1 Samuel 3:20
So all Israel from Dan to Beersheba knew that Samuel was confirmed as a prophet of the LORD.
Sermons
Communications from GodDean Goulburn.1 Samuel 3:20-21
From Dan to Beer-ShebaT. Champness.1 Samuel 3:20-21
The Call and Prophetic Work of SamuelT. W. Jenkyn, D. D.1 Samuel 3:20-21














A prophet of the Lord (ver. 20). "A prophet was a man who drew aside the curtain from the secret counsels of Heaven. He declared or made public the previously hidden truths of God; and, because future events might chance to involve Divine truth, therefore a revealer of future events might happen to be a prophet. Yet, still, small was the part of a prophet's functions which contained the foreshadowing of events, and not necessarily any part of it" (De Quincey, 'Confessions,' p. 27). The greatest of prophets, and more than a prophet, was Moses (Numbers 12:6-8; Deuteronomy 18:15; Deuteronomy 34:9). After him a prophet arose at rare intervals. With Samuel, who was second only to Moses, a new prophetic era began. He was called to a permanent prophetic work; a type of the future line of the prophets which he virtually founded, and "set for all time the great example of the office of a prophet of the Lord." "In Samuel - Levite, Nazarite, at the sanctuary of Shiloh, prophet, and destined founder of a mightier prophetic power - were united from the first all spiritual gifts most potent for the welfare of the people, and under his powerful control stood the wheels on which the age revolved He was truly the father of all the great prophets who worked such wonders in the ensuing centuries" (Ewald. See 'Davison on Prophecy;' 'Fairbairn on Prophecy;' 'Prophecy a Preparation for Christ,' by the Dean of Canterbury). The summary of his prophetic activity here given leads us to consider -

I. HIS QUALIFICATION. "And Samuel grew, and the Lord was with him" (ver. 19). "And the Lord appeared again in Shiloh (ver. 10): for the Lord revealed himself to Samuel in Shiloh by the word of the Lord (ver. 21).

1. The possession of a holy character, which was the general condition of prophetic endowment. At the time of his call Samuel entered into a higher knowledge of God, and a closer fellowship with him than he had before; he gradually advanced therein, and his character became more and more perfect. "Equable progression from the beginning to the end was the special characteristic of his life." "The qualifications which the Jewish doctors suppose necessarily antecedent to render any one habilem ad prophetandum are truly probity and piety; and this was the constant sense and opinion of them all universally, not excluding the vulgar themselves" (John Smith, 'Sel. Disc.' p. 250).

2. The revelation to him of the Divine word - by voices, visions, insight, intuition, inspiration (ver. 7). "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved (borne along as a ship by the wind) by the Holy Ghost" (2 Peter 1:21). The communications of God to men have been made in many ways (by dreams, by Urim, by prophecy), and one communication faithfully received and used has prepared the way for another. How long after the Lord first appeared to Samuel he "apeared again" to him is not stated.

3. The conviction of its Divine origin, amounting to absolute certainty, and impelling him to speak and act in accordance with the revelation he received.

II. HIS VOCATION. "And the word of Samuel came to all Israel" (ch. 4:1). He had not only to receive the word from God, but also to utter it to men. He was a spokesman for God, a messenger or interpreter of the Divine will.

1. The nature and purpose of his vocation were -

(1) The communication of doctrine; the teaching of moral and spiritual truth; the declaration of the mind and will of the invisible and eternal King, with special reference to the requirements of the time in which he lived. He was a witness of the presence and government of Jehovah, his nature and character, his hatred of sin and love of righteousness, his dissatisfaction with merely formal and ceremonial services, his opposition to idolatry, his gifts, claims, and purposes with respect to his people. "The prophetic order in its highest signification was nothing else than a living witness for those eternal principles of righteous ness which previous revelation had implanted in the Hebrew race, and through them in the life of humanity" (Tulloch).

(2) The enforcement of practice, by urgent appeals to the conscience, and presenting powerful motives of gratitude for past benefits, hope of future good, and fear of future evil. "The prophets, beside their communication of doctrine, had another and a direct office to discharge as pastors and ministerial monitors of the people of God. Their work was to admonish and reprove, to arraign forevery ruling sin, to blow the trumpet of repentance, and shake the terrors of the Divine judgment over a guilty land. Often they bore the message of consolation or pardon; rarely, if ever, of public approbation or praise" (Davison).

(3) The prediction of things to come; not simply general results of good or evil con duct, but specific events that could not have been known except by Divine inspiration (1 Samuel 7:4; 1 Samuel 10:2; 1 Samuel 12:17; 1 Samuel 13:14); an element which became more prominent in subsequent times - the things to come having relation to the setting up of a kingdom of heaven on earth. We need not here dwell upon other matters connected with and growing out of the prophetic vocation of Samuel, viz.,

(4) his offering sacrifice;

(5) his civil magistracy;

(6) his presiding over the "school of the prophets;"

(7) his recording the events of his time (1 Chronicles 29:29).

2. The persons whom his vocation immediately concerned.

(1) The people and the elders of Israel - directing them what to do, exhorting them to forsake their sins, sometimes opposing and condemning their wishes. "His business was to keep all Israel true to the Divine purpose for which they had been made a nation" ('Expositor,' vol. 3. p. 344).

(2) The priesthood, as in the case of Eli and his sons.

(3) The king - teaching him that he was a servant of Jehovah, appointed by him, and bound to obey his laws, and when he departed from them denouncing his disobedience. "Under the protection generally, though not always effectual, of their sacred character the prophets were a power in the nation often more than a match for kings and priests, and kept up in that little corner in the earth the antagonism of influences which is the only real security for continued progress The remark of a distinguished Hebrew, that the prophets were in Church and State equivalent to the modern liberty of the press, gives a just but not an inadequate conception of the part fulfilled in national and universal history by this great element of Jewish life" (J.S. Mill, 'Representative Government,' p. 41).

3. The manner in which it was fulfilled: diligently (Jeremiah 23:28; Jeremiah 48:10 = negligently): faithfully (not according to his own natural wishes, but God's will); fearlessly; established = found trustworthy - Numbers 12:7; 1 Samuel 2:35), fully (not shunning to declare all the counsel of God - Deuteronomy 4:2; Acts 20:27).

III. HIS CONFIRMATION. "The Lord was with him, and did let none of his words fall to the ground" (but made them stand firmly, or attain their aim like an arrow which hits the mark - ver. 19). He attested, sealed him as his messenger -

1. By bringing to pass the good or evil foretold by him (Numbers 22:6).

2. By providential and even miraculous occurrences, indicating his approval (1 Samuel 7:10; 1 Samuel 12:18).

3. By clothing his word with power, so that it was felt by those to whom it was addressed to be the word of the Lord; for there is something Divine within which responds to the Divine without, and every one who is truthful perceives and obeys the voice of eternal truth (John 18:37).

IV. HIS RECOGNITION. "And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord" (ver. 20). The Divine word was no more rare (1 Samuel 3:1).

1. His authority was universally admitted. It was familiarly known throughout the land that he had been appointed as a regular medium of communication between Jehovah and his people.

2. His utterances were widely disseminated, and regarded with reverence. "The word of Samuel came to all Israel."

3. His work thereby became highly effective. Its full effect appeared long afterwards. But even before the blow of judgment, which he predicted, fell (some ten years after his call), he doubtless laboured not in vain; and during the succeeding twenty years (1 Samuel 7:2) he "spent his time in a slow but resolute work of kindling the almost extinguished flame of a higher life in Israel." - D.

And all Israel, from Dan even to Beer-sheba, knew that Samuel was established to be a prophet of the Lord.
that is to say, from Plymouth to Aberdeen — all the people in the towns and villages of Israel knew that there was come a new thing on the earth, that God was now speaking by the mouth of a little child. One of the first lessons which comes from the study of this story is, that bad men and bad things are doomed. Nothing can keep alive that which God has condemned. I look upon Hophni and Phinehas as representatives of that which was bad. "All Israel from Dan to Beer-sheba knew that Samuel was established to be a prophet of the Lord," and at the same time, that Hophni and Phinehas were to be removed from the face of the earth. We are surrounded by evil; bad men and bad things are all around us. But I want those of us who believe in God to cheer ourselves with the thought that nothing will live forever but that which is good. No wrong thing can live forever. Slavery was a giant. It is a giant yet in Africa; but its brother, American slavery, came down never to rise. Tyranny is a doomed thing. "Samuel is established to be a prophet of the Lord;" and I do not care who Hophni and Phinehas are if you will only do your duty. Be brave, and God will see you through.

2. The second lesson I want to teach today is this: Mothers, get your children ready, "that Samuel may be established to be a prophet of the Lord." Oh! what honour came to Hannah through Samuel. We should encourage our children to have right ideas, and encourage them to propagate their ideas. Never was there a time when there was so much room for individual goodness.

3. I should say, further, that early consecration is the pathway to honour and greatness. What a great man Samuel became.

(T. Champness.)

I. In the first place, we will consider THE CALL OF SAMUEL.

II. But in the second place let us consider THE PROPHETIC WORK OR SAMUEL.

1. First, his work Was to announce the Divine mind by predicting future events.

2. In the second place, another pare of the prophetic work of Samuel was to revive religion and restore the worship of God among the nation. For at the time that Samuel was introduced to the prophetic office, religion was exceedingly low, indescribably low.

3. But, in the next place, another part of his work was to decide all doubtful cases, according to the will and the law of God. The most difficult of all those cases that came before him was the introduction of monarchy into the theocracy.

4. Another part of the work of Samuel was to introduce and to perpetuate a race of prophets, a series of prophets, in the Jewish church.

5. But again: another part of his work was to write a portion of the inspired volume — to communicate a part of the mind of God by inspiration.

1. Let us learn from this, in the first place, that early piety is of great influence in the Christian church.

2. And, in the second place, let us learn how a youth, in very disadvantageous circumstances, may be of great use in reviving religion in his day and generation

(T. W. Jenkyn, D. D.)

1. What a dreary, hopeless state it is to live without any communications from God! Man did never in fact live entirely without such communications. God did reveal Himself "at sundry times and in divers manners," sometimes dropping His communications for a long tract of time, but always renewing them again. It has indeed been said by doubters and unbelievers that God has given man a conscience and a moral sense, which speak to him in God's name, and teach him what is right and wrong, and that this is quite sufficient communication from God to make us good and happy, and that we need nothing further. But what is it that our conscience, which is indeed the voice of God within us, teaches us first and before all things else? It is that we have gone astray from the rule of right. No man, without some better help than conscience lent him, ever lived fully up to the requirements of his conscience.

2. But again: "God revealed Himself to Samuel by the word of the Lord." We may justly reflect that He has done this more completely to ourselves than He did to Samuel. Now, do we each one of us practically act as if we fully believed that constant revelations from God were necessary to make us holy and happy? Do we make daily devout use of the Holy Scripture, which is our great means of receiving revelations, or, in other words, communications from God?

(Dean Goulburn.).

People
Dan, Eli, Samuel
Places
Beersheba, Dan, Shiloh
Topics
Attested, Beersheba, Beer-sheba, Clear, Confirmed, Dan, Established, Prophet, Recognized, Samuel
Outline
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

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. VIII

A 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

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