A judgement and a promise (1 Samuel 2)
The consequences of Eli’s sons Hophni and Phinehas actions are proclaimed beginning in 2:27-36. Here we have a multifaceted recounting of God’s relationship, call, and prosecution against Eli and his household. In verses 27-28 we have a recap of God’s relationship with his people, and with the office of the priesthood (Aaron’s family and descendants, which includes Eli, Hophni, and Phinehas).
Eli is not called by his title of “The Priest” in v27. He’s devoid of title and contrasted with an unnamed man of God. It would be a stretch to put too much of an emphasis on this distinction, but it must be pointed out that once Eli’s mentioned in relationship with his sons he is no longer referred to as priest (the last mention of Eli has Priest is in 2:11). Here we have a man without a name, without a title of heritage, and without Israelite tribal relation mentioned, coming to deliver a rebuke to a man with a name, with a title of heritage, and with a historically significant tribal lineage.
The recap of God’s relationship is one that is uniquely focused on Eli, his position, and his lineage. The list of accusations is quite specific towards Eli. Instead of providing an exhaustive list of all the blessings Eli was given. Instead a few specific advantages are mentioned that Eli has received from the Lord. First Eli’s lineage is mentioned in v27, then his title and work in v28. Eli’s attire is never described throughout the narrative. Yet the command to wear an ephod before the Lord is explicitly mentioned. I myself only noticed this detail while considering Samuel’s description in v18 - which stated how as a boy Samuel wore a linen ephod. In this way we see the recap of God’s relationship with Eli as one that is definitively one directional. God has saved Eli’s descendants, provided for Eli’s life, and equipped Eli for a lifetime of service. Eli’s response to all this, is accounted for in the Lord’s accusation again Eli and his household in v29.
It is no coincidence that the gospel writer Luke drew upon the literary structure of 1 Samuel 2 in summarizing Jesus’ own boyhood in Luke 2:52:
27 And there came a man of God to Eli and said to him, “Thus says the Lord, ‘Did I indeed reveal myself to the house of your father when they were in Egypt subject to the house of Pharaoh? 28 Did I choose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me? I gave to the house of your father all my offerings by fire from the people of Israel.
Eli is not called by his title of “The Priest” in v27. He’s devoid of title and contrasted with an unnamed man of God. It would be a stretch to put too much of an emphasis on this distinction, but it must be pointed out that once Eli’s mentioned in relationship with his sons he is no longer referred to as priest (the last mention of Eli has Priest is in 2:11). Here we have a man without a name, without a title of heritage, and without Israelite tribal relation mentioned, coming to deliver a rebuke to a man with a name, with a title of heritage, and with a historically significant tribal lineage.
The recap of God’s relationship is one that is uniquely focused on Eli, his position, and his lineage. The list of accusations is quite specific towards Eli. Instead of providing an exhaustive list of all the blessings Eli was given. Instead a few specific advantages are mentioned that Eli has received from the Lord. First Eli’s lineage is mentioned in v27, then his title and work in v28. Eli’s attire is never described throughout the narrative. Yet the command to wear an ephod before the Lord is explicitly mentioned. I myself only noticed this detail while considering Samuel’s description in v18 - which stated how as a boy Samuel wore a linen ephod. In this way we see the recap of God’s relationship with Eli as one that is definitively one directional. God has saved Eli’s descendants, provided for Eli’s life, and equipped Eli for a lifetime of service. Eli’s response to all this, is accounted for in the Lord’s accusation again Eli and his household in v29.
29 Why then do you scorn my sacrifices and my offerings that I commanded for my dwelling, and honor your sons above me by fattening yourselves on the choicest parts of every offering of my people Israel?’Eli’s response to God’s provision has been one of utter contempt. The Lord’s rightful position of prominence has been muted, put on hold, and subjected to second place in Eli’s conduct. The Lord’s judgement based on his observations of Eli’s priorities are laid out in v30-36.
30 Therefore the Lord, the God of Israel, declares: ‘I promised that your house and the house of your father should go in and out before me forever,’ but now the Lord declares: ‘Far be it from me, for those who honor me I will honor, and those who despise me shall be lightly esteemed. 31 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. 32 Then in distress you will look with envious eye on all the prosperity that shall be bestowed on Israel, and there shall not be an old man in your house forever. 33 The only one of you whom I shall not cut off from my altar shall be spared to weep his eyes out to grieve his heart, and all the descendants of your house shall die by the sword of men. 34 And this that shall come upon your two sons, Hophni and Phinehas, shall be the sign to you: both of them shall die on the same day. 35 And I will raise up for myself 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. 36 And everyone who is left in your house shall come to implore him for a piece of silver or a loaf of bread and shall say, “Please put me in one of the priests' places, that I may eat a morsel of bread.”The judgement upon Eli’s house is both a condemnation and a promise of hope. Like a two edged sword, the declaration of guilt from God is also accompanied by a message of enduring faithfulness from the Lord. The Lord states the following will happen concerning Eli’s house:
- The strength of Eli and his father’s house will be cut off - such that there will not be an old man in the household. (v31, 32)
- Envy will spread throughout Eli and his descendants. (v32)
- The one who continues (and is spared) will be marked by mourning. (v33)
- Death will come violently to Eli’s descendants. (v33)
- Both of Eli’s sons will die on the same day as a sign of God’s word. (V34)
- God will raise up a faithful priest. (V35)
- God’s faithful priest will do what is in God’s heart and mind. (V35)
- God will build an everlasting house for his faithful priest to serve. (V35)
- Eli’s descendants will be in the place of poverty, rather than the place of prominence. (V36)
Now the boy Samuel continued to grow both in stature and in favor with the Lord and also with man.
It is no coincidence that the gospel writer Luke drew upon the literary structure of 1 Samuel 2 in summarizing Jesus’ own boyhood in Luke 2:52:
52 And Jesus increased in wisdom and in stature and in favor with God and man.In this small way, the writer of Luke connects Jesus with the fulfillment of God’s promise in the time of Eli, Hophni, Phinehas, Hannah, the nameless man of God and Samuel.
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