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Commentary on 1 Samuel 2 verses 27–36
Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli's family was now nearer to God than all the families of the earth, and therefore he will punish them, Amo 3:2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.
I. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt (Exo 4:27), in the house of bondage, as a token of further favour which he designed for him, Sa1 2:27. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God's altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, Sa1 2:28. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deu 32:6; Sa2 12:7, Sa2 12:8.
II. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, Sa1 2:29. 1. His sons had impiously profaned the holy things of God: "You kick at my sacrifice which I have commanded; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to." They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, Holiness to the Lord was written (Zac 14:20), and took that fat to themselves which God had appointed to be burnt on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety: "Thou for thy part honourest thy sons above me," that is, "thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation ab officio et beneficio - of their office and its emoluments." Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, Sa1 2:15. He was a fat heavy man (Sa1 4:18), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), You make yourselves fat with the chief of all the offerings. God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See Hos 4:8.
III. He declares the cutting off of the entail of the high priesthood from his family (Sa1 2:30): "The Lord God of Israel, who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded." I said, indeed, that thy house, and the house of thy father Ithamar (for from that younger son of Aaron Eli descended), should walk before me for ever. Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: They shall walk before me forever, that is, "they shall have the honour, provided they faithfully do the service." Walking before God is the great condition of the covenant, Gen 17:1. Let them set me before their face, and I will set them before my face continually (Psa 41:12), otherwise not. But now the Lord says, Be it far from me. "Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not." Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.
IV. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which all must expect to be dealt with (like that by which Cain was tried, Gen 4:7): Those that honour me I will honour, and those that despise me shall be lightly esteemed.
1.Observe in general, (1.) That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest. (2.) As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See Psa 18:25, Psa 18:26.
2.Particularly, (1.) Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See Joh 12:26. (2.) Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, I will honour them), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, Psa 79:12.
V. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God's ministers be vicious and profane, of how much sorer punishment will they be thought worthy, here and for ever, than other sinners! Let such read the doom here passed on Eli's house, and tremble. It is threatened,
1.That their power should be broken (Sa1 2:31): I will cut off thy arm, and the arm of thy father's house. They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God would make them contemptible and base. See Mal 2:8, Mal 2:9. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.
2.That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, Sa1 2:31, Sa1 2:32. It is twice spoken: "There shall not be an old man in thy house for ever;" and again (Sa1 2:33), "All the increase of thy house, from generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service," so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.
3.That all their comforts should be embittered. (1.) The comfort they had in the sanctuary, in its wealth and prosperity: Thou shalt see an enemy in my habitation. This was fulfilled in the Philistines' invasions and the mischiefs they did to Israel, by which the country was impoverished (Sa1 13:19), and no doubt the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God's habitation as broke Eli's heart. As it is a blessing to a family to see peace upon Israel (Psa 128:5, Psa 128:6), so the contrary is a sore judgment upon a family, especially a family of priests. (2.) The comfort of their children: "The man of thine whom I shall not cut off by an untimely death shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to consume thy eyes and grieve thy heart, for his foolishness or his sickliness, his wickedness or his poverty." Grief for a dead child is great, but for a bad child often greater.
4.That their substance should be wasted and they should be reduced to extreme poverty (Sa1 2:36): "He that is left alive in thy house shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence." (1.) He shall beg for the smallest alms - a piece of silver (and the word signifies the least piece) and a morsel of bread. See how this answered the sin. Eli's sons must have the best pieces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them. (2.) He shall beg for the meanest office: Put me into somewhat belonging to the priesthood (as it is in the original); make me as one of the hired servants, the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli's race, was deposed by Solomon for treason, and he and his turned out of office in the temple (Kg1 2:26, Kg1 2:27), by which it is easy to think his posterity were reduced to the extremities here described.
5.That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: This shall be a sign to thee, Sa1 2:34. When thou hearest it, say, "Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order." Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, Sa1 4:11.
VI. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel (v. 35): I will raise me up a faithful priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar's place in the beginning of Solomon's reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God's work shall never fall to the ground for want of hands to carry it on. The high priest is here said to walk before God's anointed (that is, David and his seed) because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father's mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.
And I will build a faithful house for him, etc. The faithful house, which is built for the faithful priest on the rock foundation by the wise man, is the Church; which walked before Christ all the days of this present life, and never will the gates of hell prevail against its perfect progress. And it is beautifully said, "She will walk all the days;" because when the course of fleeting days has passed and the better day comes in His courts, which is better than thousands, and He grants the blessing, who gave the law, this house has nothing more to improve, walking from strength to strength; because she will see the God of gods in Zion and will praise Him blessed in His house, indeed even the house itself forever. For a faithful house cannot easily be understood as built for Samuel, whose sons are reported to have turned aside to greed and not walked in his ways, unless perhaps his house is to be considered the people he was leading, about which it is written: "And all the house of Israel longed for the Lord" (1 Samuel 7). And to have walked before Christ the Lord, either the Lord Himself before Samuel, or Samuel himself, whether Saul or David can be understood.
"And I will raise up for myself a faithful priest, who will act according to my heart, etc." [1 Samuel 2:35] What the prophet says, speaking to Eli in the person of God: And I will raise up for myself a faithful priest, who will act according to my heart and my soul: and I will build him a faithful house, and he will walk before my Christ all days, must be understood under the figure of Samuel as referring to the Lord Savior, namely the highest and true high priest. For just as Samuel succeeded Eli in the priesthood after his death, chosen not from the lineage of Aaron, but from another family of Levi: For he was the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Tohu, the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, the son of Tahath, the son of Asir, the son of Abiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel (I Chronicles VI), as the words of the Chronicles narrate: so also the Mediator of God and men, to be our priest, took on flesh not from Levi but from another tribe, namely Judah; he offered another sacrifice than the legal one, that is, his own flesh to the Father for us; he left others than those of the lineage of Aaron as heirs of his priesthood, namely the sons of grace of the new testament, gathered from the whole nation of the Gentiles. And God, as if speaking in a human manner, says: Who will act according to my heart and my soul; it can be rightly taken to refer to Samuel, who in all things obeyed his will as a man would obey God; but concerning the Lord Savior, it means that as the only begotten Son, he is aware of all the secrets of the Father, as he himself clearly testifies about himself, saying: And I do nothing of myself, but as the Father has taught me, so I speak. And he who sent me is with me; and he has not left me alone, because I always do what pleases him (John VIII). To whom the Father builds a faithful house, which house we are, if we hold firmly to the confidence and the glory of hope until the end. And this house will walk before his Christ, that is, the highest priest himself, all days; for the holy Church up to the end of the world will never cease to grow with the increase of its members. Otherwise, how can it be understood about Samuel, that a faithful house was built for him, which would walk before the Christ of the Lord, that is, Samuel himself, all the days; since we read later that his sons turned aside from his ways after greed, and perverted judgment? Unless perhaps in this place we understand his house to mean the Israelite people, who served the Lord all the days of his priesthood. Concerning which it is written: And all the house of Israel lamented after the Lord. And shortly after: So the children of Israel put away Baalim and Ashtaroth, and served only the Lord (1 Samuel VII). But as for what follows: However, it shall come to pass, that whoever remains in your house, shall come to pray for him, and to offer a piece of silver, and a morsel of bread (1 Samuel II); this both in the present time is somewhat fulfilled, and in the end of the world will be completely fulfilled. For even if few, yet some daily from the Jews, not only of the common people, but also from the priestly lineage flee to the Church; and when the fullness of the Gentiles has come in, then all Israel shall be saved (Romans II). Whoever from these is to be saved is indeed the one who is said to remain in the house. With the priesthood of Eli perishing, it is necessary for him to offer to the Church for himself a piece of silver of devoted confession to God, which is contained in the creed; short in word, but significant in virtue. Silver represents the clarity of the heavenly word, as gold often represents the splendor of spiritual wisdom. He shall also offer the bread of the saving sacrifice, with the legal victim's flesh rejected, and shall say: Grant me, I pray, one priestly portion (1 Samuel II), that is, to the same people splendid with Christ as priest, to whom Peter said: But you are a chosen generation, a royal priesthood (1 Peter II). And what he adds: That I may eat a morsel of bread (1 Samuel II), he also elegantly expressed the very type of sacrifice, concerning which the priest himself said: The bread that I will give is my flesh, for the life of the world (John VI). For what he had said above, that he had given to the house of Aaron food from the sacrifices of the Old Testament, which were the sacrifices of the Jews; therefore here he said that one should ask to eat a morsel of bread, which is in the New Testament the sacrifice of Christians.
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SUMMARY
1 Samuel 2:35 presents a pivotal divine prophecy delivered by an unnamed "man of God" to the high priest Eli, announcing the imminent judgment upon Eli's corrupt priestly house and the sovereign establishment of a new, faithful priesthood. This declaration underscores God's unwavering commitment to the integrity of His service and His divine will, promising to raise up a priest who will align perfectly with His heart and mind, build an enduring lineage, and perpetually serve before His chosen king. It highlights God's justice in removing unfaithful leadership and His faithfulness in providing a righteous successor, ensuring the continuity of His redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is profoundly rich in Prophecy, serving as a direct, declarative divine utterance that foretells future events and God's sovereign intervention in human history. It masterfully employs powerful Contrast by juxtaposing the corrupt, unfaithful, and soon-to-be-removed house of Eli with the divinely established, faithful, and enduring priesthood that God promises to raise up. The phrase "sure house" functions as potent Symbolism, representing not merely a physical dwelling but a stable, permanent, and divinely sanctioned dynasty or lineage, reflecting God's unwavering faithfulness in maintaining His covenant promises despite human failure. Furthermore, the entire verse is a prime example of Foreshadowing, pointing beyond its immediate historical fulfillment (in the Zadokite priesthood) to the ultimate, complete, and eternal fulfillment in the person and work of Jesus Christ, who perfectly embodies both the faithful priest and the anointed king.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 2:35 profoundly reveals God's character as both impeccably just and unfailingly faithful. He will not tolerate corruption or unfaithfulness in His sacred service, demonstrating His righteous judgment upon those who profane His name. Yet, simultaneously, He is deeply committed to upholding His divine order and providing a righteous means for His people to approach Him rightly. This verse unequivocally underscores the principle that God seeks not merely external ritualistic adherence but a deep, internal alignment with His "heart and mind" in those who serve Him. It speaks powerfully to the enduring nature of God's covenant promises, demonstrating His sovereign ability to raise up new instruments and establish new leadership when existing ones fail, thereby ensuring the continuity and ultimate triumph of His redemptive plan. The promise of a "sure house" and perpetual service before "mine anointed" intricately connects the priestly and royal lines, foreshadowing the ultimate unity of these offices in the person of the Messiah. This passage serves as a timeless reminder that while human institutions and leaders may falter, God's eternal purposes will always prevail through His sovereign provision and faithful execution.
REFLECTION AND APPLICATION
This ancient prophecy from 1 Samuel holds profound and timeless relevance for believers today, challenging us to deeply examine the integrity and faithfulness of our own service to God, whether in formal ministry, leadership roles, or the seemingly mundane aspects of daily life. God seeks those whose "heart and mind" are authentically aligned with His, not merely those who perform religious duties or maintain outward appearances. Are we truly seeking His will and purposes in all we do, or are we driven by self-interest, external pressures, human approval, or a desire for personal recognition? The severe judgment on Eli's house serves as a sobering warning that unfaithfulness, particularly in spiritual leadership, carries serious consequences and disrupts God's intended order. Yet, God's promise to raise up a "faithful priest" offers immense hope and reassurance. It assures us that God is perpetually at work to restore, establish, and sustain righteousness, and He will always provide the necessary leadership for His church and the fulfillment of His global mission. As believers, we are called to be a "royal priesthood" (1 Peter 2:9), and this verse reminds us of the high standard of faithfulness, obedience, and internal alignment required in that sacred calling, trusting that God will indeed build His "sure house" through those who truly honor and serve Him with integrity.
Questions for Reflection
FAQ
Who is the "faithful priest" primarily referring to in the immediate historical context of the Old Testament?
Answer: While the prophecy finds its ultimate and perfect fulfillment in Jesus Christ, its immediate historical fulfillment points to Zadok. Zadok, who was not of Eli's lineage, was appointed high priest by King Solomon, replacing Abiathar (a descendant of Eli) who had been removed from the priesthood due to his disloyalty to Solomon during the succession crisis (1 Kings 2:26-27). The biblical narrative explicitly states that Solomon "put Zadok the priest in the place of Abiathar" (1 Kings 2:35), thereby establishing a new, faithful priestly line that served before the Davidic kings for centuries, fulfilling the prophecy.
What does "walk before mine anointed for ever" mean in this context?
Answer: To "walk before" someone in ancient Near Eastern culture signifies serving in their presence, being accountable to them, acting in their honor, and operating under their authority and direction. "Mine anointed" (Hebrew: mashiach) refers to God's divinely chosen king. In the immediate historical context, this meant the faithful priest would serve the Davidic kings, upholding the spiritual integrity of the nation in conjunction with the monarchy. The phrase "for ever" indicates the enduring and perpetual nature of this service and the stability of the new priestly line in relation to the established kingship. Theologically, it profoundly foreshadows the eternal service of the ultimate faithful priest, Jesus Christ, who serves before the eternal King, who is Himself the Messiah.
How does this prophecy relate to the broader narrative of 1 Samuel?
Answer: This prophecy is a pivotal turning point in 1 Samuel, setting the theological and narrative stage for major developments. It provides the divine justification for the impending judgment on Eli's house, which is subsequently fulfilled with the tragic death of his sons and the capture of the Ark of the Covenant by the Philistines (1 Samuel 4:11). It also implicitly validates and explains the rise of Samuel, who, though a Levite and primarily a prophet, functions in a significant priestly capacity and becomes God's primary instrument for leadership during this transitional period, ultimately anointing Israel's first kings (1 Samuel 7:9 and 1 Samuel 10:1). The prophecy thus underscores God's absolute sovereign control over Israel's leadership and the continuity of His redemptive purposes, ensuring that His plans are carried out despite human failure, and preparing the way for the establishment of the monarchy under divine guidance.
CHRIST-CENTERED FULFILLMENT
While 1 Samuel 2:35 found a significant historical fulfillment in the Zadokite priesthood, its ultimate, complete, and eternal realization is found exclusively in the person and work of Jesus Christ. He is the preeminent "faithful priest" who perfectly embodies the will of God, acting entirely "according to that which is in mine heart and in my mind" with flawless obedience and divine alignment. Unlike the Levitical priests, whose service was temporary, imperfect, and required repeated sacrifices, Jesus offered Himself as the perfect, once-for-all sacrifice, establishing an eternal and unchangeable priesthood "after the order of Melchizedek" (Hebrews 7:17 and Hebrews 7:24-27). God has indeed built Him a "sure house"—His eternal kingdom and the church, His spiritual family—which will never be shaken or brought to an end (Hebrews 12:28). Furthermore, Jesus is not only our great High Priest, interceding for us eternally (Hebrews 4:14 and Hebrews 7:25), but also "mine anointed"—the true Messiah, the King of Kings, who reigns eternally at the right hand of God (Acts 2:36 and Philippians 2:9-11). The promise that the faithful priest "shall walk before mine anointed for ever" finds its glorious and eternal fulfillment in Christ, who perfectly unites the offices of Priest and King, and whose eternal service ensures our perpetual access to God and His everlasting kingdom (Revelation 1:5-6).