1 Samuel 3
Leon Morris · Citado em PreceptAustin
1 Samuel 3
Morris - By this time, the original tabernacle, or tent, would certainly have worn out (ED: NOW WAIT A MOMENT! GOD WAS ABLE TO KEEP THE ISRAELITES' SHOES INTACT FOR 40 YEARS! Dt 8:4, Dt 29:5+), for the Israelites had been in Canaan for several centuries at least (ED: THIS IS TRUE - OVER 300 YEARS). Evidently, since it had been established at Shiloh at what was assumed to be a permanent home, the tent had been replaced by a permanent structure of some kind, which was called a temple (ED: THIS IS POSSIBLE BUT SOMEWHAT CONJECTURAL AS WE HAVE NO FIRM BIBLICAL OR ARCHAEOLOGICAL EVIDENCE TO SUPPORT THIS PREMISE). The structure housed the ark of the covenant and the tables of the law. This was not the later temple built by Solomon at Jerusalem. Incubation dreams in the ancient Near East. In the ancient world it was believed that a person sleeping in the temple or its precincts may become privy to divine plans. Some would perform sacrificial rituals and spend the night in the temple in order to receive such revelation. This process is referred to as incubation. In early literature kings such as Naram-Sin and Gudea sought information through incubation. In the Judges period this practice is observable in the Ugaritic epics of Aqhat (where Daniel is requesting a son) and Keret (where Keret is requesting a son). Though Samuel is simply performing his regular duties and clearly has no expectation of revelation, his experience would be understood in light of the common association between temple and revelation. There are no known examples in the ancient Near Eastern literature of such unintentional incubation dreams. (IVP Bible Background Commentary: Old Testament) LAMP, LAMPSTAND (Dictionary of Biblical Imagery) - Lamps were used in Palestine from at least the seventeenth century B.C. Biblical writers mention them p 486 in homey contexts, giving the impression that they are a fixture of domestic life. The wealthy woman who equipped Elisha’s guest room provided it with a bed, table, chair and lamp (2 Kings 4:10). In Proverbs 31 a lamp symbolized the efficient domestic management of the righteous woman whose “lamp does not go out at night” (Prov 31:18 NIV). The majority of the references to lamps are to their religious or symbolic use. Lamps are most frequently mentioned in relation to the tabernacle and temple (Ex 25:31–40; 27:20; 1 Kings 7:49; 1 Chron 28:15). The connection between lamps and the central sanctuary is very strong. Perhaps all but two of the literal references to lamps (2 Kings 8:19; Dan 5:5) are to lamps in the central sanctuary. The golden lampstand in the tabernacle, with its vertical shaft, its three branches on each side and its cups “shaped like almond flowers with buds and blossoms” (Ex 25:34 NIV) gives the impression of a stylized tree (Ex 25:31–40; see Meyers). It is very likely that this lamp symbolized the tree of life in the garden of Eden, which is otherwise evoked in features of the tabernacle and in the inner courts of Solomon’s temple (see ADAM). Figurative Uses. Lamps and light are positive images in Scripture. When used to convey a negative message, it is generally through negation (“the lamp of the wicked is snuffed out” [Prov 13:9 NIV]) or being used to accomplish something undesired by the readers (“I will search Jerusalem with lamps and punish those who are complacent” [Zeph 1:12 NIV]). Associated with worship. The lamp in the shrine at Shiloh is called “the lamp of God” in 1 Samuel 3:3; this suggests that its light symbolized God’s presence. The lamp for the tabernacle was to be trimmed night and morning to give constant light (Ex 30:7–8). The material and deliberate style of these lamps (sevenfold gold lamps) no doubt were intended to symbolize God’s perfection, splendor and holiness. Guidance. The guidance of parents is a lamp for children (Prov 6:23), but regarding those who fail to respect father or mother, “[their] lamp will go out in utter darkness” (Prov 20:20 NRSV). In Proverbs 20:27 the image of a lamp carried from room to room may refer to the conscience: “The human spirit is the lamp of the LORD, searching every innermost part” (NRSV). The Word of God is extolled in Psalm 119 as “a lamp to my feet” (Ps 119:105). The lamp gives enough light to see one step ahead, indicating the traveler’s constant need of God’s Word. Peter wrote similarly of the prophetic message, “You will do well to pay attention to it, as to a light shining in a dark place” (2 Pet 1:19 NIV). Keeping the lamp lit or keeping the home fires burning are metaphors for responsibility or diligence (cf. the lamps of the wise and foolish virgins in Mt 25:1–13). Blessing/Presence of God. A different lamp metaphor occurs in connection with God’s oath that the Davidic dynasty would endure (2 Sam 7:16). Solomon’s son and grandson failed to keep the covenant. “Nevertheless for David’s sake the LORD his God gave him a lamp in Jerusalem, setting up his son after him” (1 Kings 15:4 NIV). Similarly, “I have prepared a lamp for my anointed one [David]” (Ps 132:17 NRSV). Since David’s men had referred to him as the lamp of Israel, the psalmist must expect another king with David’s charisma. The Lord was the source of that charisma, “Indeed, you are my lamp, O LORD, the LORD lightens my darkness” (2 Sam 22:29 NRSV), and he was to come in the person of Jesus (Jn 8:12). At the end of the Bible, when the new Jerusalem is seen coming down from heaven, lamps are no longer needed because “its lamp is the Lamb” (Rev 21:23 NRSV) and “the Lord God will be their light” (Rev 22:5 NRSV). The lamps in the opening chapter of Revelation symbolize the divine presence with the seven churches. Christ’s warning that the lamp could be withdrawn connotes God’s removing his active presence from them (Rev 1–3). Witness/Proclamation. When Jesus astonished the disciples by telling them they were the light of the world, his emphasis was on allowing their lamps to shine (Mt 5:15). Of John the Baptist he said, “He was a burning and shining lamp” (Jn 5:35 NRSV). John was fearless in his exposure of wrongdoing and was noted for pointing others to Jesus, who called his followers to be equally faithful and courageous. The enigmatic saying of Jesus, “The eye is the lamp of the body” (Mt 6:22), suggests that just as a defective eye distorts an image, so divided loyalties will distort God’s truth, causing it to appear as darkness-a terrifying warning. The lamps can also symbolize the good works of the righteous, whose light shines into the surrounding spiritual darkness and prompts others to glorify God (Mt 5:15–16). When the temple was being rebuilt after the exile, Zechariah saw a vision of a bowl holding seven small lamps, each with seven wicks in a miniature candelabra (Zech 4:2). Two olive trees fed the lamps by pouring oil out of themselves: a vivid picture of the two leaders at that time, Joshua and Zerubbabel. Through them God equips his people to complete the rebuilding, despite shortages. The key message is p 487 “Not by might, nor by power, but by my spirit, says the LORD of hosts” (Zech 4:6 NRSV). Illumination. Zephaniah depicted the Lord searching every corner of Jerusalem with lamps to expose the complacent (Zeph 1:12). Jesus tells of a woman with a lamp searching for a lost coin to show how persevering is God’s search for the lost (Lk 15:8). Life. “The light is dark in their tent and the lamp above them is put out” (Job 18:6 NRSV). The extinguished lamp signifies the declining vitality of those who do evil; though they are still alive, their light has become darkness, the symbol of death. The lamp, by contrast, is the symbol of life, prosperity and blessing that Job had once experienced and longed to have restored (Job 29:2–3). Domestic life. For Jeremiah the warm glow of the lamp was a symbol of the homes God was about to destroy because of his people’s disobedience (Jer 25:10). Even the righteous can find themselves in darkness, yet remain within God’s total purpose (cf. Mk 15:33). See also FIRE; LIGHT; OIL; TABERNACLE; TREE OF LIFE. BIBLIOGRAPHY. C. Meyers, BORROW -The tabernacle menorah : a synthetic study of a symbol from the Biblical cult (Missoula, MT: Scholars Press, 1976). 1 Smuel 3:4 that the LORD called Samuel; and he said, "Here I am." called Samuel: Ge 22:1 Ex 3:4 Ps 99:6 Ac 9:4 1Co 12:6-11,28 Ga 1:15,16 1 Samuel 3:4 Here I Am - Spurgeon 1 Samuel 3 Resources - multiple sermons and commentaries YAHWEH'S FIRST CALL TO SAMUEL Are you a good listener like the famous RCA Dog above (adapted from Francis Barraud's 1898 painting)? Are you listening for your "Master's voice?" That the LORD called Samuel; and he said, "Here I am."- Samuel was lying down and presumably asleep. Was this "call" in a vision or dream? We cannot be dogmatic. Regardless, Samuel detected an audible voice, which evoked an audible answer. Recall Samuel's may mean something like "heard of God," (ED: THE EXACT MEANING IS DEBATED), and if true, would reflect Hannah's prayer as having been "heard by God" and thus naming her son, who then himself "heard God." It is worth noting and probably more than coincidence that another of Israel's greatest prophets had a similar response to Yahweh declaring "Here am I." (Isaiah 6:8+) This answer from the young prophet and the older prophet implies that both were what we might today characterize by the acronym "F.A.T.", Faithful, Available, Teachable. THOUGHT - Are you (am I) "F.A.T."? David
1 Samuel 3
Morris - God had told Eli that he and his sons had forfeited their right to the priest's office (1Sa 2:30-33). Hophni, Phinehas and Eli all died the same day (1Sa 4:11,18). Later, Saul slew Ahimelech, grandson of Phinehas, who had continued to serve as priest (1Sa 2 2:16-20), but his son Abiathar escaped and served as priest under David. Abiathar was in turn deposed by Solomon (1Ki 2:26-27), finally completing the prophecy. Thereafter Zadok and his descendants held the priests' office. (Borrow The Defender's Study Bible) 1 Samuel 3:13 "For I have told him that I am about to judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves and he did not rebuke them. For I have told him. 1Sa 2:27-30,31-36 I am about to judge: 2Ch 20:12 Eze 7:3 18:30 Joe 3:12 which he knew: 1Ki 2:44 Ec 7:22 1Jn 3:20 his sons: 1Sa 2:12,17,22,23-26 he did not rebuke them - Heb. frowned not upon them, 1Sa 2:23-25 1Ki 1:6 Pr 19:18 Pr 23:13,14 Pr 29:15 Mt 10:37 1 Samuel 3 Resources - multiple sermons and commentaries GOD'S RETRIBUTION IS RIGHTEOUS AND JUST For - Term of explanation. Yahweh explains to Samuel why He would carry out such a complete destruction against Eli's house. God did not need to explain this to justify His actions. The explanation is that all generations might read and understand that intractable, egregious sin will reap a sure reward of righteous judgment! One is reminded of Paul's warnings in 1 Cor 10:6-12+ Now these things happened as examples for us, so that we would not crave evil things as they also craved. (cf HOPHNI AND PHINEHAS) 7 Do not be idolaters, as some of them were; as it is written, “THE PEOPLE SAT DOWN TO EAT AND DRINK, AND STOOD UP TO PLAY.” 8 Nor let us act immorally, as some of them did (cf HOPHNI AND PHINEHAS), and twenty-three thousand fell in one day. 9Nor let us try the Lord, as some of them did, and were destroyed by the serpents. 10 Nor grumble, as some of them did, and were destroyed by the destroyer. 11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. 12 Therefore let him who thinks he stands take heed that he does not fall. I have told him that I am about to judge his house forever for the iniquity (avon; Lxx - adikia = what is not right, disregard for divine law, unrighteousness) which he knew - Yahweh tells his young prophet that He has already told Eli that judgment was imminent for Eli had heard from the man of God in 1Sa 2:27-36+! Most people do not believe God is serious when He says judgment is imminent. And sometimes forewarned is forearmed, but not in this case, because who can stand against our God Who is a consuming fire (Heb 12:29+)? Forever leaves no doubt about the verdict and in turn leaves no room for appeal or parole (so to speak). Why so severe? The iniquity was flagrant and so it was fully known by Eli. The gross evil of his sons did not occur in a corner, but in the sight of all Israel (undoubtedly corrupting them as they saw the evil in their priestly leaders), undoubtedly making their ears "tingle" with rumors (that were true) throughout the land!....A man said to me, one day, “I never laid my hand upon my children;” and I answered, “Then I think it is very likely that God will lay his hand upon you.” “Oh!” he said, “I have not even spoken sharply to them.” “Then,” I replied, “it is highly probable that God will speak very sharply to you; for it is not God’s will that parents should leave their children unrestrained in their sin.”
1 Samuel 3
Morris - It was completely inexcusable for those who would be priests to behave as Eli's sons were doing (1 Samuel 2:12-17; 22), and it was Eli's duty to force them to behave responsibly. Their crimes were actually capital crimes and, if unrepented and uncorrected, it would have been his responsibility even to have them executed (Deuteronomy 21:18-21). Eli rebuked his sons verbally (1 Samuel 2:22-25), but they ignored him, and Eli allowed them to continue. God therefore sharply rebuked Eli himself (not just his sons) for honoring his sons more than the Lord (1 Samuel 2:29). Eli's descendants were eventually to be banned from the priesthood as a result. (Borrow The Defender's Study Bible) Ryrie adds "The epitome of a tragic family situation: rebellious children and failure in the area of parental discipline." (WOE!) Curse (despise) 07043) qalal means first of all to be slight, to be trivial, to be trifling, to be swift. There are a number of nuances of this verb but most reflect somehow upon the main idea of slightness or lightness and thus the first use of galal in Ge 8:8, 11 refer to the flood waters being abated (receding, becoming "slight" if you will). In Ge 8:21 in the third use of galal God promises to "never again curse the ground on account of man." Over 1/2 of the uses of galal are rendered as some variation of to curse. One of the more famous uses is in Ge 12:3 where Jehovah promises "I will bless those who bless you, and the one who curses (qalal) you I will curse (arar)." Sarah "despised (considered slight so to speak)" Hagar when the latter became pregnant with Abram's child Ishmael (Ge 16:4, 5). Moses would receive help judging the people so it would "be easier for" him (Ex 18:22). Norman Geisler - 1 SAMUEL 3:13—Did Eli correct his sons or not? PROBLEM: This text informs us that Eli’s sons “made themselves vile, and he did not restrain them.” However, in the previous chapter, Eli rebuked his sons for their evil deeds (2:23–24). SOLUTION: Eli may have reproved his sons too leniently or not soon enough. At any rate, they became so hardened that his attempt here was futile. Whatever efforts he made at discipline here were not effective. (Borrow WHEN CRITICS ASK : A Popular Handbook on Bible Difficulties by Norman Geisler and Thomas Howe) 1 Samuel 3:14 "Therefore I have sworn to the house of Eli that the iniquity of Eli's house shall not be atoned for by sacrifice or offering forever." the iniquity: 1Sa 2:25 Nu 15:30,31 Ps 51:16 Isa 22:14 Jer 7:16 15:1 Eze 24:13 Heb 10:4-10,26-31 1 Samuel 3 Resources - multiple sermons and commentaries Related Passage: Numbers 15:30+ ‘But the person who does anything defiantly, whether he is native or an alien, that one is blaspheming the LORD; and that person shall be cut off from among his people. YAHWEH'S FINAL TERRIFYING JUDGMENT: NO ATONEMENT AVAILABLE! Therefore - God's sums up the prior prophetic statements and comes to His final conclusion! Woe! No escape possible! Repentance is no longer possible! I have sworn (shaba; Lxx = omnuo) to the house of Eli that the iniquity (avon; Lxx - adikia) of Eli's house shall not be atoned for (kapar; Lxx - exilaskomai - appease, propitiate) by sacrifice or offering forever." When God Himself takes an oath, rest assured it will be fulfilled! God told Samuel that no atonement can cover continued, willful, deliberate sin. The sacrificial system was never meant to cover the sins of a "high hand", that is, sins committed knowingly in flagrant disobedience to God. If such sins were ever to be forgiven, it could only be by the grace of God. All forgiveness of sins provided for in the offering of sacrifices ultimately came through the grace of God, not the sacrifices themselves. The sacrificial system was simply the method God provided for the people to follow in seeking forgiveness. Forgiveness of sins only comes from God, and only to those who are repentant, approaching God in a sincere quest for forgiveness. That was what the sons of Eli apparently lacked. Note repetition of the frightening word forever! Their fate is sealed! It is especially bad when the ones who are supposed to offer sacrifices (priests) cannot even offer one for themselves! THOUGHT - Shall not be atoned for makes one think of the unforgivable sin, blasphemy against the Holy Spirit, which Jesus describes, the meaning of which is debated by scholars. However what is the only sin that cannot be forgiven? Ultimately it is refusal to believe in Jesus Christ. And what role does the Spirit play? He convicts men of their sin. He grants them repentance. He causes them to be born again. But if a man refuses these gracious acts/actions of the Spirit, surely he has committed the ultimate unforgivable sin. David Guzik's comment is similar - Do we ever come to a place where our sin cannot be atoned for by sacrifice or offering forever? Only if we reject the sacrifice of Jesus for our sin. As Hebrews 10:26 says, if we reject the work of Jesus for us, there no longer remains a sacrifice for sins. Eli’s family was guilty of presumptuous sins and for such defiant sin, there was no atonement and the death penalty could be immediately applied (Nu 15:30, 31; Heb 10:26, Ex 21:14 Cf to Presumptuous sins in Dt 1:43; Dt 17:12,13, 1Sa 3:14, Ex 21:14 Such sins also excluded the individual from sanctuary in the cities of refuge (Dt 19:11-13). Iniquity (05771) 'avon from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it. Since there is a deliberate twisting or perverting, 'avon describes sin that is particularly evil. It may also describe the punishment or disaster that befalls those who practice wickedness. 'Avon also describes a conscious twisting or distorting as implied by the fact that David says "I kept myself from my iniquity." (2Sa 22:24) Israel made a choice to return to the sins of her ancestors (Jer. 11:10; 13:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). In Pr 5:22 Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) of the captivating power of 'avon - "His own iniquities ('avon) will capture (Heb - lakad = catch in a net, trap or pit, figuratively of entrapment of men caught in snares laid by enemies as in Jer 5:26; 18:22; Ps 35:8; Lxx translates lakad with verb agreuo used in " hunting or fishing = to take, catch; figuratively of taking advantage of someone in an unguarded moment, seeking to catch them in a mistake, try to get them to make a wrong statement as in Mk 12.13) the wicked, and he will be held (Heb = tamak = basic idea = "grasping securely"!) with the cords of his sin (chattat/chattath)." The Lxx often translates avon in with adikia which means a condition of not being right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. 'Avon in 1 Samuel-2 Chronicles - 1 Sam. 3:13; 1 Sam. 3:14; 1 Sam. 20:1; 1 Sam. 20:8; 1 Sam. 25:24; 1 Sam. 28:10; 2 Sam. 3:8; 2 Sam. 14:9; 2 Sam. 14:32; 2 Sam. 19:19; 2 Sam. 22:24; 2 Sam. 24:10; 1 Ki. 17:18; 2 Ki. 7:9; 1 Chr. 21:8 Atoned (forgiven, appease) (03722) kapar means to make atonement, to make reconciliation (to reconcile), to purge, to make propitiation (to propitiate), to pacify, to cancel. There are two main ideas regarding the meaning of kapar - (1) Kapar means to cover over sin (2) A number of resources however favor the idea that kapar means to wipe away. Richards notes that "It is often said that the idea expressed (in kapar) is one found in a possibly related Arabic root that means “to cover or conceal.” Atonement would then denote a covering that conceals a person’s sin and makes it possible for him to approach God. Although this relationship is possible, the language link is not at all certain. What is certain is the role that atonement played in the religion of Israel—a role given to atonement by God to carry a vital message about our faith." As might be surmised the verb kapar is found most often in the Pentateuch, especially in Leviticus. In Leviticus, kapar is especially prominent in Leviticus 16, occurring 16 times in the great chapter that describes the annual Day of Atonement. Vine writes that "Most uses of kapar involve the theological meaning of “covering over,” often with the blood of a sacrifice, in order to atone for some sin. It is not clear whether this means that the “covering over” hides the sin from God’s sight or implies that the sin is wiped away in this process." 1 Samuel 3:15 So Samuel lay down until morning. Then he opened the doors of the house of the LORD. But Samuel was afraid to tell the vision to Eli. opened: 1Sa 1:9 Mal 1:10 afraid: Jer 1:6-8 1Co 16:10,11 1 Samuel 3 Resources - multiple sermons and commentaries OPENING THE DOORS OF THE TEMPLE So Samuel lay down until morning - Until morning would suggest that the prophetic revelation from Yahweh was given at night. It is amazing that Samuel would even be able to lay down, implying that he might have even been able to sleep! Others suggest surely this incredible event would keep him away all night!