Text -- 1 Samuel 3:21 (NET)

3:21 Then the Lord again appeared in Shiloh, for it was in Shiloh that the Lord had revealed himself to Samuel through the word of the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 1Sa 3:21

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

Clarke: 1Sa 3:21

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.

TSK: 1Sa 3:21

And the Lord : Wyyoseph yehowah lehairaoh , ""And Jehovah added to appear:""that is, He continued to reveal himself to Samuel at Shiloh.

appeared : Gen 12:7, Gen 15:1; Num 12:6; Amo 3:7; Heb 1:1

the word : 1Sa 3:1, 1Sa 3:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 3:21

The state described in 1Sa 3:7 was henceforth reversed. Samuel now knew the Lord, and the Word of the Lord was revealed unto him.

Poole: 1Sa 3:21

Or, did use to reveal his mind to Samuel.

By the word of the Lord i.e. by his word, the noun for the pronoun, which is frequent, as Lev 14:15 , &c.; by his word of command, which he chose to deliver to Israel by his mouth, as it here follows; or by his word of prophecy concerning future events.

Gill: 1Sa 3:21

And the Lord appeared again in Shiloh,.... In the tabernacle there; he had appeared before to Samuel, when he called him, and declared to him what he designed and resolved to do to Eli and his family, and now appeared again to him in the same place before the battle of the Israelites with the Philistines, of which there is an account in the following chapter. Such appearances had not been usual in Shiloh for a long time, but were now renewed and repeated:

for the Lord revealed himself to Samuel by the Word of the Lord; by Christ, the Word of the Lord, who appeared to him, it is probable, in an human form, as he was wont to do to the patriarchs and prophets, and by whom the Lord revealed his mind and will unto them, being the Angel of his presence, and the messenger of his covenant; or by giving him a word of command to be delivered by him to the children of Israel, and which is expressed and delivered, in the next chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 3:21

¹ tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative.

² tn The chapter division at this point is inappropriate. 1 Sam 4:1a is best understood as the conclusion to chap. 3 rather than the beginning of chap. 4.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 3:1-21

1 How the word of the Lord was first revealed to Samuel.

11 God tells Samuel the destruction of Eli's house.

15 Samuel, though loath, tells Eli the vision.

19 Samuel grows in credit.

MHCC: 1Sa 3:19-21

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.

Matthew Henry: 1Sa 3:19-21

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, 1Sa 3:19. 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, 1Sa 3:21. 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, 1Sa 3:19. 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 44:26), 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, 1Sa 3:20. 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.

Keil-Delitzsch: 1Sa 3:19-21

Thus Samuel grew, and Jehovah was with him, and let none of his wordsfall to the ground, i.e., left no word unfulfilled which He spoke throughSamuel. (On הפּיל , see Jos 21:45; Jos 23:14; 1Ki 8:56.) By thisall Israel from Dan to Beersheba (see at Jdg 20:1) perceived that Samuelwas found trustworthy, or approved (see Num 12:7) as a prophet ofJehovah. And the Lord continued to appear at Shiloh; for He revealedhimself there to Samuel "in the word of Jehovah," i.e., through a propheticannouncement of His word. These three verses form the transition fromthe call of Samuel to the following account of his prophetic labours inIsrael. At the close of 1Sa 3:21, the lxx have appended a general remarkconcerning Eli and his sons, which, regarded as a deduction from thecontext, answers no doubt to the paraphrastic treatment of our book inthat version, but in a critical aspect is utterly worthless.

Constable: 1Sa 1:1--3:21

I. ELI AND SAMUEL chs. 1--3

First Samuel first contrasts Israel's last two judges (Eli, a failure, and Samuel, a success) and then Israel's first two kings (Saul, a failure, and David, a success).¹¹

The first major section of Samuel sharply contrasts obedience and disobedience to the will of God as God expressed that for Israel in the Mosaic Covenant. This contrast is clear in all seven major sections of 1 and 2 Samuel. The events in this section took place during Eli's 40-year judgeship (4:18; 1144-1104 B.C.).¹²

Constable: 1Sa 3:1-21

C. God's First Revelation to Samuel ch. 3

This chapter records how God's blessing of and through Samuel continued and grew as a result of his faithful commitment to God. This is a revelation of another call to ministry that God extended to His servants the prophets (cf. Exod. 3; Isa. 6; Jer. 1; et al.).⁴⁰ It is also another instance in which God revealed Himself to someone audibly in a dream.⁴¹

Constable: 1Sa 3:19--4:2

2. Samuel's ministry 3:19-4:1a

These verses summarize Samuel's continuing ministry as a prophet in Israel. Samuel qualified for this privilege by his faithful obedience to God's will as he knew it. God sovereignly chose Samuel for this ministry, but his disobedience could have disqualified him as the disobedience of Eli and his sons disqualified them.

The phrase "let none of his words fail [lit. fall to the ground]" is a metaphor taken from archery (cf. Josh. 21:45; 23:14; 1 Kings 8:56). The arrow that falls to the ground fails to reach its target. In contrast, all of Samuel's words hit their mark. They were effective because God found him to be a reliable bow.⁴⁴

The phrase "from Dan to Beersheba" became proverbial during the united monarchy for all the land of Israel (cf. Judg. 20:1; 2 Sam 3:10; 17:11; 24:2, 15; 1 Kings 4:25). Dan on the northern border lay about 150 miles from Israel's southernmost major town, Beersheba.

The Lord's word (v. 21) is what Samuel communicated to the people as His prophet. He did this so consistently that Samuel's word amounted to the Lord's word (4:1a; cf. Jer. 1:2, 4, 11, 13; Hos. 1:1; Mic. 1:1).

Moses called Abraham (Gen. 20:7), Aaron (Exod. 7:1), and himself (Deut. 34:10) prophets. Samuel became a prophet in a new sense. He was the first of those "servants of the Lord" who became primarily, not secondarily as had the former prophets, God's mouthpieces. Samuel also established a company or school of prophets that he trained to serve God in this capacity. He did not, of course, train these men to get revelations from God. God gave new revelations sovereignly. He probably did, however, train his students in the general functions of the prophets that included knowing God's Word and communicating it effectively. Schools of the prophets continued through the tenth century B.C. (cf. 2 Kings 2:3). After that time, we have no record of their existence. Individual prophets ministered throughout the history of Israel though some generations saw none, others some, and others more prophets. The great writing prophets who have given us the prophetic books of the Old Testament began their ministry in the ninth century. There were no prophets who gave new revelation from God in Israel between Malachi and our Lord's days.

"It seems plausible . . . to attribute to Samuel the development of the prophetic movement in a formal sense. Certainly it was always God who raised up the true prophet, but the structure itself had its inception with Samuel and was developed further by Elijah."⁴⁵

The literary structure of chapter 3 focuses on the Lord's sentence of destruction on Eli's house. This was very significant for the whole nation of Israel.

"A. Absence of divine oracles (3:1)

B. Eli's fading powers (3:2)

C. Three divine calls to Samuel (3:3-9)

D. A divine oracle to Samuel (3:10-15)

C'. Eli's request for Samuel's report (3:16-18)

B'. Samuel's growing stature (3:19a0

A'. Return of divine oracles (3:19b-4:1a)"⁴⁶

Another writer believed that the chiastic structure of chapter 3 focuses emphasis on Yahweh.

"A1 Samuel's career in the shadow of Eli (v. 1)

B1 Eli and Samuel in darkness (vv. 2-3)

C1 Yahweh breaks through (vv. 4-10)

C2 . . . and speaks (vv. 11-14)

B2 Samuel and Eli in light (vv. 15-18)

A2 Samuel's career as a prophet (vv. 19-21)"⁴⁷

This chapter also shows that God rewards faithful obedience to His word with further ministry opportunities. Samuel became the source of God's revelations to Israel. He continued to receive revelations from God and to represent God on earth because he remained faithful. He became the most powerful man in Israel even anointing the nation's first two kings. Like Moses, Samuel became an excellent leader of the Israelites. He functioned as judge, priest, and prophet. Yet he glorified the kings he appointed, who were the Lord's anointed, above himself.

Chapters 1 through 3 prepare us for the rest of 1 and 2 Samuel historically and theologically. They teach us that God responds to the faith of people, even insignificant people. A barren despised woman became the mother of Israel's most powerful man because she trusted and obeyed God. This was a complete reversal of what one would naturally expect. These chapters also show that God blesses with fertility those who commit to His revealed will contained in His law, but He cuts off those who do not.

"The birth of Samuel was God's means of dealing with His chosen people. The rest of the narrative deals with a similar theme. The righteous ones who are chosen by God will prosper while the ones who are chosen by the people and oppose God's rule will be cut off. This is true even if those who oppose God's rule (i.e., Eli and his sons) are a part of the covenant community."⁴⁸

Note that there are four conflicts and reversals of fortune in these chapters: Peninnah and Hannah (ch. 1), the arrogant and the innocent (2:1-10), Eli's sons and Samuel (2:11-36), and Eli's line of priests and Samuel's line of prophets (3:1-4:1a). God decides who will prosper and who will perish. The basis of His judgment is His faithfulness to what He has said He will do as people respond to His will (Deut. 28).

Guzik: 1Sa 3:1-21

1 Samuel 3 - God Speaks to Samuel

A. Samuel is unable to recognize God's voice.

1. (1) The scarcity of revelation in Israel.

Then the boy Samuel ministered to the LORD before Eli. And the word of the LORD was rare in those days; there was no widespread revelation.

a. The boy Samuel ministered to the LORD: For the third time it is emphasized that Samuel ministered to the LORD (also in 1 Samuel 2:11 and 18), just as Aaron and his sons at their consecration as priests (Exodus 29:1) and just like Paul and Barnabas before being sent out as missionaries (Acts 13:1-2).

b. The word of the LORD was rare in those days: The only word of the LORD we read of in the first two chapters of 1 Samuel is the word of judgment brought by the man of God against Eli. God didn't speak often, and when He did, it was a word of judgment!

i. Why was the word of the LORD rare in those days? Probably, because of the hardness of heart among the people of Israel and the corruption of the priesthood. God will speak, and guide, when His people seek Him, and when His ministers seek to serve Him diligently.

2. (2-4) God's first words to Samuel.

And it came to pass at that time, while Eli was lying down in his place, and when his eyes had begun to grow so dim that he could not see, and before the lamp of God went out in the tabernacle of the LORD where the ark of God was, and while Samuel was lying down, that the LORD called Samuel. And he answered, "Here I am!"

a. His eyes had begun to grow so dim that he could not see: This was true spiritually of Eli, as much as it was physically. His old age had made him less able to effectively lead the nation.

b. Before the lamp of God went out in the tabernacle of the LORD: As a figure of speech, this simply means "before dawn." But it is also suggestive of the dark spiritual times of Israel: it is dark, and will probably get darker.

i. Exodus 27:21 refers to the responsibility of the priests to tend the lamps until sunrise, or just before dawn.

c. While Samuel was laying down to sleep, that the LORD called Samuel: How old was Samuel at this time? We don't know for certain; the ancient Jewish historian Josephus says Samuel was 12 years old at the time. However old he was, God spoke to Samuel.

i. How does God speak? How did He speak to Samuel? Some people wait for God to speak in a audible voice, and others (some of them mentally disturbed) believe they hear God speaking in an audible voice. But most people believe God speaks to them by an "inner voice"; by the thoughts and feelings which may come into our hearts and our heads, which one believes are prompted by God.

ii. But this hearing from God is an uncertain business. God is not the only source of thoughts and feelings coming into our hearts and heads. Thoughts or feelings (good or bad) can come from ourselves, or they can also come from Satan. Peter, in Matthew 16:13-23, was at one moment speaking from God, and at the next moment speaking directly from the Devil.

iii. Because it is uncertain, there are three things to keep in mind. First, we must always judge what we think God may be telling us by what He has certainly told us in His Word, the Bible. God will never contradict His eternal Word. Second, we should always be humble when it comes to the idea of God speaking to us. We can never completely trust our ability to hear from God by this "inner voice" accurately. It is easy for us to add something to what God has said, or to stop listening, or to misapply what He has said, or to think that it was God when it was ourselves or something else. It is far better to say and think, "I think the LORD told me . . ." than to talk and think as if you hear God perfectly. Finally, no one should feel "unspiritual" because they think God does not speak to them the way He seems to others. If you really want God to speak to you, and to speak to you the best way, get into God's Word, the Bible! We know He has spoken there!

d. And he answered, "Here I am!" This leads us to believe God spoke to Samuel in an audible voice, instead of in an "inner voice," though this is not certain. But Samuel was so impressed by what he heard, he responded by saying, Here I am!

i. What a beautiful way to respond to God's Word! It isn't that God does not know where we are before we tell Him, but it tells God and it reminds us we are simply before Him as servants, asking what He wants us to do.

ii. Samuel is in pretty impressive company with this response to God. Here are some others who said, Here I am when the LORD spoke to them: Abraham (Genesis 22:1), Jacob (Genesis 46:2), Moses (Exodus 3:4), Isaiah (Isaiah 6:8), and Ananias (Acts 9:10).

3. (5-9) Samuel doesn't recognize God voice.

So he ran to Eli and said, "Here I am, for you called me." And he said, "I did not call; lie down again." And he went and lay down. Then the LORD called yet again, "Samuel!" So Samuel arose and went to Eli, and said, "Here I am, for you called me." He answered, "I did not call, my son; lie down again." (Now Samuel did not yet know the LORD, nor was the word of the LORD yet revealed to him.) And the LORD called Samuel again the third time. Then he arose and went to Eli, and said, "Here I am, for you did call me." Then Eli perceived that the LORD had called the boy. Therefore Eli said to Samuel, "Go, lie down; and it shall be, if He calls you, that you must say, 'Speak, LORD, for Your servant hears.' " So Samuel went and lay down in his place.

a. He ran to Eli: What an obedient boy! He is wrong in thinking Eli was speaking to him, but he was right in what he did. If Eli was calling, he would run to Eli! After all, Eli was blind and might need Samuel's help.

b. And the LORD called yet again: When speaking to us, God almost always confirms His word again and again. It is generally wrong to do something dramatic in response to a single "inner voice" from the LORD. If God is speaking, He will confirm, and often in a variety of ways.

c. Samuel did not yet know the LORD: Here is Samuel, a godly, obedient boy, serving God wonderfully. Yet, he has not yet given his heart to the LORD. Even children raised in the most godly home must be converted by the Spirit of God, and Samuel now is hearing God speak to his heart.

d. Speak, LORD, for Your servant hears: Samuel is given wise counsel by Eli. Eli tells Samuel to make himself available for God to speak (Go, lie down); he tells Samuel to not be presumptuous about God speaking (if He calls you); he tells Samuel to respond to the word of God (Speak, LORD); and he tells Samuel to humble himself before God and His word (Your servant hears).

e. Speak, LORD: We must hear from God. The preacher may speak, our parents may speak, our friends may speak, our teachers may speak, people on the radio or television may speak. That is all fine, but their voices mean nothing for eternity unless God speaks through them.

i. Spurgeon expressed this well, by showing how one should pray: "'Speak, Lord!' While the minister is speaking, Lord do thou speak. I have heard the minister's voice, and sometimes it awakens me, but I am not saved, and I never shall be, Lord, if the minister speaks alone. Speak, Lord! My mother has talked with me; my earnest teacher has sought to lead me to the Saviour; but I know that the words of blessed men and women will fall to the ground if they come alone . . . Oh, let it be to-night a real work of grace in my soul! Let divine power come and operate upon me."

B. God's message to Samuel.

1. (10) Samuel responds just as Eli told him.

Now the LORD came and stood and called as at other times, "Samuel! Samuel!" And Samuel answered, "Speak, for Your servant hears."

a. Then the LORD came and stood and called: Because it seems to have been an audible voice, and because it says the LORD stood, it may be that this was a unique appearing of the LORD to Samuel, perhaps in the person of Jesus before Bethlehem. Clearly, this was not a dream or a state of altered consciousness.

2. (11-14) God's message to Samuel: coming judgment on Eli and his house.

Then the LORD said to Samuel: "Behold, I will do something in Israel at which both ears of everyone who hears it will tingle. "In that day I will perform against Eli all that I have spoken concerning his house, from beginning to end. For I have told him that I will judge his house forever for the iniquity which he knows, because his sons made themselves vile, and he did not restrain them. And therefore I have sworn to the house of Eli that the iniquity of Eli's house shall not be atoned for by sacrifice or offering forever."

a. Both ears of everyone who hears it will tingle: God is going to give young Samuel spectacular news. In other places in the Old Testament, tingling ears are a sign of that an especially severe judgment (2 Kings 21:12, Jeremiah 19:3). And, if both ears are tingling, it must be really shocking news!

i. Poole on both ears of everyone who hears it will tingle: "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 ache."

b. I will perform against Eli all that I have spoken concerning his house, from beginning to end: God's judgment against the house of Eli would be complete. "Execution of justice is God's work, though his strange work (Isaiah 28:21), and when he once beginneth, he will go thorough-stitch with it: he will neither dally nor desist till it be done." (Trapp <Expanded/Trapp.htm>)

c. For I have told him that I will judge his house: Through the word of the man of God in 1 Samuel 2:27-36, Eli has already heard of the judgment to come. This word, given to young Samuel, is a word to confirm the previous message from God.

i. "When God had sent a man of God to Eli, and the message did not arouse him to a sense of his sin in over-indulgence of his sons, and toleration of evil in those under him, the Lord sends him a word of threatening by a child; for God has many messengers." (Spurgeon <Expanded/Spurgeon.htm>)

d. For the iniquity which he knows, because his sons made themselves vile: Eli knows of this iniquity, not only by his own observation, but because God has made it known to him by the message of the man of God. The iniquity is not directly his own, it is the sins of his sons, which Eli failed to confront and restrain.

e. And he did not restrain them: Eli's responsibility to restrain his sons was not only, or even mainly, because he was their father. These were adult sons, no longer under Eli's authority as sons as they were when they were younger. Eli's main responsibility to restrain his sons was as their "boss," because he was the high priest, and his sons were priests under his authority and supervision.

i. Eli's indulgence towards his sons as a boss was no doubt connected to his prior indulgence of them as a parent. "So, there is an age when children may be restrained, and if that age is allowed to pass the power of restraining them goes along with it." (Blaikie <Expanded/biblio.htm>)

f. The iniquity of Eli's house shall not be atoned for by sacrifice or offering forever: What a terrible judgment! God is saying, "It's too late. Now, the opportunity for repentance is past. The judgment is sealed."

i. Probably, the judgment declared by the man of God in 1 Samuel 2:27-36 was a warning, inviting repentance. Because there was no repentance, God confirmed the word of judgment through Samuel. Or, perhaps Eli had been pleading that God might withhold His judgment, and this is God's answer to that pleading.

ii. Do we ever come to a place where our sin cannot be atoned for by sacrifice or offering forever? Only if we reject the sacrifice of Jesus for our sin. As Hebrews 10:26 says, if we reject the work of Jesus for us, there no longer remains a sacrifice for sins. Yet, we will always reject the work of Jesus for us unless God softens and speaks to our heart. Therefore, it is necessary we always be responsive to the work of God in our hearts, so we can receive the atoning work of Jesus for us.

3. (15-18) Samuel tells Eli the message from God.

So Samuel lay down until morning, and opened the doors of the house of the LORD. And Samuel was afraid to tell Eli the vision. Then Eli called Samuel and said, "Samuel, my son!" And he answered, "Here I am." And he said, "What is the word that the Lord spoke to you? Please do not hide it from me. God do so to you, and more also, if you hide anything from me of all the things that He said to you." Then Samuel told him everything, and hid nothing from him. And he said, "It is the LORD. Let Him do what seems good to Him."

a. Samuel lay down until morning: Of course, he didn't sleep at all! Young Samuel, laying on his bed, ears tingling at the message from God, wondering how he could ever tell Eli such a powerful word of judgment (Samuel was afraid to tell Eli the vision).

b. Opened the doors of the house of the LORD: Presumably, this was one of Samuel's duties as a servant at the tabernacle.

c. Samuel, my son! Eli had not been a good boss, or a good parent, to Hophni and Phinehas. But Samuel was given to him as a "second chance," and Eli did a better job of raising Samuel then he did with his sons by birth.

d. What is the thing that the LORD has said to you? Eli had an idea of what the message of God to Samuel was. Kindly, he takes the initiative and asks Samuel, knowing it would be difficult for the young man to tell him.

i. "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." (Clarke <Expanded/Clarke.htm>)

ii. Eli made it clear to Samuel he had the responsibility to bring the message, even if it was bad news. With a threat like God do so to you, and more also, Samuel would be suitably motivated to tell Eli everything.

iii. Eli was admirable, because he was willing to be taught from an unexpected source, he wanted to hear the bad news of his condition, and he wanted to hear all of God's message.

e. Then Samuel told him everything: How hard it is to bring a message of judgment! There may be a few, with hard hearts (like Jonah) who are happy to announce God's judgment, but most find it difficult. Yet, it is always the responsibility of God's messenger to bring everything God says, not just the "easy" words.

i. It is a dangerous thing, both for the messenger and the hearers, when the messenger fails to tell everything God says. In the prophets, God says those who only bring a "good" or "happy" message seduce God's people: Because they have seduced My people, saying, "Peace!" when there is no peace (Ezekiel 13:10). God also says the messenger who doesn't say everything God says doesn't help his listeners: They have also healed the hurt of My people slightly, Saying, "Peace, peace!" When there is no peace. (Jeremiah 6:14)

ii. Paul could say of his own ministry, Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God. (Acts 20:26-27) Can the modern messenger of God say the same thing? If he cannot, he risks being guilty of the lives of others.

iii. "I cannot bear to be cast away for ever from the presence of God; yet this woe will be unto me if I preach not the gospel, and do not declare the whole counsel of God. The result of sin and unbelief in others will fall on us if we do not warn them. O sirs, if we are unfaithful, God will deal with us at the day of judgment, as he will deal with the wicked; this is an awful outlook for us. May we never dare to tone down the more severe parts of the story, and flatter men in their sins; for if we do this, God will mete out to us a portion with the condemned!" (Spurgeon <Expanded/Spurgeon.htm>)

iv. "Bitter truths must be spoken, however they be taken; and if ministers be mannerly in the form, yet in the matter of their message let them be resolute." (Trapp <Expanded/Trapp.htm>)

f. It is the LORD. Let Him do what seems good to Him: It is hard to know if Eli's response here is godly, or fatalistic. If is the submissive response of a heart that knows there is nothing which can stop God's judgment, his response is godly. But if he is missing another opportunity to repent, and get things right, and instead having the fatalistic, "whatever" kind of heart, his response is ungodly. Only God knows where Eli's heart was in this matter.

i. We should always submit to God's rod of correction. Yet, that submissive is not totally passive. It is also active in repentance, and doing what one can to cultivate a godly sorrow.

ii. "There is much of a godly submission, as well as a deep sense of his own unworthiness, found in these words. He had sinned, so as to be punished with temporal death; but surely there is no evidence that there is no evidence that the displeasure of the Lord against him extended to a future state." (Clarke <Expanded/Clarke.htm>)

iii. Trapp says this was "a humble submission to his heavenly Father: for if Eli had been an ill father to his sons, yet he was a good son to God."

C. Samuel matures and is established as a prophet.

1. (19-20) Samuel grows, maturing physically and spiritually.

So Samuel grew, and the LORD was with him and let none of his words fall to the ground. And all Israel from Dan to Beersheba knew that Samuel had been established as a prophet of the LORD.

a. The LORD was with him: Is there anything better than this? To have, and to know you have, the LORD with you? For the Christian, we can know we have God with us: If God is for us, who can be against us? (Romans 8:31)

i. William Newell, in his commentary on Romans, speaks well to this point: "Our weak hearts, prone to legalism and unbelief, receive these words with great difficulty: God is for us . . . They have failed Him; but He is for them. They are ignorant; but He is for them. They have not yet brought forth much fruit; but He is for them." God is not for us because we are so good, or so great, but because of who we are in Jesus. God is for you. God is with you, even if you are not as good as Samuel, because you have given to you the goodness of Jesus.

b. Let none of his words fall to the ground: This means all of Samuel's prophecies came to pass, and were known to be true words from God. Therefore, all Israel . . . knew that Samuel had been established as a prophet of the LORD.

i. Since the days of Moses (some four hundred years before the time of Samuel) there have not been many prophets in Israel, and certainly no great prophets. Now, at this important time in Israel's history, God raises up Samuel as a prophet.

ii. Coming in this place in Israel's history, Samuel is rightly seen as Israel's last judge and first prophet. Samuel bridges the gap between the time of the judges, and the time of the monarchy when prophets (such as Nathan, Elijah, and Isaiah) spiritually influenced the nation.

iii. Through the book of judges, when God raised up a judge, he led the nation mostly through political and military influence. Samuel, as a judge, mainly led the nation by his spiritual influence.

c. From Dan to Beersheba is a way of saying "from northernmost Israel to southernmost Israel." It carries a similar idea as saying in the United States, "from New York to California."

2. (21) The word of the LORD comes to Samuel.

Then the LORD appeared again in Shiloh. For the LORD revealed Himself to Samuel in Shiloh by the word of the LORD.

a. The LORD appeared again in Shiloh: When did the LORD first appear in Shiloh? We know He appeared to Samuel in 1 Samuel 3:10. Now, in some undescribed way, the LORD appears again.

b. As the LORD appeared again, how did He reveal Himself? The LORD revealed Himself . . . by the word of the LORD. God reveals Himself by His word. Whenever God is moving, He will reveal Himself by the word of the LORD.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 3 (Chapter Introduction)

Overview

1Sa 3:1, How the word of the Lord was first revealed to Samuel; 1Sa 3:11, God tells Samuel the destruction of Eli’s house; 1Sa 3:15, Samuel, though loath, tells Eli the vision; 1Sa 3:19, Samuel grows in credit.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 3 (Chapter Introduction)

SAMUEL CHAPTER 3

The Lord calleth Samuel three times; he knows not God’ s voice, but thinks it to be Eli who calls him; runs to him, who instructs him, 1Sa 3:1-9 . At the fourth call he answers, 1Sa 3:10 . God acquainteth Samuel with the destruction of Eli’ s house, 1Sa 1:11-14 . Samuel in the morning discovers it to Eli, at his request: Eli’ s submission, 1Sa 1:15-18 . All Israel acknowledgeth Samuel for a prophet, 1Sa 1:19-21 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 3 (Chapter Introduction)

(1Sa 3:1-10) The word of the Lord first revealed to Samuel.

(1Sa 3:11-18) God tells Samuel the destruction of Eli's house.

(1Sa 3:19-21) Samuel established to be a prophet.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 3 (Chapter Introduction)

In the foregoing chapter we had Samuel a young priest, though by birth a Levite only, for he ministered before the Lord in a linen ephod; in this chapter we have him a young prophet, which was more, God in an extraordinary manner revealing himself to him, and in him reviving, if not commencing, prophecy in Israel. Here is, I. God's first manifestation of himself in an extraordinary manner to Samuel (1Sa 3:1-10). II. The message he sent by him to Eli (1Sa 3:11-14). III. The faithful delivery of that message to Eli, and his submission to the righteousness of God in it (1Sa 3:15-18). IV. The establishment of Samuel to be a prophet in Israel (1Sa 3:19-21).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 3 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 3

This chapter gives an account of the Lord's calling to Samuel in the night season, which he first took for the voice of Eli, but being instructed by him, made answer to the voice, 1Sa 3:1, and of a message sent from him by Samuel to Eli, foretelling the destruction of his family, 1Sa 3:11 and of the delivery of it to him, which Samuel was first fearful of doing, but, encouraged by Eli, he delivered it to him, to which he patiently submitted, 1Sa 3:15 and the chapter is closed with the establishment of Samuel as a prophet of the Lord, who continued to appear and reveal himself to him, 1Sa 3:19.