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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 3:11–18. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The message which, after all this introduction, God delivered to Samuel concerning Eli's house. God did not come to him now to tell him how great a man he should be in his day, what a figure he should make, and what a blessing he should be in Israel. Young people have commonly a great curiosity to be told their fortune, but God came to Samuel, not to gratify his curiosity, but to employ him in his service and send him on an errand to another person, which was much better; and yet the matter of this first message, which no doubt made a very great impression upon him, might be of good use to him afterwards, when his own sons proved, though not so bad as Eli's, yet not so good as they should have been, Sa1 8:3. The message is short, not nearly so long as that which the man of God brought, Sa1 2:27. For, Samuel being a child, it could not be expected that he should remember a long message, and God considered his frame. The memories of children must not be overcharged, no, not with divine things. But it is a sad message, a message of wrath, to ratify the message in the former chapter, and to bind on the sentence there pronounced, because perhaps Eli did not give so much regard to that as he ought to have done. Divine threatenings, the less they are heeded, the surer they will come and the heavier they will fall. Reference is here had to what was there said concerning both the sin and the punishment.
1.Concerning the sin: it is the iniquity that he knoweth, Sa1 3:13. The man of God told him of it, and many a time his own conscience had told him of it. O what a great deal of guilt and corruption is there in us concerning which we may say, "It is the iniquity which our own heart knoweth, we are conscious to ourselves of it!" In short, the iniquity was this: His sons made themselves vile, and he restrained them not. Or, as it is in the Hebrew, he frowned not upon them. If he did show his dislike of their wicked courses, yet not to that degree that he ought to have done: he did reprove them, but he did not punish them, for the mischief they did, nor deprive them of their power to do mischief, which as a father, high priest, and judge, he might have done. Note,
(1.)Sinners do by their own wickedness make themselves vile. They debauch themselves (for every man is tempted when he is drawn aside of his own lusts, Jam 1:14) and thereby they debase themselves, and make themselves not only mean, but odious to the holy God and holy men and angels. Sin is a vile thing, and degrades men more than any thing, Psa 15:4. Eli's sons made light of God, and made his offerings vile in the people's eyes; but the shame returned into their own bosom: they made themselves vile.
(2.)Those that do not restrain the sins of others, when it is in the power of their hand to do it, make themselves partakers of the guilt, and will be charged as accessaries: Those in authority will have a great deal to answer for if they make not the sword they bear a terror to evil workers.
2.Concerning the punishment: it is that which I have spoken concerning his house, Sa1 3:12 and Sa1 3:13. I have told him that I will judge his house for ever, that is, that a curse should be entailed upon his family from generation to generation. The particulars of this curse we had before; they are not here repeated, but it is added,
(1.)That when that sentence began to be executed it would be very dreadful and amazing to all Israel (Sa1 3:11): Both the ears of every one that hears it shall tingle. Every Israelite would be struck with terror and astonishment to hear of the slaying of Eli's sons, the breaking of Eli's neck, and the dispersion of Eli's family. Lord, how terrible art thou in thy judgments! If this be done in a green tree, what shall be done in the dry? Note, God's judgments upon others should affect us with a holy fear, Psa 119:120.
(2.)That these direful first-fruits of the execution would be certain earnests of the progress and full accomplishment of it: When I begin I will proceed and make an end of all that I have threatened, Sa1 3:12. It is intimated that it might possibly be some time before he would begin, but let them not call that forbearance an acquittance, nor that reprieve a pardon; for when at length he does begin he will make thorough work of it, and, though he stay long, he will strike home.
(3.)That no room should be left for hope that this sentence might be reversed and the execution stayed or mitigated, Sa1 3:14.
[1.]God would not revoke the sentence, for he backed it with an oath: I have sworn to the house of Eli; and God will not go back from what he has sworn either in mercy or judgment.
[2.]He would never come to a composition for the forfeiture: "The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. No atonement shall be made for the sin, nor any abatement of the punishment." This was the imperfection of the legal sacrifices, that there were iniquities which they did not reach, which they would not purge; but the blood of Christ cleanseth from all sin, and secures all those that by faith are interested in it from that eternal death which is the wages of sin.
II.The delivery of this message to Eli. Observe,
1.Samuel's modest concealment of it, Sa1 3:15.
(1.)He lay till the morning, and we may well suppose he lay awake pondering on what he had heard, repeating it to himself, and considering what use he must make of it. After we have received the spiritual food of God's word, it is good to compose ourselves, and give it time to digest.
(2.)He opened the doors of the house of the Lord, in the morning, as he used to do, being up first in the tabernacle. That he should do so at other times was an instance of extraordinary towardliness in a child, but that he should do so this morning was an instance of great humility. God had highly honoured him above all the children of his people, yet he was not proud of the honour, nor puffed up with it, did not think himself too great and too good to be employed in these mean and servile offices, but, as cheerfully as ever, went and opened the doors of the tabernacle. Note, Those to whom God manifests himself he makes and keeps low in their own eyes, and willing to stoop to any thing by which they may be serviceable to his glory, though but as door-keepers in his house. One would have expected that Samuel would be so full of his vision as to forget his ordinary service, that he would go among his companions, as one in an ecstasy, to tell them what converse he had had with God this night; but he modestly keeps it to himself, tells the vision to no man, but silently goes on in his business. Our secret communion with God is not to be proclaimed upon the house-tops.
(3.)He feared to show Eli the vision. If he was afraid Eli would be angry with him and chide him, then we have cause to suspect that Eli used to be as severe with this towardly child as he was indulgent to his own wicked sons, and this will bear hard upon him. But we will suppose it was rather because he was afraid to grieve and trouble the good old man that he was so shy. If he had run immediately with the tidings to Eli, this would have looked as if he desired the woeful day and hoped to build his own family upon the ruin of Eli's; therefore it became him not to be forward to declare the vision. No good man can take pleasure in bringing evil tidings, especially not Samuel to Eli, the pupil to the tutor whom he loves and honours.
2.Eli's careful enquiry into it, Sa1 3:16, Sa1 3:17. As soon as ever he heard Samuel stirring he called for him, probably to his bed-side; and, having before perceived that God had spoken to him, he obliged him, not only by importunity (I pray thee, hide it not from me), but, finding him timorous and backward, by an adjuration likewise - God do so to thee, and more also, if thou hide any thing from me! He had reason enough to fear that the message prophesied no good concerning him, but evil; and yet, because it was a message from God, he could not contentedly be ignorant of it. A good man desires to be acquainted with all the will of God, whether it make for him or against him. His adjuration - God do so to thee, if thou hide any thing from me - may intimate the fearful doom of unfaithful watchmen; if they warn not sinners, they bring upon themselves that wrath and curse which they should have denounced, in God's name, against those that go on still in their trespasses.
3.Samuel's faithful delivery of his message at last (Sa1 3:18): He told him every whit. When he saw that he must tell him he never minced the matter, nor offered to make it better than it was, to blunt that which was sharp, or to gild the bitter pill, but delivered the message as plainly and fully as he received it, not shunning to declare the whole counsel of God. Christ's ministers must deal thus faithfully.
4.Eli's pious acquiescence in it. He did not question Samuel's integrity, was not cross with him, nor had he any thing to object against the equity of the sentence. He did not complain of the punishment, as Cain did, that it was greater than he either deserved or could bear, but patiently submitted, and accepted the punishment of his iniquity. It is the Lord, let him do what seemeth him good. He understood the sentence to intend only a temporal punishment, and the entail of disgrace and poverty upon his posterity, and not a final separation of them from the favour of God, and therefore he cheerfully submitted, did not repine, because he knew the demerits of his family; nor did he now intercede for the reversing of the sentence, because God had ratified it with a solemn oath, of which he would not repent. He therefore composes himself into a humble resignation to God's will, as Aaron, in a case not much unlike. Lev 10:3, He held his peace. In a few words, (1.) He lays down this satisfying truth, "It is the Lord; it is he that pronounces the judgment, from whose bar there lies no appeal and against whose sentence there lies no exception. It is he that will execute the judgment, whose power cannot be resisted, his justice arraigned, nor his sovereignty contested. It is the Lord, who will thus sanctify and glorify himself, and it is highly fit he should. It is the Lord, with whom there is no unrighteousness, who never did nor ever will do any wrong to any of his creatures, nor exact more than their iniquity deserves." (2.) He infers from it this satisfying conclusion: "Let him do what seemeth him good. I have nothing to say against his proceedings. He is righteous in all his ways and holy in all his works, and therefore his will be done. I will bear the indignation of the Lord, because I have sinned against him." Thus we ought to quiet ourselves under God's rebuke, and never to strive with our Maker.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And the Lord said to Samuel, Behold, I am doing a work in Israel, etc. What the prophet previously foretold to Eli about the judgment of his house, meaning its rejection and the substitution of Samuel in the priesthood, the same Samuel now understands through the oracle of God about himself, and he announces it to Eli; because what the prophets heralded by defining the old and introducing the new — that is, the priesthood of Christ's Church — the same Christ, having conversed in the flesh, clearly heard from the Father in secret, where mortals do not have access, reveals openly and plainly to the leaders of the Jews.
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Summary
In 1 Samuel 3:11, the LORD delivers a profoundly solemn and shocking prophecy to young Samuel, declaring His intent to execute a judgment in Israel so severe and unforgettable that "both the ears of every one that heareth it shall tingle." This pivotal moment not only unveils God's unwavering commitment to justice against the corrupt house of Eli but also decisively establishes Samuel as God's chosen prophet, marking a significant transition in divine revelation and leadership within Israel.
Context
Literary Context
This verse serves as the immediate, weighty content of God's first direct message to Samuel after the young boy learns to discern the divine voice from Eli's. The preceding verses in 1 Samuel 3:1-10 meticulously detail God's repeated calls to Samuel, who initially mistakes them for Eli. It is only after Eli's guidance that Samuel responds with humble obedience, "Speak, LORD; for thy servant heareth." This readiness to listen is met with a terrifying revelation, the fulfillment of a prior prophecy against Eli's house detailed in 1 Samuel 2:27-36, which condemned Eli's passive leadership and his sons' egregious wickedness. Thus, 1 Samuel 3:11 serves as the divine confirmation and specific pronouncement of the impending judgment, delivered through a new, pure vessel, marking Samuel's initiation into prophetic ministry.
Historical & Cultural Context
The events of 1 Samuel 3 unfold during the tumultuous period of the Judges, a time characterized by spiritual decline, moral decay, and a lack of central leadership, as famously summarized in Judges 21:25. The high priesthood, represented by Eli at Shiloh, the location of the tabernacle, was meant to be the spiritual beacon for Israel. However, Eli's sons, Hophni and Phinehas, had brought the priesthood into disrepute through their blatant disregard for God's law and their exploitation of the sacrificial system (1 Samuel 2:12-17). Eli's failure to restrain them effectively compromised the spiritual integrity of the nation. God's direct intervention through Samuel signals a divine re-establishment of true prophetic authority and a shift away from a corrupt priestly line, preparing the way for the monarchy.
Key Themes
The core message of 1 Samuel 3:11 contributes significantly to several major themes in the book of Samuel and beyond. Firstly, it powerfully underscores Divine Judgment and Justice, demonstrating God's unwavering commitment to hold even spiritual leaders accountable for sin and unfaithfulness. The "thing" God promises to do is the inevitable consequence of Eli's failure and his sons' blasphemy, emphasizing that God's holiness demands righteous conduct, especially from those in positions of authority. Secondly, it highlights Prophetic Authority and Revelation, as God bypasses the failing priestly system to raise up Samuel as a legitimate prophet, marking the beginning of a new era where God speaks directly through chosen individuals. This shift is crucial for Israel's future. Thirdly, the verse reinforces the Consequences of Unfaithfulness, serving as a stark warning about the tragic outcomes of passive leadership and blatant disregard for divine commands, which would ultimately lead to the downfall of Eli's house as seen in 1 Samuel 4.
Exposition and Analysis
Key Word Analysis
From הָיָה; (the) self-Existent or Eternal; Jehovah, Jewish national name of God; Jehovah, the Lord. The use of the covenant name of God, YHWH (rendered "LORD" in KJV), is profoundly significant. It emphasizes that this pronouncement comes from the faithful, covenant-keeping God of Israel, who is also perfectly just. This is not a capricious act but a righteous judgment from the God who established the law and expects obedience, particularly from His chosen leaders. It underscores the solemnity and certainty of the divine decree.
From דָבַר; a word; by implication, a matter (as spoken of) or thing; adverbially, a cause; act, advice, affair, answer, [idiom] any such (thing), because of, book, business, care, case, cause, certain rate, [phrase] chronicles, commandment, [idiom] commune(-ication), [phrase] concern(-ing), [phrase] confer, counsel, [phrase] dearth, decree, deed, [idiom] disease, due, duty, effect, [phrase] eloquent, errand, (evil favoured-) ness, [phrase] glory, [phrase] harm, hurt, [phrase] iniquity, [phrase] judgment, language, [phrase] lying, manner, matter, message, (no) thing, oracle, [idiom] ought, [idiom] parts, [phrase] pertaining, [phrase] please, portion, [phrase] power, promise, provision, purpose, question, rate, reason, report, request, [idiom] (as hast) said, sake, saying, sentence, [phrase] sign, [phrase] so, some (uncleanness), somewhat to say, [phrase] song, speech, [idiom] spoken, talk, task, [phrase] that, [idiom] there done, thing (concerning), thought, [phrase] thus, tidings, what(-soever), [phrase] wherewith, which, word, work. The Hebrew term dâbâr is rich in meaning, encompassing "word," "matter," "affair," or "deed." In this context, it signifies a decisive, impactful, and irreversible action that God Himself will execute. The deliberate vagueness of "a thing" initially heightens the suspense and dread, implying an event of unprecedented and shocking magnitude that will be a direct consequence of God's spoken word.
A primitive root (identical with through the idea of vibration); to tinkle, i.e. rattle together (as the ears in reddening with shame, or the teeth in chattering with fear); quiver, tingle. This powerful Hebrew idiom vividly conveys the profound shock, horror, and dreadful astonishment that will seize anyone who hears of the impending event. It describes a physical sensation—a ringing or vibrating in the ears—that is a direct physiological response to an overwhelmingly terrible and unforgettable piece of news. This imagery emphasizes the extreme nature of the judgment, ensuring it will be deeply unsettling and impossible to ignore or forget. Similar expressions are found in 2 Kings 21:12 regarding God's judgment on Jerusalem and Jeremiah 19:3, highlighting its consistent use in prophetic warnings of severe divine retribution.
Verse Breakdown
"And the LORD said to Samuel"
This opening phrase is profoundly significant, marking the formal commencement of Samuel's prophetic ministry. It signifies direct, unmediated divine communication, establishing Samuel's unique role as God's chosen messenger. This direct address bypasses the compromised priestly system, signaling a new era of divine revelation in Israel, where God speaks directly through a faithful servant.
"Behold, I will do a thing in Israel"
The interjection "Behold" (Hebrew, hinneh) draws immediate attention to the gravity of the declaration, serving as a call to profound attentiveness. God's sovereign initiative ("I will do") is emphasized, indicating His active involvement in the affairs of His people. The "thing" refers to the impending judgment upon Eli's house, which will have widespread national implications, affecting "Israel" as a whole, not just a specific family. It highlights the public and impactful nature of God's coming act, ensuring its visibility and significance to the entire nation.
"at which both the ears of every one that heareth it shall tingle"
This climactic clause employs a vivid idiom to describe the overwhelming and terrifying impact of the coming judgment. The physical sensation of "tingling ears" underscores the extreme shock, dread, and unforgettable nature of the event. It implies a public catastrophe so profound that it will reverberate through the entire nation, leaving an indelible mark on the collective consciousness and serving as a chilling testament to the consequences of unfaithfulness and the severity of divine retribution.
Literary Devices
The verse powerfully employs several literary devices. The most prominent is Idiom, specifically the phrase "ears shall tingle." This vivid, culturally specific expression effectively communicates the profound shock and horror associated with the impending judgment, transcending a mere factual statement to evoke a visceral reaction. The declaration also functions as Foreshadowing, hinting at the devastating events that will soon befall Eli's family and the nation, setting a tone of impending doom and divine retribution. Furthermore, the direct address from "the LORD" to Samuel is an instance of Divine Speech or Revelation, underscoring the authoritative and unchallengeable nature of the prophecy. The intensity of the idiom can also be seen as a form of Hyperbole, exaggerating the physical sensation to emphasize the extreme emotional and psychological impact of the news, ensuring its unforgettable nature.
Theological and Thematic Connections
1 Samuel 3:11 is a profound theological statement on God's character and His interaction with humanity. It reveals a God who is not only sovereign over history but also meticulously just, holding His people, especially those in leadership, accountable for their actions and failures. The severity of the promised judgment underscores God's holiness and His intolerance for sin, particularly when it defiles sacred institutions. This verse illustrates that divine patience has limits, and unaddressed corruption will inevitably lead to devastating consequences. Simultaneously, it showcases God's faithfulness to His own word, as the prophecy against Eli's house, previously delivered, is now confirmed and set in motion. It also highlights God's sovereign ability to raise up new, faithful instruments (like Samuel) even when established structures of leadership have failed, demonstrating His unwavering commitment to His purposes for Israel.
Reflection and Application
The chilling prophecy delivered to Samuel in 1 Samuel 3:11 carries timeless lessons for believers today. It serves as a powerful reminder of the solemnity of God's word and the certainty of its fulfillment, whether in judgment or blessing. We are called to cultivate a posture of humble listening and obedience, just as Samuel did, recognizing that God still speaks through His Scriptures and by His Spirit. This verse also profoundly emphasizes the principle of accountability, particularly for those in positions of spiritual or moral leadership. Eli's failure to discipline his sons and uphold righteousness within his own household led to devastating consequences, underscoring that passive leadership in the face of sin is itself a form of unfaithfulness. We are challenged to examine our own lives and spheres of influence, ensuring that we do not tolerate or enable sin, but rather uphold God's standards with courage and integrity. Finally, the narrative offers hope: even in times of spiritual decline and institutional failure, God remains sovereign and capable of raising up new, faithful servants to accomplish His divine purposes, signaling His enduring commitment to His people.
Questions for Reflection
FAQ
What "thing" is God referring to in this verse that will make ears tingle?
The "thing" God refers to is the complete and devastating fulfillment of the judgment previously pronounced against the house of Eli. This judgment, detailed by a "man of God" in 1 Samuel 2:27-36, included the cutting off of Eli's priestly line, the death of his two wicked sons, Hophni and Phinehas, on the same day, and the loss of the high priesthood for his descendants. The horror of this prophecy was tragically fulfilled in 1 Samuel 4, when the Ark of the Covenant was captured by the Philistines, Hophni and Phinehas were killed in battle, and Eli himself died upon hearing the news, thereby fulfilling the "thing" that made ears tingle.
Why did God choose Samuel, a young boy, to deliver such a weighty and terrifying message?
God chose Samuel, a young boy, for several profound reasons. Firstly, it highlights God's absolute sovereignty and His ability to choose anyone, regardless of age or status, to accomplish His purposes. Secondly, it underscores the spiritual decline of the established priesthood under Eli; since the current priestly leadership was corrupt and unfaithful, God bypassed them to raise up a pure and obedient vessel. This choice signaled a significant transition in leadership and divine revelation in Israel, moving from a failing priestly system to a new era of prophetic leadership. Samuel's immediate and humble obedience, in contrast to Eli's passive leadership and his sons' blatant wickedness, demonstrated his readiness to be God's faithful messenger, as confirmed later in 1 Samuel 3:19-20.
Christ-Centered Fulfillment
The chilling prophecy delivered to Samuel in 1 Samuel 3:11, while immediately focused on the judgment of Eli's house, finds its ultimate and profound Christ-centered fulfillment in several ways. Samuel, as God's chosen prophet who inaugurates a new era of divine communication, foreshadows Jesus Christ, the supreme Prophet whom Moses foretold in Deuteronomy 18:15 and whom Peter proclaimed in Acts 3:22. Just as Samuel delivered a message of severe judgment, Christ, too, spoke of impending judgment for sin and unbelief (John 3:18). However, the "thing" that causes ears to tingle in the New Covenant is not merely judgment but the astonishing reality of God's redemptive plan. The ultimate "thing" God did in Israel, and indeed for all humanity, was to send His Son, Jesus, to bear the judgment for sin on the cross (Isaiah 53:5, 2 Corinthians 5:21). The message of the cross, the ultimate act of divine justice and love, is a truth so profound that it causes ears to tingle not with dread of impending doom for the faithful, but with awe, wonder, and transformative power. Through Christ, a new and perfect priesthood was established, replacing the flawed earthly one (Hebrews 7:24-28, Hebrews 8:6), and a new covenant inaugurated, offering forgiveness and eternal life, a message that truly makes hearts and ears tingle with the good news of God's glorious grace (John 3:16, Romans 5:8).