Low Expectations of Teens - 1 Samuel, Part 6

1 Samuel 2:18–21 (ESV)

This passage has two bookends:

& “Samuel was ministering before the Lord, a boy clothed with a linen ephod.” (1 Samuel 2:18, ESV)

& “. . . the boy Samuel grew in the presence of the Lord.” (1 Samuel 2:21, ESV)

The linen ephod was likely a garment that identified him as one working in the priesthood.  In verse 11 when he was left by his parents with Samuel, we learn that he served “. . . in the presence of Eli the priest” (1 Samuel 2:11b, ESV).  

Now Samuel was serving “in the presence of the Lord.”^[1]

This idea of the “presence of the Lord” is significant to the Bible and to the Christian life.  My cover photo on my Facebook page shows the Latin phrase: Coram Deo, which means “living in the presence of God, under the authority of God, to the glory of God.

We must agree that God is everywhere (Psalm 139:7-8); but at the same time, He chooses to reveal or manifest His presence in localized and intense ways (e.g., Exodus 3:2).  Likewise, the Believer can be assured of God’s continual presence (Hebrews 13:5).  There will be a day when Christians experience God’s unveiled presence (1 John 3:2). 

 “The narrator's description of Samuel's continued growth in the Lord's presence (v.21), as well as in stature and in favor with God and men (v.26), is echoed in Luke's portrayal of Jesus' youth (Luke 2:40, 52).”[2]  It is interesting to me that the author is so clear: “Samuel grew in the presence of the Lord.”  It is speculative but we tend to think of Samuel as a young man, maybe a teen.  Josephus, the Jewish historian though Samuel was about 11 years old. 

Consider the young people you know.  How many, as young teens, could it be said of: they are serving the Lord and growing in His presence?  This is stunning.  Have we expected too little of our young people?  Cameron Cole writes,

“People have very low expectations for teenagers in the Christian context and it’s absurd. We have such high expectations for kids in terms of school—kids are learning foreign languages, taking college-level physics, and holding important leadership roles, like being team captains or leading service projects. And yet in the church, we regard teenagers like they’re toddlers. I think we need to elevate our expectation of what kids can actually do in a church.”[3]

Several years ago I attended a conference where the authors, Alex and Brett Harris spoke on their book: Do the Hard Things.  I later listened to their book on audio.  Alex said, “The teen years are some of the most valuable years of our lives in terms of developing a purposeful mindset and preparing for the future.” “The ‘do hard things’ message is uniquely needed there, because teens are subject to our society’s lowest and most damaging expectations.”  

As the years would pass, Brett’s life became harder. You can read about it HERE.  By God’s grace, by not succumbing to the low expectations as a teen, Brett exceed all expectations as a husband.

Perhaps we need to rethink our expectations of young people.

---

^[1] The Holy Bible: English Standard Version. (2016). (1 Sa 2:21). Wheaton, IL: Crossway Bibles.

[2] Expositor's Bible Commentary, The, Pradis CD-ROM:1 and 2 Samuel/Exposition of First Samuel/I. Prelude to Monarchy in Israel (1:1-7:17)/A. The Childhood of Samuel (1:1-4:1a)/3. The wicked sons of Eli (2:12-26), Book Version: 4.0.2

[3] https://corechristianity.com/resource-library/articles/why-our-expectations-for-teens-in-the-church-are-way-too-low

The Sovereign Call of God - 1 Samuel, Part 5

1 Samuel 2:12–17 (ESV)

What was happening in this story?  First, we are told that Eli’s sons took a three-pronged fork and ate whatever meat they brought out of the pot when sacrificing an animal. This was in contradiction with the law for priests, who were commanded to eat the breast and upper thigh of the animals (Leviticus 7:30–34). The priest’s duty was to burn the fat on the altar as a pleasing aroma to the Lord (Leviticus 3: 16). Both fat and blood were barred from human consumption (Leviticus 3: 17), and anyone who offended in this matter was to be “cut off from their people” (Leviticus 7: 25).

The story is bookended with two statements:

“Now the sons of Eli were worthless men. They did not know the Lord.” (1 Samuel 2:12, ESV)

And

“Thus the sin of the young men was very great in the sight of the Lord, for the men treated the offering of the Lord with contempt.” (1 Samuel 2:17, ESV)

“The Hebrew text here calls Eli’s sons benei beliyya’al, which is literally rendered as “sons of Belial.”^[1] The cause of such a horrid characterization is that “they did not know the LORD.” The result was a egregious sin before God because in the end they were treating the offering of the LORD with contempt.

Why is this story included in the canon?  Will there are a couple of reasons that will surface, but the immediate one is that these men are seen in contrast to Samuel. The NIV and NASB text in verse 18 start with “But Samuel”.  Unlike these men (Hophni and Phinehas) who were stealing and being gluttonous with God’s offering and showing contempt for His offering, Samuel was serving before the Lord.

The inspired author draws the distinction based upon this one fact: “they did not know the LORD”.  Now as priests they would have known His commands and precepts.  They knew they were in contravention with God’s Word, there problem was that they did not know God.  The boy Samuel (to read on) did not know the Lord yet (“Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him.” (1 Samuel 3:7, ESV) but he would when the Lord revealed Himself to him.

This is the key. In Matthew 11:25–26 (ESV), we read:

²⁵ At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; ²⁶ yes, Father, for such was your gracious will.

 It ultimately requires the sovereign will of God to reveal Himself to people.  Those who know Him, follow Him.  Someone might counter, “Well how can God judge someone to whom the Father has not chosen to reveal Himself to?”  Paul would answer:

“You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he has called, not from the Jews only but also from the Gentiles?” (Romans 9:19–24, ESV)

Thus little Samuel, while he was sleeping was the gracious subject of the Lord’s mercy: “The lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was. Then the Lord called Samuel, and he said, “Here I am!”” (1 Samuel 3:3–4, ESV)

We who are “the called” are totally and completely thankful, for without the sovereign, initiatory call we would not know God, nor serve Him as we ought.  We would stand condemned, worthless, having been judged as people who showed contempt for the Lord’s offering.

---

^[1] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Sa 2:12). Bellingham, WA: Lexham Press.

The Pillars of the Earth are the Lord's - 1 Samuel, Part 4

1 Samuel 2:1–11 (ESV)

Why did the Holy Spirit inspire Hannah to pray in such a way?  It seems to be left for us as a transition from the birth and dedication of her son, to somewhat a prefiguring of Israel’s history and the ultimate success of a coming king.

As to Israel, Hannah gives praise to “the God who reverses human fortunes by his mighty power, the Creator beyond all human understanding who protects the faithful.”^[1]  “The bows of the mighty are broken, but the feeble bind on strength. Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger. The barren has borne seven, but she who has many children is forlorn.” (1 Samuel 2:4–5, ESV).

This is a clear song of praise, glorying (if not wallowing) in the certainty of God over the affairs of human choices and affairs.  I find that the ground for her prayer is seen in the two English words “for” that start to sentences:

1. “For the Lord is a God of knowledge, and by him actions are weighed.” ^[2]

2.  “For the pillars of the earth are the Lord’s, and on them he has set the world.”^[3]

God is neither the subject of human interrogation, nor is he one who answers to mankind.  He is the omniscient One who judges everyone with perfect knowledge.  He is sovereign presiding over all the affairs of mankind. He is behind and before all things. He is the uncaused Cause of all things. “The reference to the foundation or support (“pillars”) of the earth is meaningful here, for the Lord upholds both the place where his people live as well as the moral order of this world; he protects his faithful, while he destroys the wicked (1 Sam. 2:9).”^[4]

The Lord controls not only birth and death, but also all events in between.  He reveres the fortunes of the faithful (an obvious reflection by Hannah and the birth of her son) and even brings to pass the unexpected: “The barren has borne seven, but she who has many children is forlorn. “^[5]

Hannah concludes mentioning “His anointed”.  This is literally “his messiah”.  This is the first time Messiah appears in the Bible.  She also anticipates the Divinely empowered King that would come, yet at this time in Israel, there was no King.  Fascinating!!  Over time, this same Hebrew term would come to refer to a coming anointed one of God—called the Christ and He the Son of David would rule in righteousness.   “The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David. Glorious things are here spoken of the kingdom of the Mediator, both before and since his incarnation; for the method of the administration of it, both by the eternal Word and by that Word made flesh, is much the same.”^[6]

This is an amazing prayer in structure and form.  It’s placement in the canon is by design and intent. As 1 Samuel starts with Hannah’s song, the end of 2 Samuel finishes with David’s Song.  This song of Hannah is clearly the foundation form Mary’s Magnificent.  But beyond the beauty of this song of praise, it’s articulation of the uniqueness and the sovereignty of God is unparalleled.

Those who dismiss the sovereignty of God over all things should heed the words of Hannah: “Talk no more so very proudly, let not arrogance come from your mouth.” ^[7]

---

^[1] Crossway Bibles. (2008). The ESV Study Bible (p. 493). Wheaton, IL: Crossway Bibles.

^[2] The Holy Bible: English Standard Version. (2016). (1 Sa 2:3). Wheaton, IL: Crossway Bibles.

^[3] The Holy Bible: English Standard Version. (2016). (1 Sa 2:8). Wheaton, IL: Crossway Bibles.

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 494). Wheaton, IL: Crossway Bibles.

^[5] The Holy Bible: English Standard Version. (2016). (1 Sa 2:5). Wheaton, IL: Crossway Bibles.

^[6] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 384). Peabody: Hendrickson.

^[7] The Holy Bible: English Standard Version. (2016). (1 Sa 2:3). Wheaton, IL: Crossway Bibles.