1 Samuel 2:28

KJV

And did I choose him out of all the tribes of Israel [to be] my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?

KJV (with Strong's)

And did I choose {H977} him out of all the tribes {H7626} of Israel {H3478} to be my priest {H3548}, to offer {H5927} upon mine altar {H4196}, to burn {H6999} incense {H7004}, to wear {H5375} an ephod {H646} before {H6440} me? and did I give {H5414} unto the house {H1004} of thy father {H1} all the offerings made by fire {H801} of the children {H1121} of Israel {H3478}?

Complete Jewish Bible

Didn't I choose him out of all the tribes of Isra'el to be my cohen, go up to my altar, burn incense and wear a ritual vest in my presence? Didn't I assign to your ancestor's clan all the offerings of the people of Isra'el made by fire?

Berean Standard Bible

And out of all the tribes of Israel I selected your father to be My priest, to offer sacrifices on My altar, to burn incense, and to wear an ephod in My presence. I also gave to the house of your father all the offerings of the Israelites made by fire.

American Standard Version

and did I choose him out of all the tribes of Israel to be my priest, to go up unto mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings of the children of Israel made by fire?

Commentary

### SUMMARY
1 Samuel 2:28 presents a profound rhetorical question from an unnamed "man of God" to High Priest Eli, serving as a divine indictment. It meticulously recounts God's sovereign and gracious choice of Eli's ancestral house, Aaron, for the sacred office of priesthood, detailing the immense privileges and solemn responsibilities associated with offering sacrifices, burning incense, and wearing the ephod. This verse starkly contrasts God's unwavering faithfulness and abundant provision with the profound corruption, irreverence, and negligence displayed by Eli's sons, and by extension, Eli's own failure to uphold the sanctity of the Lord's sanctuary and His divinely appointed worship. It sets the stage for the impending judgment on Eli's negligent leadership and the eventual transfer of the priesthood to a faithful successor.

### CONTEXT
* **Literary Context:** This verse is a pivotal component of a prophetic oracle delivered by an unnamed "man of God" directly to Eli, the High Priest. It follows a detailed and damning account of the egregious sins committed by Eli's sons, Hophni and Phinehas, who systematically abused their priestly privileges by desecrating the Lord's sacrifices and engaging in immoral conduct at the tabernacle entrance (as vividly described in [1 Samuel 2:12-17](/1_samuel/2-12-17 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons") and [1 Samuel 2:22-25](/1_samuel/2-22-25 "1 Samuel 2:22-25 - Eli's Sons' Immorality and Eli's Rebuke")). The divine message serves as a direct, confrontational reminder to Eli of the sacred trust placed in his family line, highlighting the immense gravity of their transgressions against God's covenant and His holy name. This indictment immediately precedes the pronouncement of severe judgment upon Eli's house and foreshadows the eventual transfer of the priesthood to a faithful successor.

* **Historical & Cultural Context:** The narrative unfolds in Shiloh, which served as the central hub for Israelite worship during the period of the Judges, housing the tabernacle and the Ark of the Covenant. The priesthood, specifically the Aaronic line, was not a human invention but a divinely established institution rooted in the Mosaic Law (detailed extensively in [Exodus 28](/exodus/28 "Exodus 28 - The Priestly Garments") and [Leviticus 8](/leviticus/8 "Leviticus 8 - The Consecration of Aaron and His Sons")). Priests functioned as essential intermediaries between God and Israel, bearing the solemn responsibility for maintaining the purity of worship, meticulously offering sacrifices, burning incense, and seeking divine guidance. The "offerings made by fire" were not merely ritualistic acts but also provided the stipulated sustenance for the priests and their families, as divinely ordained in the law (e.g., [Leviticus 7:35](/leviticus/7-35 "Leviticus 7:35 - Priests' Portion of Offerings")). The flagrant corruption of this sacred system by Eli's sons constituted a profound violation of both religious and social norms, fundamentally undermining the very foundation of Israel's covenant relationship with Yahweh.

* **Key Themes:** This verse powerfully contributes to several overarching themes woven throughout 1 Samuel and the broader Old Testament narrative. It underscores the theme of **Divine Election and Covenant**, emphasizing God's sovereign and unmerited choice of a specific lineage for sacred service, a choice rooted in His eternal covenant with Aaron (as meticulously detailed in [Exodus 28:1](/exodus/28-1 "Exodus 28:1 - The Appointment of Aaron and His Sons")). Furthermore, it highlights the critical relationship between **Privilege and Responsibility**, demonstrating unequivocally that divine favor and unique access come with profound obligations to faithfully steward sacred trusts. The verse also serves as a stark and sobering example of **Accountability in Leadership**, particularly spiritual leadership, where negligence, compromise, and failure to uphold divine standards inevitably lead to severe consequences, as tragically witnessed in Eli's downfall and the subsequent judgment on his house (compare [1 Samuel 3:11-14](/1_samuel/3-11-14 "1 Samuel 3:11-14 - God's Judgment on Eli's House")). Finally, it subtly yet powerfully reinforces **God's Enduring Faithfulness** to His own character and covenant, even amidst pervasive human failure, as He remembers His covenant, albeit demanding purity, reverence, and obedience from those who are called to serve Him.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis

* **Choose (Hebrew, _bâchar'_):** This verb (H977) signifies a deliberate, sovereign selection, emphasizing God's initiative and exclusive prerogative in appointing the Aaronic priesthood. It denotes a divine act of preference and setting apart, not based on human merit or tribal strength, but solely on God's will and covenant purposes. In this context, it highlights the immense privilege and unique status conferred upon Eli's ancestors, making their subsequent failure and the abuse of their position even more reprehensible and inexcusable.

* **Ephod (Hebrew, _ʾêphôḏ'_):** This term (H646) refers to a distinctive, ornate priestly garment worn by the high priest, often described as an apron-like vest. Its significance lay not merely in its appearance or material, but in its profound spiritual function: it was the receptacle for the Urim and Thummim, sacred lots used for discerning God's will and receiving divine guidance (e.g., [Exodus 28:30](/exodus/28-30 "Exodus 28:30 - The Urim and Thummim")). Wearing the ephod "before me" (God) thus symbolized the high priest's unique role as an authorized intermediary, empowered to seek divine counsel and represent the people before the Lord. Its mention here underscores the profound spiritual authority and intimate access to God that Eli's sons were flagrantly abusing.

* **Offerings made by fire (Hebrew, _ʾishshâh'_):** This term (H801) refers to any sacrifice consumed by fire on the altar, encompassing various types of offerings such as burnt offerings, grain offerings, and peace offerings. These sacrifices were absolutely central to Israelite worship, serving as acts of atonement, thanksgiving, dedication, and communion with God. Crucially, specific portions of these "fire offerings" were designated by divine law as the priests' sustenance (e.g., [Leviticus 7:35](/leviticus/7-35 "Leviticus 7:35 - Priests' Portion of Offerings")). The rhetorical question highlights God's generous and complete provision for the priests, contrasting sharply with Eli's sons' greedy, violent, and illicit seizure of the best portions, thereby defiling both the sacrifices themselves and the Lord's holy provision.

#### Verse Breakdown

* **"And did I choose him out of all the tribes of Israel [to be] my priest,"**: This opening clause establishes the foundational premise of God's sovereign, unmerited election. The rhetorical question emphasizes that the priesthood was not a human invention, a position earned by merit, or an inherited right based on tribal strength or political influence, but a direct, divine appointment. God, out of all twelve tribes of Israel, specifically chose Aaron and his descendants, setting them apart for the unique and sacred role of ministering directly to Him on behalf of the entire nation. This choice underscores the immense honor, divine favor, and profound trust bestowed upon Eli's lineage.

* **"to offer upon mine altar, to burn incense, to wear an ephod before me?"**: This clause enumerates the core, sacred duties and privileges of the high priest, highlighting the intimacy, solemnity, and holiness required of their service. "To offer upon mine altar" refers to the sacrificial system, the primary means of atonement, reconciliation, and worship for Israel. "To burn incense" signifies prayer, intercession, and communion, a fragrant offering ascending to God. "To wear an ephod before me" points to the high priest's unique role in seeking divine counsel and representing the people, often through the Urim and Thummim. Each duty was performed "before me," emphasizing God's direct presence, His holiness, and the absolute necessity for reverence, purity, and faithfulness, which Eli's sons conspicuously and defiantly lacked.

* **"and did I give unto the house of thy father all the offerings made by fire of the children of Israel?"**: This final clause addresses God's generous and comprehensive provision for the priests. The "offerings made by fire" were not just ritual sacrifices but also the divinely ordained means by which the priests and their families were sustained, as God had decreed that they would live by the altar, having no tribal land inheritance. The rhetorical question underscores God's complete, abundant, and faithful provision, contrasting sharply with the greedy and illicit practices of Hophni and Phinehas, who were taking more than their rightful share and before the fat was burned, thereby despising the Lord's offerings and His covenant. This highlights the profound ingratitude, corruption, and sacrilege of Eli's house in abusing God's generosity.

#### Literary Devices

The passage in [1 Samuel 2:28](/1_samuel/2-28 "1 Samuel 2:28 - God's Indictment of Eli") is powerfully structured around a **rhetorical question**. This device is employed not to solicit an answer, but to make a forceful, undeniable assertion and to emphasize the profound and undeniable truth of God's past faithfulness and generous provision to Eli's family. The implied answer is a resounding "Yes," which then serves to heighten the dramatic contrast with the current state of corruption and Eli's abject failure to uphold his responsibilities. The question also functions as a potent form of **reproach** or **indictment**, subtly yet powerfully reminding Eli of the immense magnitude of the privilege his family has squandered and the sacred trust they have betrayed. There is also an element of **parallelism** evident in the enumeration of priestly duties ("to offer... to burn... to wear") and the divine provisions, which serves to underscore the comprehensive nature of God's original, perfect design for the priesthood and the complete deviation from it by Eli's sons. The entire oracle, including this verse, carries a strong tone of **irony**, as the very family chosen for the most sacred service has become the primary source of desecration and dishonor to God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The theological weight of 1 Samuel 2:28 lies in its profound articulation of divine election, covenantal responsibility, and the absolute sanctity of worship. It underscores that God's choice is not a blank check for perpetual privilege but a sacred trust demanding faithful stewardship, reverence, and obedience. The Aaronic priesthood, divinely established, was meant to be a conduit of holiness, a model of righteous service, and a faithful representation of God to the nation. Eli's tragic failure to restrain his sons, and their blatant disregard for the Lord's offerings and His holy sanctuary, represented a severe breach of this covenant, demonstrating that even those in positions of immense spiritual authority are subject to divine judgment when they fail to honor God's commands and uphold His standards. This passage vividly portrays God's unwavering commitment to His own holiness and the purity of His worship, even when it necessitates confronting and judging His chosen servants, thereby setting a precedent for divine accountability.

* [Exodus 28:1](/exodus/28-1 "Exodus 28:1 - The Appointment of Aaron and His Sons")
* [Leviticus 10:1-3](/leviticus/10-1-3 "Leviticus 10:1-3 - Nadab and Abihu's Unholy Fire and Death")
* [Malachi 2:1-9](/malachi/2-1-9 "Malachi 2:1-9 - God's Rebuke of the Corrupt Priests")

### REFLECTION AND APPLICATION
The divine indictment in 1 Samuel 2:28 offers timeless and invaluable lessons for all believers, particularly those entrusted with positions of spiritual leadership or influence. It serves as a potent and sobering reminder that divine calling is inextricably linked with profound responsibility, not merely personal privilege or status. We are called to steward God's gifts, resources, and, most importantly, His people with the utmost integrity, reverence, and faithfulness. Eli's tragic example highlights the critical importance of accountability, not only for our own actions and attitudes but also for the conduct of those under our direct influence, especially within our families, ministries, and communities. The passage challenges us to engage in honest self-examination: Is our service to God characterized by genuine reverence, wholehearted obedience, and selfless dedication, or by a casual, self-serving, or even exploitative approach that ultimately dishonors Him? It compels us to uphold the sanctity of God's house, His worship, and His truth, ensuring that our actions and lives consistently reflect the holiness and glory of the One we serve.

#### Questions for Reflection

* **How does God's sovereign choice of the Aaronic priesthood inform our understanding of divine calling and election in our own lives and ministries today?**
* **In what subtle or overt ways might we, like Eli's sons, be tempted to treat sacred things casually, exploit spiritual privileges, or neglect our God-given responsibilities for personal gain?**
* **What are the specific responsibilities that come with any position of leadership or influence God has entrusted to us, whether in the church, family, workplace, or community?**
* **How can we cultivate a deeper sense of reverence for God's holiness and ensure that our actions and attitudes consistently reflect His appointed ways of worship and service?**

### FAQ

**What was the "ephod" and why was its mention significant here?**

Answer: The ephod was a distinctive, ornate garment worn by the high priest, often described as an apron-like vest, and was a central component of his sacred attire (see [Exodus 28:6-14](/exodus/28-6-14 "Exodus 28:6-14 - Description of the Ephod")). Its significance extended far beyond mere attire; it was the designated place for the Urim and Thummim, sacred objects used by the high priest to discern God's will for Israel (as described in [Exodus 28:30](/exodus/28-30 "Exodus 28:30 - The Urim and Thummim")). Its mention in [1 Samuel 2:28](/1_samuel/2-28 "1 Samuel 2:28 - God's Indictment of Eli") is highly significant because it underscores the high priest's unique and sacred role as an authorized intermediary between God and His people, a role that demanded utmost holiness and integrity. Eli's sons, by their corrupt practices, were not only desecrating this holy office but also undermining the very means by which God communicated His will and guidance to Israel, thereby eroding the spiritual foundation of the entire nation.

**Why does God emphasize giving "all the offerings made by fire" to Eli's house?**

Answer: God emphasizes giving "all the offerings made by fire" to Eli's house to highlight His complete, generous, and faithful provision for the priesthood. According to the Mosaic Law (e.g., [Leviticus 7:35](/leviticus/7-35 "Leviticus 7:35 - Priests' Portion of Offerings") and [Numbers 18:8-19](/numbers/18-8-19 "Numbers 18:8-19 - The Priests' Portion of Offerings")), specific portions of the sacrifices consumed by fire on the altar were designated as the priests' sustenance. This divine arrangement ensured that the priests, who had no tribal land inheritance, were fully supported by the community through their dedicated service to God at the tabernacle. By reminding Eli of this abundant and gracious provision, God underscores the profound ingratitude, blatant sin, and sacrilege of Eli's sons, Hophni and Phinehas, who were greedily seizing the best portions of the sacrifices for themselves, even before they were properly offered to the Lord ([1 Samuel 2:12-17](/1_samuel/2-12-17 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons")). This act was not merely theft, but a profound disrespect for God's holy provision, His sacrificial system, and ultimately, for God Himself.

### CHRIST-CENTERED FULFILLMENT
The rhetorical questions posed by God in [1 Samuel 2:28](/1_samuel/2-28 "1 Samuel 2:28 - God's Indictment of Eli"), meticulously detailing the immense privileges and solemn responsibilities of the Aaronic priesthood, find their ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. The Old Testament priesthood, though divinely instituted, was inherently flawed and temporary due to the sinfulness and mortality of its human incumbents. Priests like Eli and his sons tragically demonstrated the imperfect nature of a system that required repeated sacrifices and fallible intermediaries, highlighting humanity's persistent inability to perfectly bridge the gap between a holy God and sinful people. In glorious contrast, Jesus is presented in the New Testament as our great High Priest, chosen not from a human tribe or by human succession, but eternally appointed by God Himself, "after the order of Melchizedek" ([Hebrews 5:6](/hebrews/5-6 "Hebrews 5:6 - Jesus, a Priest Forever After the Order of Melchizedek")). He perfectly fulfills all priestly duties: He offered Himself as the one, perfect, and eternal sacrifice for sins, rendering all other offerings obsolete and securing complete atonement ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Unlike the earthly priests who stood before a physical altar, Jesus has entered the true heavenly sanctuary, where He ever lives to intercede perfectly and perpetually for us ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Jesus' Eternal Priesthood and Intercession")). His priesthood is unchangeable, without blemish, and eternally effective, securing for all believers eternal access to God's presence and providing the spiritual sustenance of His grace. Thus, the failures of Eli's house powerfully underscore the absolute necessity and the profound glory of Christ's flawless and complete priestly work, revealing Him as the true Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) and the perfect High Priest who provides eternal life and sustenance for His people.

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 28:1

¶ And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, [even] Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

Leviticus 8:7

And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound [it] unto him therewith.

Leviticus 8:8

And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.

Leviticus 6:16

And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

Numbers 5:9

And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.

Numbers 5:10

And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.

Leviticus 7:7

As the sin offering [is], so [is] the trespass offering: [there is] one law for them: the priest that maketh atonement therewith shall have [it].