1 Samuel 2:12-36 – Samuel and the Wicked Sons of Eli 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 prophet/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 Phinehas 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 Shiloh. Read 1 Samuel 2:12-36 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, Hophni and Phinehas. 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 Belial” (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 Satan. 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 ephod and robe (vv. 18-19). His mother, Hannah, would hand-make a new one each year to bring to him as he grew (v. 19). Eli blessed Elkanah 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 Prophets in God sends a “man of God” 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 Ithamar, son of ability to “see” truths that Aaron, 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 Ahimelech 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 Luke 1:9) (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).