1 Samuel 2:16

KJV

And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force.

KJV (with Strong's)

And if any man {H376} said {H559} unto him, Let them not fail {H6999} to burn {H6999} the fat {H2459} presently {H3117}, and then take {H3947} as much as thy soul {H5315} desireth {H183}; then he would answer {H559} him, Nay; but thou shalt give {H5414} it me now: and if not, I will take {H3947} it by force {H2394}.

Complete Jewish Bible

If the man answered, "First let the fat burn to smoke, then take as much as you want," he would say, "No, give it to me now, or I'll take it by force."

Berean Standard Bible

And if any man said to him, “The fat must be burned first; then you may take whatever you want,” the servant would reply, “No, you must give it to me right now. If you refuse, I will take it by force!”

American Standard Version

And if the man said unto him, They will surely burn the fat first, and then take as much as thy soul desireth; then he would say, Nay, but thou shalt give it me now: and if not, I will take it by force.

Commentary

### SUMMARY
1 Samuel 2:16 vividly exposes the profound moral and spiritual corruption of Hophni and Phinehas, the sons of Eli the high priest, who shamelessly abused their sacred office at the tabernacle in Shiloh. This verse captures their audacious defiance of God's explicit laws concerning sacrificial offerings, revealing an insatiable greed and brazen contempt for divine ordinances, as they demanded the choicest portions of the sacrifice for themselves before God's portion was offered, even resorting to force.

### CONTEXT
* **Literary Context:** This verse is situated within a critical narrative segment in [1 Samuel 2:12-17](/1_samuel/2-12 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons") that immediately follows Hannah's prayer of dedication for Samuel and her prophetic song. The stark contrast between Hannah's humble piety and Samuel's faithful service (as seen in [1 Samuel 2:11](/1_samuel/2-11 "1 Samuel 2:11 - Samuel's Service to the Lord") and [1 Samuel 2:18-21](/1_samuel/2-18 "1 Samuel 2:18-21 - Samuel Serves the Lord")) and the flagrant wickedness of Eli's sons serves to highlight the severe moral decay within Israel's spiritual leadership. This passage sets the stage for God's impending judgment on Eli's house, prophesied later in [1 Samuel 2:27-36](/1_samuel/2-27 "1 Samuel 2:27-36 - Prophecy Against Eli's House") and fulfilled in subsequent chapters. The narrative here underscores the foundational principle that leadership, especially spiritual leadership, is held to a higher standard and that corruption at the top inevitably leads to widespread spiritual decline among the people.

* **Historical & Cultural Context:** The setting is the tabernacle at Shiloh, the central place of worship for Israel before the construction of the Temple in Jerusalem. The sacrificial system was the bedrock of Israelite worship, a divinely ordained means of atonement, communion, and thanksgiving. According to the Mosaic Law, specific regulations governed the handling of sacrifices. For peace offerings, the fat was considered the Lord's portion, to be burned on the altar as a "food offering" or "sweet aroma" to God (e.g., [Leviticus 3:3-5](/leviticus/3-3 "Leviticus 3:3-5 - The Peace Offering")). Only after God received His portion were the priests permitted to take their prescribed share, typically the breast and the right thigh ([Leviticus 7:30-34](/leviticus/7-30 "Leviticus 7:30-34 - Priestly Portions of Offerings")). Hophni and Phinehas's actions directly violated these sacred laws, not only by demanding their portion *before* God's but also by taking the choicest meat (boiled or roasted) for themselves, rather than the prescribed portions, demonstrating a profound disrespect for God's holiness and the covenantal relationship.

* **Key Themes:** This verse powerfully contributes to several overarching themes in 1 Samuel and the broader Old Testament narrative. Firstly, it highlights the **Disregard for Divine Law** and the **Profanation of Sacred Worship**. The priests, meant to mediate between God and man, instead actively desecrate the very rituals designed to honor God, prioritizing their personal appetite over divine decree. Secondly, it exemplifies **Corrupt Leadership** and the **Abuse of Power**. As spiritual leaders, Hophni and Phinehas exploited their sacred roles for personal gain, intimidating worshippers and undermining the integrity of the sacrificial system. Their actions led the people to despise the Lord's offerings ([1 Samuel 2:17](/1_samuel/2-17 "1 Samuel 2:17 - The Sons of Eli Despise the Lord's Offering")). Thirdly, the narrative exposes the destructive power of **Greed and Entitlement**. Not content with their rightful portions, they demanded the best and threatened violence, showcasing unchecked desires and a sense of unearned privilege that ultimately brought judgment upon their household ([1 Samuel 2:31-34](/1_samuel/2-31 "1 Samuel 2:31-34 - Prophecy of Eli's House's Downfall")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Fat (Hebrew, _chelev_):** In the Mosaic sacrificial system, the fat of the animal was explicitly designated as the Lord's portion (e.g., [Leviticus 3:16](/leviticus/3-16 "Leviticus 3:16 - The Lord's Portion of the Peace Offering")). It was considered the choicest, richest part, symbolizing the best and most dedicated offering to God. To withhold or consume the fat before burning it on the altar was a direct act of theft from God, a profound disrespect for His holiness, and a violation of the covenant.
* **Presently (Hebrew, _kayyom_):** This adverb emphasizes immediacy. The worshiper's plea, "Let them not fail to burn the fat presently," underscores the correct procedure: God's portion must be offered *first*, without delay. The priests' refusal to comply and their demand for their portion "now" directly contradicts this, highlighting their impatience, self-centeredness, and utter disregard for the prescribed order of worship.
* **Take it by force (Hebrew, חָזַק, _chazaq_):** The Hebrew verb _chazaq_ here signifies a strong, violent seizure, to grasp or take by compulsion. It goes beyond mere demand; it implies a threat of physical coercion or intimidation. This reveals the tyrannical and oppressive nature of Hophni and Phinehas. They were not merely greedy but also abusive, using their position and implied authority to extort from the worshipers, thereby not only dishonoring God but also causing distress and offense to those who came to offer sacrifices.

#### Verse Breakdown
* **"And [if] any man said unto him, Let them not fail to burn the fat presently":** This clause describes the pious worshiper's attempt to adhere to the divine law. The individual bringing the sacrifice understood the sacred protocol: God's portion (the fat) must be offered immediately on the altar as a burnt offering, demonstrating reverence and proper worship. This highlights the contrast between the people's understanding of holiness and the priests' blatant disregard.
* **"and [then] take [as much] as thy soul desireth; then he would answer him, [Nay]; but thou shalt give [it me] now":** This segment reveals the priests' audacious and contemptuous response. They flatly refused to allow God's portion to be offered first. Their demand, "but thou shalt give [it me] now," signifies their insatiable greed and their prioritization of personal gratification over divine command. They usurped God's rightful place, demanding immediate access to the choicest meat for their own consumption, thereby perverting the very purpose of the sacrifice.
* **"and if not, I will take [it] by force":** This final, chilling declaration exposes the depths of their depravity. It's not merely a request or a demand, but a threat of violent seizure. This demonstrates their willingness to use their power and position to intimidate and coerce worshipers, effectively robbing both God and man. This act of "taking by force" not only dishonored God but also brought the sacrificial system into disrepute, causing the people to despise the Lord's offerings.

#### Literary Devices
The passage employs several potent literary devices to convey its message. **Contrast** is central, juxtaposing the reverence of the ordinary worshiper, who insists on God receiving His due, with the brazen impiety and greed of the priests. There is a strong element of **Irony** in that the very individuals appointed to facilitate sacred worship and mediate between God and His people are the ones actively profaning the holy and alienating the people from God. The priests' actions also serve as a powerful **Foreshadowing** of the divine judgment that will inevitably fall upon Eli's house, a theme explicitly developed later in the chapter. The phrase "take it by force" uses **Hyperbole** to emphasize the extreme nature of their tyrannical behavior and their complete disregard for moral and religious boundaries. The **Symbolism** of the fat as God's portion underscores the sacredness of the offering and the gravity of its desecration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The egregious behavior of Hophni and Phinehas in 1 Samuel 2:16 extends far beyond mere administrative misconduct; it represents a profound theological crisis. Their actions were a direct assault on the holiness of God, the integrity of His covenant, and the very essence of true worship. By usurping God's portion and demanding the best for themselves, they effectively placed themselves above God, demonstrating a complete lack of reverence and a self-serving spirit that profaned the sacred. This narrative serves as a timeless warning against the dangers of religious formalism without genuine piety, where outward rituals become hollow and even blasphemous when the hearts of the practitioners are far from God. It underscores the critical importance of integrity, humility, and selfless devotion, especially for those entrusted with spiritual leadership, as their actions directly impact the people's perception of God and their willingness to worship Him.

* [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - Proper Worship at God's Chosen Place"): This passage outlines God's command for Israel to bring their offerings to the specific place He chooses, emphasizing proper worship and the joy of eating before the Lord, in stark contrast to the corruption at Shiloh.
* [Malachi 1:6-8](/malachi/1-6 "Malachi 1:6-8 - Despising God's Name Through Defiled Offerings"): The prophet Malachi later condemns priests who despise the Lord's name by offering defiled sacrifices, echoing the very sin of Eli's sons and highlighting God's consistent condemnation of irreverent worship.
* [Romans 2:21-24](/romans/2-21 "Romans 2:21-24 - Hypocrisy of Those Who Teach the Law"): Paul's critique of those who teach the law but break it, thereby dishonoring God's name, finds a vivid Old Testament parallel in the actions of Hophni and Phinehas, who, as priests, should have been exemplars of the law.

### REFLECTION AND APPLICATION
The narrative of Hophni and Phinehas in 1 Samuel 2:16 offers enduring and sobering lessons for believers today, particularly concerning the nature of our worship and service to God. It challenges us to examine our motives and actions, ensuring that our devotion is genuine and our service is marked by integrity rather than self-interest. This account reminds us that God is holy and deserves our utmost reverence, not merely outward adherence to rituals, but a heart that prioritizes His will and honor above all personal desires. For those in spiritual leadership, it serves as a potent cautionary tale against the abuse of power, the corrupting influence of greed, and the devastating consequences of failing to uphold God's standards. True spiritual leadership is characterized by humility, self-sacrifice, and a fervent commitment to serving God and His people, rather than exploiting them. We are called to offer ourselves as living sacrifices, holy and pleasing to God, which is our spiritual act of worship ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")).

#### Questions for Reflection
* **How does the blatant disregard for God's law by Hophni and Phinehas challenge my own approach to worship and service, both individually and corporately?**
* **In what subtle or overt ways might I be tempted to prioritize my own desires or comfort over God's commands or the needs of His people?**
* **What responsibility do I have, regardless of my formal role, to uphold the sanctity and integrity of spiritual practices and the reputation of faith in my community?**
* **How can I cultivate a heart of true reverence, generosity, and selfless devotion in all areas of my life, reflecting a genuine love for God rather than mere obligation?**

### FAQ
**Why was taking the fat first such a serious sin?**

Answer: Taking the fat first was a profoundly serious sin because, under the Mosaic Law, the fat of the sacrificial animal was explicitly designated as the Lord's portion ([Leviticus 3:3-5](/leviticus/3-3 "Leviticus 3:3-5 - The Peace Offering")). It was considered the best and richest part, symbolizing the dedication of the entire offering to God and serving as a "food offering" or "sweet aroma" to Him. By demanding and taking the fat before it was offered to God, Hophni and Phinehas were essentially stealing from God, profaning His holy portion, and demonstrating utter contempt for His commands and the sanctity of the sacrificial system. This act not only dishonored God but also caused the people to despise the Lord's offerings ([1 Samuel 2:17](/1_samuel/2-17 "1 Samuel 2:17 - The Sons of Eli Despise the Lord's Offering")), undermining the very foundation of Israelite worship and covenant relationship.

**What was the ultimate consequence for Hophni and Phinehas?**

Answer: The ultimate consequence for Hophni and Phinehas, along with Eli's household, was severe divine judgment. As prophesied in [1 Samuel 2:31-34](/1_samuel/2-31 "1 Samuel 2:31-34 - Prophecy Against Eli's House"), both sons died on the same day. This prophecy was fulfilled in [1 Samuel 4:11](/1_samuel/4-11 "1 Samuel 4:11 - Death of Hophni and Phinehas") when they were killed in battle against the Philistines, and the Ark of the Covenant was captured. Their deaths were a direct consequence of their unrepentant wickedness and their profanation of God's worship. Eli himself died upon hearing the news, and his family line was cut off from the priesthood, demonstrating God's unwavering commitment to holiness and His judgment against those who despise Him.

**How does this story relate to leadership today?**

Answer: The story of Hophni and Phinehas serves as a timeless and powerful warning for all forms of leadership, especially spiritual leadership, in any era. It highlights the profound dangers of abusing authority, exploiting those under one's care, and prioritizing personal gain over divine principles and the well-being of the community. It underscores the critical importance of integrity, accountability, and genuine reverence for God in all aspects of leadership. Leaders are called to be servants, not tyrants, and to exemplify the very values they espouse. When leaders act with greed, entitlement, or force, they not only betray their sacred trust but also cause people to stumble and bring disrepute to the name of God, just as Hophni and Phinehas caused the people to despise the Lord's offerings.

### CHRIST-CENTERED FULFILLMENT
The egregious failure of Hophni and Phinehas in 1 Samuel 2:16, marked by their greed, violence, and desecration of the sacrificial system, stands in stark contrast to the perfect, unblemished priesthood and sacrifice of Jesus Christ. While these Old Testament priests corrupted the very offerings meant to reconcile man to God, Jesus, our great High Priest, offered Himself as the ultimate, unblemished sacrifice, once for all, to take away the sin of the world ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Unlike Hophni and Phinehas who took by force, Jesus willingly laid down His life, becoming the Lamb of God who truly bears the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His sacrifice was not defiled by human greed or self-interest but was a pure, fragrant offering to God ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")). Furthermore, unlike the corrupt priests who alienated people from God, Jesus is our compassionate High Priest who sympathizes with our weaknesses, having been tempted in every way, yet without sin ([Hebrews 4:14-16](/hebrews/4-14 "Hebrews 4:14-16 - Jesus Our Great High Priest")). Through His perfect obedience and ultimate sacrifice, He has opened a new and living way for us to draw near to God, enabling us to offer spiritual sacrifices of praise and good deeds, no longer bound by the corruptible rituals of a flawed priesthood ([Hebrews 10:19-22](/hebrews/10-19 "Hebrews 10:19-22 - Confidence to Enter the Most Holy Place"); [1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones and a Holy Priesthood")).

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 7:23

Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.

Leviticus 7:25

For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth [it] shall be cut off from his people.

Leviticus 3:16

And the priest shall burn them upon the altar: [it is] the food of the offering made by fire for a sweet savour: all the fat [is] the LORD'S.

1 Peter 5:2

Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;

1 Peter 5:3

Neither as being lords over [God's] heritage, but being ensamples to the flock.

Micah 2:1

¶ Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.

Micah 2:2

And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.