1 Samuel 2:29

KJV

Wherefore kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?

KJV (with Strong's)

Wherefore kick {H1163} ye at my sacrifice {H2077} and at mine offering {H4503}, which I have commanded {H6680} in my habitation {H4583}; and honourest {H3513} thy sons {H1121} above me, to make yourselves fat {H1254} with the chiefest {H7225} of all the offerings {H4503} of Israel {H3478} my people {H5971}?

Complete Jewish Bible

So why are you showing such disrespect for my sacrifices and offerings, which I ordered to be made at my dwelling? Why do you show more honor to your sons than to me, making yourselves fat with the choicest parts of all the offerings of Isra'el my people?'

Berean Standard Bible

Why then do you kick at My sacrifice and offering that I have prescribed for My dwelling place? You have honored your sons more than Me by fattening yourselves with the best of all the offerings of My people Israel.’

American Standard Version

Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation, and honorest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?

Commentary

### SUMMARY
1 Samuel 2:29 delivers a scathing divine indictment against Eli, the high priest, and by extension his sons, Hophni and Phinehas. It reveals God's profound displeasure at their contemptuous treatment of His sacrifices and offerings, which were commanded for His tabernacle. The verse highlights Eli's grave spiritual failure in prioritizing his wicked sons over the Lord, allowing them to exploit their priestly office for personal gain by illicitly consuming the choicest parts of the offerings, thereby dishonoring God and corrupting the worship of Israel.

### CONTEXT
* **Literary Context:** This verse is a direct accusation from God, delivered through an unnamed "man of God," to Eli, the high priest. It follows a detailed description of the egregious sins of Eli's sons, Hophni and Phinehas, who were priests at Shiloh. [1 Samuel 2:12-17](/1_samuel/2-12-17 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons") vividly portrays their contempt for the Lord's sacrifices, taking portions that were not theirs and even engaging in immorality at the tabernacle entrance. Eli's mild rebukes to his sons (found in [1 Samuel 2:22-25](/1_samuel/2-22-25 "1 Samuel 2:22-25 - Eli Rebukes His Sons")) proved ineffective, demonstrating his failure to exercise proper authority and discipline. The divine message in [1 Samuel 2:27-36](/1_samuel/2-27-36 "1 Samuel 2:27-36 - Prophecy Against Eli's House") serves as a pronouncement of judgment, detailing the severe consequences that will befall Eli's household due to their sin, with verse 29 encapsulating the core reasons for this impending divine wrath.

* **Historical & Cultural Context:** The events unfold at Shiloh, which served as the central place of worship for Israel during the period of the Judges, housing the Tabernacle and the Ark of the Covenant before the establishment of the monarchy. The Mosaic Law, particularly in books like [Leviticus](/leviticus/1 "Leviticus - Laws of Offerings and Priesthood") and [Numbers](/numbers/1 "Numbers - Laws and Census"), meticulously prescribed the procedures for sacrifices and the portions designated for the priests. Priests were to receive specific parts of the offerings for their sustenance, but only after the fat and other designated portions were offered to the Lord (e.g., [Leviticus 7:28-36](/leviticus/7-28-36 "Leviticus 7:28-36 - Priests' Portions")). Eli's sons, however, were flagrantly violating these divine commands, seizing the best portions for themselves before they were properly offered, thereby treating God's holy things with utter disdain. Eli, as the high priest, was responsible for upholding these laws and ensuring the purity of worship, making his inaction a profound breach of his sacred duty.

* **Key Themes:** This verse powerfully contributes to several overarching themes in 1 Samuel. Firstly, it underscores the theme of **Contempt for God's Ordinances**, as the actions of Eli's sons, and Eli's complicity, demonstrate a blatant disregard for the divinely established sacrificial system. This directly contrasts with the reverence and obedience God demands, as seen in the laws of [Leviticus](/leviticus/1 "Leviticus - Laws of Offerings and Priesthood"). Secondly, it highlights the theme of **Misplaced Honor and Priority**, as God explicitly accuses Eli of "honourest thy sons above me." This reveals a critical spiritual failing where familial loyalty and comfort superseded divine reverence and obedience, a theme that recurs throughout the biblical narrative, often with dire consequences. Thirdly, the phrase "to make yourselves fat with the chiefest of all the offerings" points to the pervasive theme of **Greed and Self-Indulgence** within the priesthood, where sacred office was exploited for personal, material gain rather than selfless service. Finally, the verse serves as a potent reminder of **Divine Accountability**, particularly for those in positions of spiritual leadership. Eli's failure to uphold his responsibilities and confront sin within his own household leads directly to the severe judgment pronounced against his lineage, foreshadowing the divine principle that "those who honor me I will honor, and those who despise me shall be lightly esteemed" (as stated in [1 Samuel 2:30](/1_samuel/2-30 "1 Samuel 2:30 - God's Promise and Warning")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Kick (Hebrew, _bâʻaṭ'_):** The Hebrew verb בָּעַט (_bâʻaṭ_), translated "kick," carries a strong connotation of treating something with contempt, trampling upon it, or spurning it with disdain. It suggests a violent and disrespectful rejection, often implying a deliberate act of rebellion or scorn. In this context, it vividly portrays the priests' actions as a defiant and contemptuous disregard for God's holy sacrifices, treating them as worthless or beneath consideration, rather than with the reverence due to divine commands.
* **Honourest (Hebrew, _kâbad'_):** The verb כָּבַד (_kâbad_), here in the Hiphil stem (causative), means "to make heavy," "to honor," "to give weight to." God's accusation, "honourest thy sons above me," implies that Eli had given greater weight, importance, and deference to his sons' desires and comfort than to God's commands and glory. His inaction in disciplining them effectively communicated that their well-being or the avoidance of familial conflict was more significant to him than upholding God's holiness and the integrity of worship.
* **Fat (Hebrew, _bârâʼ'_):** The Hiphil infinitive לְהַבְרִיאֲכֶם (_l'havri'achem_), derived from the root בָּרָא (_bârâʼ_) which can mean "to be fat" or "to be healthy/prosperous," here implies an unholy enrichment or indulgence. It refers to the physical act of making oneself corpulent by consuming the choicest portions of the offerings, but also carries the metaphorical sense of gaining wealth, comfort, or status through illicit means. It underscores the selfish motivation and gluttony that drove the priests to exploit their sacred office for personal, material gain at the expense of God's honor.

#### Verse Breakdown
* **"Wherefore kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation;":** This opening rhetorical question expresses God's profound indignation and bewilderment at the blatant disrespect shown by Eli and his sons. The "kicking" metaphorically describes their contemptuous treatment of the sacred sacrifices and offerings, which were not merely rituals but God's divinely ordained means of communion and atonement. The phrase "which I have commanded [in my] habitation" emphasizes the divine origin and sanctity of these practices, performed at the Tabernacle (God's dwelling place), making their actions a direct affront to God Himself and His holy presence.
* **"and honourest thy sons above me,":** This clause pinpoints Eli's central sin: a profound misplacement of honor and priority. God directly accuses Eli of valuing his own sons, despite their wickedness, more than he valued God. This "honor" was demonstrated not by active endorsement of their sin, but by his passive failure to restrain them, to discipline them effectively, and to uphold God's standards above his personal comfort or familial attachments. This spiritual compromise was an act of disloyalty to the Lord.
* **"to make yourselves fat with the chiefest of all the offerings of Israel my people?":** This final clause reveals the selfish motivation and outcome of their contemptuous actions. The priests were not merely neglecting their duties; they were actively exploiting their position to enrich themselves. By taking the "chiefest" (the best, the prime portions) of the offerings, which were meant either for God (e.g., the fat) or for the priests in a prescribed, holy manner, they were indulging their own appetites and greed. This act was a theft from God and from the people of Israel, who brought their offerings in faith, and it further highlighted the corruption that had permeated the very heart of Israel's worship.

#### Literary Devices
The verse employs several potent literary devices to convey God's severe rebuke. The most prominent is the **Rhetorical Question**, "Wherefore kick ye... and honourest... to make yourselves fat...?" This is not a question seeking information but a powerful expression of divine indignation, emphasizing the inexcusable nature of their actions and inviting reflection on their profound spiritual failure. The phrase "kick ye at my sacrifice" utilizes **Metaphor**, portraying a violent and contemptuous rejection of what is sacred, transforming an abstract concept of disrespect into a visceral, physical act. Similarly, "make yourselves fat" is a **Metonymy** or **Synecdoche**, referring to physical indulgence that represents a broader spiritual gluttony and exploitation of sacred resources for personal gain. The entire verse also exhibits **Parallelism** in its structure, presenting two distinct but related accusations (kicking at sacrifices, honoring sons over God) that both lead to the same outcome of self-indulgence, reinforcing the comprehensive nature of their sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 2:29 serves as a stark reminder of the profound importance of revering God's holiness and the severe consequences of spiritual compromise, particularly for those in leadership. It underscores the principle that God demands absolute loyalty and that any misplaced honor, whether for family, personal gain, or comfort, constitutes a direct affront to His sovereignty and character. The corruption of the priestly office at Shiloh highlights the danger of ritual without righteousness and the devastating impact of leaders who fail to uphold divine standards. This passage foreshadows the broader biblical theme of divine judgment against those who profane sacred things and abuse positions of trust, emphasizing that God will not be mocked and will hold His servants accountable for their stewardship.

* [Malachi 1:6-8](/malachi/1-6-8 "Malachi 1:6-8 - Priests Despise God's Name")
* [Romans 2:21-24](/romans/2-21-24 "Romans 2:21-24 - Hypocrisy of Teachers")
* [Hebrews 12:28-29](/hebrews/12-28-29 "Hebrews 12:28-29 - Worship God with Reverence and Awe")

### REFLECTION AND APPLICATION
1 Samuel 2:29 challenges believers to deeply examine their own hearts and priorities. Are we, in any way, "kicking" at God's commands or His sacred truths by treating them casually, selectively, or with disdain in our daily lives? Do we honor anything or anyone—our careers, our families, our desires, our comfort—above God? Eli's tragic example serves as a powerful warning against spiritual complacency and the dangers of failing to confront sin, both in ourselves and in those under our influence. True reverence for God demands that we prioritize His will, uphold His standards, and refuse to compromise His holiness for personal gain or convenience. This verse calls us to a life of integrity, where our actions consistently demonstrate that God's honor and commands are paramount, and where we seek to serve Him faithfully with our best, rather than exploiting His grace for selfish ends.

#### Questions for Reflection
* **In what areas of my life might I be inadvertently "kicking" at God's commands or treating His truths with less reverence than they deserve?**
* **What or whom do I tend to honor above God, especially when faced with difficult choices or potential conflict?**
* **How does my use of resources, time, and talents reflect whether I am "making myself fat" or truly honoring God with the "chiefest" of what He has given me?**
* **If I am in a position of leadership (in family, church, or work), am I exercising appropriate spiritual authority and discipline, or am I prone to Eli's complacency?**

### FAQ
**What does it mean for Eli to "kick" at God's sacrifice?**

Answer: The phrase "kick ye at my sacrifice" (from the Hebrew _bâʻaṭ_) is a vivid metaphor expressing profound contempt, disdain, and a violent rejection of something sacred. It signifies treating God's holy offerings and the divinely commanded worship system with utter disrespect and scorn, as if trampling them underfoot. It's not merely neglect but an active, defiant disregard for God's holiness and His established ways of relating to His people. Eli, through his sons' actions and his own passive complicity, allowed the sacred rituals to be profaned, effectively "kicking" at the very heart of Israel's covenant relationship with God. This contempt was manifested in their taking the best portions of the sacrifices for themselves before they were offered to the Lord, a direct violation of God's laws concerning offerings (e.g., [Leviticus 3:16-17](/leviticus/3-16-17 "Leviticus 3:16-17 - Fat Belongs to the Lord")).

**How did Eli honor his sons above God?**

Answer: Eli honored his sons above God not necessarily by encouraging their sin, but by his profound failure to restrain them and hold them accountable. Despite being aware of their egregious actions—their illicit taking of offerings and their immorality at the Tabernacle entrance (as described in [1 Samuel 2:22-25](/1_samuel/2-22-25 "1 Samuel 2:22-25 - Eli Rebukes His Sons"))—Eli offered only weak rebukes. His inaction demonstrated that his concern for their comfort, his desire to avoid confrontation, or perhaps his personal peace outweighed his commitment to God's glory, the purity of worship, and the integrity of the priesthood. By allowing their wickedness to continue unchecked, he implicitly prioritized his familial ties and personal ease over God's explicit commands and the sanctity of His house, thereby dishonoring God. [1 Samuel 2:30](/1_samuel/2-30 "1 Samuel 2:30 - God's Promise and Warning") further clarifies this, stating, "those who honor me I will honor, and those who despise me shall be lightly esteemed." Eli's actions showed he despised God by not honoring Him.

### CHRIST-CENTERED FULFILLMENT
1 Samuel 2:29, with its depiction of a corrupt priesthood and defiled sacrifices, powerfully foreshadows the need for a perfect High Priest and a final, unblemished sacrifice. Eli and his sons represent the failure of the Old Covenant priesthood, which, despite its divine institution, was susceptible to human sin, greed, and corruption. Their "kicking" at God's sacrifices and "making themselves fat" stands in stark contrast to the perfect obedience and self-giving of Jesus Christ. He is the [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") who offered Himself as the [spotless Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God")—the ultimate sacrifice that perfectly honored the Father and took away the sin of the world, once for all. Unlike Eli, who honored his sons above God, Jesus perfectly honored His Father, declaring, "[I always do what pleases him](/john/8-29 "John 8:29 - Jesus Always Pleases the Father")." Through His perfect life, atoning death, and resurrection, Jesus established a [new and better covenant](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant"), fulfilling all the types and shadows of the Old Testament sacrificial system. His sacrifice was not for personal gain but for the redemption of humanity, providing eternal access to God's presence, unlike the temporary and flawed access offered by the Levitical priests.

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

Matthew 10:37

He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Deuteronomy 32:15

¶ But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.

1 Samuel 2:13

And the priests' custom with the people [was, that], when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;

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.

Deuteronomy 12:5

¶ But unto the place which the LORD your God shall choose out of all your tribes to put his name there, [even] unto his habitation shall ye seek, and thither thou shalt come:

Deuteronomy 12:6

And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:

Malachi 1:12

But ye have profaned it, in that ye say, The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible.