1 Samuel 2:13

KJV

And the priests' custom with the people [was, that], when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;

KJV (with Strong's)

And the priests {H3548}' custom {H4941} with the people {H5971} was, that, when any man {H376} offered {H2076} sacrifice {H2077}, the priest's {H3548} servant {H5288} came {H935}, while the flesh {H1320} was in seething {H1310}, with a fleshhook {H4207} of three {H7969} teeth {H8127} in his hand {H3027};

Complete Jewish Bible

The rule these cohanim followed in dealing with the people was that when anyone offered a sacrifice, the cohen's servant would come, while the meat was stewing, with a three-pronged fork in his hand.

Berean Standard Bible

or for the custom of the priests with the people. When any man offered a sacrifice, the servant of the priest would come with a three-pronged meat fork while the meat was boiling

American Standard Version

And the custom of the priests with the people was, that, when any man offered sacrifice, the priest’s servant came, while the flesh was boiling, with a flesh-hook of three teeth in his hand;

Commentary

### SUMMARY
1 Samuel 2:13 offers a stark and deeply troubling glimpse into the pervasive corruption that had infiltrated the Israelite priesthood under Eli's leadership, specifically through the egregious actions of his sons, Hophni and Phinehas. This verse details an illicit "custom" where the priests' servants would forcibly seize the choicest portions of sacrificial meat for themselves, doing so *before* the fat, which was God's designated portion, had been offered on the altar. This practice constituted a direct and flagrant violation of divinely ordained regulations for handling sacred offerings, vividly portraying the spiritual decay, contempt for God's law, and self-serving greed that characterized the Tabernacle at Shiloh, thereby setting the stage for imminent divine judgment upon Eli's household.

### CONTEXT
* **Literary Context:** This verse immediately follows the damning indictment in [1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Wickedness of Eli's Sons"), which declares Eli's sons, Hophni and Phinehas, to be "sons of Belial; they knew not the Lord." This statement establishes their profound moral depravity and spiritual ignorance, which was not merely personal but manifested directly in their professional duties as priests, perverting the very rituals intended to facilitate communion with God. The subsequent verses, [1 Samuel 2:14-17](/1_samuel/2-14 "1 Samuel 2:14-17 - Further Abuses by Eli's Sons"), further elaborate on their egregious actions, including their disdain for the fat (which belonged to God) and their contempt for the people's offerings, leading to their sin being "very great before the LORD." This narrative stands in stark contrast to the preceding chapter, which details Hannah's devout and humble petition to God and her faithful fulfillment of her vow, highlighting the spiritual integrity of the common worshiper versus the profound corruption of the religious leadership.
* **Historical & Cultural Context:** During this period, the Tabernacle at Shiloh served as the central place of worship for all Israel, predating the construction of the Temple in Jerusalem. Sacrifices were the primary means by which Israelites approached God, serving purposes of atonement for sin, expression of gratitude, and seeking fellowship. The Mosaic Law, particularly in books like [Leviticus](/leviticus/1 "Leviticus - Laws of Sacrifice and Purity") and [Numbers](/numbers/1 "Numbers - Census and Wilderness Wanderings"), meticulously prescribed the procedures for offerings, including specific portions designated for God (the fat, burned on the altar), for the priests (e.g., the breast and thigh of peace offerings, as detailed in [Leviticus 7:31-34](/leviticus/7-31 "Leviticus 7:31-34 - Priest's Portion of Peace Offering")), and for the worshiper. Critically, the priest's portion was to be received *after* God's portion had been offered, signifying God's preeminence and holiness. The "custom" described in [1 Samuel 2:13](/1_samuel/2-13 "1 Samuel 2:13 - The Priests' Corrupt Custom") and [1 Samuel 2:14](/1_samuel/2-14 "1 Samuel 2:14 - Taking Meat with the Fleshhook") was a direct and flagrant violation of these divine statutes, demonstrating a profound disrespect for God's holiness and the sanctity of the sacrificial system.
* **Key Themes:** This verse powerfully contributes to several major themes within 1 Samuel and the broader Old Testament narrative. Firstly, it underscores the **corruption of the priesthood** and the abuse of sacred office, a recurring problem in Israel's history. Eli's sons, through their self-serving and disrespectful actions, perverted the holy ritual of sacrifice for their own gain and convenience, showing blatant contempt for God's law and the people's offerings. Secondly, it highlights a profound **disregard for God's law** and divine authority. The precise instructions for handling sacrifices were part of God's covenant with Israel, ensuring reverence and order in worship; this "custom" directly contradicted those commands. Thirdly, it illustrates the **abuse of authority**, as the priests used their position and their servants to forcefully take what was not rightfully theirs or to take it at the wrong time, eroding the spiritual integrity of the worship system and causing the people to despise the Lord's offering, as noted in [1 Samuel 2:17](/1_samuel/2-17 "1 Samuel 2:17 - The Great Sin of Eli's Sons").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Custom (Hebrew, _mishpâṭ'_):** This word typically refers to a "judgment," "ordinance," or "right." Here, it is used ironically or descriptively to denote an established practice, but one that is fundamentally *unjust* and *unlawful* in God's eyes. It highlights that the priests' illicit behavior had become normalized, a perversion of what was truly righteous and ordained by God. The use of _mishpâṭ_ emphasizes that this was not an accidental oversight but a deliberate, systemic deviation from divine law and proper procedure.
* **Seething (Hebrew, _bâshal'_):** Meaning "to boil" or "to cook," this word specifies the stage of the meat preparation. According to Mosaic law, the fat of the sacrifice was to be burned on the altar as God's portion *before* the meat was boiled or consumed by the priests. The fact that the servants came "while the flesh was in seething" indicates a pre-emptive and greedy action, taking the meat before God had received His due, thus showing profound disrespect for the divine order and the sanctity of the offering.
* **Fleshhook (Hebrew, _mazlêg'_):** This refers to a three-pronged fork, a common utensil. Its use here, however, is for an illegitimate purpose. Instead of waiting for the priest's designated portion to be given, the servants would plunge this hook into the boiling pot and take whatever came up, regardless of its quality or whether it was the appropriate portion. This highlights the arbitrary, self-serving, and violent nature of their taking, further emphasizing their contempt for the sacrificial regulations and the worshipers' offerings.

#### Verse Breakdown
* **"And the priests' custom with the people [was, that]":** This opening clause immediately establishes the systemic nature of the corruption. It wasn't an isolated incident but a "custom," an entrenched practice that had become the norm in the priestly service. The phrase "with the people" underscores that this illicit behavior directly impacted the worshipers and their offerings, undermining their faith and the integrity of their sacrifices.
* **"when any man offered sacrifice":** This indicates the widespread nature of the abuse. It applied to *any* sacrifice, implying that every worshiper who brought an offering to the Tabernacle was subjected to this perversion of the divine ritual, leading to a general desecration of worship and a stumbling block for the faithful.
* **"the priest's servant came, while the flesh was in seething":** This detail is crucial. It reveals that the priests, through their servants, intervened at a specific, inappropriate stage of the sacrifice. The meat was being boiled, but the fat (God's portion) had not yet been offered. This timing demonstrates a deliberate disregard for God's priority and the sacred order of the offering, prioritizing their own appetite over divine reverence. The use of a "servant" also suggests a delegation of the dirty work, perhaps to maintain a veneer of priestly dignity while still facilitating the illicit gain.
* **"with a fleshhook of three teeth in his hand;":** This final descriptive phrase specifies the tool used for the illicit taking. The three-pronged fleshhook allowed the servant to arbitrarily extract a portion of meat from the boiling pot. This action was a crude and forceful appropriation, not a respectful receipt of a divinely appointed portion. It visually encapsulates the greed, arrogance, and profound disrespect that characterized the priestly conduct, turning a sacred act into a common, self-serving transaction.

#### Literary Devices
The passage employs several potent **literary devices** to convey its message and underscore the severity of the priests' sin. **Contrast** is a primary device, evident in the stark difference between Hannah's humble and faithful worship in the preceding chapter and the blatant irreverence and self-serving actions of Eli's sons. This contrast highlights the spiritual decay within the religious leadership compared to the piety of the common people. The "custom" itself functions as a form of **irony**, as a "custom" (מִשְׁפַּט, _mishpâṭ_) should ideally refer to a just and righteous practice, yet here it describes a profoundly unjust and unrighteous one, a perversion of divine order. The **fleshhook of three teeth** serves as a powerful **symbol** of the priests' greed and usurpation, representing their aggressive taking of what was not rightfully theirs and their blatant violation of sacred boundaries. Furthermore, the description of this corrupt practice **foreshadows** the divine judgment that will inevitably befall Eli's house, as their contempt for God's offerings directly leads to their downfall, making this passage a significant turning point in the narrative of Israel's leadership and a testament to God's justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement about the sanctity of worship, the dangers of spiritual corruption, and the inevitable consequences of despising God's commands. It underscores that God is not merely concerned with the outward act of sacrifice but with the heart and integrity of those who offer and mediate it. The actions of Eli's sons demonstrate a profound spiritual blindness and a prioritizing of personal gain over divine honor, which inevitably leads to the desecration of sacred space and ritual. Their sin was not just against the law, but against the Lord Himself, as their actions caused the people to "abhor the offering of the LORD" ([1 Samuel 2:17](/1_samuel/2-17 "1 Samuel 2:17 - The Great Sin of Eli's Sons")). This passage serves as a timeless warning against those in spiritual leadership who exploit their position for selfish ends, reminding us that accountability before God is paramount and that true worship demands reverence and obedience.

* [Leviticus 7:31-34](/leviticus/7-31 "Priest's Portion of Peace Offering")
* [Malachi 1:6-8](/malachi/1-6 "Contempt for God's Name")
* [Numbers 18:8-19](/numbers/18-8 "Priestly Dues and Offerings")

### REFLECTION AND APPLICATION
The corrupt "custom" of Eli's sons in 1 Samuel 2:13 serves as a sobering mirror for all who claim to serve God, whether in formal leadership or in their daily lives as believers. It challenges us to examine our motives and practices, ensuring that our service is driven by genuine reverence for God and obedience to His Word, rather than by self-interest, convenience, or a desire for personal gain. The priests' actions not only dishonored God but also caused the people to stumble and despise the Lord's offerings, highlighting the profound impact of spiritual leaders' integrity (or lack thereof) on the faith of the community. This passage calls us to a higher standard of accountability, reminding us that true worship demands humility, purity of heart, and unwavering adherence to God's revealed will, recognizing that our actions in sacred spaces, whether literal or metaphorical, have eternal consequences and directly influence the spiritual well-being of those around us.

#### Questions for Reflection
* **How does this passage challenge our understanding of spiritual authority and accountability in contemporary contexts, particularly within religious institutions?**
* **In what ways might we, consciously or unconsciously, "take for ourselves" from what belongs to God or others, rather than honoring His prescribed order and demonstrating selfless service?**
* **What steps can we take to ensure our worship and service, both individually and corporately, are truly God-honoring and not self-serving, perfunctory, or a means to personal advantage?**

### FAQ
**What was the specific violation committed by Eli's sons in 1 Samuel 2:13?**

Answer: The specific violation was twofold and deeply offensive to God's law. First, they took their portion of the sacrifice *before* the fat, which was designated as God's exclusive portion, had been offered and burned on the altar (cf. [Leviticus 7:31-34](/leviticus/7-31 "Leviticus 7:31-34 - Priest's Portion of Peace Offering")). This was a direct usurpation of God's right and a profound act of disrespect for His holiness. Second, they used a "fleshhook of three teeth" to arbitrarily extract whatever meat they desired from the boiling pot, rather than waiting for the priest's designated portion to be given to them according to the law. This demonstrated greed, contempt for the sacred process, and a lack of respect for the worshiper's offering, turning a holy act into a self-serving transaction.

**Why is the mention of a "custom" significant in this verse?**

Answer: The term "custom" (מִשְׁפַּט, _mishpâṭ'_), which typically denotes a just or righteous ordinance, is highly significant here because it indicates that this corrupt practice was not an isolated incident or an accidental oversight, but an established, normalized, and systemic deviation from God's law. It implies that the perversion of the sacrificial system had become the accepted way of operating within the Tabernacle at Shiloh. This normalization of sin suggests a deep-seated spiritual decay and a profound lack of reverence for God's holiness among the priesthood, setting the stage for the severe judgment that would eventually fall upon Eli's house as described in [1 Samuel 2:27-36](/1_samuel/2-27 "1 Samuel 2:27-36 - Prophecy Against Eli's House"). It underscores the danger of allowing ungodly practices to become entrenched norms.

### CHRIST-CENTERED FULFILLMENT
The glaring corruption of the Old Covenant priesthood, as vividly depicted in [1 Samuel 2:13](/1_samuel/2-13 "1 Samuel 2:13 - The Priests' Corrupt Custom"), finds its ultimate antithesis and perfect fulfillment in the person and work of Jesus Christ. While Eli's sons profaned the sacrifices, taking for themselves and causing the people to despise God's offerings, Jesus is the [perfect High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") who offered Himself as the [spotless Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the ultimate and final sacrifice for sin. Unlike the Levitical priests who repeatedly offered sacrifices that could never truly take away sins ([Hebrews 10:1-4](/hebrews/10-1 "Hebrews 10:1-4 - The Law a Shadow of Good Things to Come")), Christ offered [one sacrifice for sins forever](/hebrews/10-12 "Hebrews 10:12 - Christ's One Sacrifice"), by which He has perfected those who are being sanctified. His ministry was characterized by absolute obedience to the Father's will, in stark contrast to the self-serving disobedience of Hophni and Phinehas. Furthermore, Jesus' zealous cleansing of the temple in [John 2:13-17](/john/2-13 "John 2:13-17 - Jesus Cleanses the Temple") demonstrates His righteous indignation against the perversion of God's house, a divine response that Eli's sons never faced in their lifetime. Through Christ, believers are now part of a [royal priesthood](/1_peter/2-9 "1 Peter 2:9 - A Chosen Race, a Royal Priesthood"), called to offer spiritual sacrifices of praise and good works, empowered by His perfect and enduring mediation, rather than relying on a flawed human system.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 7:29

Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings.

Leviticus 7:34

For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.