Chapter 3 tells the beautiful story of the “Call of Samuel.” Young Samuel hears a voice calling him in the night, as he lies down to sleep. Samuel thinks that Eli, who is old and blind, must be calling him. So he runs to Eli and asks what he wants. Eli says that he didn't call, and tells Samuel to go back to bed. This happens two more times, and each time Samuel hears the voice calling, he goes to Eli. The third time this happens, Eli realizes that it must be the Lord's voice that Samuel is hearing. So, Eli tells Samuel to answer the voice with the words, “Speak, Lord, for your servant hears.” When the Lord calls him again, this is how Samuel answers.

God’s words to Samuel are clear. Eli’s sons had done bad things, and Eli had not stopped them. No sacrifice could now keep them from the consequences of their sins. In the morning, Eli begs Samuel to tell him what the Lord said. After Samuel tells him God’s message, Eli accepts that the Lord would do to him and his family what was He knew was good.

There is much that we can learn from the story. The Lord calls Samuel three times before Samuel realizes who is really calling, and answers Him. Numbers in the Bible have symbolic meanings. In this story, the number three represents completeness. When Samuel is called three times, it represents a personal process that is complete, and that gives Samuel a new ability to receive God’s message. (See Apocalypse Revealed 505.)

To “hear” means to perceive, to learn and to come to understand. When Samuel hears and replies to the Lord, he is showing that he is willing to listen to and understand God. It is similar for us. We may not hear the voice of God calling in the night, but we can make space in our lives to try to tune in to His message, in the Word, and in good, wise people we can learn from.

The expression “to hear” can also mean to obey. Someone says, “Do you hear me?” What do they mean? They are asking if you are going to obey. In this story we can see Samuel accepting his role as prophet, i.e. to understand and obey God. So, too, we can recognize God’s messages and begin to obey them in our lives. (See Apocalypse Explained 14.)

The literal story seems to suggest that the Lord would punish Eli and his sons for the wrongs they had done. However, Swedenborg’s Writings teach that the truth is that the Lord never destroys, or is even angry. Instead, evil distances a person from the Lord’s protection and that leaves them vulnerable to the destruction that comes from the evil itself. (See Arcana Coelestia 588.)

1919. That 'Abram said to Sarai' means perception is clear from what has been stated above in 1898. The perception which the Lord had was represented and is here meant by 'Abram said to Sarai', but thought which sprang from that perception is meant by 'Sarai said to Abram' - perception being the source of thought. The thought possessed by those who have perception comes from no other source. Yet perception is not the same as thought. To see that it is not the same, let conscience serve to 'illustrate this consideration.

[2] Conscience is a kind of general and thus obscure dictate which presents those things that flow in from the Lord by way of the heavens. Those things that flow in manifest themselves in the interior rational man where they are enveloped so to speak in cloud. This cloud is the product of appearances and illusions concerning the goods and truths of faith. Thought is, in truth, distinct and separate from conscience; yet it flows from conscience, for people who have conscience think and speak according to it. Indeed thought is scarcely anything more than a loosening of the various strands that make up conscience, and a converting of these into separate ideas which pass into words. Hence it is that the Lord holds those who have conscience in good thoughts regarding the neighbour and withholds them from evil thoughts. For this reason conscience can never exist except with people who love the neighbour as themselves and have good thoughts regarding the truths of faith. These considerations brought forward here show how conscience differs from thought, and from this one may recognize how perception differs from thought.

[3] The Lord's perception came directly from Jehovah, and so from Divine Good, whereas His thought came from intellectual truth and the affection for it, as stated above in 1904, 1914. No idea, not even an angelic one, is adequate as a means to apprehend the Lord's Divine perception, and thus this lies beyond description. The perception which angels have - described in 1384 and following paragraphs, 1394, 1395 - adds up to scarcely anything at all when contrasted with the perception that was the Lord's. Because the Lord's perception was Divine, it was a perception of everything in heaven; and being a perception of everything in heaven it was also a perception of everything on earth. For such is the order, interconnection, and influx that anyone who has a perception of heavenly things has a perception of earthly as well.

[4] But after the Lord's Human Essence had become united to His Divine Essence, and had become at the same time Jehovah, the Lord was then above what is called perception, for He was above the order which exists in the heavens and from there upon earth. It is Jehovah who is the source of order, and therefore one may say that Jehovah is Order itself, for from Himself He governs order, not merely, as is supposed, in the universal but also in its most specific singulars, for it is these singulars that make up the universal. To speak of the universal and then separate such singulars from it would be no different from speaking of a whole that has no parts within it and so no different from speaking of something consisting of nothing. Thus it is sheer falsity - a figment of the imagination, as it is called - to speak of the Lord's Providence as belonging to the universal but not to its specific singulars; for to provide and govern universally but not specifically is to provide and govern absolutely nothing. This is true philosophically, yet, strange to say, philosophers themselves, including the more eminent, understand this matter in a different way and think in a different way.