3 Now the boy Samuel was ministering to the Lord in the presence of Eli. And the word of the Lord was rare in those days; there was no frequent vision.
2 3:2At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his own place. 3 3:3The lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was.
4 3:4Then the Lord called Samuel, and he said, “Here I am!” 5 3:5and ran to Eli and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down.
6 3:6And the Lord called again, “Samuel!” and Samuel arose and went to Eli and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” 7 3:7Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him.
8 3:8And the Lord called Samuel again the third time. And he arose and went to Eli and said, “Here I am, for you called me.” Then Eli perceived that the Lord was calling the boy. 9 3:9Therefore Eli said to Samuel, “Go, lie down, and if he calls you, you shall say, ‘Speak, Lord, for your servant hears.’” So Samuel went and lay down in his place.
10 3:10And the Lord came and stood, calling as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for your servant hears.” 11 3:11Then the Lord said to Samuel, “Behold, I am about to do a thing in Israel at which the two ears of everyone who hears it will tingle. 12 3:12On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. 13 3:13And I declare to him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. 14 3:14Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be atoned for by sacrifice or offering forever.”
15 3:15Samuel lay until morning; then he opened the doors of the house of the Lord. And Samuel was afraid to tell the vision to Eli. 16 3:16But Eli called Samuel and said, “Samuel, my son.” And he said, “Here I am.” 17 3:17And Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also if you hide anything from me of all that he told you.” 18 3:18So Samuel told him everything and hid nothing from him. And he said, “It is the Lord. Let him do what seems good to him.”
19 3:19And Samuel grew, and the Lord was with him and let none of his words fall to the ground. 20 3:20And all Israel from Dan to Beersheba knew that Samuel was established as a prophet of the Lord. 21 3:21And the Lord appeared again at Shiloh, for the Lord revealed himself to Samuel at Shiloh by the word of the Lord.
4 And the word of Samuel came to all Israel.
The next stage in the Lord’s reshaping of the life of his people comes with his low-key but transforming self-disclosure to Samuel. The chiastic structure of the chapter contrasts the problem of the first section with the resolution achieved in the last. Samuel is a “boy” amid a period of relative silence in which God rarely speaks to his people (1 Sam. 3:1), but by the end of the chapter Samuel has matured and become nationally recognized as the Lord’s appointed spokesman through whom he regularly speaks to all Israel (3:19–4:1a).
When God appears to Samuel, he redirects his life to a new form of service. Although the chapter does not contain all of the elements characteristic of a prophetic call (for instance, Samuel raises no objection on the grounds of personal inadequacy), such a call is in fact what occurs as the Lord patiently initiates Samuel into his new role as a divine spokesman. This is a heavy burden to lay on young shoulders, because from the start Samuel must announce God’s word in very difficult circumstances.
Even though Samuel is not expressly commissioned to relay to others what he is told, he feels obliged to do so (3:15) despite his personal reluctance. Thus when Eli demands to know what God has revealed, Samuel switches roles with his mentor and instructs him regarding God’s plans. Although Eli’s reaction of acquiescence to the verdict of the Lord (3:16–18) is recorded, overriding significance is attached to what this incident conveys regarding the Lord’s purpose and Samuel’s role in it. The divine silence that had largely prevailed throughout the preceding period of the judges has been broken, and through Samuel as his prophetic spokesman God is guiding his people into the next era of their history. Even so, Israel’s pathway to blessing will be through the cleansing discipline of divine judgment.
3:2 Before proceeding, the narrator provides further background information concerning the situation at Shiloh. Eli is advanced in years (2:22), and his faculties have failed to such an extent that his eyesight has deteriorated (he is totally blind by 4:15). That he has lain “down in his own place” might convey that he is bedridden, but the next verse rather suggests that he has retired to his own room for the night. This room is close to that of Samuel but separate from it. The text does not suggest that Eli’s blindness reflects his spiritual condition; it is simply caused by age.
3:3 In verses 3–9 the Lord speaks directly to Samuel for the first time. The “lamp of God” was the seven-branched menorah positioned in the tabernacle before the curtain veiling the entrance to the Most Holy Place. It was lit each evening and tended so that it burned until morning (Ex. 27:20–21; Lev. 24:1–4). Thus the fact that the lamp “had not yet gone out” indicates a time well on into the night. Since the narrator could have stated the time more prosaically (“not long before dawn”), he probably intends the flickering lamp to symbolize Israel’s low spiritual condition.
Samuel’s duties (1 Sam. 3:15) seem to require him to sleep “in the temple of the Lord” (cf. comment on 1:9), which probably indicates a position in or next to the Holy Place, just outside the most sacred chamber containing the ark (Ex. 26:33–34). This was an irregular arrangement, but so too were many things at Shiloh.
The “ark of God” was the first item of the tabernacle about which Moses was given instructions (see Ex. 25:10–22; 37:1–9), and the space above the ark was the focus of God’s presence with his people (see 1 Sam. 4:4; 2 Sam. 6:2). Thus the mention of Samuel as being close to the ark likely indicates that the divine voice emanated from there.
3:4 When the Lord “called Samuel” (lit., “called to Samuel,” a different expression from verse 6 or verse 10), the boy does not appreciate what is happening and, mistaking the voice he hears for that of Eli, shouts to Eli that he is coming. Samuel must have slept within earshot of Eli and perhaps received calls for assistance previously. “Here I am!” (lit., “Behold, me!”) is a regular idiom for expressing attention and readiness to respond.
3:5 When Samuel reaches Eli, the priest informs him that he had not called Samuel, who should go back and lie down. Neither party attributes any special significance to the occurrence (Eli had obviously not heard the voice), and Samuel does as he is directed.
3:6 A sequence of events similar to that in verses 4–5 occurs a second time. This time Samuel does not call out but simply “arose and went,” possibly somewhat puzzled as to what is going on. Eli addresses Samuel as “my son,” indicating the regard he has for the young boy who seems to have taken the place of his own wayward sons in his affections. Not everyone might respond as gently upon being disturbed for a second time during the night.
3:7 The narrator adds an explanation regarding Samuel’s inability to grasp what is happening: “Samuel did not yet know the Lord.” This does not deny Samuel any previous knowledge of the Lord or suggest that he lacks true commitment to him (the use differs from that in 2:12). The narrator is simply declaring that this is the first occasion upon which Samuel experiences the Lord’s speaking to him in such a direct manner.
3:8–9 When for a third time “the Lord called Samuel” (or, “the Lord called, ‘Samuel’”) and he goes to Eli, the old priest has been mulling over the situation and has worked out what is happening. He instructs Samuel to return to where he was sleeping and tells him how to respond if the Lord speaks again. Samuel is to indicate a willingness to respond to anything further that might be said by the Lord as his “servant,” displaying due deference to God. Samuel then returns to his bed for a third time, as Eli has directed.
3:10 Patiently the Lord addresses Samuel for a fourth time, repeating Samuel’s name probably in gentle but insistent tones, not to overwhelm him. “The Lord came” implies that previously Samuel had been aware of a voice originating some distance off, but now there is a visible presence beside him, though there is no hint as to what form it takes. This is the only place in Scripture where “stood” (“took his stand” or “presented himself”) has God as its subject.
Samuel responds, “Speak, for your servant hears,” using the words Eli taught him but omitting the name “Lord.” It is difficult to assess if this is merely a narrative variation or if Samuel is hesitant about using the divine name or is unsure if this is really the Lord. While the Lord does not issue a formal prophetic call to Samuel, this experience corresponds to being assigned such a role, and Samuel is prepared to attend to whatever the Lord says to him or requires of him.
3:11 The particle “Behold” draws attention to the importance of what is said. The Lord informs Samuel of his imminent intervention in the affairs of Israel. Although its primary impact will be on Eli, because of his central role in the life of the nation, it will affect all of the people. Its impact will include the defeat of Israel in battle, the death of Eli’s sons and Eli himself, the capture of the ark of God, and also—unmentioned in the narrative but implied by it—the devastation of Shiloh. Such severe judgment will cause consternation: “The two ears of everyone who hears it will tingle.” This expression is employed later to denote reception of news of frightful judgment (2 Kings 21:12; Jer. 19:3).
3:12 The Lord solemnly announces that he will “fulfill against Eli all that I have spoken concerning his house.” “Fulfill” is literally “raise up” (“establish” in 1:23), reflecting divine control of events in accordance with the earlier prophetic warning (2:27–36). “From beginning to end” is an idiom expressing totality. This repeated testimony removes any possibility of alleviation of God’s sentence.
3:13 The time reference of the verb “declare” is uncertain. If is to be understood in the past tense, it would be looking back to the previous chapter. Rendering it in the present tense would indicate that this information is being disclosed not only to Samuel personally but also with a view to his communicating it to Eli. In a rare use of the verb “to judge” in the sense of “to punish” rather than “to announce a verdict,” there is an ironic reference to Eli’s role as a judge (4:18): the judge is about to be judged.
Two indictments are presented: (1) As regards Eli’s sons, they “were blaspheming God.” The Masoretic Text reads “made themselves contemptible,” but this is almost certainly a later scribal euphemism. If the verb “declare” is rendered in the past tense, then this would summarize their behavior in chapter 2. However, it is more probable that the reference is to a further level to which their depraved conduct has sunk. (2) As regards Eli himself, although he has not directly participated in his sons’ actions, he is complicit in their sin because as their father he has failed to “restrain them.” Moreover, as guardian of the Lord’s sanctuary, he should have halted such malpractice, regardless of who perpetrated it. The verb rendered “restrain” is from the same root as “grow dim” (used of Eli’s sight in 3:2) and has the sense of “cause to grow weak” or “curtail.”
3:14 Because of this failure, the Lord solemnly assures the house of Eli that no sacrifice would avail to “atone” (cf. comment on 2 Sam. 21:3) for their “iniquity,” their deviation from the standards required by the Lord. Indeed, the appointed sacrifices are the very institutions they have scorned (1 Sam. 2:29). When priests erred through inadvertence, there was a stated procedure to rectify their fault (Lev. 4:2–3), but this is an instance of sinning with a high hand, which could not be forgiven (Num. 15:27–31), because sacrifice could not avail for one who mocked its efficacy. Moreover, blaspheming the divine name always incurred the death penalty (Lev. 24:13–16).
3:15 “Samuel lay until morning,” although pondering the message he had received would have banished all thoughts of sleep. The next day he faithfully carries out his ordinary duties by opening the double doors that permitted access to the outer courtyard—later the duty of a subordinate Levite (1 Chron. 15:18, 23). Perturbed and anxious as he is, this affords him a way of delaying the need to speak to Eli, for he dreads the impact God’s message will have on him. “Vision” (a different term from that used in 1 Sam. 3:1) may be used for “revelation” in general without any accompanying visual element, although verse 10 certainly implies a visible element.
3:16 Eli will not let things lie. He realizes Samuel is avoiding him, and so this time Eli really does call him. Possibly “Samuel, my son” is cajoling language as Eli seeks to overcome Samuel’s reticence. As during the incidents in the night, Samuel responds positively to Eli’s summons.
3:17 Does Eli suspect that what has occurred will affect him personally? The record of his speech probably compresses what was said with increasing intensity over a number of minutes: first a question, then a command, and finally a longer oath of adjuration. Further, the elements are set out chiastically, with “that he told you” (lit., “the word that he spoke to you,” with two terms from the same root, “word”) in first and last place, hiding the matter in second and fourth place, with the words of the oath in central position.
When asked the question, Samuel does not respond, in order to avoid grieving his mentor. Curiously, Eli twice says “he told you” rather than “God told you”—does he harbor some lingering doubt about the nature of Samuel’s experience? Eli’s command, “Do not hide it from me,” is softened by a Hebrew particle, here untranslated, that turns it into a polite request—but still Samuel hesitates. However, the curse formula, “May God do so to you and more also” (cf. 14:44; 20:13; 25:22; 2 Sam. 3:9, 35; 19:13), which may have originally been uttered with a gesture such as drawing the hand across one’s throat to indicate the possible form of punishment, shows that Eli is consumed with curiosity and that his demands cannot be evaded indefinitely.
3:18 Only after such solemn entreaty does Samuel speak, keeping nothing back but relating “everything” (lit., “all the words”) in a comprehensive account of what has been revealed to him.
Eli is neither angry nor shocked. His realization that “It is the Lord” forces him to admit that the message has truly originated from the Lord, presumably because of its agreement with what Eli was told earlier, and also with the witness of his own conscience. Although he does not voice any indication of repentance at his own failings that have now been exposed, Eli accepts the Lord’s verdict with humble submission: “Let him do what seems good to him.” This response is similar to those of Job (Job 1:21; 2:10) and David (2 Sam. 15:26; 16:11–12). It states not simply that the Lord will do whatever he pleases, but also that Eli is content for it to be so.
3:19b In particular, God “let none of [Samuel’s] words fall to the ground” (cf. Josh. 21:45; 23:14; 1 Kings 8:56). The Lord authenticates his prophet by bringing about all that he tells him to announce, and so Samuel passes the test of Deuteronomy 18:21–22.
3:20 In this way the whole nation accepts Samuel as an accredited spokesman of the Lord. “From Dan to Beersheba” cites two towns, the first at the northern limit of the land (situated south of Mount Hermon) and the second at the southern limit in the wilderness; these two towns were the traditional limits of the Promised Land and stood for the entire country (e.g., Judg. 20:1; 2 Sam. 3:10; 17:11). “Was established” employs the same root as “faithful” and “sure” in 1 Samuel 2:35, which is also the divine accolade of Moses’ ministry (Num. 12:7).
3:21 The double mention of Shiloh stresses the continuity of the Lord’s dealings when he made Samuel rather than Eli the center of the religious life of the nation. “Appeared again” (lit., “added to appear”) might indicate once or repeatedly, but this would depend on how long Shiloh remained intact after Samuel’s call. “By the word of the Lord” emphasizes that this divine initiative took the form of specific revelation, which Samuel could understand and communicate to others.
1 Or blaspheming for themselves