Artwork by Doug Kallerson.
1 Samuel 2:27-36
To Languish, Your Soul
(Typed 5 May 2025) It may seem like there is unnecessary information compiled in the main body of the sermons at times. For example, you ask yourself, “Why is Charlie giving us all of the possible meanings of someone’s name?”
The question is valid, as I’ve not heard other sermons go through such things. I’m not sure I’ve even heard sermons give the meaning of people’s names at all, much less the various possibilities that a name may have.
However, the name of a person is provided to give information about what God is telling us. Having the wrong meaning for a name means getting wrong information. As different Hebrew scholars evaluate the meaning of a given name differently, all reasonable possible meanings need to be considered.
Once the verses have been evaluated, I then take the information and consider what the Lord is telling us. By doing this, determining which meaning is the correct one, or at least the most likely, is much easier to determine.
Having all of the information allows me to think things through and come to conclusions. However, if I were to not include all of that information, someone would inevitably ask, “How did you come to that conclusion?” Berk would do that from time to time, making sure I wasn’t making stuff up.
Without having it all available, I would not remember and would have to go through the entire passage again to provide an answer. Therefore, a lot of effort is saved by keeping all of my research in the body of the sermon, even if it is a bit overwhelming.
Text Verse: “Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?” Hebrews 7:11
Like giving all the information on the meaning of names, at times, I also include other scholars’ comments and explain whether I agree or disagree with them. They may say something I think someone will ask about later.
There is no way I can remember everything I read. Therefore, if I think someone is going to bring up a particular point from a passage that someone like John Lange has commented on, especially when he has done so in an eloquent manner, it is prudent to include it.
It isn’t my intent to sound smarter than others by quoting them and then saying I disagree with their analysis. Rather, their point may be excellent and convincing to others, even if it is wrong. By including their thoughts with my counterargument, I have established why I disagree. Therefore, the hearers can make a more complete decision for themselves.
I enjoy the details. They matter to me, and I want them to matter to you. Someday, someone may ask you about a passage from Joshua, and you may be able to say, “Our preacher did a sermon on that. This is what he said.”
You can find and download all previous sermons, commentaries, and studies from the Superior Word website and share them with others. Whether someone agrees with my analysis or not isn’t the point. Rather, they have the information that led me to my conclusion. From there, they can decide on their own whether they accept it or not.
I appreciate each of you who listens to these sermons. They are a reflection of my thoughts about each passage in what I am convinced is the written word of God, given for us to understand what is on His mind. That truth continues in our passage today.
It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. They Will Be Lightened (verses 27-36)
The account of Hannah bearing and weaning Samuel, presenting the boy to Eli, and praising the Lord for her son has transitioned to the failed priesthood of Eli, especially pointing out the wickedness of his two sons.
Samuel was given in contrast to them, where the words said, “And the lad, Samuel, walking and growing and good with Yehovah and also with men.” Remembering the context, the verses of this section begin with…
27 Then a man of God came to Eli
vayavo ish elohim el eli – “And he will come, man God, unto Eli.” Nothing is said about who this man is, where he is from, etc. In fact, after speaking, the account ends with his words, not with a note about him departing or any response.
It is a matter-of-fact narrative with only these words to enlighten us concerning the speaker. His introduction is similar to that of Judges 6:8, where a man, a prophet, appeared to the people of Israel, rebuking them for not heeding the voice of the Lord.
Likewise, in Judges 13, at the announcement of the coming birth of Samson, the term ish ha’elohim, man the God, is used. The difference in such accounts provides specific information about the surrounding narrative.
Moses, for example, is called ish ha’elohim, man the God, in Deuteronomy 33:1 and Joshua 14:6. Considering these things, this man of God explains his purpose in coming to Eli…
27 (con’t) and said to him, “Thus says the Lord:
vayomer elav koh amar Yehovah – “and he said unto him, ‘Thus He said, Yehovah.’” The man of God has come to transmit the word of the Lord to Eli. Therefore, even though he isn’t identified as a prophet as was the man in Judges 6, it is implied in the proclamation. Eli, Foster Son, is being given insight into the mind and intent of the Lord…
27 (con’t) ‘Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house?
Rather, the Lord is making an assertion: ha’nigloh niglethi el beith avikha biheyotam bemitsraim leveith paroh – “Being denuded, I was denuded unto house your father in their being in Egypt, to house Pharaoh.” This man of God begins with a thought concerning Egypt. This is similar to what was spoken by the prophet in Judges 6, when he said –
“Thus says the Lord God of Israel: ‘I brought you up from Egypt and brought you out of the house of bondage; 9 and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out before you and gave you their land.’” Judges 6:8, 9
Rather than talking about being brought up from Egypt and being delivered from their oppressive hands, this man addresses the issue concerning “the house of your father” when they were in Egypt, even in Pharaoh’s house.
In other words, this is not a general address to the people of Israel but a specific address to the house of Aaron, the priestly line, of whom Eli now sat as representative before God.
The Lord, through this man of God, used the word galah, to denude. The Lord metaphorically stripped Himself to reveal who He was and what His intent for Aaron’s house was.
The use of the infinitive, “Being denuded, I was denuded,” is given to show that He completely revealed Himself concerning their relationship, holding nothing back.
As such, there should be a mutual understanding between the priests and the Lord, including a close and personal relationship built on respect from the priests, which would naturally lead to care and acceptance of their priestly duties from the Lord.
Aaron was first mentioned in Exodus 4:14. He was mentioned more than forty times by name through Exodus 12, which saw the institution of the Passover at the exodus from Egypt. It is these events that led to his selection as the high priest, with the line of the priesthood being designated through him.
As such, the words, “unto house your father in their being in Egypt, to house Pharaoh,” are explanatory of when the Lord denuded himself before Aaron. He exposed His greatness in the judgments upon Egypt through Moses and Aaron. Only after those momentous events was Aaron’s line called, and the instructions for the priesthood given.
In other words, the thought is something like, “Even before you were appointed as My high priest, establishing the covenant upon which your priesthood stands, I revealed My greatness. These things were done apart from your priesthood, and it is from them that your priesthood was established, not the other way around.”
The Lord magnified himself apart from the Aaronic priesthood. The Aaronic priesthood is not what brought about the glory of the Lord. However, the glory of the Lord should be maintained in the Aaronic priesthood. This failed to be the case. This thought is next explicitly stated by the man of God…
28 Did I not choose him out of all the tribes of Israel to be My priest,
u-ba’khor oto mikal shivte Yisrael li lekhohen – “And choose him from all scepters Israel to Me to priest.” Only after thoroughly denuding Himself to Aaron through His judgments upon Egypt, through the rods of Moses and Aaron, did He then choose Aaron of the tribe of Levi to be priest. As priest, he was then appointed…
28 (con’t) to offer upon My altar, to burn incense, and to wear an ephod before Me?
laaloth al mizbekhi lehaqetir qetoreth laseth ephod lephanay – “To ascend upon My altar, to cause to burn fumigation, to lift ephod to My faces.” The Lord, through the man of God, notes three aspects of the priesthood, each indicating mediation. The first, “to ascend upon My altar,” signifies the sacrificial mediatorial role where sin is dealt with.
The second, “to cause to burn fumigation,” refers to the burning of incense in the holy place before the veil. It signifies the mediatorial prayers being offered to God.
The third, “to lift ephod to My faces” refers to the high priest’s ephod upon which were the twelve stones representing the twelve tribes of Israel, and which contained the Urim and Thummim by which the will of the Lord was to be determined –
“So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the Lord continually. 30 And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the Lord. So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually.” Exodus 28:29, 30
The focus of the Lord on these three mediatorial aspects of the high priest is given as a summary of all of the duties and responsibilities of the Levitical priesthood. In return for their service, the Lord says…
28 (con’t) And did I not give to the house of your father all the offerings of the children of Israel made by fire?
The thought is locative: veetenah leveith avikha eth kal ishe bene Yisrael – “And I will give-ward, to house your father, all fire-offerings – sons Israel.” The meaning is that because the priests performed the mediatorial function between the Lord and Israel and upwards from Israel to the Lord, the Lord would return to them (give-ward) the holy portions of the offerings. For example –
“The priests, the Levites—all the tribe of Levi—shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and His portion. 2 Therefore they shall have no inheritance among their brethren; the Lord is their inheritance, as He said to them.” Deuteronomy 18:1, 2
Because of the exalted position of the priests among the tribes of Israel, including the service of the Levites which was given to them, and because of the reception of the fire-offerings of the sons of Israel, it was expected that the priests would be faithful in their conduct before the Lord. And yet…
29 Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place,
The words are forceful and abrupt: lamah tiveatu bezivekhi u-beminkhathi asher tsivithi maon – “Why you kick in My sacrifice and in My present which I commanded – habitation?” The words begin with lamah, why. However, it is probably meant as an emphatic proclamation.
Next, the word baat, kick, is used for the second and last time. It literally means to trample down. Figuratively, it means to despise, and thus, to kick, as if a bull is kicking in an attempt to throw off the rider upon him.
The first use was in Deuteronomy 32:15, where it said, “And he grows fat, Yeshurun, and he kicks.” Eli’s attitude towards the Lord and His goodness is to despise Him, kicking at Him as if He is an unwanted rider that needs to be tossed…
29 (con’t) and honor your sons more than Me,
vatekhabed eth banekha mimeni – “And you will enweigh your sons from Me.” Yes, I made the word up. The verb kavad (also kaved) signifies to be heavy or weighty. Thus, it gives the sense of honoring, glorifying, etc.
In English, the prefix en is used to form verbs that signify “to cause to be,” such as encode, endanger, etc. To form a literal word which matches the thought of weight, we now have the word enweigh. I entreat and encourage you to endow it to your daily verbalizations, thereby enabling you to enhance and enlarge your vocabulary.
The meaning is that by ignoring the conduct of his sons, Eli is providing more weight to their dishonorable conduct than to the glory of the Lord. This was…
29 (con’t) to make yourselves fat with the best of all the offerings of Israel My people?’
Rather: lehaveriakhem mereshith kal minkhath Yisrael leami – “to cause you to create, from first, all present – Israel, My people.” The word bara’, to create, is used. Almost all translations say something like “make yourself fat.” That is based on what is said in Deuteronomy 32:15, but an entirely different word, shamen, is used there.
The form of the verb is causative. What is being said is that the Lord gave the instructions to the priests, carefully detailing the minutest procedures of what to do in regard to the offerings. For example, concerning the peace offerings, it said –
“Then he shall offer from the sacrifice of the peace offering an offering made by fire to the Lord. The fat that covers the entrails and all the fat that is on the entrails, 4 the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; 5 and Aaron’s sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the Lord.” Leviticus 3:3-5
Eli has created something new to be done with this first of the offerings. Instead of doing what the Lord said, they were ignoring that and keeping it for themselves –
“Also, before they burned the fat, the priest’s servant would come and say to the man who sacrificed, ‘Give meat for roasting to the priest, for he will not take boiled meat from you, but raw.’” 1 Samuel 2:15
In doing this, they were defiling the priesthood and, in turn, the people to whom they ministered. A priesthood is intended to restore people to God. As our text verse showed, the Levitical priesthood did not bring perfection. But perfection is what is needed before God.
The priests descending from Aaron had inherited sin. It should be considered an axiom that perfection cannot come from imperfection…
30 Therefore the Lord God of Israel says: ‘I said indeed that your house and the house of your father would walk before Me forever.’
lakhen neum Yehovah elohe Yisrael amor amarti beitekha u-veith avikha yithehalekhu lephanay ad olam – “Thus, oracle Yehovah, God Israel: ‘Saying, I said, your house and house your father, they would walk themselves to My faces until vanishment.’” This is stated in various ways in Exodus and Leviticus, where the priests are said to do something forever. For example –
“They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar to minister in the holy place, that they do not incur iniquity and die. It shall be a statute forever to him and his descendants after him.” Exodus 28:43
However, in this case, forever was conditioned upon the capability and conduct of the priests. That is made explicit with His next words…
30 (con’t) But now the Lord says: ‘Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed.
veatah neum Yehovah khalilah li ki mekhabeday akhabed u-vozay yeqalu – “And now, oracle Yehovah: ‘Far be it-ward to Me, for I weighing, I weighed, and ‘despisings Me’ they will be lightened.’” The Lord is saying that the idea of a forever priesthood is retracted based on their conduct. Those who despise Him will not be enweighed but will be lightened, meaning dishonored.
The words of this verse, when properly considered, are the first explicit hint that the Aaronic priesthood was set to end. Before explaining that thought, it is assumed that this is referring only to the house of Eli. But this is incorrect. That is based on the following information:
* Eli is descended from Aaron through Ithamar, the youngest son of Aaron (1 Chronicles 6:3).
* Abiathar (1 Kings 2:27), a descendant of Eli, was the father of Ahimelech the priest (2 Samuel 8:17), who is said to be “of the sons of Ithamar” in 1 Chronicles 24:3.
* The family of Eli, even until Abiathar, is not found in the genealogy of Eleazar in 1 Chronicles 6:4-15 (see also Ezra 7:1-5).
Prior to Eli, the priesthood, however, was of the line of Eleazar, not Ithamar. Based on the facts presented, it obviously means that the line of Ithamar somehow took over the high priestly line from Eleazar. Now, that is promised to end. This occurred as is recorded in 1 Kings 2 –
“And to Abiathar the priest the king said, ‘Go to Anathoth, to your own fields, for you are deserving of death; but I will not put you to death at this time, because you carried the ark of the Lord God before my father David, and because you were afflicted every time my father was afflicted.’ 27 So Solomon removed Abiathar from being priest to the Lord, that he might fulfill the word of the Lord which He spoke concerning the house of Eli at Shiloh.” 1 Kings 2:26, 27
As such, it is assumed by all scholars I read that Solomon’s removal takes care of the matter. But this is not the case. The Lord’s words to Eli are, “I said, your house and house your father, they would walk themselves to My faces until vanishment.” The house of Eli’s father is referring to the Aaronic priesthood.
It cannot be speaking of only the line of Ithamar because no promise is recorded that Ithamar would have a forever priesthood. A promise was made to Phinehas in Numbers 25 for an everlasting priesthood (kehunath olam), but Phinehas is from Eleazar, not Ithamar.
As such, the words to Eli about his father’s house must refer to Aaron as noted in the words of verse 27 concerning “house your father in their being in Egypt.” Therefore, as stated above, these words are the first explicit indication that the priesthood of Aaron was to end.
The words to Phinehas, kehunath olam, priesthood vanishment, must be taken conditionally, just as the words to Aaron were. This becomes even clearer when considering the word translated as “despisings Me.” The same word is used of the priests of Israel five times in Malachi, clearly indicating that what is being referred to here is the ending of the Aaronic priesthood.
This is also speaking of the end of Eli’s house. That is made explicit with the word translated as “your house.” Therefore, 1 Kings 2:27 is referring to that portion of the words. The “and house your father” is referring to Aaron. And so the Lord continues…
31 Behold, the days are coming
hineh yamim baim – “Behold! Days coming.” Interestingly, the exact same words as these (verse 31) are also found in Jeremiah 31:31, where it says –
“Behold! Days coming, oracle Yehovah, and I will cut with house Israel and with house Judah covenant, new” Jeremiah 31:31 (CG).
It is these words that the author of Hebrews uses to explain the end of the law and the introduction of the new priesthood of Jesus. The Lord continues…
31 (con’t) that I will cut off your arm and the arm of your father’s house, so that there will not be an old man in your house.
vegadati eth zeroakha veeth zeroa beith avikha mihyoth zaqen bebeitekha – “and I will hew your arm and arm house your father from being aged in your house.” The zeroa, arm, comes from the word zara, meaning “to sow” or “scatter seed.” Therefore, the arm speaks of power and exertion, but also effectual reach to accomplish.
When a man desires to show his strength or to defeat an enemy, he will stretch his arms out. In this one stance, he will both defend some and work against others.
The “house your father” in this verse is probably still speaking of Aaron, but it might also be narrowed to the line of Ithamar. Either way, the power and effective reach of the houses would end…
32 And you will see an enemy in My dwelling place, despite all the good which God does for Israel.
The words are extremely complicated and widely translated, most being heavily paraphrased in an attempt to make sense: vehibateta tsar maon bekol asher yetiv eth Yisrael – “And you will cause to gaze distress – habitation, in all which it will cause to prosper Israel.”
The word tsar, can speak of an enemy, distress, etc. It is derived from tsarar, to bind, be narrow, etc. The word maon was used in verse 29 when referring to the habitation of the Lord. That appears to be the same here. The reference is masculine, and so most translations assume it is speaking of the Lord (God, My, etc).
However, the word habitation is also masculine. Thus, I have said “it,” which is in line with (for example) Proverbs 15:13 when referring to the heart, “Heart, blithe, it will cause to prosper – countenance” (CG).
The words have to be understood from the surrounding context. The Lord has already said that He would cut off the arm of Eli’s house. The next clause will note another negative towards Eli’s house. The negatives will continue after that as well.
Therefore, this must be a negative toward Eli and his house as well. The meaning is that while the habitation of the Lord causes Israel to prosper, the same – because of Eli’s actions – will cause him to gaze at it in distress…
32 (con’t) And there shall not be an old man in your house forever.
velo yihyeh zaqen beveithekha kal ha’yamim – “And not he will be aged in your house all the days.” The meaning is that Eli cannot expect those of his house to come to fullness of days. The adjective zaqen signifies an elder or one who is aged. This is to be the common fate of those of his house. And more…
33 But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart.
veish lo akhrith lekha meim misbekhi lekhaloth eth enekha velaadiv eth napshekha – “And man, not I will cause to cut to you from with My altar – to complete your eyes and to cause to languish, your soul.” The sense here is that despite the woes that are coming upon the priestly line, the Lord is purposefully not going to completely cut them off from His altar.
This will specifically be so that it will “complete” Eli’s eyes, meaning cause his eyes to fail from anguish, and cause his soul to languish over the matter. In this thought is a verb found only once in Scripture, adav, to languish or grieve. His soul will pine away from what he will see. Despite this…
33 (con’t) And all the descendants of your house shall die in the flower of their age.
vekhal marbith beitekha yamutu anashim – “And all multitude your house, they will die – men.” By not saying children or aged, it appears this is saying that these sons of Eli will die in the prime of their lives.
The fulfillment of this prophecy is found in the slaying of the house Eli, which stems from Ithamar by Doeg the Edomite, and then the removal of Abiathar from serving as priest by Solomon. At that time, the line of Eleazar returned to the position of high priest with the installment of Zadok in 1 Kings 2:35.
34 Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them.
vezeh lekha ha’oth asher yavo el shene vanekha el khaphni u-phinekhas beyom ekhad yamutu shenehem – “And this to you the sign which it will come: unto two your sons, unto Hophni and Phinehas, in day one, they will die – they two.” Most translations word the clause similarly to the NKJV, making the sign and the reason for the sign something that will happen to Hophni and Phineas, but that makes no sense –
“Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them.” NKJV
“And this to you the sign which it will come: unto two your sons, unto Hophni and Phinehas – in day one, they will die – they two.” CG
Despite being a paraphrase, the NLT accurately gives the intent, saying, “And to prove that what I have said will come true, I will cause your two sons, Hophni and Phinehas, to die on the same day!”
A sign is given to confirm something else. Eli will know that the words of the previous verses will come true because his two sons will die on the same day. In other words, when the sign occurs, his two sons dying on the same day, Eli will understand that the other disasters will also come to pass.
Hophni comes from khopen, the hollow of the hand, as in what would hold a fistful. It isn’t the hand, and it isn’t what fills the hand. Rather, it is the hollow. We don’t have a word for this, but saying hollow gives the sense. This can be seen in Ecclesiastes 4:6 –
“Good fullness palm – restfulness,
From fullness hollows – toil and vexation spirit.” (CG).
The fullness of the palm is set in parallel to fullness of the hollows. As such, the meaning is Hollow Yehovah or My Hollow. Phinehas means Mouth of Brass, and thus, Mouth of Judgment, because brass signifies judgment.
Understanding the meaning of the sign…
35 Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind.
The word “then” is a temporal word that must be implied, but it is not. It says: vehaqimothi li kohen neeman kaasher bilvavi u-venaphshi yaaseh – “And I will cause to rise to Me, Priest being established, according to which in My heart and in My soul He will do.” The meaning is that a suitable priest will arise, regardless of time. Of him…
35 (con’t) I will build him a sure house, and he shall walk before My anointed forever.
u-vanithi lo bayith neeman v’hithehalekh liphne meshikhi kal ha’yamim – “And I will build to Him house being established. And He will walk Himself to faces My Anointed all the days.” The translation of mashiakh can be anointed, Messiah, or Christ. Each has exactly the same meaning. In fact, the Greek translation of this uses the term christou, Christ.
There are many opinions on who is being referred to by “he” and “My anointed.” The immediate answer for the “he” is certainly Samuel. He will be the subject of the narrative in Chapter 3. However, Samuel is never called a priest and his sons are not from the line of priests.
As for who he is walking before, meaning the anointed of the Lord, it immediately refers to Saul and then David, both anointed by Samuel as king. However, this can only be said of Samuel during his life, not his house after him.
Because of this, it appears to be saying that Samuel is a precursor to the priests who would serve during the times of the kings, which begins during the time of Samuel. This line of priests from Aaron and the kings descending from David continues until the coming of Christ, even if there was no king on the throne.
The promise to David was an everlasting house. The genealogical record of Christ descending from David is clearly maintained in the New Testament.
36 And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread,
vehayah kal hanothar beveitekha yavo le’hishetakhaoth lo laagorath keseph vekhikar lahem – “And it will be all the ‘being left in your house,’ he will come to prostrate himself to Him to smidgen silver and circle bread.” The words are spoken to Eli concerning those who are left in his house.
They will come, prostrate themselves, and beg for an agorah of silver. The word is only found here. It signifies something gathered, like a grain or a berry. The word smidgen, a small amount, seems to convey the sense of what is being conveyed. As for silver, it signifies redemption.
The kikar, circle, refers to either a loaf of bread or maybe a piece of bread that is round. The meaning is that those descended from Eli will be like beggars, looking for just enough bread to sustain themselves. As such…
*36 (fin) and say, “Please, put me in one of the priestly positions, that I may eat a piece of bread.”’”
veamar sephakheni na el akhath hakehunoth leekhol path lakhem – “and he will say, “Pray, unto one the priesthoods to eat bit bread.” He will beg for a position within the priesthood, collectively called priesthoods here, so that he can get even a path of bread, meaning a morsel or a mere fragment broken off from a loaf, to sustain himself.
If I need to be perfect before God
It cannot be by what I do
I am already fallen and flawed
I understand this, and my wife does too
How could perfection come from what I do?
It is impossible because I am flawed
Yes, I realize this, and my wife does too
I need external perfection, given by God
Only through what He has done
Can I hope to be reconciled to God
My hope rests in Jesus Christ, His Son
Only He can perfect what is so hugely flawed
(as my wife well knows!)
II. A Better Hope in Christ
As there is nothing further to tell us who the man of God that came to Eli is, it would be improper to make a definitive claim about who he pictures. This is unlike several of the people in Judges who came (in a similar manner), where who he pictured could be deduced from the context.
However, regardless of his identification, he is speaking on behalf of God, who is the Lord (Yehovah) to Eli, Foster Son. Eli has pictured Israel under the law through the mediation of Aaron, the foster son without full rights of adoption.
The Lord clearly revealed Himself to Aaron, of the tribe of Levi, when they were in Egypt. It was the Levites’ job to mediate between the people and the Lord, signified by the offerings on the altar, the incense, and the ephod.
In return for their labors, the Lord gave them all of the fire-offerings, but only after the sacred portions were removed and burned to the Lord. However, they faithlessly performed their duties, ignoring the Lord’s revelation of Himself to them.
In turn, they diminished the glory of the Lord by honoring themselves above the Lord. The way this was expressed was “to cause you to create, from first, all present – Israel my people.”
In other words, they took what should have been first for the Lord and created their own rules with it. Thus, they defiled the priesthood and the people who came for priestly mediation, and they also dishonored the name of the Lord.
It is reflective of the treatment of the Lord by the priests as expressed in Malachi and into the gospels. Because of this, the Lord would bring the priesthood of Aaron to its termination. This would occur with Christ’s fulfillment of the law and the introduction of the New Covenant. The Aaronic priesthood would end, and the eternal priesthood of Christ would be ushered in.
The wording was precise and is exactingly reflected in the Lord’s words concerning the New Covenant as cited from Jeremiah 31. The cutting off of the arm of Eli and the house of Aaron meant that the effective reach of the law would no longer be used by the Lord for the mediation of the people.
In place of that, the highly unusual words of verse 32 said, “And you will cause to gaze distress – habitation, in all which it will cause to prosper Israel.” The meaning is that while the law gazes with distress upon the Lord’s habitation, that same habitation will be the very thing that causes Israel to prosper because of Christ.
It is a way of saying that the law and grace are polar opposites. So much is this the case that the Lord through the man of God essentially pronounces a curse upon the progeny of Eli, saying that they will be cut off. But even those who are not cut off will cause his eyes to fail from anguish and his soul to languish over what happens to them.
It is a suitable parallel to what happened to those of Israel who failed to come to Christ and enter the New Covenant, something well described in Deuteronomy 28. In order to confirm His word to Eli (Foster Son) the Lord promised a sign that Hophni and Phinehas would die on the same day.
The two sons of Foster Son, My Hollow and Mouth of Brass (meaning Mouth of Judgment), would die on the same day. The hollow is the place that is used for a filling. In Exodus 9, it was used to fill with soot to bring a plague upon Egypt. In Leviticus 16, it was used to fill with incense to obscure the mercy seat on the Day of Atonement. The hollow is what the thing is for.
The Lord’s hollow, His place for filling, was used for the law. It is how the efforts between the people and the Lord came about. Likewise, the Mouth of Judgment was what spoke forth the judgment of God upon the people based on the law.
These two sons of Foster Son, the Aaronic priesthood, would die on the same day. How that will happen and what it signifies will be explained in Chapter 4.
Along with ending the law, meaning the Aaronic priesthood and what it accomplished, the Lord promised to “cause to rise to Himself” a suitable priest. As seen in our text verse, and as described in minute detail in Hebrews, these words of Samuel anticipate the coming eternal High Priest, Jesus –
“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, 2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.” Hebrews 8:1, 2
The words “and He will walk Himself to faces My Anointed all the days” is a way of saying that Christ fulfills the role of the High Priest, an anointed position, but He also fulfills the role of the King, also an anointed position. He is the one Messiah who fills both roles forever –
“But He, because He continues forever, has an unchangeable priesthood. 25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Hebrews 7:24, 25
The final verse noted that those left in Eli’s house would come and bow down for a smidgen of silver and a circle of bread. Those who hung their hat on the Aaronic priesthood after Israel realizes who Jesus is will come looking for the slightest hope of redemption (silver) and life (bread), understanding their complete unworthiness before God.
They will ask for an office in the greater priesthood of Christ, duties which will belong to the redeemed and resurrected saints of the tribulation period –
“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:6
As we have seen so far in 1 Samuel, the theme is law verses grace. Peninnah had children, but they were only children of Pearl-ward, anticipating the coming dispensation of Grace. Hannah finally had a son who will be a type of Christ, leading to those who are sons of Grace through faith.
Eli is an ineffective high priest with fallible, corrupt sons who will be replaced by a perfect High Priest who will walk before the Lord faithfully forever. This is the lesson we are being shown again and again in these Old Testament stories. God is using real historical accounts, selected for inclusion in His word, to reveal to us exactly what is on His mind.
In the coming of Christ to fulfill the law, there is, by default, a changing of the priesthood. At the same time, there would be the annulling of the first covenant, which was, as Hebrews says, incapable of making anything perfect.
However, perfection is needed to be accepted by God. That is understood throughout Scripture. It is also implied in the words “if perfection were through the Levitical priesthood” found in our text verse.
Perfection is necessary in God’s people for eternal restoration. This cannot be overlooked or ignored. Because of this, He sent His Son into the world to grant us His perfection. The lesson of law is that we need Jesus. Let us learn this and cling to what God has done through Him. Praise God forever and ever for what He has done!
Closing Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19
Next Week: 1 Samuel 3:1-21 For a rhyme, I am going out on a limb… (Before It Was Denuded Unto Him) (7th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.
1 Samuel 2:26-36 (CG)
27 And he will come, man God, unto Eli, and he said unto him, “Thus He said, Yehovah, ‘Being denuded, I was denuded unto house your father in their being in Egypt, to house Pharaoh. 28 And choose him from all scepters Israel to Me to priest. To ascend upon My altar, to cause to burn fumigation, to lift ephod to My faces. And I will give-ward, to house your father, all fire-offerings – sons Israel. 29 Why you trample in My sacrifice and in My present which I commanded – habitation? And you will enweigh your sons from Me to cause you to create, from first, all present – Israel, My people.’ 30 Thus, oracle Yehovah, God Israel: ‘Saying, I said, your house and house your father, they would walk themselves to My faces until vanishment.’ And now, oracle Yehovah: ‘Far be it-ward to Me, for I weighing, I weighed, and ‘despisings Me’ they will be lightened. 31 Behold! Days coming, and I will hew your arm and arm house your father from being aged in your house. 32 And you will cause to gaze distress – habitation, in all which it will cause to prosper Israel. And not he will be aged in your house all the days. 33 And man, not I will cause to cut to you from with My altar – to complete your eyes and to cause to languish, your soul. And all multitude your house, they will die – men. 34 And this to you the sign which it will come: unto two your sons, unto Hophni and Phinehas – in day one, they will die – they two. 35 And I will cause to rise to Me, Priest being established, according to which in My heart and in My soul He will do. And I will build to Him house being established. And He will walk Himself to faces My Anointed all the days. 36 And it will be all the ‘being left in your house,’ he will come to prostrate himself to Him to smidgen silver and circle bread. And he will say, “Pray, unto one the priesthoods to eat bit bread.”’”
1 Samuel 2:26-36 (NKJV)
27 Then a man of God came to Eli and said to him, “Thus says the Lord: ‘Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house? 28 Did I not choose him out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, and to wear an ephod before Me? And did I not give to the house of your father all the offerings of the children of Israel made by fire? 29 Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place, and honor your sons more than Me, to make yourselves fat with the best of all the offerings of Israel My people?’ 30 Therefore the Lord God of Israel says: ‘I said indeed that your house and the house of your father would walk before Me forever.’ But now the Lord says: ‘Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed. 31 Behold, the days are coming that I will cut off your arm and the arm of your father’s house, so that there will not be an old man in your house. 32 And you will see an enemy in My dwelling place, despite all the good which God does for Israel. And there shall not be an old man in your house forever. 33 But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart. And all the descendants of your house shall die in the flower of their age. 34 Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them. 35 Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever. 36 And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread, and say, “Please, put me in one of the priestly positions, that I may eat a piece of bread.”’”
