1 Samuel 2:23

KJV

And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.

KJV (with Strong's)

And he said {H559} unto them, Why do {H6213} ye such things {H1697}? for I hear {H8085} of your evil {H7451} dealings {H1697} by all this people {H5971}.

Complete Jewish Bible

He asked them, "Why are you doing things like this? I am hearing bad reports about you from all these people.

Berean Standard Bible

“Why are you doing these things?” Eli said to his sons. “I hear about your wicked deeds from all these people.

American Standard Version

And he said unto them, Why do ye such things? for I hear of your evil dealings from all this people.

Commentary

### SUMMARY
In 1 Samuel 2:23, Eli, the high priest of Israel, confronts his sons, Hophni and Phinehas, regarding their egregious misconduct as priests at the tabernacle in Shiloh. His question, "Why do ye such things? for I hear of your evil dealings by all this people," reveals that their corruption—which included abusing sacrificial rites and engaging in sexual immorality—was not only rampant but also publicly known, bringing profound disrepute to the sacred worship of the Lord and highlighting Eli's passive and ultimately ineffective leadership in the face of such spiritual decay.

### CONTEXT
* **Literary Context:** This verse immediately follows a scathing indictment of Eli's sons, Hophni and Phinehas, in [1 Samuel 2:12-17](/1_samuel/2-12-17 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons"). These verses detail their contemptible behavior: they seized portions of the sacrifices before they were properly offered to the Lord, thereby despising the Lord's offering, and engaged in sexual immorality with the women who served at the entrance to the tabernacle. Eli's belated and weak rebuke in [1 Samuel 2:23-25](/1_samuel/2-23-25 "1 Samuel 2:23-25 - Eli's Weak Rebuke") serves as a dramatic contrast to the severity of their sins and the Lord's impending judgment, which is foreshadowed by the prophetic word against Eli's house in [1 Samuel 2:27-36](/1_samuel/2-27-36 "1 Samuel 2:27-36 - Prophecy Against Eli's House") and later confirmed through the boy Samuel in [1 Samuel 3:11-14](/1_samuel/3-11-14 "1 Samuel 3:11-14 - God's Judgment on Eli's House Revealed to Samuel"). The narrative thus sets the stage for the rise of Samuel, a faithful servant, against the backdrop of a corrupt and failing priesthood, emphasizing God's sovereignty in raising up new leadership.
* **Historical & Cultural Context:** At this period, the tabernacle was located in Shiloh, serving as the central place of worship for Israel before the construction of the Temple in Jerusalem. The priestly role, established by God through Moses, was sacrosanct, involving mediation between God and His people through sacrifices and offerings. Priests were expected to embody holiness and uphold the sanctity of God's presence, serving as models of righteousness. The sons' actions—demanding raw meat before the fat was burned (a direct violation of [Leviticus 3:16](/leviticus/3-16 "Leviticus 3:16 - The Lord's Portion")) and engaging in sexual misconduct within the sacred precincts—were not merely personal failings but a profound desecration of the divinely ordained sacrificial system and a public affront to God's holiness. The phrase "all this people" emphasizes that their corruption was a widespread scandal, undermining the faith and trust of the Israelites who came to worship, a critical issue for a nation whose identity was tied to its covenant relationship with Yahweh.
* **Key Themes:** This verse powerfully contributes to several overarching themes within [1 Samuel](/1_samuel/1 "The Book of 1 Samuel"). Firstly, it highlights the theme of **corruption in spiritual leadership**, illustrating how the abuse of sacred office can lead to widespread spiritual decay and bring disrepute upon God's name. The sons' actions represent a failure to uphold the covenant responsibilities of the priesthood, leading to divine judgment. Secondly, it underscores the theme of **parental responsibility and its failure**, as Eli's mild rebuke and lack of decisive action demonstrate his inability to restrain his sons, despite knowing the gravity of their sins. This parental negligence is explicitly cited as a reason for God's judgment upon his household in [1 Samuel 3:13](/1_samuel/3-13 "1 Samuel 3:13 - Eli's Failure to Restrain His Sons"). Thirdly, the verse emphasizes the **public nature of sin, especially in leadership**. The fact that "all this people" knew of their "evil dealings" demonstrates that the integrity of spiritual leaders is not a private matter but has profound public implications for the community's faith and the reputation of God Himself.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **said (Hebrew, _ʼâmar'_):** This primitive root signifies "to say" or "to speak" with great latitude, encompassing various forms of communication from a simple utterance to a formal declaration or command. In this context, Eli's use of "said" (H559) introduces his verbal confrontation with his sons. However, the subsequent phrasing of his question, "Why do ye such things?", reveals that his "saying" is less a forceful command or authoritative condemnation and more a lament or a weak inquiry, underscoring his failure to exercise the decisive spiritual and parental authority required by the severity of his sons' transgressions.
* **do (Hebrew, _ʻâsâh'_):** This broad Hebrew root means "to do" or "to make" in the widest sense, signifying action, accomplishment, or performance. Eli's question, "Why do ye such things?" (H6213), uses this verb to refer to the ongoing, active misconduct of his sons. The choice of this word highlights that their "dealings" were not isolated incidents but a pattern of behavior, a deliberate choice to engage in actions that were an affront to God and His worship. Eli is directly questioning their active participation in these sacrilegious and immoral practices.
* **evil (Hebrew, _raʻ'_):** This term (H7451) signifies something "bad" or "evil," encompassing both natural misfortunes and moral wickedness. Here, it describes the morally corrupt and destructive nature of Hophni and Phinehas's actions. Their "evil dealings" were not merely mistakes but deliberate acts of depravity that brought harm, distress, and moral decay to the tabernacle and the people. This word underscores the profound spiritual and ethical gravity of their conduct, which fundamentally violated God's holiness and the sanctity of His covenant.
* **dealings (Hebrew, _dâbâr'_):** Derived from the root "to speak," this noun (H1697) broadly refers to a "word," "matter," or "thing." In this context, "dealings" refers to the specific actions and affairs of Eli's sons—their contempt for the sacrifices and their sexual immorality. The use of _dâbâr_ here emphasizes that these were not just abstract concepts but concrete, observable "things" or "matters" that were widely known and spoken of among the people, highlighting the tangible and public nature of their corruption.

#### Verse Breakdown
* **"And he said unto them,"**: This clause introduces Eli's long-anticipated, yet ultimately insufficient, confrontation with his sons. It sets the scene for a moment of parental and priestly accountability, emphasizing Eli's position of authority over Hophni and Phinehas.
* **"Why do ye such things?"**: This is Eli's direct, interrogative rebuke. The phrasing as a question ("Why?") rather than a command or a definitive judgment reveals the weakness of his leadership. It suggests a plea for understanding or a lament over their behavior, rather than the firm, disciplinary action expected of a high priest and father in the face of such egregious sin.
* **"for I hear of your evil dealings"**: Eli explicitly states the source of his knowledge: public report. This clause emphasizes that the sons' wickedness was not hidden but widely known among the people. The "evil dealings" refer to their contempt for the Lord's sacrifices and their sexual immorality, which were causing scandal and undermining the integrity of worship.
* **"by all this people."**: This final phrase underscores the widespread nature of the scandal. It means that the corruption of Hophni and Phinehas was a matter of common knowledge and public outcry among the entire Israelite community. This public awareness amplified the shame and dishonor brought upon the tabernacle and, by extension, upon God Himself, highlighting the devastating impact of leadership failure on the faith of the populace.

#### Literary Devices
The verse effectively employs **Irony**, as Eli, the high priest, whose sacred duty it is to uphold God's law and maintain the sanctity of the tabernacle, is reduced to weakly questioning his sons about their public and egregious sins. His position of spiritual authority stands in stark contrast to his utter lack of parental and priestly discipline, creating a poignant and tragic scene. Furthermore, there is a strong element of **Foreshadowing**. Eli's impotent rebuke, coupled with the public knowledge of his sons' "evil dealings," clearly signals the impending divine judgment upon his house, which is explicitly detailed later in [1 Samuel 3:11-14](/1_samuel/3-11-14 "1 Samuel 3:11-14 - God's Judgment on Eli's House Revealed to Samuel"). The phrase "all this people" also functions as a form of **Public Testimony**, indicating that the widespread knowledge of the sons' sins serves as an implicit indictment of both the sons and Eli, setting the stage for God's righteous and inevitable intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a profound theological statement on the gravity of sin, particularly within spiritual leadership, and the devastating consequences of unchecked corruption. It underscores that those entrusted with sacred duties bear a heightened responsibility to maintain integrity and holiness, as their actions directly impact the spiritual health of the community and the honor of God's name. Eli's failure to adequately discipline his sons, despite knowing of their public "evil dealings," highlights the critical importance of accountability and the severe repercussions of spiritual negligence, both for the individual and for the wider community of faith. The public nature of their sin also speaks to the principle that unrighteousness, especially among those in authority, can cause widespread stumbling and bring disrepute to the divine institutions they represent, demonstrating how a leader's moral compromise can lead to a crisis of faith among the people.

* [Malachi 2:8](/malachi/2-8 "Malachi 2:8 - Priests Causing Many to Stumble")
* [1 Samuel 3:13](/1_samuel/3-13 "1 Samuel 3:13 - God's Judgment for Eli's Failure to Restrain His Sons")
* [Matthew 18:6](/matthew/18-6 "Matthew 18:6 - Causing Others to Stumble")

### REFLECTION AND APPLICATION
1 Samuel 2:23 offers a sobering mirror for all who lead, whether in the church, home, or community. It challenges us to consider the integrity of our own lives, especially when we are entrusted with influence over others. Eli's passive response reminds us that mere awareness of sin is insufficient; true leadership demands courageous, decisive action to confront and correct wrongdoing, even when it is painful or involves those closest to us. For parents, it underscores the profound responsibility to diligently train and discipline children in the ways of the Lord, understanding that neglect can have far-reaching and devastating consequences, potentially impacting generations. For all believers, the public nature of Hophni and Phinehas's sin serves as a powerful reminder that our conduct, particularly as representatives of Christ, is observed by "all this people." Our lives are a testimony, and our actions either bring glory to God or cause His name to be blasphemed. We are called to live with integrity, recognizing that our personal choices have public implications for the reputation of the Gospel and the faith of those around us, urging us to pursue holiness in every sphere of life.

#### Questions for Reflection
* **In what areas of my life, especially in leadership roles, might I be passively allowing sin to fester rather than confronting it decisively?**
* **How does the public nature of the sons' sin challenge my understanding of personal integrity and its impact on the wider community of faith?**
* **What steps can I take to ensure that my actions, whether private or public, consistently bring honor to God's name?**
* **If I am a parent, how does Eli's failure prompt me to re-evaluate my approach to discipling and guiding my children in the Lord, ensuring I do not prioritize comfort over correction?**

### FAQ
**Why was Eli's rebuke so weak, given the severity of his sons' sins?**

Answer: Eli's rebuke was weak for several reasons, primarily stemming from a lack of spiritual fortitude and a failure to prioritize God's honor over his familial affections. The text suggests Eli "honored his sons more than me [God]" ([1 Samuel 2:29](/1_samuel/2-29 "1 Samuel 2:29 - God's Rebuke of Eli")). While he acknowledged their "evil dealings" and the public outcry, he failed to take decisive action, such as removing them from their priestly office or imposing severe discipline as required by the Mosaic Law for such egregious violations. His weakness may have been due to old age, a general decline in spiritual vigilance, or a deep-seated reluctance to confront his own flesh and blood, even at the expense of God's glory and the spiritual well-being of Israel. This inaction was a profound dereliction of his duty as both high priest and father.

**What were the specific "evil dealings" of Hophni and Phinehas?**

Answer: The "evil dealings" of Hophni and Phinehas were multifaceted and deeply sacrilegious. [1 Samuel 2:12-17](/1_samuel/2-12-17 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons") explicitly details two primary categories of their sin. First, they treated the Lord's sacrifices with contempt, demanding the best portions of meat for themselves before the fat was offered to God, a direct violation of the Mosaic Law ([Leviticus 3:16](/leviticus/3-16 "Leviticus 3:16 - The Lord's Portion")). This was essentially stealing from God and the worshippers, demonstrating profound disrespect for the sacred offerings. Second, they engaged in sexual immorality with the women who served at the entrance of the tabernacle ([1 Samuel 2:22](/1_samuel/2-22 "1 Samuel 2:22 - Eli Hears of His Sons' Sins")), desecrating the sacred space and their priestly office through immoral acts. These actions demonstrated a profound disrespect for God, His laws, and the sacred institutions of Israelite worship, making them "worthless men" ([1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - Eli's Sons were Worthless Men")) who had no regard for the Lord.

### CHRIST-CENTERED FULFILLMENT
The tragic failure of Eli and his sons in 1 Samuel 2:23 powerfully foreshadows the desperate need for a perfect High Priest and a pure, once-for-all sacrifice. Eli's weak and ineffective leadership, coupled with his sons' corrupt and defiling actions, highlights the inherent limitations and moral failings of the Levitical priesthood. Their "evil dealings" not only dishonored God but also rendered the very system of atonement ineffective and contemptible in the eyes of "all this people." This brokenness points directly to Jesus Christ, who fulfills the priestly office not through human lineage or flawed obedience, but through His divine nature and perfect, sinless life. Unlike Hophni and Phinehas, who profited from and defiled the sacrifices, Jesus became the ultimate, spotless [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering Himself as the perfect sacrifice ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). His priesthood is "not according to a legal requirement concerning bodily descent, but by the power of an indestructible life" ([Hebrews 7:16](/hebrews/7-16 "Hebrews 7:16 - Christ's Indestructible Priesthood")), ensuring that His mediation is eternally effective and untainted by human corruption. Where Eli's sons brought shame and judgment, Christ brings reconciliation and eternal life, serving as our [great High Priest who has passed through the heavens](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), perfectly interceding for His people and establishing a new covenant based on His perfect sacrifice ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - Christ, the Mediator of a Better Covenant")).

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

Acts 9:4

And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

1 Kings 1:6

And his father had not displeased him at any time in saying, Why hast thou done so? and he also [was a] very goodly [man]; and [his mother] bare him after Absalom.

Jeremiah 8:12

Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

Jeremiah 3:3

Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed.

Acts 14:15

And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

Isaiah 3:9

¶ The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide [it] not. Woe unto their soul! for they have rewarded evil unto themselves.

Philippians 3:19

Whose end [is] destruction, whose God [is their] belly, and [whose] glory [is] in their shame, who mind earthly things.)