TRV
Translation
King James Version
And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
Complete Jewish Bible
Once, during that period, 'Eli had gone to bed - his eyes had begun to grow dim, so that it was hard for him to see.
Berean Standard Bible
And at that time Eli, whose eyesight had grown so dim that he could not see, was lying in his room.
American Standard Version
And it came to pass at that time, when Eli was laid down in his place (now his eyes had begun to wax dim, so that he could not see),
World English Bible Messianic
At that time, when Eli was laid down in his place (now his eyes had begun to grow dim, so that he could not see),
Geneva Bible (1599)
And at that time, as Eli lay in his place, his eyes began to waxe dimme that he could not see.
Young's Literal Translation
And it cometh to pass, at that time, that Eli is lying down in his place, and his eyes have begun to be dim--he is not able to see.
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In the KJVVerse 7,279 of 31,102
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Commentary on 1 Samuel 3 verses 1–10
1 ¶ And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.
2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
3 And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;
4 That the LORD called Samuel: and he answered, Here am I.
5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.
6 And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.
7 Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him.
8 And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the LORD had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place.
10 And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
To make way for the account of God's revealing himself first to Samuel, we are here told, 1. How industrious Samuel was in serving God, according as his place and capacity were (Sa1 3:1): The child Samuel, though but a child, ministered unto the Lord before Eli. It was an aggravation of the wickedness of Eli's sons that the child Samuel shamed them. They rebelled against the Lord, but Samuel ministered to him; they slighted their father's admonitions, but Samuel was observant of them; he ministered before Eli, under his eye and direction. It was the praise of Samuel that he was so far from being influenced by their bad example that he did not in the least fall off, but improved and went on. And it was a preparative for the honours God intended him; he that was thus faithful in a little was soon after entrusted with much more. Let those that are young be humble and diligent, which they will find the surest way to preferment. Those are fittest to rule who have learnt to obey. 2. How scarce a thing prophecy then was, which made the call of Samuel to be the greater surprise to himself and the greater favour to Israel: The word of the Lord was precious in those days. Now and then a man of God was employed as a messenger upon an extraordinary occasion (as Sa1 2:27), but there were no settled prophets, to whom the people might have recourse for counsel, nor from whom they might expect the discoveries of the divine will. And the rarity of prophecy made it the more precious in the account of all those that knew how to put a right value upon it. It was precious, for what there was (it seems) was private: There was no open vision, that is, there were none that were publicly known to have visions. Perhaps the impiety and impurity that prevailed in the tabernacle, and no doubt corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy, till the decree had gone forth for the raising up of a more faithful priest, and then, as an earnest of that, this faithful prophet was raised up.
The manner of God's revealing himself to Samuel is here related very particularly, for it was uncommon.
I. Eli had retired. Samuel had waited on him to his bed, and the rest that attended the service of the sanctuary had gone, we may suppose, to their several apartments (Sa1 3:2): Eli had laid down in his place; he went to bed betimes, being unfit for business and soon weary of it, and perhaps loving his ease too well. Probably he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more because his eyes began to wax dim, an affliction which came justly upon him for winking at his sons' faults.
II. Samuel had laid down to sleep, in some closet near to Eli's room, as his page of the back-stairs, ready within call if the old man should want any thing in the night, perhaps to read to him if he could not sleep. He chose to take Samuel into this office rather than any of his own family, because of the towardly disposition he observed in him. When his own sons were a grief to him, his little servitor was his joy. Let those that are afflicted in their children thank God if they have any about them in whom they are comforted. Samuel had laid down ere the lamp of God went out, Sa1 3:3. It should seem he lay somewhere so near the holy place that he went to bed by that light, before any of the lamps in the branches of the candlestick went out (for the main lamp never went out), which probably was towards midnight. Till that time Samuel had been employing himself in some good exercise or other, reading and prayer, or perhaps cleaning or making ready the holy place; and then went softly to his bed. Then we may expect God's gracious visits, when we are constant and diligent in our duty.
III. God called him by name, and he took it for Eli's call, and ran to him, Sa1 3:4, Sa1 3:5. Samuel lay awake in his bed, his thoughts, no doubt, well employed (as David's Psa 63:6), when the Lord called to him, bishop Patrick thinks out of the most holy place, and so the Chaldee paraphrase reads it, A voice was heard out of the temple of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet possibly it might come some other way. Hereupon we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed and ran to him, to see if he wanted any thing, and perhaps fearing he was not well. "Here am I," said he - a good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Almighty, that he took that to be only Eli's call which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; he calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over-officious, did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort: that thy man-servant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calls many by the ministry of the word, and they say, as Samuel did, "Here am I;" but not looking at God, nor discerning his voice in the call, the impressions of it are soon lost; they lie down again, and their convictions come to nothing.
IV. The same call was repeated, and the same mistake made, a second and third time, Sa1 3:6-9. 1. God continued to call the child yet again (Sa1 3:6), and again the third time, Sa1 3:8. Note, The call which divine grace designs to make effectual shall be repeated till it is so, that is, till we come at the call; for the purpose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him (Sa1 3:7): Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him. Perhaps he would have been sooner aware of a divine revelation had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things must remember the time when they were as babes, unskilful in the word of righteousness. When I was a child I understood as a child. Yet let us not despise the day of small things. Thus did Samuel (so the margin reads it) before he knew the Lord, and before the word of the Lord was revealed unto him; thus he blundered one time after another, but afterwards he understood his duty better. The witness of the Spirit in the hearts of the faithful is often thus mistaken, by which means they lose the comfort of it; and the strivings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost. God speaketh once, yea, twice, but man perceiveth it not, Job 33:14. 3. Samuel went to Eli this second and third time, the voice perhaps resembling his, and the child being very near to him; and he tells Eli, with great assurance, "Thou didst call me (Sa1 3:6-8), it could be no one else." Samuel's disposition to come when he was called, though but by Eli, proving him dutiful and active, qualified him for the favour now to be shown him; God chooses to employ such. But there was a special providence in it, that he should go thus often to Eli; for hereby, at length, Eli perceived that the Lord had called the child, Sa1 3:8. And, (1.) This would be a mortification to him, and he would apprehend it to be a step towards his family's being degraded, that when God had something to say he should choose to say it to the child Samuel, his servant that waited on him, and not to him. And it would humble him the more when afterwards he found it was a message to himself, and yet sent to him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon enquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered he himself perceived that God was about to speak to him, and yet must not know what it was till he had it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs are overruled by infinite Wisdom, and made serviceable to his purposes.
V. At length Samuel was put into a posture to receive a message from God, not to be lodged with himself and go no further, but, that he might be a complete prophet, to be published and made an open vision. 1. Eli, perceiving that it was the voice of God that Samuel heard, gave him instructions what to say, Sa1 3:9. This was honestly done, that though it was a disgrace to him for God's call to pass him by, and be directed to Samuel, yet he put him in the way how to entertain it. Had he been envious of this honour done to Samuel, he would have done what he could to deprive him of it, and, since he did not perceive it himself, would have bidden him lie down and sleep, and never heed it, it was but a dream; but he was of a better spirit than to act so; he gave him the best advice he could, for the forwarding of his advancement. Thus the elder should, without grudging, do their utmost to assist and improve the younger that are rising up, though they see themselves likely to be darkened and eclipsed by them. Let us never be wanting to inform and instruct those that are coming after us, even such as will soon be preferred before us, Joh 1:30. The instruction Eli gave him was, when God called the next time, to say, Speak, Lord, for they servant heareth. He must call himself God's servant, must desire to know the mind of God. "Speak, Lord, speak to me, speak now:" and he must prepare to hear, and promise to attend: Thy servant heareth. Note, Then we may expect that God will speak to us, when we set ourselves to hearken to what he says, Psa 85:8; Hab 2:1. When we come to read the word of God, and to attend on the preaching of it, we should come thus disposed, submitting ourselves to the commanding light and power of it: Speak, Lord, for thy servant heareth. 2. It should seem that God spoke the fourth time in a way somewhat different from the other; though the call was, as at other times, a call to him by name, yet now he stood and called, which intimates that there was now some visible appearance of the divine glory to Samuel, a vision that stood before him, like that before Eliphaz, though he could not discern the form thereof, Job 4:16. This satisfied him that it was not Eli that called; for he now saw the voice that spoke with him, as it is expressed, Rev 1:12. Now also the call was doubled - Samuel, Samuel, as if God delighted in the mention of his name, or to intimate that now he should be made to understand who spoke to him. God hath spoken once, twice have I heard this, Psa 62:11. It was an honour to him that God was pleased to know him by name (Exo 33:12), and then his call was powerful and effectual when he called him by name, and so brought it particularly to him, as Saul, Saul. Thus God called to Abraham by name, Gen 22:1. 3. Samuel said, as he was taught, Speak, for thy servant heareth. Note, Good words should be put into children's mouths betimes, and apt expressions of pious and devout affections, by which they may be prepared for a better acquaintance with divine things, and trained up to a holy converse with them. Teach young people what they shall say, for they cannot order their speech by reason of darkness. Samuel did not now rise and run as before when he thought Eli called, but lay still and listened. The more sedate and composed our spirits are the better prepared they are for divine discoveries. Let all tumultuous thoughts and passions be kept under, and every thing be quiet and serene in the soul, and then we are fit to hear from God. All must be silent when he speaks. But observe, Samuel left out one word; he did not say, Speak, Lord, but only, Speak, for thy servant heareth, way was made for the message he was now to receive, and Samuel was brought acquainted with the words of God and visions of the Almighty, and this ere the lamp of God went out (Sa1 3:3) in the temple of the Lord, which some of the Jewish writers put a mystical sense upon; before the fall of Eli, and the eclipsing of the Urim and Thummim for some time thereby, God called Samuel, and made him an oracle, whence they have an observation among their doctors, That the sun riseth, and the sun goeth down (Ecc 1:5), that is, say they, Ere God maketh the sun of one righteous man to set, he makes the sun of another righteous man to rise. Smith ex Kimchi.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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BedeAD 735
Commentary on Samuel
It happened on a certain day, Eli was lying in his place, etc. He designates the lamp of God according to the dignity of Eli's rank. But by signification, we correctly take the lamp to mean the old priesthood, necessary indeed in the night under the shadow of the serving people, but to be removed with the approach of the day of new grace. For just as the lamp shining only in houses during the night, closed off, is not sufficient to spread the rays of its brightness more widely, but the sun, when it rises, illuminates everything both outside and inside so thoroughly that even the light of the lamp becomes less useful or indeed extinguishable; rightly, this is compared to the knowledge of the law, which shone as if enclosed within one house of Judea, while the other nations outside were oppressed by the terror of blind night. To the Gospel, which, after enlightening Judea, also dispelled the far-reaching shadows of Gentilism. And just as the rising sun would hide or even extinguish the lamp, the Apostle shows, speaking of the letter and the spirit: "For what was glorified has no glory now in comparison to the surpassing glory. And if what was fading away came with glory, how much greater is the glory of that which lasts" (2 Corinthians 3). Therefore, Eli was lying in his place, and his eyes had grown dim, and he could not see the lamp of God, before the dignity of the old priesthood and law he served was extinguished; which ought to have watched, stood firm in faith, acted manfully, and been strengthened at the time of the Lord's Incarnation, degenerating from the alacrity of its original state, was languishing as if worn out by old age; nor was it yet clear in the light of true sense, for it had been greatly deprived of this light by the secondary interpretations of the Pharisees, after the things perfected by Christ's blood.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse presents a poignant image of Eli, Israel's aging high priest and judge, whose failing physical sight serves as a profound metaphor for the pervasive spiritual dimness and scarcity of divine revelation that characterized Israel during this transitional period. His infirmity underscores the spiritual decline of the nation's leadership, setting the immediate stage for God's sovereign intervention and the emergence of a new prophetic voice in Samuel, who will bring clarity where there was obscurity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Symbolism, where Eli's failing physical eyesight profoundly symbolizes the spiritual blindness and lack of clear divine communication prevalent in Israel during his latter years. This physical infirmity mirrors the spiritual condition of the nation's leadership, particularly the corrupt priesthood, and the scarcity of prophetic vision (as stated in 1 Samuel 3:1). It serves as a powerful Foreshadowing device, hinting at the imminent end of Eli's ineffective priestly line and the necessary rise of a new, spiritually sighted leader in Samuel. The narrative also employs Juxtaposition and Contrast; the dimming light of Eli's eyes stands in stark contrast to the sudden, clear, and direct voice of God that Samuel is about to hear, highlighting the divine initiative to restore clear revelation in a time of spiritual obscurity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The physical decline of Eli, particularly his failing eyesight, serves as a poignant theological statement about the state of spiritual leadership and divine communication in Israel. In a period where "the word of the Lord was rare" (1 Samuel 3:1), Eli's literal inability to see becomes a powerful metaphor for the broader spiritual blindness and lack of discernment within the nation's spiritual guides. This highlights a crucial theological principle: when those entrusted with spiritual oversight lose their vision, the people suffer. God, however, is sovereign and will not leave His people without guidance. He often intervenes in moments of human weakness and institutional failure, raising up new vessels to declare His truth and restore spiritual clarity. This verse sets the stage for God to bypass the failing human system and speak directly to a new generation through Samuel, demonstrating His faithfulness even when His established channels are compromised.
REFLECTION AND APPLICATION
Eli's physical and symbolic dimness serves as a profound reminder that spiritual vitality is not guaranteed by position, tradition, or even long-standing religious institutions. Even established leaders and revered systems can experience a decline in spiritual clarity, discernment, and effectiveness, leading to a "dimming" of God's revealed truth within their sphere of influence. This verse challenges believers today to cultivate a constant posture of spiritual alertness and discernment, recognizing that God's voice may not always come through the expected or traditional channels, especially when those channels appear compromised or spiritually "dim." It encourages us to remain sensitive to the Holy Spirit's leading, understanding that God is sovereign and capable of raising up new voices and new ways of speaking to His people when existing avenues are failing. Our responsibility is to be attentive, humble, and ready to hear, even when the spiritual landscape around us seems dark or uncertain, trusting that God will always provide a way for His truth to be known and His purposes to be fulfilled.
Questions for Reflection
FAQ
What is the significance of Eli's blindness in 1 Samuel 3:2?
Answer: Eli's blindness in 1 Samuel 3:2 is significant on two levels: literal and symbolic. Literally, it describes his advanced age and physical infirmity, a common affliction that naturally comes with old age. Symbolically and more profoundly, it represents the spiritual condition of Israel, particularly the priestly leadership under Eli. Just as Eli's physical eyes could not see, the nation and its spiritual guides lacked clear spiritual vision and discernment regarding God's will and ways. This spiritual blindness was exacerbated by the corruption of Eli's sons and the general scarcity of divine revelation during that time, as explicitly noted in 1 Samuel 3:1. It highlights a period of spiritual darkness that necessitated God's direct intervention through a new, uncorrupted vessel.
How does this verse set the stage for Samuel's calling?
Answer: This verse is crucial for setting the stage for Samuel's calling by highlighting the spiritual void and the desperate need for a new, clear prophetic voice. Eli's physical inability to see, coupled with the spiritual dimness it represents, underscores the inadequacy of the current priestly system to mediate God's word effectively. The narrative explicitly states that "the word of the Lord was rare in those days; there was no frequent vision" (1 Samuel 3:1). Into this spiritual darkness, God chooses to speak to the young Samuel, who is not yet a recognized prophet and whose eyes are spiritually open. Eli's diminished capacity and the spiritual barrenness of the time serve to magnify the divine initiative and the fresh, clear revelation that God is about to bring through Samuel, marking a significant transition in Israel's spiritual history from a period of dimness to one of renewed prophetic clarity.
CHRIST-CENTERED FULFILLMENT
The dimming eyes of Eli in 1 Samuel 3:2 serve as a powerful Old Testament foreshadowing of humanity's pervasive spiritual blindness and desperate need for true light. Eli's physical inability to see mirrored the spiritual inability of Israel to discern God's will and hear His voice clearly, a condition that persisted throughout much of Israel's history and is often lamented by the prophets (e.g., Isaiah 42:18-20). This spiritual darkness ultimately points to the profound need for a divine intervention that would not merely raise up another prophet, but bring the ultimate source of spiritual sight and revelation. Jesus Christ is revealed in the New Testament as the "Light of the world" (John 8:12), who came to open the eyes of the blind, both physically and, more importantly, spiritually (John 9:39-41). Unlike Eli, whose eyes waxed dim, Christ's revelation is perfectly clear and illuminating, bringing light to those who sit in darkness and the shadow of death (Luke 1:79). He is the ultimate Word of God, through whom God has spoken definitively to humanity (Hebrews 1:1-2), overcoming the rarity of divine words and the dimness of human perception that characterized Eli's era, establishing a new covenant of clear spiritual sight.