1 Samuel 3 marks a pivotal turning point in Israel’s history, signaling the transition from the chaotic period of the Judges to the establishment of the monarchy and the prophetic office. The chapter contrasts the rising sun of Samuel with the setting sun of Eli. It takes place at the Tabernacle in Shiloh, where the spiritual atmosphere is dim—divine revelation is rare due to the corruption of the priesthood. The narrative details God’s direct call to the young boy Samuel, entrusting him with a terrifying message of judgment against his mentor, Eli, and his house. The chapter concludes with Samuel’s establishment as a major prophet recognized by all Israel, breaking the long silence of God.
1. The Silence and the Setting (1 Samuel 3:1–4 NLT)
1 Meanwhile, the boy Samuel served the Lord by assisting Eli. Now in those days messages from the Lord were very rare, and visions were quite uncommon. 2 One night Eli, who was almost blind by now, had gone to bed. 3 The lamp of God had not yet gone out, and Samuel was sleeping in the Tabernacle near the Ark of God. 4 Suddenly the Lord called out, “Samuel!” “Yes?” Samuel replied. “What is it?”
Commentary:
- Spiritual Drought (v. 1): The text explicitly states that messages from the Lord were “rare” (literally “precious” or scarce) and visions were “uncommon” (no widespread revelation). This spiritual famine resulted from the priesthood’s corruption (1 Sam 2:12-17), highlighting that God withdraws His voice when His leaders despise His holiness.
- The Boy Samuel (v. 1): Josephus estimates Samuel was about 12 years old. The Hebrew term na’ar usually denotes a youth or servant. His service is defined by his assistance to Eli, showing his faithfulness in practical, mundane duties before receiving spiritual authority.
- Eli’s Blindness (v. 2): Eli’s physical blindness serves as a metaphor for his spiritual lack of insight. He could not “see” the sins of his sons clearly, nor could he see the imminent judgment.
- The Lamp of God (v. 3): This refers to the golden lampstand (Menorah) in the Holy Place (Exodus 27:20–21). It was to be kept burning from evening until morning. The phrase “had not yet gone out” signifies the time—just before dawn.
- Sleeping Location (v. 3): The text says Samuel was sleeping “in the Tabernacle near the Ark of God.”
- This is highly unusual, as only the High Priest entered the Holy of Holies (where the Ark was) once a year.
- Most scholars interpret this to mean Samuel slept in the Holy Place (where the lamp was) or in the temple precincts/annexes close to the sanctuary to tend the lamp or guard the doors. It emphasizes his proximity to God’s presence compared to Eli, who slept in his own place.
2. The Confusion of the Call (1 Samuel 3:5–9 NLT)
5 He got up and ran to Eli. “Here I am. Did you call me?” “I didn’t call you,” Eli replied. “Go back to bed.” So he did. 6 Then the Lord called out again, “Samuel!” Again Samuel got up and went to Eli. “Here I am. Did you call me?” “I didn’t call you, my son,” Eli said. “Go back to bed.” 7 Samuel did not yet know the Lord because he had never had a message from the Lord before. 8 So the Lord called a third time, and once more Samuel got up and went to Eli. “Here I am. Did you call me?” Then Eli realized it was the Lord who was calling the boy. 9 So he said to Samuel, “Go and lie down again, and if someone calls again, say, ‘Speak, Lord, your servant is listening.’” So Samuel went back to bed.
Commentary:
- Immediate Obedience (v. 5): Samuel “ran” to Eli. This demonstrates his disciplined character as a servant. He was attentive to his mentor’s voice before he learned to be attentive to God’s.
- Knowing the Lord (v. 7): The text clarifies that Samuel “did not yet know the Lord.”
- Eli’s Slow Realization (v. 8): It takes three interruptions for the High Priest to recognize God’s voice. This reinforces the theme of Eli’s spiritual dullness. However, Eli eventually provides the correct counsel, fulfilling his role as a mentor by teaching Samuel how to posture himself before God.
- The Posture of Revelation (v. 9): “Speak, Lord, your servant is listening.” This is the quintessential prayer of the prophet. It indicates submission (“servant”) and readiness to receive (“listening”).
3. The Message of Judgment (1 Samuel 3:10–14 NLT)
10 And the Lord came and called as before, “Samuel! Samuel!” And Samuel replied, “Speak, your servant is listening.” 11 Then the Lord said to Samuel, “I am about to do a shocking thing in Israel. 12 I am going to carry out all my threats against Eli and his family, from beginning to end. 13 I have warned him that judgment is coming upon his family forever, because his sons are blaspheming God and he hasn’t disciplined them. 14 So I have vowed that the sins of Eli and his sons will never be forgiven by sacrifices or offerings.”
Commentary:
- Theophany (v. 10): “The Lord came and stood there.” This suggests a visual manifestation (Theophany) beyond just an auditory voice. God bridged the gap of silence personally.
- The Double Call (v. 10): “Samuel! Samuel!” In Scripture, the repetition of a name implies intense emotion, intimacy, or urgency (e.g., Abraham, Abraham in Gen 22:11; Martha, Martha in Luke 10:41).
- The “Tingling” Ears (v. 11): The “shocking thing” (KJV: “ears… shall tingle”) is an idiom used for news of catastrophic judgment, typically involving the destruction of the sanctuary or the city (see 2 Kings 21:12, Jeremiah 19:3).
- Parental Negligence (v. 13): The specific indictment against Eli is not that he committed the sins himself, but that he “hasn’t disciplined them” (literally: “he did not restrain them”).
- In 1 Sam 2:22-25, Eli verbally rebuked them, but as High Priest and father, he failed to remove them from office or stop their abuse of the Tabernacle. His rebuke was too soft for the severity of the crime.
- The Unatonable Sin (v. 14): This is one of the most terrifying verses in the Old Testament. “Will never be forgiven by sacrifices or offerings.”
- The sacrificial system provided atonement for sins of ignorance or weakness. However, “high-handed” or defiant rebellion (Numbers 15:30) had no sacrifice. The sons of Eli had corrupted the very mechanism of atonement; therefore, no atonement was available to them.
4. The Hard Truth Revealed (1 Samuel 3:15–18 NLT)
15 Samuel stayed in bed until morning, then got up and opened the doors of the Tabernacle as usual. He was afraid to tell Eli what the Lord had said to him. 16 But Eli called out to him, “Samuel, my son.” “Here I am,” Samuel replied. 17 “What did the Lord say to you? Tell me everything. And may God strike you and even kill you if you hide anything from me!” 18 So Samuel told Eli everything; he didn’t hold anything back. “It is the Lord’s will,” Eli replied. “Let him do what he thinks best.”
Commentary:
- Faithfulness in Routine (v. 15): Despite the earth-shattering revelation, Samuel “opened the doors… as usual.” He did not let spiritual experience excuse him from daily duty.
- The Burden of the Prophet (v. 15): Samuel’s fear is understandable. His first prophetic assignment was to pronounce doom on the man who raised him. This tested his allegiance to truth over relationship.
- Eli’s Oath (v. 17): Eli invokes a conditional curse on Samuel to force the truth out. Ironically, Eli demands the discipline and truth from Samuel that he failed to demand from his own sons.
- Eli’s Resignation (v. 18): “It is the Lord… Let him do what he thinks best.”
- Interpretations of this vary. Some see it as pious submission to God’s sovereignty. Others see it as passive fatalism—a lack of fight or repentance. Unlike David or Nineveh, who fasted and prayed when judgment was announced, Eli simply accepts the demise of his house without seeking mercy.
5. The Rise of the Prophet (1 Samuel 3:19–21 NLT)
19 As Samuel grew up, the Lord was with him, and everything Samuel said proved to be reliable. 20 And all Israel, from Dan in the north to Beersheba in the south, knew that Samuel was confirmed as a prophet of the Lord. 21 The Lord continued to appear at Shiloh and gave messages to Samuel there at the Tabernacle.
Commentary:
- Prophetic Accuracy (v. 19): “Everything Samuel said proved to be reliable” (literally: “let none of his words fall to the ground”). This is the biblical test of a true prophet (Deuteronomy 18:21-22). God backed Samuel’s voice with fulfilled reality.
- National Recognition (v. 20): “Dan to Beersheba” is a geographical idiom representing the entirety of Israel (the northernmost and southernmost limits). Samuel was not just a local seer; he was a national leader.
- The Word Returns (v. 21): The chapter ends by resolving the crisis of verse 1. The silence is broken. “The Lord continued to appear.” The presence of a faithful messenger allowed the Word of God to return to the center of Israel’s life.
Theological Significance of 1 Samuel 3
- The Doctrine of Vocation: God often calls those who are listening, regardless of age or status. Samuel’s call emphasizes that spiritual authority comes from divine election and personal holiness, not just hereditary lineage.
- Corporate Responsibility: Eli’s narrative serves as a stark warning to spiritual and family leaders. Passive tolerance of sin in those under one’s authority is viewed by God as complicity.
- The Supremacy of the Word: The restoration of Israel depended on the restoration of the Word of God. Without prophetic revelation, the people were perishing; with it, hope returned.
Practical Applications
- Listening for God: Like Samuel, we must learn to distinguish God’s voice from other voices. This often requires a mentor (like Eli) and a posture of stillness (“Speak, Lord”).
- Courageous Truth-Telling: True ministry requires the courage to deliver unpopular messages, even to those we love or respect, if God has spoken them.
- The Danger of Passivity: We must avoid Eli’s mistake of seeing sin and doing nothing. Godly love involves discipline and correction.
Final Insight
1 Samuel 3 illustrates that God is never without a witness. When the current institution (Eli and his sons) became corrupt, God was already preparing the replacement (Samuel) in the shadows of the very same Tabernacle. It is a story of how God renews His work through the “new generation” when the old has lost its way.
Leave a Reply