's message for all Israel comes to a boy: to one who had been Eli's pupil, to one beneath him, who had performed for him servile offices. This was the bitter cup put into his hand to drink. And yet Eli assists him to attain this dignity. He perceives that God has called the child. He does not say in petulance — "Then, let this favoured child find out for himself all he has to do, I will leave him to himself." Consider how difficult this conduct of Eli's was. Remember how difficult it is to be surpassed by a younger brother, and bear it with temper. It is hard to give information which we have collected with pains, but which we cannot use, to another who can make use of it Where is the professional man, secular or clerical, who will so speak of another of the same profession, while struggling with him in honourable rivalry, or so assist him, as to ensure that the brightest lustre shall shine upon what he really is? Whoever will ponder these things will feel that Eli's was no common act. It was easy for Eli to have instructed anyone else how to approach God. But the difficulty was how to instruct Samuel. Samuel alone, in all Israel, crossed his path. And yet Eli stood the test. He was unswervingly just. He threw no petty hindrances in his way.

2. Remark the absence of all priestly pretensions. Eli might with ease have assumed the priestly tone. When Samuel came with his strange story that he bad beard a voice calling to him in the dark, Eli might bare fixed upon him a clear, cold unsympathising eye, and said, "This is excitement — mere enthusiasm. I am the appointed channel of God's communications; I am the priest Hear the Church. Unordained, unanointed with priestly oil, a boy, a child, it is presumption from you to pretend to communications from Jehovah! A layman has no right to bear Voices; it is fanaticism." On the other hand, Eli might have given his own authoritative interpretation to Samuel, of that word of God which he had heard. But suppose that interpretation had been wrong? Eli did neither of these things. He sent Samuel to God. He taught him to inquire for himself There are two sorts of men who exercise influence. The first are those who perpetuate their own opinions, bequeath their own names, form a sect, gather a party round them who speak their words, believe their belief Such men were the ancient Rabbis. And of such men, in and out of the Church, we have abundance now. It is the influence most aimed at and most loved The second class is composed of those who stir up faith, conscience, thought, to do their own work. Such men propagate not many views; but they propagate Life itself in inquiring minds and earnest hearts. Now this is God's real best work. Men do not think so They like to be guided. They ask, what am I to think? and what am I to believe? and what am I to feel? Save me the trouble of reflecting and the anguish of inquiring. And this is the Ministry and its work — not to drill hearts, and minds, and consciences, into right forms of thought and mental postures, but to guide to the Living God who speaks. To bring the soul face to face with God, and supersede ourselves, that is the work of the Christian ministry.

3. There was in Eli a resolve to know the whole truth. "What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, end more also, if thou hide any thing from me of all the things that He said unto thee." Eli asked in earnest to know the worst. It would be a blessed thing to know what God thinks of us. But next best to this would be to sea ourselves in the light in which we appear to others: other men's opinion is a mirror in which we learn to see ourselves. Therefore it is a blessing to have a friend like Samuel, who can dare to tell us truth, judicious, candid, wise. True friendship will not retail tormenting trifles; but what we want is one friend at least, who will extenuate nothing, but with discretion tell the worst, using unflinchingly the sharp knife which is to cut away the fault.

4. There was pious acquiescence in the declared Will of God. When Samuel had told him every whit, Eli replied, "It is the Lord." The highest religion could say no more. Free from envy, free from priestcraft, earnest, humbly submissive — that is the bright side of Eli's character, and the side least known or thought of. There is another side to Eli's character. He was a wavering, feeble, powerless man, with excellent intentions, but an utter want of will; and if we look at it deeply, it is will that makes the difference between man sod man; not knowledge, not opinions, not devoutness, not feeling, but will — the power to be. Let us look at the causes of this feebleness. There are apparently two

1. A recluse life — he lived in the temple. And such are the really fatal men in the work of life, those who look out on human life from e cloister, or who know nothing of men except through hooks. Doubtless there is a danger in knowing too much of the world. But, beyond all comparison, of the two extremes the worst is knowing too little of life.

2. That feebleness arose out of original temperament, in sentiment Eli might be always trusted: in action he was forever false, because he was a weak, vacillating man. Therefore his virtues were all of a negative character.Let us look at the result of such a character

1. It had no influence. Eli was despised by his own sons He was not respected by the nation.

2. It manifested incorrigibility. Eli was twice warned; once by a prophet, once by Samuel. Both times he was warned in vain. There are persons who go through life sinning and sorrowing — sorrowing and sinning. No experience teaches them, Torrents of tears flow from their eyes. They are full of eloquent regrets. But tears, heart breaks, repentance, warnings, are ell in vain. Where they did wrong once, they do wrong again.

3. It resulted in misery to others.

(F. W. Robertson, M. A.)

People
Dan, Eli, Samuel
Places
Beersheba, Dan, Shiloh
Topics
Able, Barely, Becoming, Begun, Clouded, Dim, Eli, Eyesight, Grow, Laid, Lay, Lying, Pass, Resting, Usual, Wax, Weak
Outline
1. How the word of the Lord was first revealed to Samuel
11. God tells Samuel the destruction of Eli's house
15. Samuel, though loath, tells Eli the vision
19. Samuel grows in credit

Dictionary of Bible Themes
1 Samuel 3:2

     1466   vision
     5134   blindness, natural
     5229   bed

1 Samuel 3:1-10

     5537   sleeplessness

1 Samuel 3:1-21

     5658   boys

Library
Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

A Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

What the Truth Saith Inwardly Without Noise of Words
Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses
Thomas A Kempis—Imitation of Christ

Samuel, the Little Server
It was some years after Ruth's son had been born in Bethlehem that another mother was made glad by the precious gift of a little son. This mother's name was Hannah, and her baby was a special joy to her because she had so longed to have a son and had prayed so earnestly to God for this great gift. There was no doubt about the baby's name. He was called "Samuel," which means "God has heard." [Illustration: "Samuel answered, Speak; for Thy servant heareth." 1 Sam. iii. 10.] For had not God listened
Amy Steedman—The Babe in the Bulrushes

By Collating Similar Passages with 1 Sam. ...
By collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared Israel. 40. But you say, It is written: "If a man sin against the Lord, who shall entreat for him?" [2968] First of all, as I already said before, I might allow you to make that objection if you refused penance to those only who denied the faith. But what difficulty does
St. Ambrose—Works and Letters of St. Ambrose

Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Faithlessness and Defeat
'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines?
Alexander Maclaren—Expositions of Holy Scripture

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Our Attitude Toward his Sovereignty
"Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). In the present chapter we shall consider, somewhat briefly, the practical application to ourselves of the great truth which we have pondered in its various ramifications in earlier pages. In chapter twelve we shall deal more in detail with the value of this doctrine but here we would confine ourselves to a definition of what ought to be our attitude toward the Sovereignty of God. Every truth that is revealed to us in God's Word
Arthur W. Pink—The Sovereignty of God

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of
John Bunyan—The Works of John Bunyan Volumes 1-3

Effectual Calling
'Them he also called.' Rom 8:80. Q-xxxi: WHAT IS EFFECTUAL CALLING? A: It is a gracious work of the Spirit, whereby he causes us to embrace Christ freely, as he is offered to us in the gospel. In this verse is the golden chain of salvation, made up of four links, of which one is vocation. Them he also called.' Calling is nova creatio, a new creation,' the first resurrection. There is a two-fold call: (1.) An outward call: (2.) An inward call. (1.) An outward call, which is God's offer of grace to
Thomas Watson—A Body of Divinity

Thoughts Upon Self-Denyal.
THE most glorious Sight questionless that was ever to be seen upon the face of the Earth, was to see the Son of God here, to see the supreme Being and Governour of the World here; to see the Creator of all things conversing here with his own Creatures; to see God himself with the nature, and in the shape of Man; walking about upon the surface of the Earth, and discoursing with silly Mortals here; and that with so much Majesty and Humility mixed together, that every expression might seem a demonstration
William Beveridge—Private Thoughts Upon a Christian Life

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Christian's Book
Scripture references 2 Timothy 3:16,17; 2 Peter 1:20,21; John 5:39; Romans 15:4; 2 Samuel 23:2; Luke 1:70; 24:32,45; John 2:22; 10:35; 19:36; Acts 1:16; Romans 1:1,2; 1 Corinthians 15:3,4; James 2:8. WHAT IS THE BIBLE? What is the Bible? How shall we regard it? Where shall we place it? These and many questions like them at once come to the front when we begin to discuss the Bible as a book. It is only possible in this brief study, of a great subject, to indicate the line of some of the answers.
Henry T. Sell—Studies in the Life of the Christian

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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