1 Samuel 2:24

KJV

Nay, my sons; for [it is] no good report that I hear: ye make the LORD'S people to transgress.

KJV (with Strong's)

Nay, my sons {H1121}; for it is no good {H2896} report {H8052} that I hear {H8085}: ye make the LORD'S {H3068} people {H5971} to transgress {H5674}.

Complete Jewish Bible

No, my sons, I don't hear ADONAI's people spreading a single good report!

Berean Standard Bible

No, my sons; it is not a good report I hear circulating among the LORD’s people.

American Standard Version

Nay, my sons; for it is no good report that I hear: ye make Jehovah’s people to transgress.

Commentary

### SUMMARY
In 1 Samuel 2:24, the aged High Priest Eli confronts his sons, Hophni and Phinehas, acknowledging the widespread and damaging reports of their egregious misconduct. This pivotal verse captures Eli's belated and seemingly weak attempt to address the public scandal caused by his sons' abuse of their priestly office, highlighting not only their personal sin but also their active role in causing the people of the LORD to transgress and despise the divine offerings.

### CONTEXT
* **Literary Context:** This verse is situated within a pivotal section of 1 Samuel that starkly contrasts the righteous upbringing and spiritual growth of Samuel with the corrupt and ungodly behavior of Eli's sons, Hophni and Phinehas. Following Hannah's magnificent prayer of dedication and prophecy in [1 Samuel 2:1-10](/1-samuel/2-10 "1 Samuel 2 - Hannah's Prayer and Prophecy"), the narrative immediately shifts to expose the depravity of Eli's priestly household. Verses [1 Samuel 2:12-17](/1-samuel/2-17 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons") detail their abuse of sacrificial procedures and contempt for the LORD's offerings, while [1 Samuel 2:22](/1-samuel/2-22 "1 Samuel 2:22 - Eli Hears of His Sons' Immorality") reveals their immoral conduct with the women serving at the tabernacle. Eli's rebuke in [1 Samuel 2:23-25](/1-samuel/2-23 "1 Samuel 2:23-25 - Eli Rebukes His Sons") is a direct response to these alarming reports, yet it is presented as insufficient, setting the stage for the severe divine judgment pronounced against his house by a "man of God" in [1 Samuel 2:27-36](/1-samuel/2-36 "1 Samuel 2:27-36 - Prophecy Against Eli's House") and later confirmed to Samuel in [1 Samuel 3:11-14](/1-samuel/3-14 "1 Samuel 3:11-14 - God's Judgment Revealed to Samuel"). The verse thus serves as a critical narrative link, demonstrating Eli's awareness of his sons' profound sin and his tragic failure to act decisively, which becomes the direct basis for God's impending judgment.

* **Historical & Cultural Context:** The setting is Shiloh, the central sanctuary where the tabernacle and the Ark of the Covenant resided during the tumultuous period of the Judges, prior to the establishment of the monarchy. As priests, Hophni and Phinehas held a sacred and vital role in Israelite society, mediating between God and His people through sacrifices and instruction in the Law. The integrity of the priesthood was paramount for maintaining the purity of worship and the people's reverence for God. Their actions—taking the best portions of sacrifices before they were offered to God ([1 Samuel 2:13-17](/1-samuel/2-17 "1 Samuel 2:13-17 - Priestly Abuses")) and engaging in sexual immorality at the very entrance of the tent of meeting ([1 Samuel 2:22](/1-samuel/2-22 "1 Samuel 2:22 - Eli's Sons' Immorality"))—were not merely personal sins but profound desecrations of God's holy ordinances and a public scandal. The "report" Eli hears signifies that their wickedness was widely known throughout Israel, undermining the people's faith and their respect for the sacrificial system, which was central to their covenant relationship with Yahweh. In a culture where honor and shame were powerful forces, such public disgrace brought shame not only upon the priests but, more significantly, upon the name of the LORD whom they represented.

* **Key Themes:** This verse powerfully contributes to several overarching themes within 1 Samuel and the broader biblical narrative. Firstly, it highlights the theme of **Corrupt Leadership** and its devastating consequences. Eli's sons, by their actions, not only sinned themselves but, as Eli states, actively "make the LORD'S people to transgress," leading others into sin by their corrupt example and causing them to despise the Lord's offerings ([1 Samuel 2:17](/1-samuel/2-17 "1 Samuel 2:17 - People Abhor the Lord's Offering")). This underscores the profound responsibility of those in positions of spiritual authority. Secondly, the verse introduces the theme of the **Stumbling Block**, where the ungodly behavior of leaders causes others to falter in their faith or lose reverence for God. This is a recurring biblical concept, emphasizing the ripple effect of sin, particularly from those in influence. Thirdly, it sets the stage for the theme of **Accountability and Divine Judgment**. Eli's weak rebuke, coupled with his failure to restrain his sons, becomes a central reason for the severe judgment God would bring upon his household, as explicitly stated in [1 Samuel 3:13](/1-samuel/3-13 "God's Judgment on Eli for Not Restraining His Sons"). The verse thus serves as a stark warning about the necessity of integrity in leadership and the inevitable consequences of failing to honor God above all else.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Good (Hebrew, _ṭôwb'_):** The Hebrew word טוֹב ( _ṭôwb'_ ), here used in the negative "no good report," signifies something that is pleasant, agreeable, or morally upright. Its absence in this context underscores the utterly depraved and scandalous nature of the reports about Eli's sons. The news Eli hears is not merely neutral or unpleasant; it is inherently "not good," meaning it is evil, corrupt, and morally reprehensible, reflecting the profound wickedness of their actions and the damage they inflicted on the community's spiritual life.
* **Report (Hebrew, _shᵉmûwʻâh'_):** The Hebrew word שְׁמֻעָה ( _shᵉmûwʻâh'_ ) refers to something heard, an announcement, news, or a rumor. When combined with the preceding "no good," it emphasizes that the wickedness of Hophni and Phinehas was not a secret but a widely disseminated scandal. This public knowledge of their depravity brought disrepute not only upon the priesthood but, more significantly, upon the name of God and the sacred institution of worship. Eli's acknowledgment here highlights that the scandal was pervasive and undeniable, reaching even him in his old age.
* **Transgress (Hebrew, _ʻâbar'_):** The Hebrew verb עָבַר ( _ʻâbar'_ ) primarily means "to cross over," but in a moral or legal context, it signifies "to transgress," "to pass beyond a boundary," or "to violate." In this verse, the causative form (Hiphil) of the verb is used, meaning "ye make... to transgress." This indicates that Hophni and Phinehas were not merely sinning personally; their actions actively *caused* or *led* others—the very people they were meant to serve and guide in worship—to violate God's commands and rebel against Him. Their corrupt example and actions directly undermined the people's reverence for God and His holy ordinances, leading them to despise the LORD's offerings ([1 Samuel 2:17](/1-samuel/2-17 "1 Samuel 2:17 - People Abhor the Lord's Offering")) and potentially to doubt God's justice or holiness. This is a grave charge, as it implies a systemic corruption of the people's faith due to priestly malfeasance.

#### Verse Breakdown
* **"Nay, my sons; for [it is] no good report that I hear:"** Eli begins with a weak negation ("Nay"), which suggests a mild, almost pleading tone rather than a forceful, authoritative rebuke. The phrase "my sons" indicates his paternal affection, which tragically overrides his priestly duty and divine mandate. He acknowledges the widespread "bad report" (as discussed above) about their conduct, revealing his awareness of the public nature of their sin and the scandal it has caused. Yet, his response lacks the necessary conviction and decisive action to truly address the gravity of the situation, highlighting his spiritual failure as a father and high priest.
* **"ye make the LORD'S people to transgress."** This is the core accusation and the most damning indictment. It moves beyond personal sin to corporate spiritual damage. The sons' actions are not just an offense against God in their own lives, but they actively lead others—the very people they are meant to serve and guide in worship—into sin and rebellion against God. This "making to transgress" could involve causing people to lose faith in the sacrificial system, to participate in the sons' illicit practices, or simply to despise the LORD's offerings, thereby breaking their covenant relationship with God. This clause underscores the profound spiritual responsibility of leaders and the devastating ripple effect of their unrighteousness, demonstrating how their moral decay directly corrupted the spiritual health of the entire nation.

#### Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. **Irony** is powerfully present, as those who are consecrated to mediate God's holiness and lead His people in worship are instead causing them to transgress and despise the very offerings meant to reconcile them to God. This subversion of their sacred office is a tragic reversal of divine purpose. The phrase "no good report" functions as a subtle **Euphemism**, understating the true severity of the widespread scandal and abomination caused by the sons, perhaps reflecting Eli's own reluctance to fully confront the horrific reality. Furthermore, the entire scene, particularly Eli's weak and ineffective rebuke, serves as potent **Foreshadowing** of the impending divine judgment upon Eli's house. His failure to effectively restrain his sons, despite knowing their wickedness, directly leads to the fulfillment of the prophecies in [1 Samuel 2:27-36](/1-samuel/2-36 "1 Samuel 2:27-36 - Prophecy Against Eli's House") and [1 Samuel 3:11-14](/1-samuel/3-14 "1 Samuel 3:11-14 - God's Judgment Revealed to Samuel"). The narrative also uses **Contrast**, juxtaposing the unrighteousness of Eli's sons with the burgeoning righteousness of Samuel, who "grew on, and was in favour both with the LORD, and also with men" ([1 Samuel 2:26](/1-samuel/2-26 "1 Samuel 2:26 - Samuel's Growth")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
The profound charge that Eli's sons "make the LORD'S people to transgress" resonates deeply with biblical theology concerning the responsibility of leadership, the sanctity of worship, and the gravity of causing others to stumble. Their actions represent a direct assault on the covenant relationship between God and Israel, turning a means of grace (sacrifices) into an occasion for sin and contempt. This highlights that sin, particularly by those in positions of spiritual authority, is not merely a private matter but has public, communal, and eternally significant consequences. It underscores the principle that those who represent God must live with utmost integrity, as their actions can either draw people closer to God or drive them away, diminishing their reverence for His holiness and His commands. The passage serves as a timeless warning against spiritual malpractice and the devastating impact of ungodly influence on the faith of others.

* [Deuteronomy 13:13](/deuteronomy/13-13 "Deuteronomy 13:13 - Corrupting the People")
* [Matthew 18:6](/matthew/18-6 "Matthew 18:6 - Causing to Stumble")
* [Romans 14:13](/romans/14-13 "Romans 14:13 - Do Not Cause a Brother to Stumble")

### REFLECTION AND APPLICATION
The account of Eli and his sons in [1 Samuel 2:24](/1-samuel/2-24 "1 Samuel 2:24 - Eli's Rebuke to His Sons") provides a sobering mirror for all who lead, whether in the church, the family, or any sphere of influence. It compels us to examine the profound impact of our conduct, both public and private, on those around us, especially in how it shapes their perception of God and their walk with Him. The "report" Eli heard serves as a stark reminder that our lives are observed, and our actions carry weight, potentially becoming either a testimony to God's goodness or a stumbling block to faith. We are called to live with such integrity that our lives encourage reverence for God, not diminish it. This passage also implicitly challenges parents and spiritual mentors to exercise diligent oversight and loving, firm discipline, recognizing that a failure to address sin within one's sphere of influence can lead to disastrous consequences, not only for individuals but for the wider community. Our ultimate aim should be to build up, not tear down; to lead into righteousness, not into transgression, always prioritizing God's honor above all else.

#### Questions for Reflection
* **How does my conduct, particularly in any role of leadership or influence, impact others' perception of God and their spiritual journey?**
* **In what specific ways might I inadvertently cause others to stumble or diminish their reverence for God through my actions or inactions?**
* **What is my responsibility to address sin, both in myself and in those under my care, with appropriate firmness, timeliness, and a commitment to God's honor above all else?**

### FAQ
**What was the specific nature of Hophni and Phinehas's transgression that caused the "bad report"?**

Answer: Hophni and Phinehas were guilty of two primary categories of transgression that brought a "bad report" upon them and caused the LORD's people to transgress. Firstly, they abused their priestly privileges by taking more than their rightful share of the sacrifices, even before the fat was burned to the LORD. [1 Samuel 2:12-17](/1-samuel/2-17 "1 Samuel 2:12-17 - Eli's Sons Despise the Lord's Offering") details how they would send a servant with a three-pronged fork to take meat from the boiling pot, or demand raw meat to roast, directly violating the prescribed sacrificial laws and showing contempt for the LORD's offerings. This behavior caused the people to "abhor the offering of the LORD" ([1 Samuel 2:17](/1-samuel/2-17 "1 Samuel 2:17 - People Abhor the Lord's Offering")). Secondly, they engaged in immoral sexual relations 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' Immorality")). These actions were not only personal sins but a profound desecration of the holy sanctuary and the sacred office they held, leading the people into spiritual compromise and diminishing their reverence for God.

**Why was Eli's rebuke considered insufficient, leading to divine judgment upon his house?**

Answer: Eli's rebuke was deemed insufficient primarily because it was belated, lacked true authority, and was not followed by decisive action. While he acknowledges the "bad report" and the severity of his sons' sin in causing the LORD's people to transgress, his words are presented as a weak and mild remonstrance ("Nay, my sons"). He did not use his paternal or priestly authority to restrain them effectively, nor did he remove them from their sacred office, despite their blatant and public desecration of God's worship. The "man of God" later sent to Eli explicitly states that Eli honored his sons more than God, "making yourselves fat with the chiefest of all the offerings of Israel my people" ([1 Samuel 2:29](/1-samuel/2-29 "1 Samuel 2:29 - God's Rebuke to Eli")). This failure to honor God by disciplining his sons and upholding the sanctity of His house resulted in God's severe judgment upon Eli's household, as prophesied in [1 Samuel 2:30](/1-samuel/2-30 "1 Samuel 2:30 - God's Judgment on Eli's House") and reiterated in [1 Samuel 3:13](/1-samuel/3-13 "God's Judgment on Eli for Not Restraining His Sons"). His inaction effectively condoned their sin, bringing disgrace upon God's name and His people.

### CHRIST-CENTERED FULFILLMENT
The tragic failure of Eli's sons, who, as priests, were meant to lead God's people in holiness but instead caused them to transgress, finds its ultimate contrast and fulfillment in the person and work of Jesus Christ. The Old Testament priesthood, though divinely instituted, was always provisional and imperfect, susceptible to the sinfulness of its human incumbents. Hophni and Phinehas exemplify this brokenness, defiling the sacrifices and leading people astray. In stark contrast, Jesus is our perfect [High Priest](/hebrews/4-14 "Hebrews 4:14-16 - Jesus, Our Great High Priest"), "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Jesus, the Perfect High Priest")). Unlike Eli's sons, who caused people to despise the LORD's offerings, Jesus *is* the ultimate, once-for-all [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 that truly cleanses and reconciles. He never causes His people to transgress; rather, He came not to abolish the Law but to [fulfill it](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law") and to lead His people into true righteousness and obedience to God. Where the Old Testament priesthood failed to uphold God's honor and led to stumbling, Christ perfectly glorified the Father and became the Way, the Truth, and the Life, enabling His followers to walk in integrity and draw near to God with confidence.

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

Exodus 32:21

¶ And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

1 Samuel 2:17

Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.

2 Peter 2:18

For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error.

Malachi 2:8

But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.

1 Timothy 3:7

Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

1 Kings 15:30

Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the LORD God of Israel to anger.

2 Corinthians 6:8

By honour and dishonour, by evil report and good report: as deceivers, and [yet] true;