Then the LORD said to Samuel, "I am about to do something in Israel at which the ears of all who hear it will tingle. Sermons
Speak; for thy servant heareth. The wellknown picture by Sir Joshua Reynolds, representing the child Samuel in the attitude of prayer, aptly expresses the spirit of his whole life. His own language in response to the call of God does this still more perfectly, and "contains the secret of his strength." It also teaches us how we should respond to the Divine call which is addressed to us, and what is the spirit which we ought ever to possess. For God speaks to us as truly as he spoke to Samuel, though in a somewhat different manner. He speaks to us often, and calls each of us to special service for him; and there cannot be a nobler aim than that of possessing the mind, disposition, and character of a "faithful servant" ( Matthew 25:21) here portrayed. This implies - I. CONSCIOUSNESS OF THE MASTER'S PRESENCE. 1. Peculiar; not merely a general belief in his omnipresence, such as most persons have, but a realisation of his presence here; not as in a dream, but in full waking thought; not as if he were at a distance from us, but "face to face." "Thou God seest me." 2. Intense; filling the soul with the light of his glory and with profound reverence (Job 42:6). 3. Habitual; abiding with us at all times, carried with us into every place, and pervading and influencing all our thoughts, words, and actions. II. ACKNOWLEDGMENT OF THE MASTER'S CLAIMS. "Thy servant." His claims are - 1. Just; because of - (1) What he has done for us. He has given us our being, and all that makes it a blessing (1 Samuel 1:11). He has purchased us at a great price (1 Peter 1:18). "Ye are not your own" (1 Corinthians 6:19, 20). (2) Our consecration, to him (1 Samuel 1:28). "I am the Lord's" (Isaiah 44:5). (3) Our acceptance by him. 2. Supreme. All other claims are inferior to his, and must be regarded as subordinate to them. 3. Universal; extending to all our faculties, possessions, etc. "My gracious Lord, I own thy right
To every service I can pay,
And call it my supreme delight
To hear thy dictates and obey. What is my being but for thee,
Its sure support, its noblest end
Thy ever-smiling face to see,
And serve the cause of such a Friend?"
(Doddridge) III. LISTENING TO THE MASTER'S DIRECTIONS. "Speak." "I am waiting to hear thy commands, and desire to know thy will." "What saith my Lord unto his servant?" (Joshua 5:14). "What wilt thou have me to do?" (Acts 9:6). His directions are given by - 1. His word, in the law and the gospel. 2. His providence, in the various events of life, affording fresh opportunities, bringing new responsibilities, indicating special methods of service. "New occasions teach new duties." "There are so many kinds of voices in the world, and none of them is without signification" (1 Corinthians 14:10). 3. His Spirit; teaching the meaning and application of the word, suggesting thoughts and activities in accordance with his revealed will, filling the heart with holy and benevolent impulses. "It is written in the prophets, And they shall be all taught of God" (John 6:45). "Behold, as the eyes of servants look unto the hand of their masters" (watching with the utmost attention forevery indication of their will), "so our eyes wait upon the Lord our God" (Psalm 85:8; Psalm 123:2; Habakkuk 2:1). IV. READINESS FOR THE MASTER'S WORK. "Thy servant heareth;" stands ready to obey - 1. Whatever thou mayest direct. 2. With my utmost strength. 3. Promptly; without delay. When it pleased God to reveal his Son in me, immediately I conferred not with flesh and blood, but went (Galatians 1:15-17). When Ledyard (whose life was the first of many sacrificed to African discovery) closed with the proposal of the Association for Promoting the Discovery of the Inland Parts of Africa to undertake a journey in that region, and was asked how soon he would be ready to set out, he replied, "Tomorrow morning." The like promptitude should be exhibited by every "good and faithful servant." - D. I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. There are several impressive lessons urged by God's treatment of Eli.I. First of all it is clear — and it ought to be made most distinct, because of a great practical delusion which exists upon this point — that it is not enough that there be many good points in a character. Character ought not to be a mere question of points at all. Character ought not to be viewed in sections and departments, in aspects and occasional moods. Character should have about it the distinctness of wholeness, entirety. Our goodness is not to be an occasional impulse or a transitory appearance of moral conscience and moral concern for others. Out of our character there is to stream continuous and beneficent influence. When our moral training is perfected we shall not have points of excellence; our whole character will be massive, indivisible, and out of it will go an influence that will constrain men to believe that we have been with God, and that we have imbibed the very spirit of his righteousness. Eli was amiable. A great many mistakes are made about amiability. A man may be amiable simply through mere want of interest or force; he may be so constituted that really he does not much care who is who, or what is what. Eli had religious impulses. What then? There is a sense in which religious impulse may be but constitutional. We must not overlook the constitutional condition. Let us clearly understand, therefore, that mere religious sensibility, religious impulse and religious susceptibility, must not be understood as proclaiming and certifying sound religiousness of character. Eli treated Samuel without official envy or jealousy. So far so good. But absence of envy may come of mere easy good nature. There are men in the world who do not care one pinpoint who is at the head of affairs. That is not magnanimity; that is not nobleness. 2. The second lesson that is urged upon us by this view of Eli's position is — that divine discipline is keen — intensely spiritual. The inquiry is, Can you point out any vulgar sin in Eli? Sin is not measurable by vulgarity. Some men seem incapable of seeing sin until it clothes itself in the most hideous forms. Forms have nothing to do with sin. Herein we see the keenness, the spirituality of Divine discipline. 3. See further, in this case, the terribleness of God's displeasure. But the way of the transgressor is hard; he is making a hard pillow for his head. Be he high priest or doorkeeper; be he mighty in gift or obscure in talent — God will not spare him. If judgment begin at the house of God, where shall the ungodly and the sinner appear? () Can you find one vulgar sin in the venerable high priest? We cannot see, looking at the page in the light of merely literary critics, where the great lapse was. We know not but that if Eli, as portrayed in the inspired book, were set up as the standard of determination, a great many would fall short of his lofty altitude. These considerations justify the interest of the question how Eli came to be dispossessed of the priesthood. Look at his noble treatment of the child Samuel. When did he chide the young prophet? When did he superciliously snub the child? Look at the unpriestliness of his tone when he talks to the child. Looking at some aspect of Eli's character, what reverence we feel for the old man! We see that he was a fine interpreter of the supernatural section of life. He was not self-obtrusive; he was no mere priest; he introduced men immediately to God; he did not claim any power of exclusive or tyrannic mediation. Look, again, at the submissiveness of his tone when his doom was pronounced. Then look at the man's interest in the ark of the Lord. Down to the very last, we see that Eli was an intensely religious man, from whom God withdrew His covenant, and on whom He pronounced such severe judgments. We would, therefore, repeat with fervour and with emphasis, that the conscience of universal man asks: "Lord of heaven and earth, is this right?" In looking at the failure of Eli as involving a moral question between the Creator and the creature, we are prepared to teach that the obligations of character must always control the obligations of covenants. All God's covenants are founded upon a moral basis. A covenant is but a form; a covenant is merely an arrangement, if it be not established upon moral conditions. There are circumstances in which God's faithfulness and God's unchangeableness are seen, not in fulfilling, but actually in the annulling, of covenants. God will never maintain the letter at the expense of the spirit. There is a pedantic morality amongst men which says, "The bond must be kept to the letter," and which cares nothing for the spirit of the engagement. God's morality is not a morality of ink and seals and witnesses. It involves life, spirit, motive, purpose. Were God to keep to the letter at the expense of the spirit, He would be no longer God. His unchangeableness is in His righteousness, not in His formality. Our confidence in Him is this: — That He will set aside His oldest servants, His first-chosen men, His most princely vice-regents and interpreters — he will utterly destroy them from the face of the earth, and hurl after them the written covenants He has made with them — if they trifle with eternal truth, with infinite purity! To cover a corrupt life with the blessing of His approbation, simply because there is a literal covenant to be carried out, would be to deny every element which makes Him God. () People Dan, Eli, SamuelPlaces Beersheba, Dan, ShilohTopics Behold, Burning, Ears, Heareth, Hearing, Hears, Samuel, TingleOutline 1. How the word of the Lord was first revealed to Samuel
11. God tells Samuel the destruction of Eli's house
15. Samuel, though loath, tells Eli the vision
19. Samuel grows in credit
Dictionary of Bible Themes 1 Samuel 3:1-21 5658 boys 1 Samuel 3:10-15 1469 visions 1 Samuel 3:11-13 5681 family, nature of 1 Samuel 3:11-14 5340 house 1 Samuel 3:11-18 5686 fathers, examples Library Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIIIA Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 What the Truth Saith Inwardly Without Noise of Words
Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses …
Thomas A Kempis—Imitation of Christ Samuel, the Little Server
It was some years after Ruth's son had been born in Bethlehem that another mother was made glad by the precious gift of a little son. This mother's name was Hannah, and her baby was a special joy to her because she had so longed to have a son and had prayed so earnestly to God for this great gift. There was no doubt about the baby's name. He was called "Samuel," which means "God has heard." [Illustration: "Samuel answered, Speak; for Thy servant heareth." 1 Sam. iii. 10.] For had not God listened …
Amy Steedman—The Babe in the Bulrushes By Collating Similar Passages with 1 Sam. ...
By collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared Israel. 40. But you say, It is written: "If a man sin against the Lord, who shall entreat for him?" [2968] First of all, as I already said before, I might allow you to make that objection if you refused penance to those only who denied the faith. But what difficulty does …
St. Ambrose—Works and Letters of St. Ambrose Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Faithlessness and Defeat
'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines? …
Alexander Maclaren—Expositions of Holy Scripture Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14). …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Our Attitude Toward his Sovereignty
"Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). In the present chapter we shall consider, somewhat briefly, the practical application to ourselves of the great truth which we have pondered in its various ramifications in earlier pages. In chapter twelve we shall deal more in detail with the value of this doctrine but here we would confine ourselves to a definition of what ought to be our attitude toward the Sovereignty of God. Every truth that is revealed to us in God's Word …
Arthur W. Pink—The Sovereignty of God The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of …
John Bunyan—The Works of John Bunyan Volumes 1-3 Effectual Calling
'Them he also called.' Rom 8:80. Q-xxxi: WHAT IS EFFECTUAL CALLING? A: It is a gracious work of the Spirit, whereby he causes us to embrace Christ freely, as he is offered to us in the gospel. In this verse is the golden chain of salvation, made up of four links, of which one is vocation. Them he also called.' Calling is nova creatio, a new creation,' the first resurrection. There is a two-fold call: (1.) An outward call: (2.) An inward call. (1.) An outward call, which is God's offer of grace to …
Thomas Watson—A Body of Divinity Thoughts Upon Self-Denyal.
THE most glorious Sight questionless that was ever to be seen upon the face of the Earth, was to see the Son of God here, to see the supreme Being and Governour of the World here; to see the Creator of all things conversing here with his own Creatures; to see God himself with the nature, and in the shape of Man; walking about upon the surface of the Earth, and discoursing with silly Mortals here; and that with so much Majesty and Humility mixed together, that every expression might seem a demonstration …
William Beveridge—Private Thoughts Upon a Christian Life Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Christian's Book
Scripture references 2 Timothy 3:16,17; 2 Peter 1:20,21; John 5:39; Romans 15:4; 2 Samuel 23:2; Luke 1:70; 24:32,45; John 2:22; 10:35; 19:36; Acts 1:16; Romans 1:1,2; 1 Corinthians 15:3,4; James 2:8. WHAT IS THE BIBLE? What is the Bible? How shall we regard it? Where shall we place it? These and many questions like them at once come to the front when we begin to discuss the Bible as a book. It is only possible in this brief study, of a great subject, to indicate the line of some of the answers. …
Henry T. Sell—Studies in the Life of the Christian The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 3:11 NIV
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