1 2:12-36 – Samuel and the Wicked Sons of

Big Idea

The importance of this passage in the overall picture of 1 Samuel is seen in the fact that God is raising up Samuel to take over the priestly duties from Eli and his sons. Eli’s house is about to come under judgment and Samuel is being prepared to step into a unique role of /priest/judge. It was Samuel who would be God’s human agent to transition Israel from a loose confederation of tribes to a monarchy. Overview of the Passage

This passage shows the stark contrast between Eli’s wicked sons and Samuel. It demonstrates massive moral failure in the lives of God’s representatives before His people. Hophni and disregarded the law of God and did whatever they wanted in their role as priests. Eli knew about it and made marginal effort to rebuke them. In the meantime, Samuel continues to grow and mature as he serves the Lord at . Read :12-36

Commentary

Eli’s Wicked Sons – 2:12-21

2:12-17

This section reveals the first major area of sin in the lives Contrast Between Eli’s Sons & of Eli’s sons, . It had to do with their Samuel priestly duties at Shiloh. The law precisely prescribed how sacrifices were to be offered and of which portions of the Samuel Serving Faithfully (2:11) meat sacrificed the priests were allowed to partake (Lev. 7:31-32; Deut. 18:3). Hophni and Phinehas completely Hophni & Phinehas Sinning (2:12-17) disregarded the law’s prescription and did whatever they Samuel Serving Faithfully (2:18-21) wanted. Hophni & Phinehas Sinning (2:22-25) They had devised a system where they would take the choicest parts of the meat, using a three-pronged fork to Samuel Growing (2:26) retrieve the meat from the boiling pot (vv. 13-14). They Judgment on Hophni & Phinehas also would take meat raw so that they could roast it instead (2:27-36) of boil it, as the law prescribed (vv. 15-16). And perhaps worst of all, they would take the fat portions, which were Samuel Serving Faithfully (3:1a) expressly forbidden to take, as they were the LORD’s portion (vv. 15-16; see Ex. 29:13; Lev. 3:3-5). If any refused to go along with their wishes, they threatened violence (v. 16).

What’s in a Name?

Depending on your version, the sons of Eli are described in verse 12 as “worthless” (ESV, NASB), “corrupt” (NKJV), “wicked” (BSB), “scoundrels” (NIV), or “sons of ” (KJV). “Sons of Belial” is the literal translation from the Hebrew. It was a well-known phrase, which spoke of wicked, vile persons. It is used of those who incite idolatry (Deut. 13:13) or insurrection (1 Sam. 10:27; 2 Sam. 16:7; 20:1); who are sexually immoral (Judg. 19:22); or who are liars (1 Kgs. 21:10, 13). Paul uses the phrase in 2 Cor. 6:15 as a name for .

The assessment of Hophni and Phinehas is grim indeed. Along with being called “sons of Belial” (see above), they are said to “not know the LORD” (v. 12). Their sin is said to be “very great in the sight of the LORD, for the men treated the offering of the LORD with contempt” (v. 17). Truly, contempt for the things of God is contempt for God Himself!

2:18-21

In stark contrast to the wicked sons of Eli, Samuel was faithfully ministering before the LORD, and growing. He was acting as an apprentice priest, of sorts. He wore the priestly clothing, a linen and robe (vv. 18-19). His mother, , would hand-make a new one each year to bring to him as he grew (v. 19).

Eli blessed and Hannah when they came up to offer their yearly sacrifice. He said, “May the LORD give you children by this woman for the petition she asked of the LORD” (v. 20). The LORD heard this prayer and chose to honor it. He blessed Hannah, and she conceived and bore a total of five more children—three more sons and two daughters (v. 21).

Samuel, now called a “young man,” who was ministering before the LORD, also “grew in the presence of the LORD” (v. 21).

Eli Rebukes His Sons – 2:22-26

2:22-25

In these verses, we find the second major area of sin in the lives of Hophni and Phinehas. They not only treated the offerings of the LORD with contempt, they also took advantage of “the women who were serving at the entrance to the tent of meeting” (v. 22). Those who were supposed to be holy and set apart for the LORD’s service are, in this case, leading Israel astray in perverted worship and sexual immorality. These women were not there to be cultic prostitutes, as was the case in many Canaanite religions. They were just women who were helping out at the tent of meeting (see Ex. 38:8). And Eli’s sons preyed upon them.

We also see in these verses, Eli’s rebuke of the actions of his sons. Eli had heard “all that his sons were doing to all Israel” (v. 22) and their “evil dealings” which he heard from “all the people” (v. 23). For Eli to call it “no good report” (v. 24) seems like an understatement. The heart of Eli’s rebuke is found in verse 25: “If someone sins against a man, God will mediate for him, but if someone sins against the LORD, who can intercede for him?” Eli knows that they have sinned against not only other men, but also against the LORD Himself. He asks the poignant question of who can intercede in such a case. If God would surely judge when one sinned against a man, how much more would He bring judgment upon those who sinned against Him. When one has rejected God and His ways, and chooses to live in stubborn unbelief, there is no intercessor for them. What a dreadful, hopeless place to be!

The text tells us that Hophni and Phinehas “would not listen to the voice of their father,” and then it tells us why: “for it was the will of the LORD to put them to death” (v. 25). They had rejected God, and they had ignored their father’s warning. And now God had determined to bring judgment against them. It seems that after a pattern of rejection in the hearts of Eli’s sons, God hardened their hearts, like He did with Pharaoh (see Ex. 4:21; 7:13, 22; 8:15, 32; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8). Hophni and Phinehas failed to learn the lesson of Nadab and Abihu (Lev. 10:1-2).

2:26

Once again, the contrast is sharp. While Eli’s sons are wicked and destined for destruction, Samuel “continued to grow both in stature and in favor with the LORD and also with man” (v. 26). This is the same kind of description used of our Lord Jesus to describe His physical, social, and spiritual growth as a boy (Luke 2:52).

Eli’s House is Rejected – 2:27-36

2:27-36 Three Titles Used for in God sends a “” to proclaim the judgment on 1 Samuel Eli’s house. This prophet speaks for God and asks rhetorical questions: “Did I indeed reveal myself to the (1) “Man of God” – this title house of your father…? Did I choose him out of all the emphasizes his character tribes of Israel to be my priest…?” (vv. 27-28). The “house” (1 Sam. 2:27; 9:9-10) mentioned refers to Eli’s extended family. Eli’s “father” (2) “Seer” – emphasizes his mentioned here is probably referring to , son of ability to “see” truths that , who was made a priest of the LORD at Mount Sinai most humans could not see along with his father and brothers (Ex. 28:1; cf. 1 Chron. (1 Sam. 9:9) 24:3). Eli was a descendant of this house, according to 1 (3) “Prophet” – emphasizes his Chron. 24:3, where it says that his great-great-great- speaking out the messages grandson was “of the sons of Ithamar.” the LORD gave him (1 Sam. 3:20) The point being made here is that God had given Eli’s family line (including himself and his sons) the unspeakable Priestly Duties Described in v. 28

(1) To go up to the LORD’s altar (e.g., Lev. 1:9)

(2) To burn incense on the altar of incense (Ex. 30:1; see also :9)

(3) To wear an ephod before God (Ex. 28; 1 Sam. 21:9) privilege of being His priests. “I gave to the house of your father all my offerings by fire from the people of Israel” (v. 28). And then comes the condemning question: “Why then so you scorn my sacrifices and my offerings that I commanded, and honor your sons above me by fattening yourselves on the choicest parts of every offering of my people Israel?” (v. 29). Eli cared more for his sons than He did for God; he honored them above the LORD. And the proof was in the fact that all three of them had fattened themselves with the offerings that belonged to God (perhaps this is why Eli was so “heavy,” see 4:18).

Eli was culpable for the state of the priesthood. He was their father and the high priest; he should have not merely rebuked his sons, but removed them. Eli had failed to restrain his sons when they were young (3:13), and now in their maturity they would not listen to his words (2:23-24). He was willing to tolerate their sin. According to the text, Eli kept on hearing from all the people what his sons were up to. That means that it had been going on for a long time. His failure to put a swift end to their ministerial abuses led to this final judgment from the LORD.

Then comes the terrible “therefore,” the punishment for the great sin of Eli’s house. The man of God says, “Therefore the LORD, the God of Israel, declares…Behold, the days are coming when I will cut off your strength and the strength of your father’s house, so that there will not be an old man in your house” (vv. 30-31). The reason God has gone from favoring his house to bringing judgment against it is that Eli and his sons have despised the LORD (v. 30).

The judgment continues. His house will be decimated. For “there shall not be an old man in your house forever” (v. 32) and “all the descendants of your house shall die by the sword of men” (v. 33). The only one to be spared this judgment is , who escaped when the priests at Nob were killed (1 Sam. 22:20). later banished Abiathar to , which is said to have happened as part of this against Eli (see 1 Kgs. 2:26-27). From that banishment forward, no one from Eli’s line served as a priest. Eli’s two sons, Hophni and Phinehas will be killed on the same day (v. 34). This is part of the sign demonstrating that what the prophet has said is true.

The other part of the sign is that God will raise up “a faithful priest, who shall do according to what is in my heart and in my mind. And I will build him a sure house, and he shall go in and out before my anointed forever” (v. 35). Scholars debate who it is that fulfills this promise of God. Most likely, it is a promise with multiple fulfillments. The first fulfillment of this is probably , a descendant of Aaron through his son (2 Sam. 8:17; 1 Kgs. 1:7-8; 2:26-35; 1 Chron. 24:3, 31). Of course, the ultimate fulfillment of a faithful priesthood which lasts forever, is the high priesthood of Jesus, of the order of (Heb. 7; see also Heb. 4:14-16; 8:1-2; 9:11-28; 10:19-22). One last picture of the coming judgment is given: Those who had gorged themselves on the sacrificial offerings would be reduced to begging for a “morsel of bread” (v. 36).

3:1a

One more note of contrast: While all of Eli’s house is being judged and rejected, Samuel is seen to continue faithfully serving the LORD. And as we will see in chapter 3, he will come to know the LORD personally and hear His voice.

What Does This Passage Teach Us About God?

While God is gracious, He is also holy. He takes His worship seriously. He will not be mocked or treated lightly. He deals justly with sin. He also provides for His people (in this case, the provision is seen in the preparation of Samuel and in His promise of a faithful priesthood). What Does This Passage Teach Us About Man?

We are sinners by nature and by choice. Apart from the restraining hand of God, we freely choose the evil way. We even can be guilty of a fatal presumption upon God’s grace, expecting Him to look the other way while we continue sinning. We need an inner work of the Spirit to change our hearts. Gospel Connection

In Eli’s rebuke of his sons, we catch a glimpse of a gospel theme. He asks, “if someone sins against the LORD, who can intercede for him?” (v. 25). Eli recognizes the fact that we need an Intercessor. We need a Mediator. All sin is sin against God. All sin is rebellion against, and failure to meet, God’s perfect, righteous standard. It is His standard that we have missed, so it is against Him that we sin. This is why could say to God, after his grievous sin in his affair with Bathsheba and the consequent murder of , “against you, you only, have I sinned” (Ps. 51:4). The wrong done to other sinful people pales in comparison to the insult against Holy Deity.

All have sinned and fallen short of the glory of God – no one is exempt (Rom. 3:23). All sin is sin against God – rebellion against His righteous rule and failure to meet His perfect standard. God must punish sin if He is to be just. We can be assured, God IS just. The wages, the punishment, for sin is death (Rom. 6:23). God is just to put to death all who sin. We deserve death and hell for our actions, words, and thoughts. We have no hope in ourselves; we must look to Another for rescue and ransom and reconciliation with God. We need an Intercessor; we need a Mediator. Jesus Christ was given by God the Father to be just that. Jesus is the One Mediator between God and man (1 Tim. 2:5). He has both human and divine natures, and He is perfect in both, and can “lay hands on us both” ( 9:32-33). Jesus ever lives to intercede for His people (Heb. 7:25). Through Jesus, and His atoning work on the cross, we are reconciled to God, ransomed and redeemed. Even though in our sinful flesh we are just as bad as Hophni and Phinehas, we have been spared the wrath of God by God the Son, Jesus Christ.

But this only applies to those whose hearts have been regenerated by the Holy Spirit. How are our hearts? Are we honoring God? Are we loving God more than any other? Are we willing to stand with God against sin, whether it be found in our own family, or even are own hearts? Or are we becoming hard and cold and dead to the things of God? Are we doing His will? Are we doing things that are pleasing to His heart? O, let us make our calling and election sure (2 Pet. 1:10). Let’s take a serious look at our hearts. Let’s examine ourselves to see if we be in the faith (2 Cor. 13:5). And finding ourselves in His loving arms – redeemed and kept by the power of God – let us praise Him for His wondrous love and great mercy and amazing grace which He has lavished on us in Christ!

Discussion Questions

• Have you watched God humbles someone who has exalted themselves? Has this happened to you? What steps can a Christian take to avoid spiritual pride? • Have you tried to fight a spiritual battle on your own? How can a Christian avoid doing this? • Do you know of situations in which Christians have suffered because they have chosen to allow sin to control their lives? What can we learn from these examples? • Have you ever caught yourself presuming upon the grace of God, where you sin with a shrug of the shoulder, expecting God to overlook your sin? How do we correct this heart disorder? • Do you know Christ Jesus as your Great High Priest, who intercedes for you before the Father? Spend some time reflecting on this great gospel truth.

Resources used in this Lesson:

Anders, Max, ed. Holman Commentary: I & II Samuel. Nashville: B&H Publishing, 2009.

Chapell, Bryan, ed. The ESV Gospel Transformation . Wheaton, IL: Crossway, 2013.

Dennis, Lane T. and Wayne Grudem, eds. The ESV Study Bible. Wheaton, IL: Crossway, 2008.

Evans, Mary J. New International Biblical Commentary: 1&2 Samuel. Peabody, MA: Hendrickson, 2000.

Fields, Wilbur. Old Testament History: An Overview of Sacred History & Truth. Joplin, MO: College Press, 1996.

MacArthur, John. The MacArthur Study Bible, ESV Edition. Wheaton, IL: Crossway, 2010.

Sproul, R.C., ed. The Reformation Study Bible. Lake Mary, FL: Ligonier Ministries, 2005.

Walton, John H., Victor H. Matthews, and Mark W. Chavalas. The IVP Bible Background Commentary: Old Testament. Downers Grove, IL: InterVarsity Press, 2000.

Wiersbe, Warren W. The Bible Exposition Commentary: Old Testament History. Colorado Springs: David C. Cook, 2003.