1 Samuel · Chapter 3

V. 1. Before Eli-That is, under his inspection and direction. Word-The word of prophecy, or the revelation of God’s will to and by the prophets. Precious-Rare or scarce, such things being most precious in mens’ esteem, whereas common things are generally despised. Open vision-God did not impart his Mind by way of vision or revelation openly, or to any public person, to whom others might resort for satisfaction, though he might privately reveal himself to some pious persons for their particular direction. This is premised, as a reason why Samuel understood not, when God called him once or twice.

Verse 1. Samuel ministered unto the Lord] He performed minor services in the tabernacle, under the direction of Eli, such as opening the doors, &c. See 1 Samuel 3:15.

The word of the Lord was precious] There were but few revelations from God; and because the word was scarce, therefore it was valuable. The author of this book probably lived at a time when prophecy was frequent, See the preface.

There was no open vision.] There was no public accredited prophet; one with whom the secret of the Lord was known to dwell, and to whom all might have recourse in cases of doubt or public emergency.

Verse 1. The child Samuel ministered before Eli — That is, under his inspection and direction. The word of the Lord was precious — That is, the word of prophecy, or the revelation of God’s will to and by the prophets, was rare or scarce, such things being most precious in men’s esteem, whereas common things are generally despised. In other words, God did very rarely in those days reveal his mind to any person. There was no open vision — Here vision includes all the ways whereby God revealed himself to men. And the declaration implies that though God might privately reveal himself and his will, to some pious persons for their particular direction, he did not impart his mind by way of revelation openly, or to any public person, to whom others might resort for satisfaction. In the whole book of Judges, we find only two prophets mentioned. This is premised as a reason why Samuel understood not when God called him once or twice.

Verse 1. No open vision; that is, no distinguished prophets in all the land; one of the great calamities which Amos denounced against Israel: 1 Samuel 8:12.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

V. 2. His place-In the court of the tabernacle.

Verse 2. Eli was laid down in his place] It is very likely that as the ark was a long time at Shiloh, they had built near to it certain apartments for the high priest and others more immediately employed about the tabernacle. In one of these, near to that of Eli, perhaps under the same roof, Samuel lay when he was called by the Lord.

Verses 2-4. At that time — After the man of God, mentioned in the foregoing chapter, (verse 27,) had been with Eli; perhaps the very night after he had delivered his message: when Eli was laid down in his place — In the court of the tabernacle, where there were divers rooms for several uses of the priests, as there were afterward at the temple. That he could not see — Clearly to do his duty, after it became duskish. This, it is likely, made him go to bed betimes, and leave directions with Samuel what to do, till it was time for him also to repose himself. Ere the lamp of God went out — Before the lights of the gold en candlestick were put out in the morning. It has been inferred by some, from Exodus 27:20, 21, that the lamp in the great shaft of this candlestick, which bent toward the most holy place, never went out. Some others of them, however, did go out, or were put out when it was morning. The meaning, therefore, here is, that ere it was day the Lord called Samuel, which, it appears, he did, out of the most holy place. So the Targum, A voice was heard out of the temple of the Lord. He answered, Here am I — It is likely Eli lay nearer the tabernacle than Samuel did. It appears, however, he heard nothing, the voice passing by him to Samuel, to whom it was directed, and who alone heard it.

2. It came to pass at that time — Not the night following the day on which the man of God appeared to Eli, (1 Samuel 2:27,) as Drusius, Patrick, and others suppose, for, as a part of this call of God to Samuel contained a prophecy against Eli, it is probable that some considerable time had elapsed since the man of God delivered his message; but the words at that time (Hebrews, in that day) refer more naturally to the period designated by those days in the first verse, when the word of God was rare, than to any particular day or part of a day. In his place — In his sleeping apartment, either in the court of the tabernacle or near by it. His eyes began to wax dim — By reason of old age. This statement seems to be introduced here to explain why Samuel ran so hastily to Eli when he heard his name called, as though he supposed the high priest, being partially blind, needed his assistance.

V. 3. Went out-Before the lights of the golden candlestick were put out in the morning.

Verse 3. Ere the lamp of God went out] Before sunrise; for it is likely that the lamps were extinguished before the rising of the sun. See Exodus 27:21; Leviticus 24:3.

Verses 2-4. At that time — After the man of God, mentioned in the foregoing chapter, (verse 27,) had been with Eli; perhaps the very night after he had delivered his message: when Eli was laid down in his place — In the court of the tabernacle, where there were divers rooms for several uses of the priests, as there were afterward at the temple. That he could not see — Clearly to do his duty, after it became duskish. This, it is likely, made him go to bed betimes, and leave directions with Samuel what to do, till it was time for him also to repose himself. Ere the lamp of God went out — Before the lights of the gold en candlestick were put out in the morning. It has been inferred by some, from Exodus 27:20, 21, that the lamp in the great shaft of this candlestick, which bent toward the most holy place, never went out. Some others of them, however, did go out, or were put out when it was morning. The meaning, therefore, here is, that ere it was day the Lord called Samuel, which, it appears, he did, out of the most holy place. So the Targum, A voice was heard out of the temple of the Lord. He answered, Here am I — It is likely Eli lay nearer the tabernacle than Samuel did. It appears, however, he heard nothing, the voice passing by him to Samuel, to whom it was directed, and who alone heard it.

Ver. 3. Ere the lamp of God went out in the temple. Of the seven lamps in the great candlestick, six, it is said, were extinguished when the priests retired to sleep.

3. Ere the lamp of God went out — Before the dawning of the day. Compare Exodus 27:21.

Verse 4. The Lord called Samuel] The voice probably came from the holy place, near to which Eli and Samuel were both lying.

Verses 2-4. At that time — After the man of God, mentioned in the foregoing chapter, (verse 27,) had been with Eli; perhaps the very night after he had delivered his message: when Eli was laid down in his place — In the court of the tabernacle, where there were divers rooms for several uses of the priests, as there were afterward at the temple. That he could not see — Clearly to do his duty, after it became duskish. This, it is likely, made him go to bed betimes, and leave directions with Samuel what to do, till it was time for him also to repose himself. Ere the lamp of God went out — Before the lights of the gold en candlestick were put out in the morning. It has been inferred by some, from Exodus 27:20, 21, that the lamp in the great shaft of this candlestick, which bent toward the most holy place, never went out. Some others of them, however, did go out, or were put out when it was morning. The meaning, therefore, here is, that ere it was day the Lord called Samuel, which, it appears, he did, out of the most holy place. So the Targum, A voice was heard out of the temple of the Lord. He answered, Here am I — It is likely Eli lay nearer the tabernacle than Samuel did. It appears, however, he heard nothing, the voice passing by him to Samuel, to whom it was directed, and who alone heard it.

4. The Lord called Samuel — In an audible voice, by pronouncing his name. Compare Genesis 22:1; Exodus 3:4.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

V. 7. Did not know-He was not acquainted with God in that extraordinary or prophetical way. And this ignorance of Samuel’s served God’s design, that his simplicity might give Eli the better assurance of the truth of God’s call, and message to Samuel.

Verse 7. Samuel did not yet know the Lord] He had not been accustomed to receive any revelation from him. He knew and worshipped the God of Israel; but he did not know him as communicating especial revelation of His will.

Verse 7. Samuel did not yet know the Lord — How God was wont to teach and instruct men in his will. Neither was the word of the Lord yet revealed to him — He was not acquainted with the way wherein God made himself and his mind known unto the prophets, because he had never spoken to him before. So that he did not know how to distinguish between the voice of God and that of men. And this ignorance of Samuel served God’s design, as it gave Eli the fuller assurance of the truth of God’s call and message to Samuel.

7. Samuel did not yet know the Lord — The first part of this verse is explained by the second. Samuel knew not the Lord in the way of receiving divine communications from him, for, as already stated, such communications were at that time rare.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

Verse 9. Speak, Lord; for thy servant heareth] This was the usual way in which the prophets spoke, when they had intimations that the Lord was about to make some especial revelation.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

V. 10. Came and stood-Before, he spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all farther mistake, the voice came near to him, as if the person speaking had been standing near him.

Verse 10. The Lord cane, and stood] He heard the voice as if it was approaching nearer and nearer; till at last, from the sameness of the tone, he could imagine that it ceased to approach: and this is what appears to be represented under the notion of God standing and calling.

Verse 10. The Lord came and stood, &c. — Before, the Lord spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all further mistake, the voice came near to him, as if the person speaking had been standing near him. And Rabbi Kimchi thinks the expression denotes some glorious appearance of God to him, because it is the same which is used Numbers 22:22-31, where the angel is said to stand to oppose Balaam’s proceedings. And so the Targum, The Lord was revealed, and stood and called, &c.

10. The Lord came, and stood — From verse 15 we learn that Samuel beheld a vision as well as heard a voice, and, therefore, it is most natural to understand the words came and stood as designating a visible appearance. God was not only personally but visibly there, either in human form (Genesis 18:2, 33; Joshua 5:13-15) or in some angelic or surprising manifestation. Exodus 3:2-6. Hitherto Samuel had seen nothing, but had only heard the voice. Thrice the voice had called, and thrice the child had gone to Eli, supposing he had called. All this served as preparation for the vision, not only rousing Eli from his thoughtlessness, and putting his mind in a state of anxious expectation, but also impressing Samuel with a feeling that something remarkable was pending. Having thus prepared the way, the Lord not merely called as at other times, but he also came and stood, that is, revealed himself by some visible manifestation; and this, perhaps, so awed and surprised the child that he omitted the name of the LORD from the answer which Eli had directed him to make in case he heard the voice again.

Verse 11. The Lord said to Samuel] He probably saw nothing, and only heard the voice; for it was not likely that any extraordinary representation could have been made to the eyes of a person so young. He heard a voice, but saw no similitude.

The ears-shall tingle.] It shall be a piercing word to all Israel; it shall astound them all; and, after having heard it, it will still continue to resound in their ears.

Verse 11. Both the ears of every one shall tingle — Or, as we would express it, It shall stun all that hear it. This was awfully fulfilled, when the doleful news came that the ark was taken, and both Eli’s sons were slain, and when Eli himself fell down and broke his neck.

11. Shall tingle — With horror and alarm. As a loud, sharp, discordant note thrills one’s ears with pain, so the bitter tidings of Israel’s woe in the judgment about to fall on Eli’s house would shock all Israel. Compare the similar use of this proverbial saying in 2 Kings 21:12; Jeremiah 19:3.

V. 12. In that day-In that time which I have appointed for this work, which was about twenty or thirty years after this threatning. So long space of repentance God allows to this wicked generation. When I begin, &c.-Tho’ this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist ‘till I have made a full end.

Verse 12. I will perform-all things which I have spoken] That is, what He had declared by the prophet, whose message is related 1 Samuel 2:27, &c.

When I begin, I will also make an end.] I will not delay the execution of my purpose: when I begin, nothing shall deter me from bringing all my judgments to a conclusion.

Verse 12. In that day I will perform against Eli, &c. — In that time which I have appointed for this work, which was about twenty or thirty years after this threatening. So long space of repentance God allows to this wicked generation. When I begin, &c. — Though this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist till I have made a full end; or, have fully accomplished all my threatenings, which was done in the death of Eli and his sons; and the slaughter of eighty-five priests of this family by Doeg, and the thrusting Abiathar, who escaped that slaughter, out of his office, and so depriving that family of its dignity and honour.

12. All… I have spoken — In the message recorded 1 Samuel 2:27-36. Begin… make an end — That is, commencing and finishing all. I will execute what I have spoken against Eli’s house completely — from beginning to end.

V. 13. Restrained them not-He contented himself with a cold reproof, and did not punish, and effectually restrain them. They who can, and do not restrain others from sin, make themselves partakers of the guilt. Those in authority will have a great deal to answer for, if the sword they bear be not a terror to evil-doers.

Verse 13. I will judge his house for ever] I will continue to execute judgments upon it till it is destroyed.

His sons made themselves vile] See 1 Samuel 2:12-17, 22-25. He restrained them not.] He did not use his parental and juridical authority to curb them, and prevent the disorders which they committed. See at the conclusion of the chapter.

Verse 13. For the iniquity which he knoweth — Here we see the crime of Eli, and cause of all the awful judgments executed on his house. He knew the wickedness of his sons: the man of God told him of it: he heard of it from all the people, 1 Samuel 2:23. And he knew he ought to punish it, and that he was guilty of great iniquity in not doing so. Because his sons made themselves vile — Hebrews µhl µyllqm mekallelim lahem, literally, rendered themselves execrable, or accursed. And he restrained them not — µb hhk alw velo chehah bam, non fuit corrugatus in eos, he did not frown upon and knit his brows at them in righteous anger, as the word means. It does not signify that he showed no sign of displeasure against their wickedness, for he did chide them, though too gently, for it; but he did not severely reprove them; and, when that would not restrain them, turn them out of their office, or suspend them till they were reformed. For which cause God passed this severe sentence upon the whole family; that they should lose the dignity of the high-priesthood, and be made as contemptible as they had rendered God’s service. “Unhappy those superiors,” says Dr. Dodd, “and more particularly those parents, who, by a blind indulgence, omit to chastise their inferiors and children for their crimes! They provide for themselves the most chagrining evils and afflictive punishments.” And what shall we say of those ministers of religion, who, like Eli’s sons, instead of doing honour to, and recommending the service of God by an exemplary conduct, bring it into disgrace, and expose it to contempt, through their impieties and immoralities? Or, what shall we think of their superiors in the church, who know of this their wickedness, and use no means to restrain or check it? Surely, in every department of society, and especially in the sacred office of the ministry, they who can, and do not, restrain others from sin, make themselves, like Eli, partakers of their guilt. And even civil magistrates will have a great deal to answer for, if the sword they bear be not a terror to evil-doers.

Ver. 13. He restrained them not. Had he expelled them from the sanctuary, the awful course of crimes had been stayed, and the punishment had rested on the culprits only. By neglecting this, Eli became a partaker of the sins, and of the punishment of his sons. The canon laws of many councils expel and suspend a minister for three years, when found guilty of the crimes of Eli’s sons. These are “sins not to be purged with sacrifices.”

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

V. 14. Have sworn-Or, I do swear: the past tense being commonly put for the present in the Hebrew tongue. Unto-Or, concerning it. Purged-That is, the punishment threatened against Eli and his family, shall not he prevented by all their sacrifices, but shall infallibly be executed.

Verse 14. Shall not be purged with sacrifice nor offering] That is, God was determined that they should be removed by a violent death. They had committed the sin unto death; and no offering or sacrifice could prevent this. What is spoken here relates to their temporal death only.

Verse 14. I have sworn — Or, I do swear; the past tense being commonly put for the present in the Hebrew tongue. Unto the house of Eli — Or, concerning it. Shall not be purged — That is, the punishment threatened against Eli and his family shall not be prevented by all their sacrifices, but shall infallibly be executed.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

V. 15. Doors-Altho’ the tabernacle, whilst it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building, which had doors and posts, and other parts belonging to it. Feared-The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loth to be a messenger of such sad tidings; partly, lest if he had been hasty to utter it, Eli might think him guilty of arrogancy or secret complacency in his calamity.

Verse 15. Samuel feared to show Eli] He reverenced him as a father, and he feared to distress him by showing what the Lord had purposed to do. It does not appear that God had commanded Samuel to deliver this message: he, therefore, did not attempt it till adjured by Eli, 1 Samuel 3:17.

Verse 15. Opened the doors — Although the tabernacle, while it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building which had doors and posts, and other parts, belonging to it. Feared to show Eli the vision — The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loath to be a messenger of such sad tidings; partly lest, if he had been hasty to utter it, Eli should think him guilty of arrogancy or secret complacency in his calamity.

15. Doors of the house — “Originally, when the tabernacle was simply a tent, travelling with the people from place to place, it had only curtains at the entrance to the holy place and court. But when Israel had become possessed of fixed houses in the land of Canaan, and the dwelling-place of God was permanently erected at Shiloh, instead of the tents that were pitched for the priests and Levites, who encamped round about during the journey through the desert, there were erected fixed houses, which were built against or inside the court, and not only served as dwellings for the priests and Levites who were officiating, but were also used for the reception and custody of the gifts that were brought as offerings to the sanctuary. These buildings, in all probability, supplanted the original tent-like enclosure around the court; so that, instead of the curtains at the entrance, there were folding doors, which were shut in the evening and opened in the morning.” — Keil. Samuel feared to show Eli the vision — His fear arose from the sad and dreadful nature of what the Lord had told him. The word vision implies something more than a mental process. It was an external appearance. See note on verse 10.

SAMUEL’S CALL, 1-21.

1. Samuel ministered — See note on 1 Samuel 2:11. According to Josephus, Samuel was now about twelve years old. The word of the Lord was precious in those days — rqy, precious, costly; an epithet applied frequently to very rare and costly stones. 2 Samuel 12:30; 1 Kings 10:2; 1 Chronicles 20:2; Ezekiel 27:22. The meaning is that direct revelations from God had become exceedingly rare, and this fact was owing to the lamentable sinfulness of the priesthood and the people. As sinfulness in the individual heart drives away the Holy Spirit, so in the Hebrew nation it drove away the spirit of prophecy. A direct communication from God at such a time would truly be a precious thing. Unless we reckon Deborah, who is called a prophetess, (Judges 4:4,) so far as we know only two prophets had appeared in Israel (see Judges 6:8, and 1 Samuel 2:27) during the period that intervened between the time of Moses and this call of Samuel. No open vision — Literally, No divine communication was spread; that is, published abroad, made known. If, perchance, God revealed himself to pious individuals here and there, he gave them private revelations; but the persons thus honoured were not thereby constituted public prophets, nor sent to publish their communications to the people. In the midst of such spiritual darkness Samuel arose as a new luminary in Israel.

V. 17. God do so, &c.-God inflict the same evils upon thee, which I suspect he hath pronounced against me, and greater evils too.

Verse 17. God do so to thee, and more also] This was a very solemn adjuration: he suspected that God had threatened severe judgments, for he knew that his house was very criminal; and he wished to know what God had spoken. The words imply thus much: If thou do not tell me fully what God has threatened, may the same and greater curses fall on thyself.

Verse 17. God do so, &c. — God inflict the same evils upon thee which I suspect he hath pronounced against me, and greater evils too.

17, 18. What is the thing that… said unto thee — It will be observed that the English version supplies the words the LORD, but in his question Eli seems to have intentionally omitted the subject of the verb said. His words imply that he himself was uncertain who had called Samuel. He was doubtless strongly persuaded that it was Jehovah, for this had been his conviction when the child came to him the third time, (verse 8,) but not until Samuel had told him every whit, (verse 18 — µyrbdh lk, all the words, that is, the entire communication of verses 11-14,) was he absolutely sure; then he said, It is the Lord, and bowed in humble submissiveness before the sad and solemn prophecy. If he had entertained any doubts respecting the message of 1 Samuel 2:27-36, all doubt must have vanished now, as that message received confirmation through the child Samuel, whose word he could not doubt.

V. 18. It is the Lord-This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept.

Verse 18. Samuel told him every whit] Our word whit, or wid, comes from the Anglo-Saxon [A.S.], which signifies person, thing, &c.; every whit is every thing. The Hebrew הדברים lk ta et col haddebarim, “all these words.”

It is the Lord] He is Sovereign, and will do what he pleases; he is righteous, and will do nothing but what is just.

Let him do what seemeth him good.] There is much of a godly submission, as well as a deep sense of his own unworthiness, found in these words. He also had sinned, so as to be punished with temporal death; but surely there is no evidence that the displeasure of the Lord against him was extended to a future state.

Verse 18. It is the Lord — This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept. This was a pious and noble answer, and shows what a deep sense Eli had of the divine sovereignty over him, and the entire, implicit, and willing submission he owed to all God’s decrees, however hard they bore upon him. This ought to be our language; this ought to be the feeling of our hearts, under all the dispensations of the divine providence toward us, whether prosperous or adverse, whether pleasing or painful to flesh and blood. Under all, our will should be resigned, and all that is within us should say, It is the Lord; let him do what seemeth him good.

17, 18. What is the thing that… said unto thee — It will be observed that the English version supplies the words the LORD, but in his question Eli seems to have intentionally omitted the subject of the verb said. His words imply that he himself was uncertain who had called Samuel. He was doubtless strongly persuaded that it was Jehovah, for this had been his conviction when the child came to him the third time, (verse 8,) but not until Samuel had told him every whit, (verse 18 — µyrbdh lk, all the words, that is, the entire communication of verses 11-14,) was he absolutely sure; then he said, It is the Lord, and bowed in humble submissiveness before the sad and solemn prophecy. If he had entertained any doubts respecting the message of 1 Samuel 2:27-36, all doubt must have vanished now, as that message received confirmation through the child Samuel, whose word he could not doubt.

V. 19. Fail, &c.-That is, want its effect: God made good all his predictions. A metaphor from precious liquors, which when they are spilt upon the ground, are altogether useless.

Verse 19. Samuel grew] Increased to manhood.

The Lord was with him] Teaching him, and filling him with grace and holiness.

None of his words fall] Whatever prediction he uttered, God fulfilled it; and his counsels were received as coming from the Lord.

Verse 19. The Lord was with him — There were manifest tokens of God’s presence with him, and favour toward him. See Genesis 31:2. Or, he revealed his mind more and more to him: so that Israel knew God intended him for the prophetic office. Let none of his words fall to the ground — That is, want their proper effect: God made good all his predictions. It is a metaphor taken from precious liquors, which, when they are spilt upon the ground, are altogether useless. Or rather, it is taken from arrows shot out of a bow; which, when directed by a good archer, fail not to arrive at their intended mark.

19. Let none of his words fall to the ground — Let none of his prophecies fail of fulfilment, so that it soon became known, far and near, that he was a divinely accredited prophet, and all his sayings surely came to pass. Compare 1 Samuel 9:6.

V. 20. From Dan, &c.-Thro’ the whole Land, from the northern bound Dan, to the southern, Beersheba; which was the whole length of the Land.

Verse 20. All Israel from Dan even to Beer-sheba] Through the whole extent of Palestine; Dan being at the northern, Beer-sheba at the southern extremity.

Was established to be a prophet] The word נאמן neeman, which we translate established, signifies faithful: The faithful Samuel was a prophet of the Lord.

Verses 20, 21. All Israel, from Dan, &c. — That is, through the whole land, from the northern bound, Dan, to the southern, Beer-sheba: which was the whole length of the land. That Samuel was established, &c. — That is, settled to be a constant prophet. The Lord appeared again, &c. — Having begun to appear to him in Shiloh, he continued this great favour, and revealed himself, not by dreams and visions, but by speaking to him with an audible voice, as he had done at first. And indeed he seems to have been the first eminent prophet that was raised up, after Moses, to be a public instructer and governor of God’s people. Others there had been before him; but not with so high an authority and public approbation. And therefore St. Peter says, Acts 3:24, All the prophets from Samuel spake of these days; intimating, that he was the first eminent prophet whom the Lord raised up after Moses.

Ver. 20. From Dan even to Beer-sheba. See on Judges 18:7.

20. From Dan even to Beer-sheba — Dan, elsewhere called also Laish, (Judges 18:29,) was situated about twenty-five miles north of the Sea of Galilee, and Beer-sheba in the south of Palestine, toward the borders of Arabia. These places served to designate the two extremities of the land of Israel. Compare Judges 20:1; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25.

Verse 21. The Lord appeared again] harhl hwhy ãcyw vaiyoseph Yehovah leheraoh, “And Jehovah added to appear; “ that is, he continued to reveal himself to Samuel at Shiloh.

By the word of the Lord.] By the spirit and word of prophecy. IN this chapter we read again of the fearful consequences of a neglected religious education. Eli’s sons were wicked: their father knew the Lord; but he neither taught his children, nor restrained them by his parental authority. I have already had occasion to remark, that were a proper line of conduct pursued in the education of children, how few profligate sons and daughters, and how few broken-hearted parents should we find! The neglect of early religious education, connected with a wholesome and affectionate restraint, is the ruin of millions. Many parents, to excuse their indolence and most criminal neglect, say, “We cannot give our children grace.” What do they mean by this? That God, not themselves, is the author of the irregularities and viciousness of their children. They may shudder at this imputation: but when they reflect that they have not given them right precepts, have not brought them under firm and affectionate restraint; have not showed them, by their own spirit, temper, and conduct, how they should be regulated in theirs; when either the worship of God has not been established in their houses, or they have permitted their children, on the most trifling pretenses, to absent themselves from it; when all these things are considered, they will find that, speaking after the manner of men, it would have been a very extraordinary miracle indeed if the children had been found preferring a path in which they did not see their parents conscientiously tread. Let those parents who continue to excuse themselves by saying, “We cannot give grace to our children,” lay their hand on their conscience, and say whether they ever knew an instance where God withheld his grace, while they were, in humble subserviency to him, performing their duty. The real state of the case is this: parents cannot do God’s work, and God will not do theirs; but if they use the means, and train up the child in the way he should go, God will not withhold his blessing.

It is not parental fondness, nor parental authority, taken separately, that can produce this beneficial effect. A father may be as fond of his offspring as Eli, and his children be sons of Belial; he may be as authoritative as the grand Turk, and his children despise and plot rebellion against him. But let parental authority be tempered with fatherly affection; and let the rein of discipline be steadily held by this powerful but affectionate hand; and there shall the pleasure of God prosper; there will he give his blessing, even life for evermore. Many fine families have been spoiled, and many ruined, by the separate exercise of these two principles. Parental affection, when alone, infallibly degenerates into foolish fondness; and parental authority frequently degenerates into brutal tyranny when standing by itself. The first sort of parents will be loved without being respected; the second sort will be dreaded, without either respect or esteem. In the first case obedience is not exacted, and is therefore felt to be unnecessary, as offenses of great magnitude pass without punishment or reprehension: in the second case, rigid exaction renders obedience almost impossible; and the smallest delinquency is often punished with the extreme of torture, which, hardening the mind, renders duty a matter of perfect indifference. Parents, lay these things to heart: remember Eli and his sons; remember the dismal end of both! Teach your children to fear God-use wholesome discipline-be determined-begin in time-mingle severity and mercy together in all your conduct-and earnestly pray to God to second your godly discipline with the power and grace of his Spirit.

Education is generally defined that series of means by which the human understanding is gradually enlightened, and the dispositions of the heart are corrected, formed, and brought forth, between early infancy and the period when a young person is considered as qualified to take a part in active life. Whole nations have been corrupted, enfeebled, and destroyed, through the want of proper education: through this multitudes of families have degenerated; and a countless number of individuals have come to an untimely end. Parents who neglect this, neglect the present and eternal interests of their offspring.

I SAMUEL

Verses 20, 21. All Israel, from Dan, &c. — That is, through the whole land, from the northern bound, Dan, to the southern, Beer-sheba: which was the whole length of the land. That Samuel was established, &c. — That is, settled to be a constant prophet. The Lord appeared again, &c. — Having begun to appear to him in Shiloh, he continued this great favour, and revealed himself, not by dreams and visions, but by speaking to him with an audible voice, as he had done at first. And indeed he seems to have been the first eminent prophet that was raised up, after Moses, to be a public instructer and governor of God’s people. Others there had been before him; but not with so high an authority and public approbation. And therefore St. Peter says, Acts 3:24, All the prophets from Samuel spake of these days; intimating, that he was the first eminent prophet whom the Lord raised up after Moses.

Ver. 21. By the word of the Lord; not by dream, nor vision, but by the Baith kol, or daughter of the voice, as it is afterwards called. The Lord spake to Samuel as he spake to Moses, and as the man of God came to Bethel by the word of the Lord. 1 Kings 13:1. Here is an instance of divine revelation, without suspicion or doubt.

21. The Lord appeared again — Rather, continued to appear; that is, from time to time. Revealed himself — Discovered himself, or was unveiled. “The Lord uncovered the ear — such is the literal expression; a touching and significant figure, taken from the manner in which the possessor of a secret moves back the long hair of his friend, and whispers into the ear thus laid bare the word that no one else may hear. It is a figure which precisely expresses the most universal and philosophical idea conveyed by the term Revelation, thence appropriated in the theological language both of East and West.” — Stanley. By the word of the Lord — By communications like the one just related. Literally, the expression is, In the word of the Lord. The word of the Lord was the very element in which he lived. Thus was Samuel caused to ask of Jehovah, that is, caused to be in continued intercourse with him, as he himself might ever be reminded by his very name. See note on 1 Samuel 1:28. Accordingly, the word of the Lord was no longer so costly and rare as it had previously been in Israel, (verse 1,) for throughout the land Samuel was known to habitually receive communications from Jehovah. “He is, also, the first instance of a prophet gradually raised for his office from the earliest dawn of reason. His work and his life are the counterparts of each other. With all the recollections of the ancient sanctuary impressed upon his mind, with the voice of God sounding in his ears, not, as in the case of the elder leaders and teachers of his people, amidst the roar of thunder and the clash of war, but in the still silence of the tabernacle, ere the lamp of God went out, he was the more fitted to meet the coming crisis, to become himself the centre of new institutions which should themselves become venerable as those in which he had been himself brought up.” — Stanley.