Revised Common Lectionary Bible readings to prepare for Sunday, November 18
Theme: The devil’s destructive works are overturned by faith in God’s purpose
1 Samuel 1:4-20 – God’s answer to a desperate prayer impacts history. Hannah’s failure to conceive does not dampen her trust in God’s goodness.
Daniel 12:1-3 – End-times resurrection: either everlasting life, or shame. The archangel Michael will arise to protect those whose name is written in book of the saved, in the final conflict.
Mark 13:1-8 – Jesus foretells the destruction of the temple. The end-times conflicts will be characterised by wars, disasters and widespread spiritual deception.
Hebrews 10:11-25 – Our confidence is in knowing who we are in Jesus. The Holy Spirit witnesses to us the New Covenant in Jesus blood and the finality of Jesus’ sacrifice for us.
OLD TESTAMENT READING 1
1 Samuel 1:4-20 – God’s answer to a desperate prayer impacts history
Hannah’s failure to conceive does not dampen her trust in God’s goodness
4-8 Whenever the day came for Elkanah to sacrifice, he would give portions of the meat to his wife Peninnah and to all her sons and daughters. But to
“But to Hannah” – the name means ‘grace’. The wider story is God’s miraculous intervention with a faithful woman, Hannah, raising up the last of the judges of Israel at a time of crisis for Israel, who will oversee the transition to a monarchy.
“Peninnah… Hannah” – monogamy was the rule, two people becoming one flesh, Gen. 2:24. But there were social pressures through young men being killed in battle and the need to continue the family line – and produce more offspring to help with the work.
9-11 Once when they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on his chair by the doorpost of the Lord’s house. In her deep anguish Hannah prayed to the Lord, weeping bitterly. And she made a vow, saying, “Lord Almighty, if you will only look on your servant’s misery and remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life, and no razor will ever be used on his head.”
“Shiloh” – the original settled location of the tabernacle where the land was divided among the tribes, Josh. 18:1-10; modern Khirbet Seilun, about 20 miles north of Jerusalem. It was destroyed, Psalm 78:60; Jer. 7:12-14 perhaps as a result of the mistakes of 1 Sam. 4 when the ark was taken from Shiloh to be with the army, who
“Eli…on his chair by the…Lord’s house” – by this time a building with rooms, not just a tent. The chair (like a vicar’s stall in a C of E church) is the priest’s place and denotes his authority. Rabbis would sit to teach. Jesus is now seated at the right hand of the Father.
“Deep anguish” – barrenness in OT times was considered a failure and a social embarrassment for her husband, on top of the natural disappointment.
12-14 As she kept on praying to the Lord, Eli observed her mouth. Hannah was praying in her heart, and her lips were moving but her voice was not heard. Eli thought she was drunk and said to her, “How long are you going to stay drunk? Put away your wine.”
“Kept on praying” – Hannah had reason to be swamped by discouragement; unable to conceive, mocked by a woman who shared her husband and by the high priest who failed to understand her motives. But she kept praying, kept her focus on God and opened the way for Him to work.
15-16 “Not so, my lord,” Hannah replied, “I am a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the Lord. Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.”
“Not… a wicked woman” – to drink in the tabernacle precincts would be considered a grave offence; for a priest, a death sentence, Lev. 10:9; Ezek. 44:21.
17 Eli answered, “Go in peace, and may the God of Israel grant you what you have asked of him.”
18 She said, “May your servant find favour in your eyes.” Then she went her way and ate something, and her face was no longer downcast.
19-20 Early the next morning they arose and worshipped before the Lord and then went back to their home at Ramah. Elkanah made love to his wife Hannah, and the Lord remembered her. So in the course of time, Hannah became pregnant and gave birth to a son. She named him Samuel, saying, “Because I asked the Lord for him.”
“Samuel” – the literal meaning is ‘name of God’ but it sounded like ‘heard by God’, a double meaning important to Hannah: God had heard her prayer.
OLD TESTAMENT READING 2
Daniel 12:1-3 – End-times resurrection: either to everlasting life, or shame
The archangel Michael will arise to protect those whose name is written in book of the saved, in the final conflict
1 “At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people – everyone whose name is found written in the book – will be delivered.
“At that time” – the events of the previous paragraph detailing the antichrist’s attempt to annihilate the Jewish people, Dan. 11:36-45. It will be a time of unprecedented distress but at the same time, tempered with hope for true believers, who have turned in faith to their Messiah Jesus, Zech. 12:10; Romans 11:25-27.
“Michael” – the name of the archangel Michael who prevailed over a principality demon controlling the Persian empire, after a 21-day struggle.
“Name… written in the book” – the book of the saved, Mal. 3:16-4:3; Luke 10:20; Rev. 13:8
2-3 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever.
“Multitudes who sleep… will awake” – the first reference in the Bible to the physical resurrection of the righteous, and also with a different outcome, of the wicked. The bodily resurrection of both the saved and the lost was a not part of the common belief.
For further study, read Job 19:25-26; Psalm 16:10; Isaiah 26:19; John 5:24-29.
“Everlasting life” – the phrase is unique here in the OT.
IN PRACTICE The story of Hannah speaks loudly of God’s goodness, to all of us who have been misunderstood, disappointed again and again and put down by others. Her self-esteem had been shredded, but not her faith. She knew God is good, even if it didn’t feel that way to her, and she kept on praying. We know that pride and self-sufficiency are a barrier to God working in our lives. And He will root that out, especially if he is about to do something big. His purpose is always to grow us and always has a bigger picture than the one we see.
Hannah’s story reminds us that at times of apparent disaster, God is working for His salvation purposes. For God’s people taking God’s kingdom purpose forward, persecution goes with the territory! Paul reminded Timothy of this (2 Timothy 3:10-13 especially) and it is our encouragement to keep on keeping on, for heaven’s reward in heaven’s time.
PRAYER Lord, open my eyes to the bigger picture that is not just my fight of faith, that I may see and declare that You are good and Your purposes for me are protective.
Mark 13:1-8 – Jesus foretells the destruction of the temple
The end-times conflicts will be characterised by wars, disasters and widespread spiritual deception
1 As Jesus was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!”
“Massive stones” – think of foundation stones on the scale of a double-decker bus. The building project would not be complete for another 30 years.
2 “Do you see all these great buildings?” replied Jesus. “Not one stone here will be left on another; every one will be thrown down.”
“Every one… thrown down’ – the temple was completely destroyed by the Romans in AD70 together with most of the city. The authorities, who sought to murder the Messiah, Mark 11:18, rather than welcome Him, Mark 11:9-11, 27-33, were rebellious tenants marked for destruction, Mark 12:9-10.
3-4 As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, “Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?”
“What will be the sign” — the disciples were expecting the temple destruction to herald the last times. Jesus is speaking of future events and future times but, confusingly for us, free of chronological order. Prophetic foretelling in Scripture often applies to more than one future time.
5-8 Jesus said to them: “Watch out that no one deceives you. Many will come in my name, claiming, ‘I am he,’ and will deceive many. When you hear of wars and rumours of wars, do not be alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.
“Watch out… be on your guard” – Jesus’ commanding tone points to deception being a primary danger for the disciples, requiring them (and us) to be skilled in spiritual discernment together with Scriptural principles.
IN PRACTICE Jesus had warned the disciples that there would be consequences for those who rejected their Messiah. The cause and effect relationship would result in the pulling down of the focus of national pride, the new temple and even its massive foundations. Their ‘sign of the end times’ came less than 40 years later with terrible bloodshed as Jerusalem and its revolt was destroyed by the Romans. Jesus’ words point to a greater conflict yet to come, while the end-times seem to us to go on and on. Perhaps the greatest danger is not just hatred and war, but its root causes in satanic deception. The kingdom message of knowing God’s love and loving Him and others is so straightforward we can miss it – but we are to watch for the ways it is twisted into an ugly caricature, and recognise which kingdom is dark, and which is light.
QUESTION Do our attitudes and actions play out with effects now, or effects later, or in eternity – or not at all?
Hebrews 10:11-25 – Knowing who we are in Jesus is our confidence
The Holy Spirit witnesses to us the New Covenant in Jesus blood and the finality of Jesus’ sacrifice for us
11-14 Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this Priest had offered for all time one sacrifice for sins, He sat down at the right hand of God, and since that time He waits for his enemies to be made His footstool. For by one sacrifice He has made perfect forever those who are being made holy.
“Every priest stands… this Priest… sat down” – Christ is seated because His work is finished, whereas every
15 The Holy Spirit also testifies to us about this. First He says:
16 “This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.”
“I will put my laws in their hearts” – as Jeremiah had prophesied, Jer. 31:31-34, seeing a future era of the Holy Spirit leading and guiding believers which, post-Resurrection, should be our experience. These verses explain the apparent conundrum of “being made holy” or sanctified by the Holy Spirit’s influence on us, while being regarded positionally as “made perfect” by the finished work of Christ, v.14. We are seen according to our new nature in Christ, outcome assured, while as we are aware, we remain on earth a ‘work in progress’.
17 Then he adds: “Their sins and lawless acts I will remember no more.”
18 And where these have been forgiven, sacrifice for sin is no longer necessary.
“Sins…remember no more” – contrasts with “annual reminder of sins”, Heb. 10:3. The religious mindset (as in the Old Covenant) holds on to a false need to confess sins repeatedly. This new spiritual perspective of the New Covenant has the revelation that Christ forgives sins completely, Psalm 40:6-8. Sins we confess and renounce are both forgiven and forgotten.
19-25 Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for He who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another – and all the more as you see the Day approaching.
“Therefore… let us…” – the incredible good news that we are positionally completely forgiven is not a licence for passivity, but rather, the reason to keep on meeting, encouraging one another, going deeper with God and further in faith-prompted love and good deeds.
“Draw near… with…” – it works with certain conditions: sincerity of heart, unhesitating assurance, freedom from guilt, and the impartation of “hearts sprinkled… bodies washed” which points to the value of choosing to declare faith in baptism.
IN PRACTICE A key word in this passage is ‘confidence’ and a key value in living above all that pulls us down as witnesses to the life of the Spirit of Jesus in us, is confidence in who we are, as viewed by heaven. We might not feel it polite in mixed company to speak vehemently of the blood of Jesus and how it has transformed us – but speak it out we
QUESTION What seems to be going badly for you right now? What is God’s good purpose in it, and how do you pray in line with that discernment?
PRAYER Lord, no one knows the time of Your return and all we really understand about the end-times is that at the end of the book, the Lamb wins! Fill me afresh with the Holy Spirit who gives holy confidence and
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1 Samuel 8:4-20, and 11:14-15
• God’s way is superseded by man’s way of leading Israel, despite Samuel’s warning
4-5 So all the elders of Israel gathered together and came to Samuel at Ramah. They said to him, “You are old, and your sons do not follow your ways; now appoint a king to lead us, such as all the other nations have.”
“A king to lead us” – The leaders come up with a couple of insubstantial reasons for wanting a king, rather than a judge who would direct them to Yahweh; Samuel’s sons taking bribes, and the continual threats of the Ammonites and Philistines (v.20) did not help. However, the real reason will become clear.
6 But when they said, “Give us a king to lead us,” this displeased Samuel; so he prayed to the Lord.
It was quite a rejection of Samuel, who had served them well. And another rejection – the Lord’s people of Israel were supposed to be distinct from the surrounding nations in doing things differently.
7-9 And the Lord told him: “Listen to all that the people are saying to you; it is not you that they have rejected, but they have rejected Me as their king. As they have done from the day I brought them up out of Egypt until this day, forsaking me and serving other gods, so they are doing to you. Now listen to them; but warn them solemnly and let them know what the king who will reign over them will claim as his rights.”
“Rejected Me as their king” – meaning they had rejected God’s ways. This would be played out again with Christ.
For further study, read Acts 3:13-15, 7:51-53.
Samuel warns the people of the cost of taking this new direction, based on the practices of the Canaanite kings that surrounded them.
10-15 Samuel told all the words of the Lord to the people who were asking him for a king. He said, “This is what the king who will reign over you will claim as his rights: He will take your sons and make them serve with his chariots and horses, and they will run in front of his chariots. Some he will assign to be commanders of thousands and commanders of fifties, and others to plough his ground and reap his harvest, and still others to make weapons of war and equipment for his chariots. He will take your daughters to be perfumers and cooks and bakers. He will take the best of your fields and vineyards and olive groves and give them to his attendants. He will take a tenth of your grain and of your vintage and give it to his officials and attendants.
“Take a tenth” – in reality, another tenth. Israel was instructed to devote a tenth to the Lord. The demands of an earthly king would double up on all the land, produce and people that would be consecrated to the Lord.
16-18 Your male and female servants and the best of your cattle and donkeys he will take for his own use. He will take a tenth of your flocks, and you yourselves will become his slaves. When that day comes, you will cry out for relief from the king you have chosen, but the Lord will not answer you in that day.”
“His slaves” – conscripted labour. Later widely used by Solomon.
“The best of your fields… and.. cattle” – Saul would give his officials military commands and farms, 1 Sam. 22:7
19-20 But the people refused to listen to Samuel. “No!” they said. “We want a king over us. Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles.”
The motive becomes clear. God wanted all of them to be spiritually-led and spiritually dependent, as they were during the Exodus – but it was a tall order. The Israelites wanted to appear as a match for the nations around them, with a king as a figurehead, and to lead them in battle.
1 Sam. 11:14-15 Then Samuel said to the people, “Come, let us go to Gilgal and there renew the kingship.” So all the people went to Gilgal and made Saul king in the presence of the Lord. There they sacrificed fellowship offerings before the Lord, and Saul and all the Israelites held a great celebration. There they sacrificed fellowship offerings before the Lord, and Saul and all the Israelites held a great celebration.
Meanwhile, Saul who came from a noble family and who looked the part, was anointed (on the Lord’s instructions) by Samuel and now receives his coronation. It is the start of a reign characterised by independence from God that would last for 40 difficult years. Kingship was allowed, but not required, by the law, Deut. 17:14-20.
The people of God, Israel, had been commanded to be set apart for Him – to be holy, as He is holy. Therefore they were to follow His ways and uphold His values as distinct from the nations around.
Yahweh led them out of Egypt and He led them through the desert with the visible presence of fire and cloud. But now they wanted a “king to lead us, such as the other nations have” and to “go out before us” in battle.
This headlines the enduring tension between God’s way and man’s way that we all struggle with today. God’s way often requires a high level of listening and trust. We usually prefer to choose man’s more predictable way – and then spiritualise it. He just wants us to listen to Him, to be guided out of that relationship – and like Israel, to how His kingdom to others around us.
Think of an example where you, or your church, seem stuck in “man’s way”. What would God’s way look like?
• Jesus teaches on the danger of allowing prejudice to attribute the Holy Spirit’s work to the devil
20-21 Then Jesus entered a house, and again a crowd gathered, so that He and his disciples were not even able to eat. When His family heard about this, they went to take charge of Him, for they said, “He is out of His mind.”
“Out of His mind” – Jesus is acting strangely to His family; they were familiar with the ‘previous’ Jesus, the carpenter, and were still seeing Him in a worldly way. However, the evil spirits He confronted knew exactly who He was: The Son of God, Mark 3:11.
22 And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons He is driving out demons.
The word about Jesus’ following has reached Jerusalem and a commission was sent to Galilee to investigate this ‘unauthorised’ rabbi. Threatened by a man who could do in the power of God what they could not do, they resort to slander, accusing Him of the exact opposite of the plain truth. Mark’s gospel doesn’t mention the blind and dumb demonised man, Matt. 12:22, Luke 11:14, that prompted the accusation that he was in league with Satan, Beelzebub, the prince of demons, John 10:20.
23-26 So Jesus called them over to Him and began to speak to them in parables: “How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come.
Jesus points out the ridiculous nature of their accusation. History teaches us that revivals bring opposition and the most bitter accusations are made by those who profess the same faith and should be on-side.
27 In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house.
The strong man in this instance is tied and healing miracles are taking place. Jesus is demonstrably more powerful than Satan’s hold, strong though that may be.
28-29 Truly I tell you, people can be forgiven all their sins and every slander they utter, but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.”
Jesus says that only one sin puts a person beyond forgiveness — attributing the redemptive work of God to Satan. This may be because a person locked in such prejudice is unable to make the turn of repentance – we have to acknowledge our need of forgiveness. Anyone who fears having committed the unforgivable sin has, by definition, showed the capacity to turn.
30 He said this because they were saying, “He has an impure spirit.”
31-32 Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call Him. A crowd was sitting around Him, and they told Him, “Your mother and brothers are outside looking for You.”
Most likely His younger half-brothers, not believers at this time, not understanding Jesus’ call and identity and concerned that He was overreaching Himself. Sisters are mentioned in Mark 6:3. Joseph, not mentioned, has probably died by this time.
33 “Who are My mother and my brothers?” He asked.
34-35 Then He looked at those seated in a circle around Him and said, “Here are My mother and My brothers! Whoever does God’s will is My brother and sister and mother.”
“Whoever does God’s will” – see James 1:22. Jesus is not rejecting His natural family but teaching the high priority for Him, of the spiritual relationship that comes through believing in Him. A parallel passage, Luke 8:19, in The Passion Translation reads: “These who come to listen to Me are like My mothers and My brothers. They’re the ones who long to hear and to put God’s word into practice.”
This opposition to Jesus started in the place of supposed faith, the synagogue, with the healing of a man with a malformed hand. Then a crowd followed Him as He made Himself less prominent and brought with them a deaf and dumb man, who was most evidently healed.
This was a power encounter in which evil spirits manifested and clearly knew exactly who Jesus was – the Son of God. But His own family were fazed by this and Jewish religious leaders present were critical in the extreme.
Why would they attribute the unmistakable, and unarguably good, healings of needy people to the work of the chief of demons, or Satan? This was true blasphemy of the most serious kind. By contrast, Jesus was frequently accused of blasphemy by religious people. This gives us a clue. The religious spirit, where man defines what is correct or right, brings out deep-seated and irrational prejudice. It’s hard to turn from a mind-set like that, and so it is hard to receive forgiveness for it. It is common today for a misplaced sense of ‘religious correctness’ to be a real barrier to the Good News and God’s work in a church or congregation – something we learn from this story.
Where have you found an unfamiliar teaching or an experience of God at work difficult because of your own prejudice or sense of what should or shouldn’t be?
2 Corinthians 4:13-5:1
• Man’s mortality is temporary but God’s grace and transforming work is everlasting
13-14 It is written: “I believed; therefore I have spoken.” Since we have that same spirit of faith, we also believe and therefore speak, because we know that the One who raised the Lord Jesus from the dead will also raise us with Jesus and present us with you to Himself.
“I believed… I have spoken” – Paul quoting a version of Psalm 116:10. Exercising faith leads to testimony stories, big and small; testimony is a powerful way to raise faith in others. Paul often told the story of being changed from persecutor to missionary by his encounter with Jesus.
“Present us… to Himself” – the Holy Spirit’s extraordinary power resurrected Jesus, Romans 8:11, 1 Cor. 15:20. His transformative power is at work in us to present us, made holy and acceptable, to God. A trinitarian saying.
15 All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God.
16 Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.
Being renewed” – the Holy Spirit’s resurrection life is always renewing us inwardly (and us together as the Church). The more the outward testing – for Paul, this was sometimes brutal – the greater our reliance on God, and the deeper the relationship with Him.
17 For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.
“Light and momentary” – Paul’s irony, but a reminder that as our life is eternal, our perspective should be also. Developed in the following verse.
18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.
2 Cor. 5:1 For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands.
“Earthly tent” – a tent or even marquee has a limited life. For all of us, earthly life lasts… until it doesn’t last any more. But the reality is a heavenly life more permanent than a castle.
Paul is speaking from a perspective of experiencing “light and momentary troubles”. Either this is an unusual and early use of the classic English understatement – or Paul, who is being hammered physically, emotionally and spiritually, is teaching us about keeping a heavenly focus when hell seems to be breaking out.
The more up-front we are about declaring and living in the Lordship of Jesus, the more the forces of darkness will try to throw us off or discourage us into backing away. Paul’s teaching is that spiritual opposition (which often comes through people as other kinds of opposition, attacks on health and in every other way) is par for the course and “momentary”. The gains are eternal. We only see our side of the battle, not the “eternal glory” that results, and the difficulty we experience is temporary, but the results – a person led to Christ, for example – are eternal. “Keep on keeping on”, he seems to be saying, even if our “tents” seem to be in danger of collapsing in the gale.
p class=”p1″>What is your story of pressing in spiritually – perhaps in prayer for a situation – and feeling the kickback of the enemy’s oppression? How long-lived was this?
1 Samuel 3:1-20 Monday, January 8
The young Samuel has his first encounter with God at night, hearing his voice in the Temple
1 The boy Samuel ministered before the Lord under Eli. In those days the word of the Lord was rare; there were not many visions.
- The time of the Judges was a time of spiritual drought (Amos 8:11-12) and the young apprentice Samuel, perhaps 12 years old, had not experienced people hearing from God. The word of the Lord was ‘rare’ – Hebrew yāqār, ‘highly valued’ – indicating that there were memories of greater blessing.
- For further study: during the whole period of the judges, (2 Chron. 15:3 may refer to this time) we are only told of two prophets, Judges 4:4 (Deborah) and 6:8 (unnamed), and five revelations, including two to Gideon, Judges 2:1-3, 6:11-26, 7:2-11, 10:11-14, 13:3-21.
2-3 One night Eli, whose eyes were becoming so weak that he could barely see, was lying down in his usual place. The lamp of God had not yet gone out, and Samuel was lying down in the house of the Lord, where the ark of God was.
4 Then the Lord called Samuel…
2-3 “Not yet gone out” implies that it was burning low – perhaps shortly before dawn. It had to be kept burning all night.
- Owing to Eli’s failing eyesight, Samuel’s place of duty was in the Temple where the seven-branched lampstand would burn all night until morning.
…Samuel answered, “Here I am.”
5 And he ran to Eli and said, “Here I am; you called me.”
But Eli said, “I did not call; go back and lie down.” So he went and lay down.
6 Again the Lord called, “Samuel!” And Samuel got up and went to Eli and said, “Here I am; you called me.”
“My son,” Eli said, “I did not call; go back and lie down.”
- This may indicate that Eli himself was not attuned to the Lord’s voice at this time of low spirituality in Israel.
7 Now Samuel did not yet know the Lord: The word of the Lord had not yet been revealed to him.
8 A third time the Lord called, “Samuel!” And Samuel got up and went to Eli and said, “Here I am; you called me.”
- Often the Lord tests our response or obedience – as it were, getting our attention before speaking further.
- For further study, see Genesis 22:1, 11; Exodus 3:4; Isaiah 6:8
Then Eli realized that the Lord was calling the boy.
9 So Eli told Samuel, “Go and lie down, and if He calls you, say, ‘Speak, Lord, for your servant is listening.’ ” So Samuel went and lay down in his place.
10 The Lord came and stood there, calling as at the other times, “Samuel! Samuel!”
Then Samuel said, “Speak, for your servant is listening.”
- “The Lord came and stood there” – this is a vision, as well as an audible voice. It was an unmistakable, unforgettable call and Samuel’s response sets the pattern of his life, as a priest who grew into a prophet, such that God’s word captivated him so much that Samuel’s words became as God’s word to the nation (1 Samuel 4:1).
11 And the Lord said to Samuel: “See, I am about to do something in Israel that will make the ears of everyone who hears about it tingle.
- “Ears… tingle”: an expression used of a particularly severe judgment.
12-14 At that time I will carry out against Eli everything I spoke against his family – from beginning to end. For I told him that I would judge his family forever because of the sin he knew about; his sons blasphemed God, and he failed to restrain them. Therefore I swore to the house of Eli, ‘The guilt of Eli’s house will never be atoned for by sacrifice or offering.’ ”
- Eli, as the head of the household, had responsibility for his sons’ insubordination. This points to the seriousness of insubordination or mocking behaviour in a spiritual situation, and also a distinction between committing sin unwittingly, and high-handed rebellious sin. For the guilt to rest on Eli’s family without any possibility of sacrificial remedy was a harsh sentence – a curse on the family line. He was aware of this through having already received a prophetic warning, 1 Sam. 2:25, 31. When people today struggle with life, the pattern may possibly point to an ancestral failing which is being visited down through subsequent generations who are unaware of the spiritual reason. We have a better remedy through the Cross of Jesus!
15-16 Samuel lay down until morning and then opened the doors of the house of the Lord. He was afraid to tell Eli the vision, but Eli called him and said, “Samuel, My son.”
Samuel answered, “Here I am.”
17-18 “What was it he said to you?” Eli asked. “Do not hide it from me. May God deal with you, be it ever so severely, if you hide from me anything He told you.” So Samuel told him everything, hiding nothing from him. Then Eli said, “He is the Lord; let Him do what is good in His eyes.”
- Eli accepts the situation and humbly acknowledges the Lord’s sovereignty in it.
19-20 The Lord was with Samuel as he grew up, and He let none of Samuel’s words fall to the ground. And all Israel from Dan to Beersheba recognized that Samuel was attested as a prophet of the Lord.
- “Dan to Beesheba” – our equivalent expression would be John O’Groats to Lands End.
Samuel has had an early lesson in hearing a word, and handling a word which is hard to deliver, but also knowing the Lord’s enabling in this. With Israel facing many enemies, Samuel’s uncompromising obedience in hearing from God and speaking out was going to be vital.
This is a story of two extremes, Samuel’s obedience and readiness to meet with God and at the same time, receive a word from God which would be difficult to share – as they sometimes are.
One might expect God to bring His word to Eli, the experienced priest and the one in charge. But was Eli in a place to receive? We are told in the opening words of the passage that words from the Lord were rare at that time; the time of the judges lasted about three centuries.
Why were words rare? The immediate reason is in the corrupt and abusive behaviour of Eli’s sons, Hophni and Phinehas in which Eli was compliant. God will not be mocked; wanton, rebellious sin causes His withdrawal and worse. Many churches struggle on wondering why the favour and presence of God seems distant, oblivious to the effects of power struggles and harsh treatment of individuals and resisting moves of God that are part of the history.
Eli’s and his sons died abruptly and family line ceased with Abiathar’s dismissal by Solomon two or three generations later.
• For further study, 1 Samuel 2:30-35, 1 Kings 2:26-27. King Saul’s high-handed actions had a similar effect. God bypassed the hierarchical order and found true faith He could use in the apprentice Samuel, and young leader David; both grew as humble leaders, dependent on God and were renowned accordingly.
How ready are you to hear the Lord in an unexpected way, or showing you an unexpected direction? Probably not an audible voice, but the Lord has many ways of getting our attention and confirming what we sense we are hearing (discuss).