1 Samuel 3 commentary

The call which Divine grace designs shall be made effectual; will be repeated till it is so, till we come to the call. Eli, perceiving that it was the voice of God that Samuel heard, instructed him what to say. Though it was a disgrace to Eli, for God's call to be directed to Samuel, yet he told him how to meet it. Thus the elder should do their utmost to assist and improve the younger that are rising up. Let us never fail to teach those who are coming after us, even such as will soon be preferred before us, Joh 1:30. Good words should be put into children's mouths betimes, by which they may be prepared to learn Divine things, and be trained up to regard them.

What a great deal of guilt and corruption is there in us, concerning which we may say, It is the iniquity which our own heart knoweth; we are conscious to ourselves of it! Those who do not restrain the sins of others, when it is in their power to do it, make themselves partakers of the guilt, and will be charged as joining in it. In his remarkable answer to this awful sentence, Eli acknowledged that the Lord had a right to do as he saw good, being assured that he would do nothing wrong. The meekness, patience, and humility contained in those words, show that he was truly repentant; he accepted the punishment of his sin.

All increase in wisdom and grace, is owing to the presence of God with us. God will graciously repeat his visits to those who receive them aright. Early piety will be the greatest honour of young people. Those who honour God he will honour. Let young people consider the piety of Samuel, and from him they will learn to remember their Creator in the days of their youth. Young children are capable of religion. Samuel is a proof that their waiting upon the Lord will be pleasing to him. He is a pattern of all those amiable tempers, which are the brightest ornament of youth, and a sure source of happiness.

CHAPTER 3

1Sa 3:1-10. The Lord Appears to Samuel in a Vision.

1. the child Samuel ministered unto the Lord before Eli--His ministry consisted, of course, of such duties in or about the sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the office had been specially assigned him, or it arose from the interest inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around it, assigned for the accommodation of the priests and Levites, his being near to that of the high priest.

the word of the Lord was precious in those days--It was very rarely known to the Israelites; and in point of fact only two prophets are mentioned as having appeared during the whole administration of the judges (Jud 4:4; 6:8).

there was no open vision--no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received them, though not so frequently as is implied in the idea of an "open vision."

3. ere the lamp of God went out in the temple of the Lord--The "temple" seems to have become the established designation of the tabernacle, and the time indicated was towards the morning twilight, as the lamps were extinguished at sunrise (see Le 6:12, 13).

5-18. he ran unto Eli, and said, Here am I; for thou calledst me--It is evident that his sleeping chamber was close to that of the aged high priest and that he was accustomed to be called during the night. The three successive calls addressed to the boy convinced Eli of the divine character of the speaker, and he therefore exhorted the child to give a reverential attention to the message. The burden of [the Lord's message] was an extraordinary premonition of the judgments that impended over Eli's house; and the aged priest, having drawn the painful secret from the child, exclaimed, "It is the Lord; let him do what seemeth him good." Such is the spirit of meek and unmurmuring submission in which we ought to receive the dispensations of God, however severe and afflictive. But, in order to form a right estimate of Eli's language and conduct on this occasion, we must consider the overwhelming accumulation of judgments denounced against his person, his sons, his descendants--his altar, and nation. With such a threatening prospect before him, his piety and meekness were wonderful. In his personal character he seems to have been a good man, but his sons' conduct was flagrantly bad; and though his misfortunes claim our sympathy, it is impossible to approve or defend the weak and unfaithful course which, in the retributive justice of God, brought these adversities upon him.

Samuel ministered unto the Lord - He performed minor services in the tabernacle, under the direction of Eli, such as opening the doors, etc. See 1Sam 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.

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.

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 Exo 27:21; Lev 24:3.

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

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.

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.

The Lord came, 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.

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.

I will perform - all things which I have spoken - That is, what He had declared by the prophet, whose message is related 1Sam 2:27, etc.

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.

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 1Sam 2:12-17, 1Sam 2:22-25.

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, 1Sam 3:21 (note).

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.

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, 1Sam 3:17.

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.

Samuel told him every whit - Our word whit, or wid, comes from the Anglo-Saxon, which signifies person, thing, etc.; every whit is every thing. The Hebrew את כל הדברים 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.

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.

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.

The Lord appeared again - וישף יהוה להראה 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.

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.

His place - In the court of the tabernacle.

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

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.

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.

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.

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.

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.

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.

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

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.

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.

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

AND the child Samuel ministred unto the LORD before Eli : and the word of the LORD was precious in those days: there was no open vision .

i. e. Under his inspection and direction, which, being so young, he needed.

To wit, the word of Prophesie, or the Revelation of Gods will to and by Prophets.

i. e. Rare or Scarce, such things being most Precious in Mens esteem, whereas common things are generally despised.

God did not impart his mind by way of Vision or Revelation openly, or to any publick Person, to whom others might resort for satisfaction, though he might or did privately reveal himself to some Pious Persons for their particular Direction. This is here premised, as a reason why Samuel understood not, when God called him once or twice.

2 And it came to pass at that time, when Eli was laid down in his place , and his eyes began to wax dim, that he could not see ,

In the Court of the Tabernacle.

To wit, clearly and distinctly. This is added, as an Evidence of his Old Age, partly to shew God's contempt of him, notwithstanding his Venerable Age, and his preferring the child Samuel before him in this vision; and partly, as the reason why Samuel so readily ran to him upon the first call, because his great Age made him more to need his Servants help.

3 And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep :

Before the Lights of the Golden Candlestick were put out, i. e. in the Night-season, or before the Morning, when they were put out, as they were Lighted in the Evening, Exod. 27. 21. Levit. 24. 3. 2 Chron. 13. 11.

i. e. In a place nigh to the Tabernacle, the Particle in being oft used for near, as hath been shewed formerly; for in the Tabernacle or Temple none might lie.

Not that this happened when he first lay down, but whilst he was lying there.

5 And he ran unto Eli, and said, Here am I, for thou calledst me. And he said, I called not; lie down again. And he went and lay down.

Shewing his great Faithfulness and Diligence in the Service, either of the Lord, or of his Master Eli.

7 Now Samuel did not yet know the LORD , neither was the word of the LORD yet revealed unto him.

Either, First, He was not acquainted with God in that Extraordinary or Prophetical way. Or rather, Secondly, He did not yet understand, any more than before, that it was not Eli, but God, who spake to him. And this ignorance of Samuel's served Gods Design, that his simplicity might give Eli the better assurance of the truth of Gods call, and message to Samuel.

Marginal references: Or, thus did Samuel before he knew the LORD, and before the word of the LORD was revealed unto him.

8 And the LORD called Samuel again the third time. And he arose, and went to Eli , and said, Here am I, for thou didst call me. And Eli perceived that the LORD had called the child.

He persists in the same readiness to obey and serve him, and was not discouraged or driven from his Duty by his double mistake and disappointment.

By the consideration of Samuel's Piety, of the Sanctity of the place adjoyning, from whence God had oft-times spoken, and of the Solitude of the place, where there was no human Person besides himself, who could or would have called Samuel in that manner.

9 Therefore Eli said unto Samuel, Go, lie down ▪ and it shall be, if he call thee, that thou shalt say, Speak LORD, for thy servant heareth . So Samuel went, and lay down in his place.

i. e. I am ready to hear what thou speakest, and to do what thou requirest.

10 And the LORD came , and stood , and called as at other times , Samuel, Samuel . Then Samuel answered, Speak, for thy servant heareth.

Before, he spake to him at a distance, even from the Holy Oracle between the Cherubims; but now, to prevent all further mistakes, the Voice came near to him, as if the Person speaking had been present with him.

Before the Voice passed by him, now the speaker fixeth his abode with him for a time, till he had uttered his whole mind to him.

As he had done before.

His Name is here doubled, to engage him to the more speedy and diligent attention.

11 ¶ And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it, shall tingle .

Those things which are related in the next Chapter, which though done by the Philistines, God here ascribes to himself, because he was the first and chief cause of it, by withdrawing his helping hand from Israel, and by delivering the Ark, and Eli's two Sons, and the rest of the People, into his and their Enemies hands.

Which will be so terrible, that not only those that feel it shall groan under it, but those that only hear the report of it, shall be struck with such Amazement and Horror, which will make their Heads and Hearts ake. A Metaphor from him, who being surprized with some great and hideous Noise, such as Thunder or great Guns, his head is much affected with it, and the Sound or Tingling of it abides in his Ears a good while after it. This Phrase is used also, 2 King. 21. 12. Ier. 19. 3.

Marginal references: 2 King. 21. 12.

12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end .

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, to make their peace with God, and prevent the Execution, as others did in like cases.

By that Prophet, chap. 2. 27.

Though this Vengeance may and shall be delayed for a season, to manifest my patience, and inci[illegible: 1+ letters] them to Repentance; yet when once I begin to Inflict, I shall certainly go on with it, and not desist till I have made a full end.

Marginal references: Heb. establish.; Chap. 2. [illegible: 1+ letters]0.; Heb. beginning and ending.

13 For I have told him, that I will judge his house for ever , for the iniquity which [illegible: 1+ letters]e knoweth : because his sons made themselves vile and he restrained them not .

i. e. Condemn, and Punish or Destroy, as the word Iudge is oft used, as Gen. 15. 14. Ioh. 3. 18. and 16. 11.

His Children, and Posterity, as is manifest by the Story; as the word House is frequently taken, as 2 Sam. 7. 11. 1 King. 21. 29. So the House of Iudah, of Aaron, of David, are oft taken for their Posterity. And to Build an House in Scripture use, is to encrease their Posterity, as Exod. 1. 21. Deut. 25. 9. Ruth 4. 11. Compare Gen. 16. 2. and 30. 3.

Till they be utterly rooted out: or, for a long time, as that Phrase is oft used.

Either by the information of the Prophet, chap. 2. v. 27, &c. or by his own guilty and self-accusing Conscience. But these, and the foregoing and following words, may well be, and are rendred thus, for this iniquity, because he knew (both by common Fame, and by his own observation) that his Sons, &c. He cannot pretend ignorance, or want of proof of their wickedness, which aggravates his Sin.

Not only hateful to God, but contemptible to all the People, whereby they also brought their Sacred Office, and Gods Holy Ordinances into contempt. Heb. Cursed themselves, or made themselves Execrab[illegible: 1+ letters]e or Accursed, both to God and men: by their Lewd and Cursed Practices, they put themselves under the Curse of God, by such a gross Violation of Gods Commands; Compare Ios. 6. 18. and 7. 12, 13. This expression may be used by way of reflection upon their Father, because be did not denounce the Curse of God against them, nor put them out of the Priesthood, as Accursed Persons, although they were so Vile, that they had prevented their Fathers censure, and Meritoriously cast themselves out, and cut themselves off from the Priesthood and Congregation of the Lord, which their Father should have done Judicially.

He contented himself with a cold and gentle reproof, and did not severely rebuke, and punish, and effectually restrain them from their abominable Courses, nor use that Authority which God had given him, as a Father, as an High-Priest, and as a Judge, or Chief Magistrate, against them, as by the Law of God he was obliged to do.

Marginal references: Or, and I will tell him, &c.; Chap. 2. 29, 30, 31, &c.; Or, accursed.; Heb. frowned not upon them▪

14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice, nor offering for ever.

Which might be done before, though it be mentioned here only. Or, I do swear: the past Tense being common [illegible: 1+ letters]y put for the pre[illegible: 1+ letters]ent in the Hebrew Tongue.

Or, concerning, as the Praefix Lame[illegible: 1+ letters] is oft used, as Exod. 14. 3. and 18. 7. 2 Sam. 11. 7. Psal. 91. 11. compare with Matth. 4. 6. i i. e. The punishment threatned against Eli and his Family, shall not be prevented or hindred by all their Sacrifices, as they fondly imagine, but shall Infallibly be Executed.

15 And Samuel lay until morning, and opened the doors of the house of the LORD : and Samuel feared to shew Eli the vision .

Although 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 only Hangings before the entrance, instead of Doors; yet when it was settled in one place, as now it was in Shiloh, where it had been for a long time, it is more than probable, both from this place, and by comparing 1 Sam. 1. 9. and 2 Sam. 6. 17. and from the Nature and Reason of the thing, that it was inclosed within some solid Building, which had Doors, and Posts, and other Parts belonging to it.

i. e. The matter of the Vision or Revelation, partly from the Reverence and Respect 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 might think him Guilty of Arrogancy or secret Complacency in his Calamity, which was like to tend to Samuel's advancement. And not being commanded by God to acquaint Eli herewith, he prudently suspended the publication of it, till a fit occasion were offered, which he might reasonably expect in a very little time, knowing that Eli would be greedy to know the matter of that Revelation, the Preface whereof he was acquainted with; and that it would be less offensive, and therefore more useful to Eli, when he saw that Samuel was not puffed up with it, nor forward to vent it, until Eli forced it from him.

17 And he said, What is the thing that the LORD hath said unto thee? I pray thee, hide it not from me: God do so to thee, and more also , if thou hide any thing from me of all the things that he said unto thee.

God inflict the same Evils upon thee, which I suspect he hath pronounced against me, and greater Evils too. Or, God do so, i. e. let God deal with thee so severely, as I cannot or am loath to express. So it is a kind of Aposiopesis usual in Oaths, and in Adjurations. The same Phrase is in Ruth 1. 17. Thus he adjures him to utter the whole truth, as was usual among the Hebrews, as 1 King. 22. 16. Matth. 26. 63.

Marginal references: Heb. [illegible: 1+ letters]o add; Or, word.

18 And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD : Let him do what seemeth him good.

This severe Sentence is from the Sovereign Lord of the World, who hath an absolute Power and Right to dispose of me and all his Creatures as he pleaseth; to whose good pleasure I therefore freely submit: from Israel's God, who was known by this Name of Iehovah, 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.

Marginal references: Heb. all the things, or words.

19 ¶ And Samuel grew , and the LORD was with him, and did let none of his words fall to the ground .

As in Stature, so in Wisdom and Piety, and God's Favour, and Reputation with the People.

i. e. Want its effect or success: God made good all his Predictions. A Metaphor from precious Liquors, which when they are spilt upon the Ground, are altogether useless and ineffectual. This Phrase is oft used, as Ios. 21. 45. Esth. 6. 10, &c.

Marginal references: 1 King. 8. 56.

20 And all Israel, from Dan even to Beersheba , knew that Samuel was established to be a prophet of the LORD.

Through the whole Land, from the Northern Bound Dan, to the Southern, Beer-sheba; which was the whole length, and largest extent of the Land. See Iudg. 20. 1, 2. 2 Sam. 17. 11.

Both by Eli's Testimony, and particular Relation of the [illegible: 1 word] going History, to the People that came from all Parts; [illegible: 1 word] by succeeding Revelations made to him, whereof mention is made in the next Verse, which though placed after, might be done before.

Marginal references: Or, faithful.

21 And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh, by the word of the LORD .

Or, did use to Reveal his mind to Samuel.

i. e. By his word, the Noun for the Pronoun, which is frequent, as Levit. 14. 15, &c. by his word of command, which he chose to deliver to Israel by his Mouth, as it h[illegible: 1+ letters]e follows; or by his word of Prophesie concerning future events.

SAMUEL CALLED TO BE A PROPHET. — CHAP. III.

At the time when Samuel served the Lord before Eli, both as a boy and as a young man (1Sa 2:11, 1Sa 2:21, 1Sa 2:26), the word of the Lord had become dear, i.e., rare, in Israel, and “Prophecy was not spread.” נפרץ, from פּרץ, to spread out strongly, to break through copiously (cf. Pro 3:10). The “word of the Lord” is the word of God announced by prophets: the “vision,” “visio prophetica.” It is true that Jehovah had promised His people, that He would send prophets, who should make known His will and purpose at all times (Deu 18:15.; cf. Num 23:23); but as a revelation from God presupposed susceptibility on the part of men, the unbelief and disobedience of the people might restrain the fulfilment of this and all similar promises, and God might even withdraw His word to punish the idolatrous nation. Such a time as this, when revelations from God were universally rare, and had now arisen under Eli, in whose days, as the conduct of his sons sufficiently proves, the priesthood had fallen into very deep corruption.

1Sa 3:2-4

The word of the Lord was then issued for the first time to Samuel. 1Sa 3:2-4 form one period. The clause, “it came to pass at that time” (1Sa 3:2), is continued in 1Sa 3:4, “that the Lord called,” etc. The intervening clauses from ועלי to אלהים ארון are circumstantial clauses, intended to throw light upon the situation. The clause, “Eli was laid down in his place,” etc., may be connected logically with “at that time” by the insertion of “when” (as in the English version: Tr.). The dimness of Eli’s eyes is mentioned, to explain Samuel’s behaviour, as afterwards described. Under these circumstances, for example, when Samuel heard his own name called out in sleep, he might easily suppose that Eli was calling him to render some assistance. The “lamp of God” is the light of the candlestick in the tabernacle, the seven lamps of which were put up and lighted every evening, and burned through the night till all the oil was consumed (see Exo 30:8; Lev 24:2; 2Ch 13:11, and the explanation given at Exo 27:21). The statement that this light was not yet extinguished, is equivalent to “before the morning dawn.” “And Samuel was lying (sleeping) in the temple of Jehovah, where the ark of God was.” היכל does not mean the holy place, as distinguished from the “most holy,” as in 1Ki 6:5; 1Ki 7:50,The Masoretes have taken היכל in this sense, and therefore have placed the Athnach under שׁכב rednu, to separate שׁכב וּשׁמוּאל from יי בּהיכל, and thus to guard against the conclusion, which might be drawn from this view of היכל that Samuel slept in the holy place. but the whole tabernacle, the tent with its court, as the palace of the God-king, as in 1Sa 1:9; Psa 11:4. Samuel neither slept in the holy place by the side of the candlestick and table of shew-bread, nor in the most holy place in front of the ark of the covenant, but in the court, where cells were built for the priests and Levites to live in when serving at the sanctuary (see at 1Sa 3:15). “The ark of God, i.e., the ark of the covenant, is mentioned as the throne of the divine presence, from which the call to Samuel proceeded.

1Sa 3:5-9

As soon as Samuel heard his name called out, he hastened to Eli to receive his commands. But Eli bade him lie down again, as he had not called him. At first, no doubt, he thought the call which Samuel had heard was nothing more than a false impression of the youth, who had been fast asleep. But the same thing was repeated a second and a third time; for, as the historian explains in 1Sa 3:6, “Samuel had not yet known Jehovah, and (for) the word of Jehovah was not yet revealed to him.” (The perfect ידע after טרם, though very rare, is fully supported by Psa 90:2 and Pro 8:25, and therefore is not to be altered into ידע, as Dietrich and Böttcher propose.) He therefore imagined again that Eli had called him. But when he came to Eli after the third call, Eli perceived that the Lord was calling, and directed Samuel, if the call were repeated, to answer, “Speak, Lord; for Thy servant heareth.”

1Sa 3:10-11

When Samuel had lain down again, “Jehovah came and stood,” sc., before Samuel. These words show that the revelation of God was an objectively real affair, and not a mere dream of Samuel's. “And he called to him as at other times” (see Num 24:1; Jdg 16:20), etc.). When Samuel replied in accordance with Eli’s instructions, the Lord announced to him that He would carry out the judgment that had been threatened against the house of Eli (1Sa 3:11-14). “Behold, I do a thing in Israel, at which both the ears of every one that heareth it shall tingle,” sc., with horror (see 2Ki 21:12; Jer 19:3; Hab 1:5).

1Sa 3:12-14 On that day I will perform against Eli all that I have spoken concerning his house (see 1Sa 2:30.), beginning and finishing it,” i.e., completely. דּבּר את־אשׁר הקים, to set up the word spoken, i.e., to carry it out, or accomplish it. In 1Sa 3:13 this word is communicated to Samuel, so far as its essential contents are concerned. God would judge “the house of Eli for ever because of the iniquity, that he knew his sons were preparing a curse for themselves and did not prevent them.” To judge on account of a crime, is the same as to punish it. עד־עולם, i.e., without the punishment being ever stopped or removed. להם מקללים, cursing themselves, i.e., bringing a curse upon themselves. “Therefore I have sworn to the house of Eli, that the iniquity of the house of Eli shall not (אם, a particle used in an oath, equivalent to assuredly not) be expiated by slain-offerings and meat-offerings (through any kind of sacrifice) for ever.” The oath makes the sentence irrevocable. (On the facts themselves, see the commentary on 1Sa 2:27-36.)

1Sa 3:15

Samuel then slept till the morning; and when he opened the doors of the house of Jehovah, he was afraid to tell Eli of the revelation which he had received. Opening the doors of the house of God appears to have been part of Samuel’s duty. We have not to think of doors opening into the holy place, however, but of doors leading into the court. 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 dwelling-places 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 entirely 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 again in the morning. It is true that nothing is said about the erection of these buildings in our historical books, but the fact itself is not to be denied on that account. In the case of Solomon’s temple, notwithstanding the elaborate description that has been given of it, there is nothing said about the arrangement or erection of the buildings in the court; and yet here and there, principally in Jeremiah, the existence of such buildings is evidently assumed. מראה, visio, a sign or vision. This expression is applied to the word of God which came to Samuel, because it was revealed to him through the medium of an inward sight or intuition.

1Sa 3:16-18

When Samuel was called by Eli and asked concerning the divine revelation that he had received, he told him all the words, without concealing anything; whereupon Eli bowed in quiet resignation to the purpose of God: “It is the Lord; let Him do what seemeth Him good.” Samuel’s communication, however, simply confirmed to the aged Eli what God had already made known to him through a prophet, But his reply proves that, with all his weakness and criminal indulgence towards his wicked sons, Eli was thoroughly devoted to the Lord in his heart. And Samuel, on the other hand, through his unreserved and candid communication of the terribly solemn word of God with regard to the man, whom he certainly venerated with filial affection, not only as high priest, but also as his own parental guardian, proved himself to be a man possessing the courage and the power to proclaim the word of the Lord without fear to the people of Israel.

1Sa 3:19-21

Thus Samuel grew, and Jehovah was with him, and let none of his words fall to the ground, i.e., left no word unfulfilled which He spoke through Samuel. (On הפּיל, see Jos 21:45; Jos 23:14; 1Ki 8:56.) By this all Israel from Dan to Beersheba (see at Jdg 20:1) perceived that Samuel was found trustworthy, or approved (see Num 12:7) as a prophet of Jehovah. And the Lord continued to appear at Shiloh; for He revealed himself there to Samuel “in the word of Jehovah,” i.e., through a prophetic announcement of His word. These three verses form the transition from the call of Samuel to the following account of his prophetic labours in Israel. At the close of 1Sa 3:21, the lxx have appended a general remark concerning Eli and his sons, which, regarded as a deduction from the context, answers no doubt to the paraphrastic treatment of our book in that version, but in a critical aspect is utterly worthless. War with the Philistines. Loss of the Ark.

Death of Eli and His Sons - 1 Samuel 4

At Samuel’s word, the Israelites attacked the Philistines, and were beaten (1Sa 4:1, 1Sa 4:2). They then fetched the ark of the covenant into the camp according to the advice of the elders, that they might thereby make sure of the help of the almighty covenant God; but in the engagement which followed they suffered a still greater defeat, in which Eli’s sons fell and the ark was taken by the Philistines (1Sa 4:3-11). The aged Eli, terrified at such a loss, fell from his seat and broke his neck (1Sa 4:12-18); and his daughter-in-law was taken in labour, and died after giving birth to a son (1Sa 4:19-22). With these occurrences the judgment began to burst upon the house of Eli. But the disastrous result of the war was also to be a source of deep humiliation to all the Israelites. Not only were the people to learn that the Lord had departed from them, but Samuel also was to make the discovery that the deliverance of Israel from the oppression and dominion of its foes was absolutely impossible without its inward conversion to its God.

The Call of Samuel. (b. c. 1128.)

1 And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 3 And ere the lamp of God went out in the temple of the Lord , where the ark of God was, and Samuel was laid down to sleep; 4 That the Lord called Samuel: and he answered, Here am I. 5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down. 6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again. 7 Now Samuel did not yet know the Lord , neither was the word of the Lord yet revealed unto him. 8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child. 9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord ; for thy servant heareth. So Samuel went and lay down in his place. 10 And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

To make way for the account of God's revealing himself first to Samuel, we are here told, 1. How industrious Samuel was in serving God, according as his place and capacity were (v. 1): The child Samuel, though but a child, ministered unto the Lord before Eli. It was an aggravation of the wickedness of Eli's sons that the child Samuel shamed them. They rebelled against the Lord, but Samuel ministered to him; they slighted their father's admonitions, but Samuel was observant of them; he ministered before Eli, under his eye and direction. It was the praise of Samuel that he was so far from being influenced by their bad example that he did not in the least fall off, but improved and went on. And it was a preparative for the honours God intended him; he that was thus faithful in a little was soon after entrusted with much more. Let those that are young be humble and diligent, which they will find the surest way to preferment. Those are fittest to rule who have learnt to obey. 2. How scarce a thing prophecy then was, which made the call of Samuel to be the greater surprise to himself and the greater favour to Israel: The word of the Lord was precious in those days. Now and then a man of God was employed as a messenger upon an extraordinary occasion (as ch. ii. 27), but there were no settled prophets, to whom the people might have recourse for counsel, nor from whom they might expect the discoveries of the divine will. And the rarity of prophecy made it the more precious in the account of all those that knew how to put a right value upon it. It was precious, for what there was (it seems) was private: There was no open vision, that is, there were none that were publicly known to have visions. Perhaps the impiety and impurity that prevailed in the tabernacle, and no doubt corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy, till the decree had gone forth for the raising up of a more faithful priest, and then, as an earnest of that, this faithful prophet was raised up.

The manner of God's revealing himself to Samuel is here related very particularly, for it was uncommon.

I. Eli had retired. Samuel had waited on him to his bed, and the rest that attended the service of the sanctuary had gone, we may suppose, to their several apartments (v. 2): Eli had laid down in his place; he went to bed betimes, being unfit for business and soon weary of it, and perhaps loving his ease too well. Probably he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more because his eyes began to wax dim, an affliction which came justly upon him for winking at his sons' faults.

II. Samuel had laid down to sleep, in some closet near to Eli's room, as his page of the back-stairs, ready within call if the old man should want any thing in the night, perhaps to read to him if he could not sleep. He chose to take Samuel into this office rather than any of his own family, because of the towardly disposition he observed in him. When his own sons were a grief to him, his little servitor was his joy. Let those that are afflicted in their children thank God if they have any about them in whom they are comforted. Samuel had laid down ere the lamp of God went out, v. 3. It should seem he lay somewhere so near the holy place that he went to bed by that light, before any of the lamps in the branches of the candlestick went out (for the main lamp never went out), which probably was towards midnight. Till that time Samuel had been employing himself in some good exercise or other, reading and prayer, or perhaps cleaning or making ready the holy place; and then went softly to his bed. Then we may expect God's gracious visits, when we are constant and diligent in our duty.

III. God called him by name, and he took it for Eli's call, and ran to him, v. 4, 5. Samuel lay awake in his bed, his thoughts, no doubt, well employed (as David's Ps. lxiii. 6), when the Lord called to him, bishop Patrick thinks out of the most holy place, and so the Chaldee paraphrase reads it, A voice was heard out of the temple of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet possibly it might come some other way. Hereupon we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed and ran to him, to see if he wanted any thing, and perhaps fearing he was not well. "Here am I," said he—a good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Almighty, that he took that to be only Eli's call which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; he calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over-officious, did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort: that thy man-servant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calls many by the ministry of the word, and they say, as Samuel did, "Here am I;" but not looking at God, nor discerning his voice in the call, the impressions of it are soon lost; they lie down again, and their convictions come to nothing.

IV. The same call was repeated, and the same mistake made, a second and third time, v. 6-9. 1. God continued to call the child yet again (v. 6), and again the third time, v. 8. Note, The call which divine grace designs to make effectual shall be repeated till it is so, that is, till we come at the call; for the purpose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him (v. 7): Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him. Perhaps he would have been sooner aware of a divine revelation had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things must remember the time when they were as babes, unskilful in the word of righteousness. When I was a child I understood as a child. Yet let us not despise the day of small things. Thus did Samuel (so the margin reads it) before he knew the Lord, and before the word of the Lord was revealed unto him; thus he blundered one time after another, but afterwards he understood his duty better. The witness of the Spirit in the hearts of the faithful is often thus mistaken, by which means they lose the comfort of it; and the strivings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost. God speaketh once, yea, twice, but man perceiveth it not, Job xxxiii. 14. 3. Samuel went to Eli this second and third time, the voice perhaps resembling his, and the child being very near to him; and he tells Eli, with great assurance, "Thou didst call me (v. 6-8), it could be no one else." Samuel's disposition to come when he was called, though but by Eli, proving him dutiful and active, qualified him for the favour now to be shown him; God chooses to employ such. But there was a special providence in it, that he should go thus often to Eli; for hereby, at length, Eli perceived that the Lord had called the child, v. 8. And, (1.) This would be a mortification to him, and he would apprehend it to be a step towards his family's being degraded, that when God had something to say he should choose to say it to the child Samuel, his servant that waited on him, and not to him. And it would humble him the more when afterwards he found it was a message to himself, and yet sent to him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon enquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered he himself perceived that God was about to speak to him, and yet must not know what it was till he had it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs are overruled by infinite Wisdom, and made serviceable to his purposes.

V. At length Samuel was put into a posture to receive a message from God, not to be lodged with himself and go no further, but, that he might be a complete prophet, to be published and made an open vision. 1. Eli, perceiving that it was the voice of God that Samuel heard, gave him instructions what to say, v. 9. This was honestly done, that though it was a disgrace to him for God's call to pass him by, and be directed to Samuel, yet he put him in the way how to entertain it. Had he been envious of this honour done to Samuel, he would have done what he could to deprive him of it, and, since he did not perceive it himself, would have bidden him lie down and sleep, and never heed it, it was but a dream; but he was of a better spirit than to act so; he gave him the best advice he could, for the forwarding of his advancement. Thus the elder should, without grudging, do their utmost to assist and improve the younger that are rising up, though they see themselves likely to be darkened and eclipsed by them. Let us never be wanting to inform and instruct those that are coming after us, even such as will soon be preferred before us, John i. 30. The instruction Eli gave him was, when God called the next time, to say, Speak, Lord, for they servant heareth. He must call himself God's servant, must desire to know the mind of God. "Speak, Lord, speak to me, speak now:" and he must prepare to hear, and promise to attend: Thy servant heareth. Note, Then we may expect that God will speak to us, when we set ourselves to hearken to what he says, Ps. lxxxv. 8; Hab. ii. 1. When we come to read the word of God, and to attend on the preaching of it, we should come thus disposed, submitting ourselves to the commanding light and power of it: Speak, Lord, for thy servant heareth. 2. It should seem that God spoke the fourth time in a way somewhat different from the other; though the call was, as at other times, a call to him by name, yet now he stood and called, which intimates that there was now some visible appearance of the divine glory to Samuel, a vision that stood before him, like that before Eliphaz, though he could not discern the form thereof, Job iv. 16. This satisfied him that it was not Eli that called; for he now saw the voice that spoke with him, as it is expressed, Rev. i. 12. Now also the call was doubled—Samuel, Samuel, as if God delighted in the mention of his name, or to intimate that now he should be made to understand who spoke to him. God hath spoken once, twice have I heard this, Ps. lxii. 11. It was an honour to him that God was pleased to know him by name (Exod. xxxiii. 12), and then his call was powerful and effectual when he called him by name, and so brought it particularly to him, as Saul, Saul. Thus God called to Abraham by name, Gen. xxii. 1. 3. Samuel said, as he was taught, Speak, for thy servant heareth. Note, Good words should be put into children's mouths betimes, and apt expressions of pious and devout affections, by which they may be prepared for a better acquaintance with divine things, and trained up to a holy converse with them. Teach young people what they shall say, for they cannot order their speech by reason of darkness. Samuel did not now rise and run as before when he thought Eli called, but lay still and listened. The more sedate and composed our spirits are the better prepared they are for divine discoveries. Let all tumultuous thoughts and passions be kept under, and every thing be quiet and serene in the soul, and then we are fit to hear from God. All must be silent when he speaks. But observe, Samuel left out one word; he did not say, Speak, Lord, but only, Speak, for thy servant heareth, way was made for the message he was now to receive, and Samuel was brought acquainted with the words of God and visions of the Almighty, and this ere the lamp of God went out (v. 3) in the temple of the Lord, which some of the Jewish writers put a mystical sense upon; before the fall of Eli, and the eclipsing of the Urim and Thummim for some time thereby, God called Samuel, and made him an oracle, whence they have an observation among their doctors, That the sun riseth, and the sun goeth down (Eccl. i. 5), that is, say they, Ere God maketh the sun of one righteous man to set, he makes the sun of another righteous man to rise. Smith ex Kimchi.

Eli and His House Threatened. (b. c. 1128.)

11 And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. 12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. 14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. 15 And Samuel lay until the morning, and opened the doors of the house of the Lord . And Samuel feared to shew Eli the vision. 16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I. 17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee. 18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord : let him do what seemeth him good.

Here is, I. The message which, after all this introduction, God delivered to Samuel concerning Eli's house. God did not come to him now to tell him how great a man he should be in his day, what a figure he should make, and what a blessing he should be in Israel. Young people have commonly a great curiosity to be told their fortune, but God came to Samuel, not to gratify his curiosity, but to employ him in his service and send him on an errand to another person, which was much better; and yet the matter of this first message, which no doubt made a very great impression upon him, might be of good use to him afterwards, when his own sons proved, though not so bad as Eli's, yet not so good as they should have been, ch. viii. 3. The message is short, not nearly so long as that which the man of God brought, ch. ii. 27. For, Samuel being a child, it could not be expected that he should remember a long message, and God considered his frame. The memories of children must not be overcharged, no, not with divine things. But it is a sad message, a message of wrath, to ratify the message in the former chapter, and to bind on the sentence there pronounced, because perhaps Eli did not give so much regard to that as he ought to have done. Divine threatenings, the less they are heeded, the surer they will come and the heavier they will fall. Reference is here had to what was there said concerning both the sin and the punishment.

1. Concerning the sin: it is the iniquity that he knoweth, v. 13. The man of God told him of it, and many a time his own conscience had told him of it. O what a great deal of guilt and corruption is there in us concerning which we may say, "It is the iniquity which our own heart knoweth, we are conscious to ourselves of it!" In short, the iniquity was this: His sons made themselves vile, and he restrained them not. Or, as it is in the Hebrew, he frowned not upon them. If he did show his dislike of their wicked courses, yet not to that degree that he ought to have done: he did reprove them, but he did not punish them, for the mischief they did, nor deprive them of their power to do mischief, which as a father, high priest, and judge, he might have done. Note, (1.) Sinners do by their own wickedness make themselves vile. They debauch themselves (for every man is tempted when he is drawn aside of his own lusts, Jam. i. 14) and thereby they debase themselves, and make themselves not only mean, but odious to the holy God and holy men and angels. Sin is a vile thing, and degrades men more than any thing, Ps. xv. 4. Eli's sons made light of God, and made his offerings vile in the people's eyes; but the shame returned into their own bosom: they made themselves vile. (2.) Those that do not restrain the sins of others, when it is in the power of their hand to do it, make themselves partakers of the guilt, and will be charged as accessaries: Those in authority will have a great deal to answer for if they make not the sword they bear a terror to evil workers.

2. Concerning the punishment: it is that which I have spoken concerning his house, v. 12 and 13. I have told him that I will judge his house for ever, that is, that a curse should be entailed upon his family from generation to generation. The particulars of this curse we had before; they are not here repeated, but it is added, (1.) That when that sentence began to be executed it would be very dreadful and amazing to all Israel (v. 11): Both the ears of every one that hears it shall tingle. Every Israelite would be struck with terror and astonishment to hear of the slaying of Eli's sons, the breaking of Eli's neck, and the dispersion of Eli's family. Lord, how terrible art thou in thy judgments! If this be done in a green tree, what shall be done in the dry? Note, God's judgments upon others should affect us with a holy fear, Ps. cxix. 120. (2.) That these direful first-fruits of the execution would be certain earnests of the progress and full accomplishment of it: When I begin I will proceed and make an end of all that I have threatened, v. 12. It is intimated that it might possibly be some time before he would begin, but let them not call that forbearance an acquittance, nor that reprieve a pardon; for when at length he does begin he will make thorough work of it, and, though he stay long, he will strike home. (3.) That no room should be left for hope that this sentence might be reversed and the execution stayed or mitigated, v. 14. [1.] God would not revoke the sentence, for he backed it with an oath: I have sworn to the house of Eli; and God will not go back from what he has sworn either in mercy or judgment. [2.] He would never come to a composition for the forfeiture: "The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. No atonement shall be made for the sin, nor any abatement of the punishment." This was the imperfection of the legal sacrifices, that there were iniquities which they did not reach, which they would not purge; but the blood of Christ cleanseth from all sin, and secures all those that by faith are interested in it from that eternal death which is the wages of sin.

II. The delivery of this message to Eli. Observe,

1. Samuel's modest concealment of it, v. 15. (1.) He lay till the morning, and we may well suppose he lay awake pondering on what he had heard, repeating it to himself, and considering what use he must make of it. After we have received the spiritual food of God's word, it is good to compose ourselves, and give it time to digest. (2.) He opened the doors of the house of the Lord, in the morning, as he used to do, being up first in the tabernacle. That he should do so at other times was an instance of extraordinary towardliness in a child, but that he should do so this morning was an instance of great humility. God had highly honoured him above all the children of his people, yet he was not proud of the honour, nor puffed up with it, did not think himself too great and too good to be employed in these mean and servile offices, but, as cheerfully as ever, went and opened the doors of the tabernacle. Note, Those to whom God manifests himself he makes and keeps low in their own eyes, and willing to stoop to any thing by which they may be serviceable to his glory, though but as door-keepers in his house. One would have expected that Samuel would be so full of his vision as to forget his ordinary service, that he would go among his companions, as one in an ecstasy, to tell them what converse he had had with God this night; but he modestly keeps it to himself, tells the vision to no man, but silently goes on in his business. Our secret communion with God is not to be proclaimed upon the house-tops. (3.) He feared to show Eli the vision. If he was afraid Eli would be angry with him and chide him, then we have cause to suspect that Eli used to be as severe with this towardly child as he was indulgent to his own wicked sons, and this will bear hard upon him. But we will suppose it was rather because he was afraid to grieve and trouble the good old man that he was so shy. If he had run immediately with the tidings to Eli, this would have looked as if he desired the woeful day and hoped to build his own family upon the ruin of Eli's; therefore it became him not to be forward to declare the vision. No good man can take pleasure in bringing evil tidings, especially not Samuel to Eli, the pupil to the tutor whom he loves and honours.

2. Eli's careful enquiry into it, v. 16, 17. As soon as ever he heard Samuel stirring he called for him, probably to his bed-side; and, having before perceived that God had spoken to him, he obliged him, not only by importunity (I pray thee, hide it not from me), but, finding him timorous and backward, by an adjuration likewise—God do so to thee, and more also, if thou hide any thing from me! He had reason enough to fear that the message prophesied no good concerning him, but evil; and yet, because it was a message from God, he could not contentedly be ignorant of it. A good man desires to be acquainted with all the will of God, whether it make for him or against him. His adjuration—God do so to thee, if thou hide any thing from me—may intimate the fearful doom of unfaithful watchmen; if they warn not sinners, they bring upon themselves that wrath and curse which they should have denounced, in God's name, against those that go on still in their trespasses.

3. Samuel's faithful delivery of his message at last (v. 18): He told him every whit. When he saw that he must tell him he never minced the matter, nor offered to make it better than it was, to blunt that which was sharp, or to gild the bitter pill, but delivered the message as plainly and fully as he received it, not shunning to declare the whole counsel of God. Christ's ministers must deal thus faithfully.

4. Eli's pious acquiescence in it. He did not question Samuel's integrity, was not cross with him, nor had he any thing to object against the equity of the sentence. He did not complain of the punishment, as Cain did, that it was greater than he either deserved or could bear, but patiently submitted, and accepted the punishment of his iniquity. It is the Lord, let him do what seemeth him good. He understood the sentence to intend only a temporal punishment, and the entail of disgrace and poverty upon his posterity, and not a final separation of them from the favour of God, and therefore he cheerfully submitted, did not repine, because he knew the demerits of his family; nor did he now intercede for the reversing of the sentence, because God had ratified it with a solemn oath, of which he would not repent. He therefore composes himself into a humble resignation to God's will, as Aaron, in a case not much unlike. Lev. x. 3, He held his peace. In a few words, (1.) He lays down this satisfying truth, "It is the Lord; it is he that pronounces the judgment, from whose bar there lies no appeal and against whose sentence there lies no exception. It is he that will execute the judgment, whose power cannot be resisted, his justice arraigned, nor his sovereignty contested. It is the Lord, who will thus sanctify and glorify himself, and it is highly fit he should. It is the Lord, with whom there is no unrighteousness, who never did nor ever will do any wrong to any of his creatures, nor exact more than their iniquity deserves." (2.) He infers from it this satisfying conclusion: "Let him do what seemeth him good. I have nothing to say against his proceedings. He is righteous in all his ways and holy in all his works, and therefore his will be done. I will bear the indignation of the Lord, because I have sinned against him." Thus we ought to quiet ourselves under God's rebuke, and never to strive with our Maker.

Samuel Honoured as a Prophet. (b. c. 1128.)

19 And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. 20 And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord . 21 And the Lord appeared again in Shiloh: for the Lord revealed himself to Samuel in Shiloh by the word of the Lord .

Samuel being thus brought acquainted with the visions of God, we have here an account of the further honour done him as a prophet.

I. God did him honour. Having begun to favour him, he carried on and crowned his own work in him: Samuel grew, for the Lord was with him, v. 19. All our increase in wisdom and grace is owing to the presence of God with us; this is all in all to our growth. God honoured Samuel, 1. By further manifestations of himself to him. Samuel had faithfully delivered the message he was entrusted with, and therefore God employed him again in his service: The Lord revealed himself again to Samuel in Shiloh, v. 21. Note, God will graciously repeat his visits to those that receive them aright. 2. By fulfilling what he spoke by him: God did let none of his words fall to the ground, v. 19. Whatever Samuel said, as a prophet, it proved true, and was accomplished in its season. Probably there were some remarkable instances of the truth of Samuel's predictions that happened soon after, which confirmed those that were afterwards to be fulfilled, and gave general satisfaction as to his mission. God will confirm the word of his servants, and perform the counsel of his messengers (Isa. xliv. 26), and will do what he hath said.

II. Israel did him honour. They all knew and owned that Samuel was established to be a prophet, v. 20. 1. He grew famous; all that came up to Shiloh to worship took notice of him, and admired him, and talked of him when they returned home. Early piety will be the greatest honour of young people, and bring them, as much as any thing, and as soon, into reputation. Those that honour God he will honour. 2. He grew useful and very serviceable to his generation. He that began betimes to be good soon came to do good. His established commission from God, and established reputation with the people, gave him a great opportunity of shining as a light in Israel. When old Eli was rejected, young Samuel was established; for God will never leave himself without a witness nor his church without a guide.