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.).40It is also another instance in which God revealed Himself to someone audibly in a dream.41
The Hebrew word used to describe Samuel in verse 1 (naar) elsewhere refers to a young teenager (cf. 17:33). Consequently we should probably think of a boy in his early teens as we read this section. At this time in Israel's history (i.e., the late judges period), special revelations from God were rare. These normally came to the prophets in visions or dreams (cf. Num. 12:6; 1 Sam. 28:6). Samuel, who saw clearly both physically and spiritually, contrasts with Eli who could not see well either way (v. 2, cf. vv. 5, 6; 4:15).
The lamp of God (v. 3) is an expression that refers to the lamps on the sanctuary lampstand that continued to give light into the night until they ran out of oil in the morning (cf. Exod. 27:20-21; 30:8; Lev. 24:2-4; 2 Chron. 13:11). Samuel was probably sleeping in the holy place of the sanctuary. Eli evidently slept nearby (v. 5). Samuel's self-discipline in getting up three times in response to what he thought was Eli's call was commendable. His selfless willing obedience qualified him to receive the ministry that God entrusted to him (cf. Gen. 22:1, 11; Exod. 3:4; Isa. 6:8).
Verse 7 does not mean Samuel did not then know the Lord personally, that he was an unbeliever.42Rather it means that the boy had not yet come to know God as he was about to know Him having heard His voice speaking directly to him. Even though Samuel knew God and His will, God had not previously communicated with him directly. Finally God not only called to Samuel but also stood by him (v. 10, cf. Gen. 18:22) suggesting that Samuel could see Him (i.e., a theophany). The Lord's repetition of Samuel's name added a note of urgency (cf. Gen. 22:11; Exod. 3:4; Acts 9:4).
In verses 11-14 God restated for Samuel what the prophet had told Eli concerning the fate of Eli's house in the near and far future (2:27-36). The reference to people's ears tingling occurs only here at the beginning of the monarchy and at its end in the Old Testament (2 Kings 21:12; Jer. 19:3). Under the Mosaic Law the penalty for showing contempt for the priesthood, for disobeying parents, and for blasphemy was death (Deut. 17:12; 21:18-21; Lev. 24:11-16, 23). This would be what Hophni and Phinehas would experience (cf. 4:11). The cutting off of Eli's line happened about 130 years later (cf. 1 Kings 2:27, 35).
The writer may have intended to mark the beginning of Samuel's ministry with his statement that the lad opened the doors of the Lord's house (v. 15; cf. 1:28b).43
Eli realized that God's words to Samuel would have been very significant. He therefore insisted that the lad tell him what God had said. Samuel faithfully reported to Eli all that God had revealed to him (v. 18). He was a faithful prophet from the start. This was the second time Eli had received a prophecy of his family's future (cf. 2:27-36). Thus he knew that the prediction would surely come to pass. He accepted God's will submissively (v. 18).
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.
"A1Samuel's career in the shadow of Eli (v. 1)
B1Eli and Samuel in darkness (vv. 2-3)
C1Yahweh breaks through (vv. 4-10)
C2 . . . and speaks (vv. 11-14)
B2Samuel and Eli in light (vv. 15-18)
A2Samuel'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).
