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Introduction

And so we are expecting the rise of Samuel, and the fall of the house of Eli. Eli warned his sons of this, and a prophet warned Eli. And now the word of the Lord comes to Samuel for the first time, and it is a word that highlights the loneliness of a prophetic calling. The word of the Lord was rare in those days, and perhaps part of the reason is that those who carry that word are frequently in trouble.

The Text

“And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see . . .” (1 Sam. 3:1-21).

Summary of the Text

Eli raised two worthless sons, but we must also recall that he is the one who brought up Samuel. Samuel ministered unto the Lord “before Eli” (v. 1). This was an era when there was a drought of prophetic utterance; there was no open vision (v. 2). And so it was that Eli laid down to sleep and he could not see (v. 3). This is speaking of nighttime, but it provides an apt metaphor as well—Eli could not see. Samuel was sleeping inside the sanctuary, where the ark of the covenant was, and before the lamps went out (perhaps early morning), Samuel was sleeping (v. 3). The Lord called to Samuel, who thought it was Eli calling him (vv. 4-5). The same thing then happened again (v. 6). We are then told the reason why Samuel was making this mistake—he did not yet know the Lord (v. 7). When this happened for the third time, Eli realized that the Lord was calling Samuel and so he told him what to do (vv. 8-9). The Lord came a fourth time, and Samuel did as Eli instructed (v. 10). This time the Lord stood there (v. 10).

The Lord gave Samuel a message of severe judgment, one that would make the ears of everyone who heard of it tingle (v. 11). He will lay waste to the house of Eli, and finish it off (v. 12). The Lord says that He warned Eli about his failure to restrain his sons who made themselves vile (v. 13). The sin committed cannot be addressed by sacrifice, but only by judgment (v. 14). Samuel lay (presumably awake) until morning, opened the doors of the house of the Lord, afraid to tell Eli what was said (v. 15). But Eli called to Samuel, just as the Lord had done, and as Samuel had thought he had done before (v. 16). Eli wants to know the message, and he charges Samuel solemnly to tell him everything and to not hold back (v. 17). And so Samuel tells him, and it appears that Eli responds well (v. 18).

Samuel grew, and the Lord was with him. Not one of Samuel’s words fell to the ground (v. 19). All Israel, from north to south, knew that Samuel had been established as a prophet (v. 20). The prophetic word came again to Shiloh through the ministry of Samuel (v. 21).

He Did Not Know the Lord

The text says that Samuel did not recognize the voice of the Lord (v. 7). Now the sons of Eli did not know the Lord either, but theirs was a moral problem. With Samuel, the issue was vocational; he did not know the Lord as a prophet would. Samuel is being established as a prophet here; the sons of Eli are in the process of being thrown down from their office. Moreover, we are told that Samuel comes to know the Lord in quite a remarkable way— like Moses had. The Lord calls three times. The fourth time it says that He came, and stood, and called as before (v. 10). A few verses later, this is called a vision (v. 15). This is an Old Testament theophany, an appearance of God. The chapter concludes with the Lord appearing again in Shiloh (a place already condemned), and revealing Himself to Samuel in Shiloh (v. 21).

Their Ears Shall Tingle

One writer has aptly said that the God of the Bible is no buttercup. He promises such a severe judgment that the mere news of it will astonish those who hear of it (v. 11; 2 Kings 21:12; Jer. 19:3). When God judges the earth, He doesn’t mess around. We who live in the times of the new covenant need to understand that to whom much is given much is required. The abundance of grace (which we have) ought not to make us complacent. Judgment of God’s covenant people is judgment for despising His grace. Do not be high-minded, but rather fear (Rom. 11:20-21).

Acquiescence is Not Submission

Eli appears to accept the prophetic word brought through Samuel. But this acquiescence is not the same thing as submission. Eli appears to be a good man, but deeply flawed. The appropriate response would have been to take the word of the Lord and immediately restrain his sons. God says that his sin was in not doing so—Eli acquiesces to his sons, and then he does the same thing with God. When the word of God comes to you, repentance often causes God to relent. Think of the inhabitants of Nineveh (Jon. 3:9). Think of the Corinthians (2 Cor. 7:11). Today if you hear His voice, do not harden your hearts. Do not put it off. Obedience can only occur in the present.

The Prophetic Office Today

Now that the canon of Scripture is completed, one aspect of the prophetic office has been completed. No one will arise in the Church today to be a new Jeremiah, or Isaiah, or Samuel, or Agabus. The library is completed. But this does not mean that God is done with prophets. The Puritans used to rightly identify the preaching of the Word as prophesying. John Knox was nothing if not a prophet. The words of God are still declared today. But in a time of “no open vision,” they fall to the ground. When God establishes a prophetic word, all Israel knows it, from Dan to Beersheba, and the words go forth to accomplish what God has intended for it. Those words do not return void. When this happens, the people of God hear and heed. Our name for it is reformation and revival.

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Introduction

We begin this story with the birth and dedication of Samuel. As with many of God’s great men, Samuel’s birth was remarkable. God loves the pattern of death and resurrection, and He also loves the pattern of barrenness followed by fruitfulness. We can see the same truth in how He makes the wilderness become a garden. God loves the narrative arc of salvation stories. So should we.

The Text

“Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb . . .” (1 Sam. 1:1-28).

Summary of the Text

As we work through this book, we will go chapter by chapter. But as we have noted, these modern divisions were not in the original text, so we will also notice how their structures and divisions sometimes “slop over” the edges of ours. Here is the first example of that:

a Elkanah and family go up from Ramah to Shiloh yearly in order to worship (1:1-8)
b Hannah’s prayer of misery (1:9-11)
c Sad conversation between Eli and Hannah (1:12-18) d Samuel is born (1:19-23)
d Samuel is born (1:19-23)
c’ Happy conversation between Eli and Hannah (1:24-28)
b’ Hannah’s prayer of rejoicing (2:1-10)
a’ Elkanah and family return from Shiloh to Ramah, without Samuel (2:11) .

A man named Elkanah from Ramah had two wives, one of whom, Hannah, was childless (vv. 1-2). This man was a faithful worshipper of God at Shiloh, but Shiloh is introduced to us as connected to the two corrupt sons of Eli (v. 3). Elkanah provided a portion for both wives, but took special care of Hannah (vv. 4-5). Peninnah was Hannah’s adversary, and provoked her every year (vv. 6-7). Elkanah tried in vain to comfort her (v. 8). After one such episode, after they had eaten and drunk, Hannah went to the temple of the Lord to pray, and Eli was watching her (v. 9). She was in great bitterness of soul, wept grievously, and made a vow to God (vv. 10-11). She promised to dedicate any baby boy as a lifetime Nazarite (v. 11). Because of the way she was praying, Eli thought she was drunk and rebuked her (vv. 12-14). Hannah replies that she is not a daughter of Belial (a worthless covenant member), but rather that she was praying through her great grief (vv. 15-16). Eli responds by blessing her (v. 17), and she goes away contented (v. 18). They then worshipped first thing in the morning (v. 19), and returned to Ramah, where Hannah became pregnant (v. 19). In due time she had a baby boy, and she named him Samuel (v. 20), which means “God heard.” A few months later, Elkanah goes to Shiloh again (v. 21), but Hannah and Samuel stay behind until he is weaned (v. 22). Elkanah agrees with this (v. 23), and so she went up to Shiloh some time after Samuel was weaned (v. 24). They sacrificed a bullock to the Lord, and brought the child to Eli (v. 25). She reminded Eli who she was (v. 26), and tells him of her answered prayer (v. 27). Samuel is lent to the Lord, and he is left to grow up in the worship of the Lord at Shiloh (v. 28).

Biblical Fruitfulness

First, notice three things in this text. The first is that the Lord was the one who had shut Hannah’s womb (v. 6). Our God is the God who opens and shuts all things. The idea that we can control fruitfulness apart from Him is ludicrous. And secondly, note how Hannah thinks of her barrenness. Third, the point is covenant faithfulness, not simply numbers. If numbers were the only consideration, polygamy would be a great idea. But Peninnah is described as Hannah’s adversary (v. 6). There are different ways that quantity can cause quality to fall apart.

Corruption an Purity

At this point is Israel’s history, the corruption had set in deep. The coming monarchy was a sign of apostasy, but that apostasy was set up beforehand by corruption getting into Israel’s bones, and especially at Shiloh. And yet, even though Hophni and Phinehas were there at Shiloh, a true worshipper of God was willing to leave her son there as a dedicated servant of the Lord. And the Lord received him as such. The history of the church has been marked by imbalance at this point. Either we are perfectionists, separating into our own little sectarian bands over every little thing, or we just go with the corrupt flow. There has to be a faithful biblical way to identify with and challenge at the same time. But never forget that Jesus worshipped in a Temple that was every bit as corrupt as Shiloh was, and every bit as much under judgment.

Sons and Daughters of Belial

Eli rebukes Hannah for drunkenness, and Hannah responds by saying that if that were true, she would be a daughter of Belial, meaning worthlessness. But note also 2 Cor. 6:15. One of the reasons why things get this way is not because people are not rebuked. No, they are. But it is usually the wrong ones. Hannah is rebuked by Eli, even though his sons (who were far worse) were not. Elkanah comforts Hannah, but does not restrain his wife Peninnah. Often we rebuke, not the one who needs it, but rather the one who will take it. This is twisted.

But we have already been introduced to the sons of Eli (v. 3), and few verses later we are told what they were like and why. “Now the sons of Eli were sons of Belial; they knew not the LORD” (1 Sam. 2:12). They were covenant members, but unconverted. They were covenantally worthless. If you are attached to externals, if you wrap yourself up in your office, if you go through the motions, but do not know the Lord, what good is it?

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Introduction

The book of Samuel is the repository of some truly great Bible stories. But more than this, it represents the tale of three very complex characters—Samuel, Saul, and David. And behind it all, we see the promises and mercies of the steadfast God. One of the central things we will learn is the ways of God with man—and the attempted ways of man with God.

The Text

“Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children” (1 Sam. 1:1-2).

Summary of the Text

These are the introductory words to the book of Samuel. We know the book as two books, 1 & 2 Samuel, but originally they were just one. The division was introduced by those who translated the Hebrew version into the Greek. We will therefore find our way around with references to 1 and 2 Samuel, but other than that, we will be treating them as one book. In addition, there are good arguments for treating the first two chapters of 1 Kings as an original part of the book of Samuel.

Who wrote this book? The best answer is probably three-fold—Samuel, Nathan, and Gad (1 Chron. 29:29; cf. 1 Sam. 10:25). Samuel probably died during the period when David was on the run in the wilderness, and so could not have written a significant part of the book.

The story begins, as so many prophetic tales do, with the introduction of a barren woman who is used by God to provide His people a great deliverance. We are introduced first to Elkanah, Samuel’s father, a man who was an Ephrathite (v. 1). In the second verse, we meet his two wives. His barren and well-loved wife is mentioned first, and her name is Hannah. The other wife is named Peninnah (v. 2). And so the stage is set. How does God work?

Some Background

The Philistines were invaders from Crete. They had established a beachhead on the coastal plains on the eastern end of the Mediterranean, and they were almost certainly the reason why the people had begun to clamor for a king. It was necessary, they said, for purposes of national security.

The accession of David to the throne occurred somewhere between the years 1010 and 1000 B.C. The events of this book took place over the course of about a century and a half. We had about 40 years of Philistine oppression, about 30 years as Samuel grew older, and then Saul and David each ruled about 40 years. This gives us the approximate dates of 1115-965 B.C. Because the decentralized system of the judges allowed for more than one judge functioning at a time, Samson and Samuel were probably contemporaries. The rule of Samson likely filled about 20 years between the battles of Aphek (1 Sam. 4) and Ebenezer (1 Sam. 7).

Three Great Plot Points

As we work our way through this book, recognize that the overall theme is one of transition—from the period of the judges to the time of the monarchy. In tracking with this, there are three great sections that mark the historical changes that were underway. We will pay closer attention to them when we get there, but those sections are 1 Sam. 7, 1 Sam. 12, and 2 Sam. 7.

There are seven basic sections in this book. Consider them this way: 1. Birth and Rule of Samuel (1 Sam. 1-7); 2. Saul’s Reign and Failure (1 Sam. 8-15); 3. David the Courtier (1 Sam. 16-20); 4. David the Fugitive (1 Sam. 21-31); 5. David the King (2 Sam. 1-8); 6. David’s Fall (2 Sam. 9-20); and 7. David’s Final Years and Solomon’s Rise (2 Sam. 21-1 Kings 2).

And remember the ancient literary device called the chiasm, which we will have many opportunities to note in this series of messages.

a Samuel succeeds the elderly Eli and rules (1 Sam. 1-7)
b Saul fails (1 Sam. 8-15)
c David’s rise under Saul (1 Sam. 16-20)
d The Hinge: God reverses the fortunes of Saul and David (1 Sam. 21-31)
c’ David’s rise under God (2 Sam. 1-8)
b’ David fails (2 Sam. 9-20)
a’ Solomon succeeds the elderly David and rules (2 Sam. 21-1 Kings 2)

Church and State

In the period of the judges, the people of Israel were governed by magistrates who were also prophets. In the transition to the monarchy that Samuel objected to, the new constitution separated the office of magistrate from the office of prophet. Samuel was willing to go along with this, provided the king heeded the words of the prophets. This is precisely what Saul would not do, and what David, a man after God’s own heart, was willing to do. It is also worth noting that this division was not watertight—David himself (a king) had the prophetic gift (2 Sam. 23:1), and even Saul had it for a time, much to everyone’s astonishment (1 Sam. 10:11).

In the literature on this book, it is common to see commentators describe this as a transition from a theocracy to a monarchy, but this is not what it was supposed to be at all. There was a separation of branches of their civil order, but there was no thought of any of those branches operating in what we would call a “secular” way. All was to continue under the authority of God. Theocracies are inescapable. Every society has an ultimate authority; every society has a god of their system. Christians must therefore want the God of the society they live to be the true and living God. How could we possibly want anything else?

Rising and Falling

This book is rich with instruction—showing us how God in His providence causes human societies to navigate transitions. These transitions are often brought about by sin and failure, and yet God is not stumped by anything. God draws straight with crooked lines.

Is there a word for us here? Of course—all Scripture is God-breathed and profitable for instruction. We see that the turmoil that Israel was in is comparable in many ways to the turmoil of our own times, and the lack of faithfulness in the Church. Eli does not restrain his sons, and Hannah laments her barrenness. What does God do in situations like that?

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