1 ซามูเอล 3:8 วิจารณ์

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 called Samuel again the third time,.... In the same manner he had done before, expressing his name no doubt: and he arose and went to Eli, and said, here am I, for thou didst call me; as if he should say, it must certainly be so, I cannot be mistaken a third time: and Eli perceived that the Lord had called the child; he was satisfied now that Samuel must have heard a voice, and he knew there was no man in the tabernacle but himself, and therefore it must be the voice of the Lord out of the most holy place; and he had formerly been acquainted with such voices, and used to them, and now called them to mind; and besides, as Aben Ezra observes, he was the rather confirmed in this, that the Lord called Samuel, because Samuel heard the voice, and not Eli, though Eli lay nearer the most holy place than Samuel did; which showed that this must be the voice of prophecy the Lord makes whom he pleases to hear; and that Eli might be fully persuaded of this, before the matter of the prophecy was delivered to him, Samuel was so often directed to him.

And therefore by no means let the ignorance or shallowness of one old man or of a few deter you and cut you off from that salutary path about which we have spoken and from the traditions of our forebears. The clever enemy misuses their gray hairs to deceive the young. But everything should be revealed to the elders without any obfuscating embarrassment, and from them one may confidently receive both healing for one’s wounds and examples for one’s way of life. Thanks to them we shall experience the same assistance and a like result if we strive to aim at nothing whatsoever by our own judgment and presumption.Finally, it is evident that this understanding is greatly pleasing to God, for not without reason do we find this same instruction even in holy Scripture. Thus, the Lord did not desire of himself to teach the boy Samuel through divine speech, once he had been chosen by his own decision, but he was obliged to return twice to the old man. He willed that one whom he was calling to an intimate relationship with himself should even be instructed by a person who had offended God, because he was an old man. And he desired that one whom he judged most worthy to be selected by himself should be reared by an old man so that the humility of him who was called to a divine ministry might be tested and so that the pattern of this subjection might be offered as an example to young men.

15. For if he had not understood, he would by no means have ministered to him the counsels of salvation through the sacred Scriptures. For he understood, because he foresaw. For whatever almighty God arranged to do in the building of the future Church, this He revealed to the ancient Fathers through the holy spirit of prophecy. For through the prophet Amos it is said: "The Lord God will not make a word which He has not revealed to His servants the prophets" (Amos 3:7). For what else had he understood but the calling of the new preachers, who said: "Instead of your fathers, sons have been born to you; you shall establish them as princes over all the earth" (Psalm 44:17).

9. For to call is to rouse through the force of a greater grace. For the Lord calls one who is sleeping, because He stirs up those who are resting from earthly pursuits to an increase of heavenly knowledge. For while we keep watch through concern for outward things, we do not perceive what is inward and spiritual. The setting aside of earthly care, therefore, is our preparation for receiving heavenly grace, because in the elect the outpouring of the divine gift becomes more abundant in proportion as the mind has been purer through the keeping of interior meditation. There follows: (Verses 4–9.) And the Lord called Samuel. Who answering, said: Here I am, and he ran to Eli and said: For you called me. Who said: I did not call you, my son; go back and sleep. And he went away and slept. And the Lord again called Samuel once more. And rising up, he went to Eli and said: Here I am, for you called me. Who answered: I did not call you, my son; go back and sleep. Now Samuel did not yet know the Lord, nor had the word of the Lord been revealed to him. And the Lord called Samuel again a third time. Who rising up, went to Eli and said: Here I am, for you called me. Eli therefore understood that the Lord was calling the boy, and he said to Samuel: Go and sleep, and if He calls you henceforth, you shall say: Speak, Lord, for your servant is listening. 10. What is it then that almighty God introduces his calling with such skill that the mind of the one called is restrained from recognizing the one who calls him; that hearing God, he thinks this master is a man; that he sends forth the calling yet conceals the cause; that he allows him to go to his master, to return so many times to the quiet of sleep, and yet does not permit the sleeper to rest? For surely he who called whomever he wished to know his secrets, with a voice merely resembling Eli's—could he not have called with whatever voice he wished? And he who called when he wished—could he not have immediately indicated the cause of the calling? And he who wished to rouse him so that he might hear—could he not have taught him how he ought to listen except through his master? But in this matter almighty God employs a great dispensation, so that the hearts of the elect may indeed be taught by a twofold instruction: that on the surface of the history those who are subjects may see the good of obedience which they should follow, and that superiors may perceive the hidden mysteries which they may bring to the light of understanding by examining them. But what I think should be said first is this: the boy who thought the Lord speaking was his master heard a bodily voice. Therefore God spoke to the boy not through himself but through an angelic spirit, because he who is not confined by bodily form is not restricted to the sound of a voice by a bodily instrument. Which indeed was fitting for a childish hearer. For even if the merits of a beginning subject are great, because nevertheless he is recognized as not yet being in perfection but in the progress of his way of life, he does not attain to that speech by which almighty God speaks through himself. Indeed almighty God through himself, that is, the supreme and uncircumscribed Spirit, speaks spiritually to great and spiritual men, when by spiritual speech he indicates to their minds both the things to be done that they should do and the things to be spoken that they should know. Therefore he produced the outward voice through an angelic spirit, but by the presence of his grace the Creator Spirit indicated what he wished. Therefore calling with a voice, while he was thought to be Eli, he remained hidden from recognition, so that the boy might run to his master, and while hearing that he had not been called, being mistaken he might show on what a summit of virtue he stood. Therefore the boy, humbly subject to a man and raised up on the lofty citadel of obedience—when called he came, when commanded he returned—what else does he offer us by his example, if not the pattern of the highest obedience? 11. For true obedience neither examines the intention of superiors nor distinguishes between commands, because he who has submitted all judgment of his life to a greater rejoices in this alone: that he carries out what is commanded him. For whoever has perfectly learned to obey knows not how to judge, because he considers this alone to be good: that he obeys commands. But in such great glory of his perfect way of life, our own life is put to shame. For behold, we have resolved to set out for the heavenly homeland under the leaders of the Christian army, yet we murmur when we are ordered to perform various tasks even at various times. For who would restrain himself from murmuring, who would hold back from anger, if he heard himself called two and three times, and yet perceived from the caller's response that he had not actually been called at all? We suffer indeed this darkness of our slothfulness because we do not see with what brightness of reward so great a virtue of goodness corresponds. For obedience is the sole good for the recovery of life, if the fault of disobedience was a sufficient evil for bringing about death. If therefore death prevailed through the evil of disobedience, we are restored to life as many times as we obey. And so the boy Samuel was offended neither when called nor when turned away, because he did not wish to scrutinize the mind of the one calling or turning him away, for he had learned to rejoice in this alone: that he obeyed. And since rising pertains to labor, but returning to sleep pertains to rest, what does this suggest, except that both prepare life for us, if the obedient mind in what it does considers nothing but the good of obedience? For a command ought to be weighed solely on this basis: that it is the command of a superior; and he who carries out the good of obedience ought not to consider the task enjoined, but its fruit, because for meriting the joys of eternal life, what is required is not the quality of the work, but the mortification of one's own will and the execution of another's. Hence Paul also says: "Circumcision profits nothing, and uncircumcision is nothing, but the keeping of the commandments of God" (1 Cor. 7:19). Therefore now, in the sight of almighty God, neither those things that pertain to labor nor those that pertain to rest are small, if they can prepare eternal life for the obedient. Whoever therefore is subject to another's authority, let him consider this alone: that what is enjoined upon him according to God is exceedingly great and lofty as gain to the mind, because it prepares life as the reward of recompense. On the other hand, let the disobedient observe that the first parent of the human race fell from the joys of paradise not by theft, nor by robbery, nor by adultery, nor by murder, but by disobedience regarding the forbidden fruit (Gen. 3:6). From this it is also fittingly gathered that if small things—as they seem—when the commands of superiors are despised, separate us from inward joys, then even the least things that are carried out in obedience prepare life. 12. Therefore the diligent worker of the communal life, and the pious emulator of those serving God together with him, if he desires to obtain a greater reward of eternal merit through the good of obedience, let him recognize that he excels in this alone: if above all others he has subjected his own will to the judgment of his superior. For neither the great gains of fasting nor the pursuits of an austere life are to be greatly weighed by devoted soldiers of Christ against the command of their superiors. For a meal enjoined by charity is of greater merit than a fast undertaken by one's own deliberation. For he who, being commanded, refreshes the flesh, has unwillingly earned the reward of fasting through devotion, and has obtained a greater reward of obedience by eating. Therefore God called the boy, but with a voice similar to the master's, so that He might indeed indicate the manner of His speaking. He was silent about the reason for the calling, so that the chosen boy might show by what humility of obedience he would be exalted. He endured going to his master, so that he might offer the gift of his devotion. He is allowed to return to the rest of sleep, so that indeed we may not despise even the things that are least. He rouses him again, so that He might show that he whom He wished to set as a pattern for the elect would not be wearied even by the urgency of commands. Through him who was to be rejected he learned how he ought to respond, so that indeed we may know that the commands of superiors are to be venerated even when they themselves do not have a praiseworthy life, because their teaching, which through wicked conduct can become worthless to the proud, causes humble hearers to arrive at the height of divine intimacy.

And the Lord added, and called again Samuel the third time. The Lord calls Samuel the third time, he himself rises the third time and comes to Eli and tells who has called him. The Father showed the Son visible in the flesh, signs of the invisible God, for the third time; namely, in infancy, in boyhood, and in youth. For in infancy, He shone through the angel to the shepherds and with the star to the Magi. In boyhood indeed, when He at twelve years old, showed divine wisdom in the temple, where He Himself said among other things: Because it is necessary for me to be in what is of my Father (Luke II). Moreover, in youth, when the Father Himself from the heavens marked Him after baptism with His voice, saying: This is my beloved Son, in whom I am well pleased (Mark I). But in each of these moments, in which the Son of God is declared by God the Father, He Himself, offering Himself as a mortal man to mortal men, indicated that He was present, who had been long sought, awaited, and desired.

Eli understood that the Lord had called the boy, etc. Finally, after many great deeds and words done and spoken by the Lord, after John the Baptist's proclamations were fulfilled, the priests, scribes, and Pharisees understand that Jesus, who in the reality of the flesh was born as a boy to us, is the true contemplator of the highest mysteries of the eternal deity of the fathers; and soon, agreeing to the recognized faith, they desire to behold the divine joy, which is never absent, and wish to hear from God the Father in divinity what must be told to humans in a human way, and, like those who love and know what ought to be done, they admonish Him to do so, just as we often urge God Himself and the angels to show the devotion of our mind, as if agreeing when we know what will be done, to do it quickly and earnestly. For we say to people on earth: Arise, God, and defend your cause (Psalm 74). Stir up your power, and come (Psalm 79). Bless the Lord, all His angels (Psalm 103); and countless similar phrases.

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 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."