1 Samuel 2

Each year Samuel’s parents came to see him at the time of the annual sacrifice (Feast of Tabernacles). And God blessed Samuel’s mother Hannah by giving her five more children (verse 21). Hannah had given Samuel to the Lord, but the Lord had given her much more in return!

22–26 Eli’s sons not only showed contempt for the Lord’s offerings; they also were sexually promiscuous with the women who served in various ways at the entrance to the tabernacle. According to Eli, his sons were sinning not so much against other people but against God Himself, which was worse. By Eli’s reasoning, if one sinned against another person, a judge (God) could mediate between the two parties; but if one sinned against the judge, no mediation was possible—only punishment. Eli’s reasoning was faulty: all SIN, no matter who is affected, is equally a sin against God, the Judge. Furthermore, even with sins that are “directly” against God (such as idolatry), forgiveness is possible—if the sinner confesses and turns from his sin (1 John 1:9).

However, even if Eli’s rebuke to his sons had been theologically correct, they would not have listened; their hearts were hardened.¹⁵ Indeed, the Lord had already decided on their punishment.

Meanwhile, Samuel was being prepared by God for the work he would be called to do (verse 26). The writer’s description of Samuel’s boyhood is similar to Luke’s description of the boyhood of Jesus (Luke 2:52).

Think of the difference between Samuel and the two sons of Eli. They all grew up in the shadow of the tabernacle; they had the same opportunities. But Eli’s sons never knew God. It’s not enough simply to go to church, to go through the motions of religion; we must also know God and learn to obey Him (see 2 Timothy 3:5).

Prophecy Against the House of Eli (2:27–36)

27–29 Eli may have rebuked his two sons for their evil behavior, but he did not dismiss them from the priesthood as he should have done.¹⁶ So a man of God (a prophet) came to Eli and reminded him that in Egypt the Lord had revealed Himself to Eli’s father’s house (verse 27)—that is, to Aaron (Exodus 4:14–16,27–31)—and had chosen Aaron and his descendants to be His priests (Exodus 28:1–4). The Lord had laid down specific rules for the priesthood, but now Eli and his sons were scorning those rules, scorning the Lord’s sacrifice and offering . . . prescribed for [His] dwelling, the tabernacle (verse 29). By not disciplining his sons, Eli was putting them above the Lord (verse 30), and thus proving that he was unworthy to have the priesthood remain in his family (see Matthew 10:37; 1 Timothy 3:1,4–5).

30–33 God had made a promise that Aaron and his descendants would be priests forever (see Exodus 29:9; Numbers 25:10–13). The Lord was not going to cancel His promise to Aaron’s house, but He would disqualify Eli’s house from sharing in the priesthood. Eli’s descendants would be cut off—removed—from priestly service, either by death or by other means. They would be cut off in their prime; none of them would grow old (verses 31–33). This PROPHECY would soon be fulfilled: first by the deaths of Eli’s sons (1 Samuel 4:11), and later by the massacre of Eli’s descendants in the town of Nob (1 Samuel 22:18–19).

34–36 The sign for Eli that this prophecy was true would come when his two sons died on the same day (verse 34). Then God would raise up from Aaron’s house a faithful priest¹⁷ (verse 35), whose descendants would then carry on the priestly line. Eli’s descendants would soon be reduced to begging in order to survive (verse 36).