1 Samuel 3:21 注釈

In the foregoing chapter we had Samuel a young priest, though by birth a Levite only, for he ministered before the Lord in a linen ephod; in this chapter we have him a young prophet, which was more, God in an extraordinary manner revealing himself to him, and in him reviving, if not commencing, prophecy in Israel. Here is, I. God's first manifestation of himself in an extraordinary manner to Samuel (Sa1 3:1-10). II. The message he sent by him to Eli (Sa1 3:11-14). III. The faithful delivery of that message to Eli, and his submission to the righteousness of God in it (Sa1 3:15-18). IV. The establishment of Samuel to be a prophet in Israel (Sa1 3:19-21).

INTRODUCTION TO FIRST SAMUEL 3 This chapter gives an account of the Lord's calling to Samuel in the night season, which he first took for the voice of Eli, but being instructed by him, made answer to the voice, Sa1 3:1, and of a message sent from him by Samuel to Eli, foretelling the destruction of his family, Sa1 3:11 and of the delivery of it to him, which Samuel was first fearful of doing, but, encouraged by Eli, he delivered it to him, to which he patiently submitted, Sa1 3:15 and the chapter is closed with the establishment of Samuel as a prophet of the Lord, who continued to appear and reveal himself to him, Sa1 3:19.

And the Lord appeared again in Shiloh,.... In the tabernacle there; he had appeared before to Samuel, when he called him, and declared to him what he designed and resolved to do to Eli and his family, and now appeared again to him in the same place before the battle of the Israelites with the Philistines, of which there is an account in the following chapter. Such appearances had not been usual in Shiloh for a long time, but were now renewed and repeated: for the Lord revealed himself to Samuel by the Word of the Lord; by Christ, the Word of the Lord, who appeared to him, it is probable, in an human form, as he was wont to do to the patriarchs and prophets, and by whom the Lord revealed his mind and will unto them, being the Angel of his presence, and the messenger of his covenant; or by giving him a word of command to be delivered by him to the children of Israel, and which is expressed and delivered, in the next chapter. Next: 1 Samuel Chapter 4

31. Above, concerning the time of the reprobate pastor, it is said: "In those days there was no open vision." When therefore the best preacher is shown forth from sacred Scripture, the Lord is said to appear again, because indeed the knowledge of the divine counsel, which is hidden from the reprobate, is revealed to the elect by the merit of purity. For if even the counsels of men are not entrusted except to close friends, is Almighty God to be thought to lay open the secrets of His plan to His enemies? First, therefore, the life of the just teacher is proclaimed, then the Lord is said to have added that He appeared, because indeed the manifestation of the divine light flees the reprobate and the false, while it opens itself to the elect and to pure hearts. Hence the true Light itself also, speaking through itself, enlightens us, saying: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). Therefore, the Lord added that He appeared because He saw the pure eye of His preacher. But when it added "that He appeared in Shiloh," it is indicated that He appeared to him in the same place on another occasion. But because it said where He appeared, lest it be believed that He appeared to Eli, it subsequently shows also the person to whom He appeared, saying: (Verse 21) "Because the Lord had revealed Himself to Samuel in Shiloh, according to the word of the Lord." 32. For He then revealed Himself to him when He opened to him the secret of His counsel concerning the rejection of the reprobate priest. This is indeed affirmed to have been accomplished according to the word of the Lord, so that what had been said above, not very long before, through the man of God to Eli might be perceived to have been fulfilled also according to the historical sense: 'And I will raise up for Myself a faithful priest who shall act according to My heart and My soul, and he shall walk before My Christ all his days' (1 Kings 2:35). And again: 'You shall see your rival in the temple, amid all the prosperity of Israel' (ibid., 32). But if we search according to the spiritual understanding, how does the Lord "add" so as to appear to the elect, unless because He who marvelously terrifies His elect through the contemplation of His justice also ineffably soothes them through the display of His glory? For He who, by appearing as just, strikes the hearts of the saints with terror, "adds" that He may appear, when the sweetness of His loving-kindness is poured back into the terrified heart. For this is why He did not always appear to Moses in fire, but sometimes in fire, sometimes in a cloud. In fire, indeed, there is the terror of judgment. Whence also concerning the second coming of our Redeemer it is said through the Psalmist: 'Fire shall go before Him, and round about Him a mighty tempest' (Ps. 49:3). But in the cloud the protection of mercy is expressed, because the Lord, promising to His elect the gentle comfort of that same protection, says: 'Then they shall see the Son of Man coming in a cloud' (Mark 13:26; Luke 21:27). Therefore the Lord appears in fire and cloud to those journeying through the desert, because the minds of those contemplating Him in this pilgrimage of exile, even if He sometimes terrifies them with His justice, He raises up when cast down by fear through the gentle comfort of His protection. The Lord therefore appeared to Samuel, and "added" that He might appear, because He who is beheld by the minds of the elect in the fire of terror is also manifested in the cloud of sweetness. For he had seen inwardly a vision of fire who proclaimed outwardly, saying: 'Holy and terrible is His name' (Ps. 111:10). Likewise, desiring to show Him seen in fire, he said: 'Come and see the works of the Lord, terrible in His counsels over the sons of men' (Ps. 66:5). But He who appeared to him in fire "added" that He might appear, because He also offered him from the cloud the sweetness of glory and of His own gentleness. Wherefore he who had been terrified, now gladdened, said: 'How great is the multitude of Your sweetness, O Lord, which You have hidden for those who fear You' (Ps. 31:20). Hence also, marveling at the added apparition, he said: 'How good is the God of Israel to those who are upright in heart' (Ps. 73:1). 33. But we must attentively consider what is added next: According to the word of the Lord. The word of the Lord, therefore, must be known before we deserve to attain to the appearing of the Lord, lest an unjust and indiscriminate vision of fire and cloud not only fail to show us the perfection of the heavenly journey, but drive us into the submersion of error. For Origen, while he wished to see the Lord appearing without the word of the Lord, beheld the vision of the cloud in a disordered way, because he shrank in horror from the appearing of the fire. For while he denied or diminished the justice of God and preached His excessive clemency, he asserted that God would not only spare all condemned men, but would even at some point free the reprobate angels from eternal punishment. Novatus, however, loved to gaze more upon the vision of fire, for while he called the severe justice of almighty God implacable, he took away from sinners all hope of obtaining pardon and every remedy of repentance. Therefore the Lord appeared neither to Novatus nor to that other one, because each of them did not behold the almighty Lord according to what is perceived through the truth of sacred Scripture. The Lord therefore appears according to His word when He reveals Himself to the mind by that manifestation which the faith of Sacred Scripture does not reject. Hence it is aptly added next: (Verse 21.) And the word of Samuel came to all Israel. 34. For the word of heretics does not come to pass. For the word of Novatus was that a just God by no means spares the faithful who have once fallen. The word of Origen was that the merciful Lord permits no rational creature to perish through eternal damnation. But because sinners who are converted to the Lord by no means perish, and the angels who once fell and sinners who died in their sin are never saved, the word of heretics assuredly does not come to pass. Therefore the word of Samuel came to all Israel, because the preaching of a catholic man is fulfilled, which is rightly recognized in the truth of sacred speech. And it should be noted that the word is said to have come to him to whom the Lord is reported to have added His vision, because surely his preaching is true to whom the terror of divine justice is so shown that the abundant grace of His kindness is not concealed; namely, so that the truth beheld may so terrify the mind of the one seeing it that the kindness also shown may not permit the terrified mind to fall into despair; so that one may so trust in His kindness as not to rush headlong into the boldness of transgression. But let these things that have been discussed in the second book of the present work suffice, so that while we arrange to begin what follows with a new starting point, our zeal for speaking may also be renewed through devotion.

29. For Shiloh is interpreted as "sent." And because He sends into the ministry of preaching even to the end of the world, the Lord appears in Shiloh, because He shows Himself more clearly to those through whom He opens the glory of His light to others. Moreover, it is well said, "He continued to appear," because those upon whom the brightness of the divine light is poured are unceasingly chosen. Whence he also adds the reason why he affirms the vision was heard, saying: (Verse 21.) Because the Lord had revealed Himself to Samuel. 30. For this reason he adds "so that he might appear," because the Lord who had been revealed reveals himself again and again, and by no means withdraws the gift of his manifestation from holy Church, which he has not ceased to bestow upon her from her beginning. But although it is stated that he was revealed to Samuel, it is not reported how many times he continued to appear, because indeed holy Church is led all the way to the end of the world, over which preachers preside, who preach the lofty joys of eternity among those below, inasmuch as they see the highest things they preach in the lofty manifestation of God. Which appearance indeed is declared to have been made according to the word of the Lord. But what is the word of the Lord, if not the promise of the Redeemer? He continued therefore to appear according to the word of the Lord, because he does not cease to display the truth of his promise. For the word of the Lord in the continuation of his appearing is: "Behold, I am with you all days, even to the consummation of the age" (Matt. 28:20). There follows: (Verse 21.) And the word of Samuel came to all Israel. 31. For the word is known to come when the promise of our preachers is fulfilled. For the promise of the word is joy that will endure without end. Therefore the word of Samuel came to all Israel, because the entire multitude of the holy Church arrives at the joy of eternal blessedness, and what is now promised in the faith of the word by its holy preachers is bestowed upon it in truth in the heavenly kingdoms. For the word of the teachers in the promise of the faithful is: Everyone who believes in him shall not perish, but shall have eternal life (John 3:15). Or certainly the word of the teachers in the promise of gifts is: What eye has not seen, nor ear heard, nor has it ascended into the heart of man, what God has prepared for those who love him (Isa. 64:4; 1 Cor. 2:9). And so the word of Samuel came to all Israel, because whoever believes the holy preachers both urging a devout manner of life in the present and promising eternal joys to the just, has passed by dying in the flesh to those eternal joys which he had awaited by living piously. Whence he in whose faith he had promised also affirms, saying: Amen I say to you, heaven and earth shall pass away, but my words shall not pass away (Mark 13:31). Or certainly the word of Samuel has now come to all Israel, because through the effect of divine punishment the general rejection of the Jews is recognized as fulfilled.

Samuel ministers to the Lord before Eli, Sa1 3:1. He is thrice called by the Lord; who informs him of the evils which shall be brought on the house of Eli, Sa1 3:2-15. Eli inquires of Samuel what the Lord had said, Sa1 3:16, Sa1 3:17. He gives a faithful reunion of the whole, which Eli receives with great submission, Sa1 3:18. Samuel prospers; is established as a prophet in Israel; and the Lord reveals himself to him to Shiloh, Sa1 3:19-21.

The Lord appeared again - וישף יהוה להראה vaiyoseph Yehovah leheraoh, "And Jehovah added to appear;" that is, he continued to reveal himself to Samuel at Shiloh. By the word of the Lord - By the spirit and word of prophecy. In this chapter we read again of the fearful consequences of a neglected religious education. Eli's sons were wicked: their father knew the Lord; but he neither taught his children, nor restrained them by his parental authority. I have already had occasion to remark, that were a proper line of conduct pursued in the education of children, how few profligate sons and daughters, and how few broken-hearted parents should we find! The neglect of early religious education, connected with a wholesome and affectionate restraint, is the ruin of millions. Many parents, to excuse their indolence and most criminal neglect, say, "We cannot give our children grace." What do they mean by this? That God, not themselves, is the author of the irregularities and viciousness of their children. They may shudder at this imputation: but when they reflect that they have not given them right precepts, have not brought them under firm and affectionate restraint; have not showed them, by their own spirit, temper, and conduct, how they should be regulated in theirs; when either the worship of God has not been established in their houses, or they have permitted their children, on the most trifling pretenses, to absent themselves from it; when all these things are considered, they will find that, speaking after the manner of men, it would have been a very extraordinary miracle indeed if the children had been found preferring a path in which they did not see their parents conscientiously tread. Let those parents who continue to excuse themselves by saying, "We cannot give grace to our children," lay their hand on their conscience, and say whether they ever knew an instance where God withheld his grace, while they were, in humble subserviency to him, performing their duty. The real state of the case is this: parents cannot do God's work, and God will not do theirs; but if they use the means, and train up the child in the way he should go, God will not withhold his blessing. It is not parental fondness, nor parental authority, taken separately, that can produce this beneficial effect. A father may be as fond of his offspring as Eli, and his children be sons of Belial; he may be as authoritative as the grand Turk, and his children despise and plot rebellion against him. But let parental authority be tempered with fatherly affection; and let the rein of discipline be steadily held by this powerful but affectionate hand; and there shall the pleasure of God prosper; there will he give his blessing, even life for evermore. Many fine families have been spoiled, and many ruined, by the separate exercise of these two principles. Parental affection, when alone, infallibly degenerates into foolish fondness; and parental authority frequently degenerates into brutal tyranny when standing by itself. The first sort of parents will be loved without being respected; the second sort will be dreaded, without either respect or esteem. In the first case obedience is not exacted, and is therefore felt to be unnecessary, as offenses of great magnitude pass without punishment or reprehension: in the second case, rigid exaction renders obedience almost impossible; and the smallest delinquency is often punished with the extreme of torture, which, hardening the mind, renders duty a matter of perfect indifference. Parents, lay these things to heart: remember Eli and his sons; remember the dismal end of both! Teach your children to fear God, use wholesome discipline, be determined, begin in time, mingle severity and mercy together in all your conduct, and earnestly pray to God to second your godly discipline with the power and grace of his Spirit. Education is generally defined that series of means by which the human understanding is gradually enlightened, and the dispositions of the heart are corrected, formed, and brought forth, between early infancy and the period when a young person is considered as qualified to take a part in active life. Whole nations have been corrupted, enfeebled, and destroyed, through the want of proper education: through this multitudes of families have degenerated; and a countless number of individuals have come to an untimely end. Parents who neglect this, neglect the present and eternal interests of their offspring.

THE LORD APPEARS TO SAMUEL IN A VISION. (Sa1 3:1-10) the child Samuel ministered unto the Lord before Eli--His ministry consisted, of course, of such duties in or about the sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the office had been specially assigned him, or it arose from the interest inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around it, assigned for the accommodation of the priests and Levites, his being near to that of the high priest. the word of the Lord was precious in those days--It was very rarely known to the Israelites; and in point of fact only two prophets are mentioned as having appeared during the whole administration of the judges (Jdg 4:4; Jdg 6:8). there was no open vision--no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received them, though not so frequently as is implied in the idea of an "open vision."