1 Samuel 2:27

KJV

¶ And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?

KJV (with Strong's)

And there came {H935} a man {H376} of God {H430} unto Eli {H5941}, and said {H559} unto him, Thus saith {H559} the LORD {H3068}, Did I plainly {H1540} appear {H1540} unto the house {H1004} of thy father {H1}, when they were in Egypt {H4714} in Pharaoh's {H6547} house {H1004}?

Complete Jewish Bible

A man of God came to 'Eli and told him, "Here is what ADONAI says: 'Didn't I reveal myself to your ancestor's clan when they were in Egypt, serving as slaves in Pharaoh's household?

Berean Standard Bible

Then a man of God came to Eli and told him, “This is what the LORD says: ‘Did I not clearly reveal Myself to your father’s house when they were in Egypt under Pharaoh’s house?

American Standard Version

And there came a man of God unto Eli, and said unto him, Thus saith Jehovah, Did I reveal myself unto the house of thy father, when they were in Egypt in bondage to Pharaoh’s house?

Commentary

### SUMMARY
1 Samuel 2:27 marks a profound turning point in the narrative of Eli and his household, as an unnamed "man of God" confronts the high priest with a scathing divine indictment. This verse initiates a prophetic oracle from the LORD, directly challenging Eli's leadership and the egregious conduct of his sons, Hophni and Phinehas. The message begins with a powerful rhetorical question, designed to recall God's foundational covenant faithfulness to Eli's ancestral line, specifically highlighting the miraculous deliverance from Egyptian bondage and the subsequent establishment of the Aaronic priesthood. This divine remembrance serves to underscore the gravity of Eli's failure to honor God above his children and to uphold the sanctity of his sacred office, setting the stage for the impending judgment upon his family.

### CONTEXT
* **Literary Context:** This pivotal verse arrives as a direct divine response to the pervasive corruption within Eli's priestly household, meticulously detailed in the preceding verses. The narrative prior to [1 Samuel 2:27](/1_samuel/2-27 "1 Samuel 2:27 - The Man of God Confronts Eli") paints a grim picture: Eli's sons, Hophni and Phinehas, are characterized as "worthless men" who "knew not the LORD" [1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Wickedness of Eli's Sons"), a profound theological statement indicating not mere ignorance, but a deliberate and contemptuous disregard for God's character and commands. Their offenses were manifold, ranging from the desecration of sacrificial offerings by seizing the best portions before they were properly presented to God [1 Samuel 2:13-17](/1_samuel/2-13-17 "1 Samuel 2:13-17 - Priestly Abuses") to engaging in immoral acts with women serving at the tabernacle entrance [1 Samuel 2:22](/1_samuel/2-22 "1 Samuel 2:22 - Eli's Sons' Immorality"). Despite receiving reports of their wickedness, Eli's rebukes were notably weak and ineffective, demonstrating a passive leadership that ultimately prioritized his sons' comfort and status over God's honor [1 Samuel 2:29](/1_samuel/2-29 "1 Samuel 2:29 - Eli Honoring Sons Over God"). The sudden appearance of the "man of God" signifies a direct divine intervention, shifting the narrative from a description of human sin to the solemn declaration of divine judgment, indicating that God's patience has reached its limit and accountability is imminent.

* **Historical & Cultural Context:** Eli served as both high priest and judge in Israel during the turbulent period of the Judges, a time notoriously marked by spiritual and moral decay, famously encapsulated by the refrain, "everyone did what was right in his own eyes" [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes"). The high priesthood, divinely established through Aaron and his descendants, was central to Israel's covenant relationship with Yahweh. Priests were mediators between God and the people, responsible for upholding the Mosaic Law, administering sacrifices according to divine prescription, and maintaining the sanctity of the tabernacle. Their role was not merely ceremonial but profoundly spiritual and moral, demanding absolute faithfulness to God's commands regarding worship and personal conduct. The tabernacle, located at Shiloh during this era, was the focal point of Israelite worship, making the corruption of the priests particularly egregious as it defiled the very place of God's presence and undermined the nation's spiritual integrity. The "man of God" would have been recognized as a prophet, a figure who spoke directly on behalf of Yahweh, often appearing at critical junctures to call Israel back to covenant fidelity or to announce divine judgment or salvation.

* **Key Themes:** This verse profoundly contributes to several overarching themes within 1 Samuel and the broader Old Testament narrative. Firstly, it highlights the theme of **Divine Accountability**, particularly for those in positions of spiritual leadership. God holds His chosen servants, especially priests and leaders, to an exceptionally high standard of faithfulness and obedience, and Eli's high office does not exempt him from this divine scrutiny. Secondly, the opening rhetorical question powerfully emphasizes **Covenant Remembrance and Faithfulness**. By recalling God's past, unmistakable appearance and deliverance of Eli's ancestors from Egypt, the LORD underscores His unwavering faithfulness to His covenant promises, while simultaneously highlighting the profound betrayal of that covenant by Eli's current family. This remembrance serves as a foundational premise for the impending judgment, demonstrating that God's actions are rooted in His established relationship with Israel. Finally, the verse introduces the theme of **Consequences of Disobedience and Unfaithful Leadership**. It foreshadows the severe judgment that is about to fall upon Eli's house, not just for the active sins of his sons but also for Eli's passive, indulgent leadership. This sets the stage for the eventual removal of the corrupt priesthood and the raising up of a faithful alternative, ultimately fulfilled in the person of Samuel and later, the Davidic line.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Man of God (Hebrew, _ʼîš ’ĕlōhîym'_):** This is a significant and recurring designation in the Old Testament, referring to a prophet or a divine messenger whose authority and message originate directly from God, not from human wisdom or opinion. The anonymity of this particular "man of God" further elevates the divine message itself, ensuring that the focus remains entirely on the LORD's word rather than the messenger's identity or personal agenda. It underscores the direct, unmediated nature of God's confrontation with Eli.
* **Thus saith the LORD (Hebrew, _kōh ’āmar Yᵉhôvâh'_):** This is the quintessential prophetic formula, used hundreds of times throughout the Old Testament to introduce a direct divine utterance. Its presence here unequivocally declares that the words that follow are not merely the prophet's interpretation, counsel, or warning, but a direct, authoritative revelation from Yahweh (H3068), the covenant God of Israel. It emphasizes the solemnity, absolute truthfulness, and binding nature of the message Eli is about to receive, leaving no room for doubt or dismissal.
* **Plainly appear (Hebrew, _gâlâh gâlâh'_):** This phrase employs a doubling of the verb "to denude" or "to reveal" (H1540, _gâlâh_), forming an infinitive absolute construction. This grammatical structure serves to intensify the verb's meaning, emphasizing the clarity, certainty, and undeniable nature of God's manifestation. It means "to appear indeed," "to appear unmistakably," or "to reveal oneself clearly and without ambiguity." In this context, it highlights that God's choice of Aaron's house for the priesthood was not ambiguous or hidden but a clear, decisive, and public act of divine will, making Eli's family's current disregard for their sacred calling even more reprehensible.

#### Verse Breakdown
* **"¶ And there came a man of God unto Eli, and said unto him":** This opening clause immediately establishes the divine origin and authoritative delivery of the message. The arrival of an unnamed "man of God" signifies a direct, unprompted intervention from Yahweh into the unfolding narrative of priestly corruption. Eli, as the high priest and spiritual leader, is the direct and intended recipient of this divine word, underscoring his personal responsibility and accountability for the spiritual state of his household and the priesthood. The prophetic messenger serves as God's mouthpiece, ensuring the message is delivered with full divine authority and gravity.
* **"Thus saith the LORD":** This is the solemn and authoritative prophetic formula that authenticates the message as a direct, unadulterated revelation from God Himself. It removes any doubt about the source of the words that follow, emphasizing their divine authority and gravity. Eli is not hearing a human opinion or counsel, but a direct command and declaration from the sovereign LORD, the God who entered into covenant with Israel and established the very priesthood Eli now oversees.
* **"Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?":** This is a powerful rhetorical question that serves as the foundational premise for God's indictment. It recalls God's initial, unmistakable manifestation and intervention on behalf of Aaron (Eli's ancestor) and the house of Levi during their severe bondage in Egypt. This refers to the call of Moses and Aaron, the miraculous plagues, the Exodus, and the subsequent establishment of the Aaronic priesthood at Mount Sinai [Exodus 28:1-4](/exodus/28-1-4 "Exodus 28:1-4 - The Calling and Consecration of Aaron and His Sons"). By reminding Eli of this foundational act of grace, covenant establishment, and divine favor, God highlights His past faithfulness and the immense privilege bestowed upon Eli's family, thereby contrasting it sharply with their current unfaithfulness and profound betrayal of that sacred trust. The "plainly appear" (doubled verb) emphasizes the undeniable clarity and public nature of God's choice and presence at that time, making the current defilement all the more grievous.

#### Literary Devices
The verse employs several potent literary devices to convey its weighty message. The most prominent is **Rhetorical Question**, "Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?" This question is not posed to elicit information but to make a forceful assertion and to evoke a profound sense of shame, conviction, and remembrance in Eli. It assumes an undeniable "yes" answer, powerfully reminding Eli of God's foundational, unmistakable faithfulness to his ancestral line, thereby highlighting the profound contrast with the current faithlessness of Eli's sons and his own passive leadership. The use of the **Prophetic Formula** "Thus saith the LORD" immediately establishes the absolute divine authority and gravity of the message, elevating it beyond human counsel to a direct, unchallengeable word from Yahweh. Furthermore, the **Anonymity** of the "man of God" serves to amplify the message itself, ensuring that the focus remains entirely on the divine speaker and the content of the revelation rather than the human messenger's identity. This anonymity underscores the universality and timelessness of God's principles of accountability and justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 2:27 serves as a stark reminder of God's unwavering commitment to His covenant and His expectation of faithfulness from those He has called, particularly those in positions of spiritual leadership. It underscores the profound principle that divine privilege does not negate divine accountability; rather, it intensifies it. God's remembrance of His past faithfulness to Eli's ancestors in Egypt highlights the severity of the current priestly corruption, as it represents a profound betrayal of a sacred trust established through miraculous deliverance and specific divine appointment. This divine confrontation foreshadows the broader Old Testament theme of judgment upon unfaithful leadership, paving the way for God to raise up new, faithful servants who will honor Him and restore integrity to His worship.

* [Exodus 28:1](/exodus/28-1 "Exodus 28:1 - The Establishment of the Priesthood")
* [Malachi 2:1-9](/malachi/2-1-9 "Malachi 2:1-9 - God's Rebuke of Unfaithful Priests")
* [Jeremiah 7:1-15](/jeremiah/7-1-15 "Jeremiah 7:1-15 - The Temple Sermon and God's Judgment")

### REFLECTION AND APPLICATION
This powerful encounter in 1 Samuel 2:27 challenges us to consider the profound implications of God's covenant faithfulness and our corresponding responsibility, especially for those entrusted with spiritual authority. Eli's failure was not merely the active sin of his sons, but his own passive leadership and his apparent prioritization of family comfort and reputation over divine command and the sanctity of God's house. This passage serves as a potent reminder that God remembers His past grace and expects a present response of obedience and honor. It compels us to examine our own lives: are we honoring God above all else, even our closest relationships, personal comfort, or professional ambitions? Are we actively stewarding the callings and responsibilities God has placed upon us, or are we passively allowing compromise, sin, or negligence to creep into our spheres of influence? This verse calls for a radical re-evaluation of priorities, urging us to recognize that God's past blessings and privileges are a foundation for present faithfulness, not an excuse for future complacency or a shield from accountability.

#### Questions for Reflection
* **How does God's remembrance of His past faithfulness to Eli's ancestors challenge my own understanding of His grace and my responsibility as a recipient of His blessings?**
* **In what areas of my life, particularly in leadership roles within my family, church, or community, might I be honoring someone or something more than God?**
* **What are the potential consequences of passive leadership or neglecting to address sin and compromise within my sphere of influence, and how can I actively pursue righteousness?**
* **How can I cultivate a deeper sense of accountability to God in my daily walk, recognizing that my actions and choices reflect on His holy name and character?**

### FAQ
**Why is the "man of God" unnamed in this significant encounter?**

Answer: The anonymity of the "man of God" in [1 Samuel 2:27](/1_samuel/2-27 "1 Samuel 2:27 - The Man of God Confronts Eli") serves a crucial theological and literary purpose: it places the absolute emphasis on the divine message itself rather than on the messenger. By not naming the prophet, the text underscores that the authority and gravity of the words come solely and directly from the LORD. This literary choice ensures that Eli, and by extension the reader, understands that this is a direct, undeniable word from God, not the personal opinion, interpretation, or counsel of a human individual. It elevates the divine revelation, making it clear that God Himself is confronting Eli and his house. This pattern of unnamed prophets delivering crucial messages is not uncommon in the Old Testament, often appearing at pivotal moments to highlight God's sovereign intervention and to ensure the focus remains on the divine will.

### CHRIST-CENTERED FULFILLMENT
While [1 Samuel 2:27](/1_samuel/2-27 "1 Samuel 2:27 - The Man of God Confronts Eli") announces a severe judgment upon an unfaithful priesthood, it simultaneously foreshadows God's ultimate solution for humanity's spiritual brokenness and the dire need for a truly faithful mediator. The failure of Eli's house, and indeed the entire Aaronic priesthood as it continued to struggle with sin and defilement throughout Israel's history, points to the inherent limitations and temporary nature of the Old Covenant system. This verse's emphasis on God's "plain appearance" and unwavering covenant faithfulness finds its ultimate and perfect fulfillment in Jesus Christ. He is the one in whom God "plainly appeared" to humanity, not merely in a vision or a prophetic word, but in the glorious incarnation of the [Word made flesh](/john/1-14 "John 1:14 - The Word Became Flesh"), dwelling among us. Jesus is the [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") who perfectly fulfills the priestly office, not according to the Levitical law, but "according to the order of Melchizedek" [Hebrews 7:11](/hebrews/7-11 "Hebrews 7:11 - Priesthood of Melchizedek"), a priesthood superior and eternal. Unlike Eli's sons who dishonored God and defiled the sacrifices, Jesus offered Himself as the [perfect, once-for-all sacrifice](/hebrews/10-10 "Hebrews 10:10 - Christ's Sacrifice Once for All") for sins, thereby taking away the need for repeated animal sacrifices and establishing a new and better covenant [Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant"). The judgment pronounced on Eli's house for honoring sons above God finds its inverse in Christ, who perfectly honored the Father, even to the point of obedient death on the cross [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death"). Through His perfect obedience, atoning work, and resurrection, Jesus provides the access to God that the flawed Old Testament priesthood could only imperfectly mediate, establishing a new spiritual house and a "royal priesthood" for all believers who are united with Him [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal 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

1 Kings 13:1

¶ And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.

Deuteronomy 33:1

¶ And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

Judges 13:6

Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name:

Exodus 4:14

And the anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.

Exodus 4:16

And he shall be thy spokesman unto the people: and he shall be, [even] he shall be to thee instead of a mouth, and thou shalt be to him instead of God.

Exodus 4:27

And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.

1 Timothy 6:11

But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.