IV. The MEANS OF CALLING TO HIGHER SERVICE ARE WONDERFULLY SUITED TO THE CIRCUMSTANCE. The miraculous manifestation of the Divine Being was in harmony with the method by which, as Samuel knew from history of the past, God conveyed his will to men. No terror would arise in his spirit, for he was accustomed to reverence the house of God, and to feel that God was nigh. A pure, loving heart does not dread God. The more childlike the piety, the more welcome the thought and presence of the eternal Friend. If Samuel was to become a prophet, and the emergency required that a prophet should speak at that juncture; and if, for authentication, Eli must be used, it is difficult to conceive how these ends could be more naturally secured than by the manner in which the call was made. The objections men raise to what they call the anthropomorphism of such a portion of Scripture as this are utterly baseless. Does not God reveal himself in the material world by the visible things which are the outward expressions of his mind? Does it make any real difference to him whether he form them by a slow or by a more swift process? Was the first expression, in an act of creation, slow? Who, then, shall say that in expressing his moral purposes for men he must not and cannot adopt an ontward visible form, by which the mind to be taught shall be surely arrested? Given a revelation to be made, will men prescribe a priori and infallibly how God is to act in making it. If so, do they not draw on their human views, and create a God of their own? And what is this but anthropomorphism of deepest dye? All God's acts are perfect. The call of his servants is by means suited to time, purpose, and condition. Abraham and others after him each heard the Divine voice differently, but naturally, so far as special conditions determine events. There are "diversities of operations," but "one Spirit." So now it may be by "still small voice," or by suggestion of the wise, or by pressure of circumstances, that his servants receive the assurance that God would have them enter on enlarged responsibilities.
V. It is POSSIBLE THAT A CALL MAY NOT BE CLEARLY DISTINGUISHED AT FIRST. It was not wonderful that Samuel mistook the voice of God for the voice of man. It was Divine tenderness gradually to prepare his mind, through the suggestion of Eli, for a great event. God accommodates his voice of majesty to mortal ears. A spirit like Samuel's, satisfied with the honour of doing anything in the house of God, would scarcely suppose that the greatest of honours was at hand. We are not sure that calls to higher service are in any case immediately clear. Scripture tells of the fact in many instances without reference to the mental history of the individuals. Abraham's strong faith implies special difficulties, and possibly conflicts. Isaiah could scarcely believe that God would use him. Though the disciples knew that Jesus of Nazareth called them to be his servants, doubts subsequently came over them, for they "trusted that it had been he which should have redeemed Israel." Good men become so habituated to lines of action, ruling of impulses, and guidance of common events, that at first they cannot recognise a superior will in new openings, new gentle longings, and pressure from without. It is by the use of ordinary faculties and means that the call to duty is ascertained. Samuel inquired of Eli, and followed the suggestions of the experienced. The great lines of duty are close to all who will take the trouble to know them. Wise men, passing events, openness of spirit, willingness to be led, these are the means by which every perplexed Samuel will be sure to solve his doubts. To know the possibility that God has some unknown duty to indicate, to be saying in heart, when attention is aroused, "Speak, Lord, for thy servant heareth"—this is often the first step to a new career of usefulness.
1 Samuel 3:11-14
Privileges and cares.
The one great fact here set forth is that God reveals to Samuel—
1. The judgment impending over the house of Eli, and its reasons.
2. That Eli had been already informed of its nature.
3. That the judgment when it comes will cause the most intense consternation in Israel.
I. An ENTRANCE ON SUPERIOR PRIVILEGES. Hitherto Samuel had waited on man. Now he is honoured to hear the voice of God, and wait directly on the Divine presence. His acquaintance with the history of his race—acquired from his mother, and the conversation of Eli, and possibly records in the tabernacle—must have caused him to know that, in being thus called to listen to the voice of God, he was about to take rank among the distinguished in Israel. The honour would be esteemed in proportion to the purity of his nature and sense of unworthiness in the sight of God. The question as to why God should raise a mere child to a position of such importance may admit of partial answer in this instance, though there is always in the Divine choice an element of wisdom which we cannot unfold. If the regular officials of Israel are unfaithful, God may teach men by using the feeblest of instruments, and out of the ordinary course. And it might be important for the new prophet to be properly installed and authenticated before the aged judge passed away, and the ark of God fell into the hand of the foe. It is always a season of solemn importance when a servant of God enters on higher privileges, and becomes a special medium for reaching the world with Divine truth. It may be, as in this case, in quietude, without the knowledge of the restless world. In any instance is it a marked era in a personal life.
II. An UNWELCOME DISCOVERY. Throughout the ten or twelve years of Samuel's service in the sanctuary he had been to Eli as a loving, dutiful, reverent son. To his awakening piety and simple nature the aged high priest would be the most august personage in the world, the representative of the Most High. The quiet good nature of Eli in relation to himself would impress the youthful mind very favourably. There would be in Samuel's deportment a tenderness and deference suited to age. It would therefore be a terrible discovery to learn from the mouth of God that this revered man was so guilty as to deserve chastisement most severe. The surface of life was removed, and the object of love and reverence stood condemned. The shock to a child's sensibilities could not but be great at first. When honoured character is found to be blasted, the first impulse of the heart is to give up faith in men and things. But well balanced holy minds, as was Samuel's, soon recover themselves. He felt that God must do right. His horror of sin was in proportion to his purity of life. Therefore, with all the awe, silent and loving, of a true child of God, he would grieve, yet feel that God was wise and good. In more ordinary forms the same discovery is sometimes made. Children have to learn now and then all at once that the father is discovered to have lived a life of secret sin. The Church is occasionally astounded by discoveries of character not suspected. Even the disciples were unaware of the presence of a thief and traitor as their friend and companion. How many characters have yet to be unveiled
III. A PREMONITION OF COMING CARES. If we search further for reasons why so terrible a revelation was made to the child prophet, one might be found in the preparation it gave him for future anxieties. It is well for youth and men to go forth to their career remembering that troubles will come. Samuel's knowledge that disasters of most painful character were close at hand would be morally good and useful. For when cares gather around the soul flees more earnestly to God. The same thing occurred in the instance of the apostles. The honour conferred on them in receiving the truth was weighted with the knowledge that "in the world" they would "have tribulation." Every one who enters on a new course of service must look for cares as part of the lot assigned; and the prospect will not daunt the true heart, but bring it more into contact with the Source of strength.
IV. A REVELATION OF DIVINE PROCEDURE. Samuel, if at all reflective, must have been struck with the exceeding deliberateness of the Divine judgments. Here was a case of vile conduct long manifested, and wicked irresolution to put it down; yet, instead of sudden and swift punishment coming on father and sons, there is first a declaration to the father that the judgment is coming, and that all is in train for it; then a lapse of some little time, and a declaration to Samuel that the judgment is fixed and sure; and after that a succession of events that must have occupied a considerable time before the execution of the judgment (1 Samuel 4:1-11). This calm deliberateness of God is an awful thing for the guilty, and may inspire the patience and hope of the righteous. It is to be seen in the predictions and preparations for the destruction of Jerusalem; in the steady wave of desolation and woe he in due time causes to sweep over apostate nations; in the slow and sure approach of disaster on all who make wealth by fraud, or barter his truth for gain; as, also, in the calm, orderly arrangement of laws by which all who have despised the only Saviour reap the fruit of their ways.
1 Samuel 3:15-21
Diverse experiences.
The principal facts are—
1. Samuel, on entering upon his daily duties, fears to relate to Eli what had been told him.
2. Eli, under the action of conscience, and convinced that something important has been communicated, employs strong pressure to obtain it from Samuel.
3. Eli, hearing the account, recognises the righteousness of the judgment.
4. Samuel's position as prophet is established through the land. Samuel rose a new youth. During one night events had transpired which gave him a new position, wrought a change in his views and feelings, and tinged his life with a great sorrow. Weary with nervous exhaustion, and haunted by the thought of a sad discovery, it was no wonder if he moved more languidly than usual. The brief narrative sets before us a group of facts resulting from the communications made to him during the night.
I. The TRIUMPH OF DUTY OVER FEELING. Samuel had an onerous duty to discharge. The old man, weak with weight of years and sorrowful in heart, has to be informed of the seal put on his doom. "No prophecy is of private interpretation" applies hero in the sense that Samuel's increased knowledge was not intended as a mere secret for himself. Duties are real though not imposed in form of words, and the sensitive spirit quickly recognises them. The eagerness of Eli to learn all that had been communicated left Samuel no option. Thus duties spring up as soon as increased knowledge is a fact; and when God puts honour on us we must be prepared to face fresh obligations. But duty arising naturally out of new relations is sometimes counter to legitimate feelings. "Samuel feared to show Eli the vision." His quick sense saw, as soon as he awoke that day, that he would have to relate a painful story. The natural shrinking of a kindly heart from the infliction of a wound would become more marked as an eager request was made for information. He knew that Eli would be filled with anguish, both because of the coming doom and the present virtual substitution of another in his place as medium of Divine communication. It.is human to dread the infliction of humiliation and pain. There is a lawful sympathy with suffering and pity for disgrace. The judge may weep in passing sentence of death, and yet be a perfect judge. A parent's heart may righteously bleed at the thought of administering severe chastisement. Duty is not confronted by feeling as a foe. Even Christ shrank from taking the cup which a Father's will ordained. But disagreeable duty is met fully by the supremacy of sense of right. Feeling is suppressed, regard for truth is strung, and immediate and future consequences are left to God. Samuel kept nothing back. Herein lies the triumph of duty. The moral victories of life may be won by the young and inexperienced; for the secret lies not in vast knowledge and critical skill, but in a sound heart, swayed by supreme regard for God.
II. The BODINGS OF A RESTLESS CONSCIENCE. It was more than curiosity that induced the inquiry of Eli. His strong language, almost amounting to a threat, revealed an internal conflict. Conscience is quick in arousing suspicions. Did the aged man half hope that some relaxation of the sentence already passed would come? Did the alternate feeling arise that the specific hour of punishment had been announced? The presence of an uneasy conscience is a fearful bane in life. No age, no past reputation, no external honours, no orificial dignity, no formal employment in religious duties, can give exemption from it where sin has been deliberately indulged. It is as an enemy in the home, a spoiler in a city, a ghost along one's pathway. What a power for misery lies in some men! How easily it is aroused by passing events! How it makes men quiver even in the presence of children! How possible it is for even good men to embitter old age by pangs which God will not assuage on this side the grave! How unspeakably blessed they who keep a clean conscience, or have found cleansing and rest in Christ!
III. SUBMISSION TO THE INEVITABLE. If Eli had now and then cherished a faint hope that the execution of the sentence against him, already deferred, would be either set aside or modified, all hope vanished as he listened to the simple narrative of Samuel. The terrible tension of his spirit was at once relaxed, and with a reverence and awe which revealed that the religious life, though sadly injured, was true, he could only say, "It is the Lord: let him do what seemeth him good." Poor old man! A study for others in responsible positions in the Church of God. It was well for him that he could thus speak, and give to the saints of all time a form of words exactly suited to them when adversity falls and the heart sinks within. God is merciful even in the chastisement of his erring people, giving them grace to bow submissively to his righteous will. Well is it when men can kiss the rod that smites them! There are, at least, four characteristics in a true submission to the inevitable.
1. A distinct recognition of God's acts. "It is the Lord." No mere blind working of laws, though forces do sweep on bringing desolation to the soul. The true spirit sees God in all the trouble.
2. An absence of all complaint. "It is the Lord." That is enough. "The Lord" known in Israel, who made all things, who is the same in all ages, who visited Lot for his covetousness, who kept Moses out of the promised land for his rashness; "the Lord" who raises to honour and crowns life with good, and has only been known as faithful, holy, just, and good. Not a murmur, not a bitter word or resentful feeling, finds place in true submission.
3. Conformity to the stroke. "Let him do." The back is bared to the rod. It is duty and privilege to wish none other than the execution of his purpose.
4. Belief that all is for good. "Let him do what seemeth him good." "Though he slay me, yet will I trust him." Chastisement of the good, and also direct punishment of the wicked, are in the judgment of God good. True submission acquiesces in that judgment. Such has been the submission of the saints in ancient and modern times; and pre-eminently, and with reference to special sorrows, of him who, when bearing a burden which others deserved: said, "Father, not my will, but thine be done."
IV. A GROWING REPUTATION. Samuel's fidelity in discharging a painful duty was a good beginning of an official life. He was furnished with the special knowledge requisite to the emergency of the time. The repeated secret vision in Shiloh, and the outward confirmation of his words before the people, gave him courage, and secured his recognition in the place of Eli. Thus three elements enter into the gradual acquisition of a reputation.
1. Fidelity in discharge of known duty. This gives power to the soul for any further duty, however unpleasant. Temptations overcome in one instance lose force afterwards. Sense of right gains energy in action by each exercise. The basis of substantial character is laid in acts of righteousness.
2. Continuous help from God. We cannot go on to new conquests by the mere force of what we have become by previous deeds. As Samuel needed and enjoyed aid from God for his position in life, so every one can only acquire a solid reputation by looking for and using such aid as God may see fit to bestow day by day.
3. Continued verification of profession by deeds corresponding thereto. A character attained to by faithful deeds in the past, aided by Divine grace, becomes practically a profession. It is the exponent of principles supposed to be dominant in the life, and men give a certain value to it. But if reputation is to grow and become broader in its base and wider in its influence, the profession of principles of conduct must be verified constantly by actions appropriate to them.
Practical lessons:—
1. It is of extreme importance for young and old to cultivate a rigid regard for truth, combined with a tender consideration of human feeling.
2. The discharge of disagreeable duties is greatly helped by the remembrance that they arise out of the circumstances in which God himself has placed us.
3. We should distinguish between wise submission to what God lays on us for discipline, and indolent acquiescence in circumstances self-created, and largely removable by our efforts.
HOMILIES BY D. FRASER
1 Samuel 3:1-18
The old priest and the child prophet.
Every imagination must be struck by the contrast between the old man and the child. The more so, that the natural order of things is reversed. Instead of admonition to the child coming through the lips of age, admonition to the aged came through the lips of childhood.
1. THE CHARACTER OF ELI ILLUSTRATED.
1. His good points. The Lord had ceased to speak to or by Eli; but when the old priest perceived that the Lord had spoken to the child, he showed no personal or official jealousy. On the contrary, he kindly encouraged Samuel, and directed him how to receive the heavenly message. He did not attempt to interpose on the ground that he, as the chief priest, was the official organ of Divine communications, but bade the child lie still and hearken to the voice. Nor did he claim any preference on the ground of his venerable age. It is not easy to look with complacency on one much younger than ourselves who is evidently on the way to excel us in our own special province. But Eli did so, and threw no hindrance whatever in the way of the young child. Let God use as his seer or prophet whom he would. Eli was anxious to know the truth, and the whole truth, from the mouth of the child. He had been previously warned by a man of God of the disaster which his own weakness and his sons' wickedness would bring on the priestly line (1 Samuel 2:27-36). But the evil of the time was too strong for him; and having effected no reform in consequence of that previous warning, the old man must have foreboded some message of reproof and judgment when the voice in the night came not to himself, but to the child. Yet he was not false to God, and would not shrink from hearing truth, however painful. "I pray thee hide it not from me." He meekly acquiesced in the condemnation of his house. Eli had no sufficient force of character or vigour of purpose to put away the evil which had grown to such enormity under his indulgent rule, but he was ready with a sort of plaintive surrender to Divine justice. It was not a high style of character, but at all events it was vastly better than a self-justifying, God-resisting mood of mind.
2. His faults. No meek language, no pious acquiescence in his sentence, can extenuate the grievous injury which, through indecision and infirmity, Eli had brought on Israel at large, and on the priestly order in particular. His virtues may almost be said to have sprung out of his faults. He was benevolent, submissive, and free from jealousy because he had no force, no intensity. He could lament and suffer well because he had no energy. So he commanded little respect because, instead of checking evil, he had connived at it for a quiet life. "There are persons who go through life sinning and sorrowing, sorrowing and sinning. No experience teaches them. Torrents of tears flow from their eyes. They are full of eloquent regrets. But all in vain. When they have done wrong once they do wrong again. What are such persons to be in the next life? Where will the Elis of this world be? God only knows "(Robertson).
II. THE CHILD CALLED TO BE A PROPHET. We may discern even in "little Samuel" the beginnings of a great character, prognostics of an illustrious career. The child was courageous, not afraid to sleep in one of the priest's chambers alone, no father or mother near. And he was dutiful to the aged Eli, hastening to him when he thought that he had called in the night; and considerate to his feelings, reluctant to tell him in the morning the heavy judgments of which God had spoken. From that night he began to be a prophet. Very soon were the hopes of Hannah for her son fulfilled, nay, surpassed. "Samuel grew, and the Lord was with him, and did let none of his words fall to the ground." The nature of the first communication made through Samuel gave some indication of the future strain of his prophetic life and testimony. He was not to be one of those, like Isaiah, Daniel, and Zechariah, whose prophecies and visions reached far forward into future times. His function was more like that of Moses, Elijah, or Jeremiah, as a teacher of private and public righteousness. He was destined to maintain the law and authority of God, to rebuke iniquity, to check and even sentence transgressors in high places, to withstand the current of national degeneracy, and insist on the separation of Israel from the heathen nations and their customs. The pith of his life ministry lay in his urgency for moral obedience.
III. LIGHT THROWN ON THE EARLY TRAINING OF GOD'S PUBLIC SERVANTS. It is acknowledged that some who have been eminently useful in Christian times have been converted in manhood, and their earlier life may seem to have been lost. Paul was so converted. So was Augustine. But these really form no exception to the rule that God directs the training of his servants from childhood. Paul had a good Jewish Rabbinical education, and, besides this, an acquaintance with Greek literature and forms of thought. Having been brought up a Pharisee, he was the more fitted after his conversion to estimate at its full force that Jewish resistance to Christianity on the ground of law righteousness which he above all men combatted. At the same time, knowing the world, and being from his youth up cultivated and intelligent according to the Greek standard, he was prepared to be, after his conversion, a most suitable apostle of Christ to the Gentiles. A similar process of preparation may be traced in Augustine. His early studies in logic and rhetoric prepared him, though he knew it not, to become a great Christian dialectician; and even the years in which he served his own youthful passions were not without yielding some profit, inasmuch as they intensified his knowledge of the power of sin, and ultimately of the sin vanquishing power of grace. By far the greater number of those who have served the Lord as prophets, preachers, or pastors of his flock, have been nourished up for such service from early years, though they knew it not. Some of them went first to other callings. John Chrysostom was at the bar; Ambrose in the civil service, rising to be prefect of Liguria; Cyprian was a teacher of rhetoric; Melancthon, a professor of Greek. Moses himself grew up a scholar and a soldier, and no one who saw him in the court of Egypt could have guessed his future career. But in such cases God guided his servants in youth through paths of knowledge and experience which were of utmost value to them when they found at last their real life work for his name. There is danger, however, in sudden transitions from one walk of life to another, and from one mould of character to another. It is the danger of extravagance. There is a proverb about the excessive zeal of sudden converts; and there is this measure of truth in it, that persons who rapidly change their views or their position need some lapse of time, and some inward discipline, before they learn calmness, religious self-possession, and meekness of wisdom. It is therefore worthy of our notice that God gave Moses a long pause in the land of Midian, and Paul also in Arabia. We return to the fact that the great majority of God's servants in the gospel have grown up with religious sentiments and desires from their very childhood. So it was with John the Baptist, with Timothy, with Basil, with Jerome, with Bernard of Clairvaux, with Columba, with Usher, with Zinzendorf, with Bengel, and many more. So it was with Samuel. His first lessons were from the devout and gifted Hannah in the quiet home at Ramah. From his earliest consciousness he knew that he was to be the Lord's, and a specially consecrated servant or Nazarite. Then he was taken to Shiloh, and his special training for a grand and difficult career began. Early in his life he had to see evil among those who ought to have shown the best example. He had to see what mischief is wrought by relaxation of morals among the rulers of what we should call Church and State, so that an abhorrence of such misconduct might be deeply engraved on his untainted soul. But at the same time Samuel grew up in daily contact with holy things. The sacred ritual, which was no more than a form to the wicked priests, had an elevating and purifying influence on the serious spirit of this child. And so it was that Samuel, conversant day by day with holy names and symbols, took a mould of character in harmony with these—took it gradually, firmly, unalterably. It gave steadiness to his future ministry; for he was to retrieve losses, assuage excitements, re-establish justice, reprove, rebuke, and exhort the people and their first king. Such a ministry needed a character of steady growth, and the personal influence which attends a consistent life. So the Lord called Samuel when a child, and he answered, "Speak; for thy servant heareth." May God raise up young children among us to quit themselves hereafter as men—to redress wrongs, establish truth and right, heal divisions, reform the Church, and pave the way for the coming King and the kingdom!—F.
HOMILIES BY B. DALE
1 Samuel 3:1-18. (SHILOH.)
Samuel's call to the prophetic office.
"The Lord called Samuel" (1 Samuel 3:4).
"In Israel's fane, by silent night,
The lamp of God was burning bright;
And there, by viewless angels kept,
Samuel, the child, securely slept.
A voice unknown the stillness broke,
'Samuel!' it called, and thrice it spoke.
He rose—he asked whence came the word.
From Eli? No; it was the Lord.
Thus early called to serve his God,
In paths of righteousness he trod;
Prophetic visions fired his breast,
And all the chosen tribes were blessed"
(Cawood).
Introductory.—
1. This call to the prophetic office took place at a time of great moral and spiritual darkness. "The word of the Lord" (the revelation of his mind and will to men) "was rare in those days; for" (therefore, as the effect; or because, as the evidence of the absence of such revelation) "there was no vision" (prophetic communication) "spread abroad" among the people (1 Samuel 3:1; 2 Chronicles 31:5).
2. It was the commencement of a fresh series of Divine communications, which culminated in the teaching of the great Prophet, "who spake as never man spake" (Acts 3:24; Hebrews 1:1). This is the chief general significance of the event. "The call of Samuel to be the prophet and judge of Israel formed a turning point in the history of the Old Testament kingdom of God."
3. It was given to one who was very young (twelve years old, according to Josephus, when childhood merges into youth; Luke 2:42), and who held the lowest place in the tabernacle, where Eli held the highest, but who was specially prepared for the work to which he was called. "Shadows of impenitent guilt were the dark background of the picture from which the beams of Divine love which guided that child of grace shone forth in brighter relief" (Anderson).
4. It came in a manner most adapted to convince Eli and Samuel that it was indeed from the Lord (1 Samuel 3:8), and to answer its immediate purpose in regard to both. Notice—
I. THE VOICE of the Lord.
1. It was heard in the temple (1 Samuel 3:2, 1 Samuel 3:3), or palace of the invisible King of Israel, proceeding from his throne in the innermost sanctuary (Exodus 25:22; 1 Samuel 4:4; Hebrews 9:5); not now, however, addressing the high priest, but a child, as a more loyal subject, and more susceptible to Divine teaching (Matthew 11:25, Matthew 11:26).
2. It broke suddenly on the silence and slumbers of the night; "ere the lamp of God went out," i.e. toward the morning—a season suitable todeep and solemn impression. "Untroubled night, they say, gives counsel best." The light of Israel before God, represented by the golden candelabrum, with its "seven lamps of fire," was burning dimly, and the dawn of a new day was at hand.
3. It called Samuel by name, not merely as a means of arousing him, but as indicating the Lord's intimate knowledge of his history and character (John 10:3), and his claims upon his special service. The All-seeing has a perfect knowledge of each individual soul, and deals with it accordingly.
4. It was often relocated, with ever increasing impressiveness. Natural dulness in the discernment of spiritual things renders necessary the repetition of God's call to men, and his patience is wonderfully shown in such repetition.
5. It was in the last instance accompanied by an appearance. "Jehovah came, and stood, and called" (1 Samuel 3:10). Probably in glorious human form, as in former days. "Allied to our nature by engagement and anticipation, the eternal Word occasionally assumed its prophetic semblance before he dwelt on earth in actual incarnate life." There could now be no doubt whence the voice proceeded; and even the delay which had occurred must have served to waken up all the faculties of the child into greater activity, and prepare him for the main communication he was about to receive.
II. THE RESPONSE of Samuel.
1. He did not at first recognise the voice as God's, but thought it was Eli's (1 Samuel 3:4-6). For "he did not yet know the Lord" by direct and conscious revelation, "neither was the Word of the Lord revealed to him" (literally, made bare, disclosed; as a secret told in the ear, which has been uncovered by turning back the hair—Genesis 25:7; 1 Samuel 9:15; Job 33:16) as it was afterwards (1 Samuel 3:21). "We must not think that Samuel was then ignorant of the true God, but that he knew not the manner of that voice by which the prophetical spirit was wont to awaken the attention of the prophets". "God speaketh once, yea twice, yet man perceiveth it not" (Job 33:14). How often is his voice deemed to be only the voice of man!
2. He acted up to the light he had (1 Samuel 3:7, 1 Samuel 3:8). Three times his rest was broken by what he thought was the voice of Eli; three times he ran to him obediently, uncomplainingly, promptly; and three times he "went and lay down in his place" as he was bidden. The spirit which he thus displayed prepared him for higher instruction.
3. He obeyed the direction given him by the high priest (1 Samuel 3:9). Although Eli could not himself hear the voice, yet he perceived that it was heard by another, showed no indignation or envy at the preference shown toward him, and taught him to listen to the Lord for himself, and what be should say in response. "He showed himself a better tutor than he was a parent" (Hall).
4. He responded in a spirit of reverence, humility, and obedience to the voice that now uttered his name twice (1 Samuel 3:10). "Speak; for thy servant heareth." His omission of the name "Jehovah" was perhaps due to his overwhelming astonishment and reverence But be confessed himself to be his servant, virtually ratifying of his own accord his dedication to his service, and testified his readiness to "hear and obey." Oh, what an hour is that in which the presence of the Lord is first manifested in living force to the soul! and what a change does it produce in all the prospects and purposes of life! (Genesis 28:16, Genesis 28:17). "We were like them that sleep, them that dream, before we entered into communion with God."
III. THE COMMUNICATION of God to Samuel.
1. It differed from the message of the "man of God," which had come some time previously, in that it was more brief, simple, and severe; and was given to Samuel alone, without any express direction to make it known to Eli, who seems to have paid no regard to the warning he previously received.
2. It was an announcement of judgment on the house of Eli which would be—
3. It was very painful to Samuel because it was directed "against Eli" (1 Samuel 3:12—as well as his house), for whom he entertained a deep and tender affection. The "burden of the Lord" was heavy for a child to bear. It was his first experience of the prophet's cross, but it prepared him for his future work. "Woe to the man who receives a message from the gods."
4. It put his character to a severe test, by leaving to his discretion the use which he should make of so terrible a communication. Wisdom and grace are as much needed in using God's communications as in receiving and responding to his voice.
IV. THE DISCLOSURE by Samuel to Eli.
1. It was not made hastily or rashly (1 Samuel 3:15). "He lay down till the morning," pondering the communication; he suffered it not to interfere with the duty that lay immediately before him, but rose and "opened the doors of the house" as usual, though with a heavy heart; and exhibited great calmness, self-control, discretion, and considerate reserve. He "feared to show Eli the vision" lest he should be grieved, or take it in a wrong manner.
2. It was only made under strong pressure (1 Samuel 3:16, 1 Samuel 3:17). "Samuel, my son" (B'ni), said Eli; and "how much is expressed by this one word!" (Thenius). He asked, he demanded, he adjured.
3. It was made truthfully, faithfully, and without any reserve (1 Samuel 3:18).