1 Samuel 3:13
I told him that I would judge his house forever for the iniquity of which he knows, because his sons blasphemed God and he did not restrain them.
I told him
This phrase indicates a direct communication from God to Eli, the high priest. The Hebrew root here is "נָגַד" (nagad), meaning to declare or make known. This emphasizes the clarity and authority of God's message. In the context of ancient Israel, God often communicated through prophets or direct revelation, underscoring the seriousness of the message being delivered.

that I would judge
The Hebrew word for "judge" is "שָׁפַט" (shaphat), which means to govern or to pass judgment. This reflects God's role as the ultimate judge who holds individuals and nations accountable. In the historical context, judges were leaders who delivered Israel from oppression, but here it signifies divine judgment against Eli's household.

his house forever
The term "house" (בַּיִת, bayit) refers to Eli's family or lineage. The use of "forever" (עוֹלָם, olam) indicates a perpetual judgment, highlighting the severity of the consequences of Eli's failure. This reflects the biblical principle that the sins of leaders can have lasting impacts on their descendants.

for the iniquity he knew about
"Iniquity" (עָוֹן, avon) refers to moral perversity or sin. The phrase underscores Eli's awareness of his sons' sins, which he failed to address. This highlights a key biblical theme: the responsibility of leaders to confront sin within their sphere of influence.

because his sons defiled themselves
The word "defiled" (מָקַל, qalal) means to treat something sacred with contempt. Eli's sons, Hophni and Phinehas, were priests who desecrated their office by their actions. This reflects the historical context of priestly duties and the sacredness of their role in Israelite worship.

and he did not restrain them
The Hebrew root "כָּהָה" (kahah) means to weaken or fail to correct. Eli's failure to restrain his sons is a critical point of judgment. This highlights the biblical principle of parental and spiritual responsibility, emphasizing the need for discipline and correction within the family and community of faith.

Persons / Places / Events
1. Eli
The high priest of Israel at the time, who served at the tabernacle in Shiloh. He was responsible for the spiritual leadership of Israel but failed to discipline his sons.

2. Eli's Sons (Hophni and Phinehas)
They were priests who served under Eli but were corrupt and blasphemed God by their actions, which included taking advantage of their priestly position for personal gain.

3. Samuel
A young boy serving under Eli, who would later become a prophet and judge of Israel. God called Samuel to deliver the message of judgment against Eli's house.

4. Shiloh
The religious center of Israel at the time, where the tabernacle was located and where Eli and his sons served.

5. God's Judgment
The divine decision to bring judgment upon Eli's house due to the unrestrained sin of his sons and Eli's failure to correct them.
Teaching Points
Parental Responsibility
Eli's failure to restrain his sons serves as a warning about the importance of parental discipline and guidance in accordance with God's standards.

Consequences of Sin
The passage highlights that unrepentant sin, especially among those in spiritual leadership, leads to severe consequences.

God's Justice
God's judgment on Eli's house demonstrates His commitment to justice and holiness, reminding us that He holds leaders accountable.

Listening to God's Voice
Samuel's role in delivering God's message encourages believers to be attentive and responsive to God's calling in their lives.

Spiritual Leadership
The account underscores the importance of integrity and accountability in spiritual leadership, urging leaders to uphold God's standards.
Bible Study Questions
1. How does Eli's failure to discipline his sons reflect on his role as a spiritual leader, and what can we learn from this about leadership in the church today?

2. In what ways can parents today ensure they are raising their children in accordance with biblical principles, as opposed to Eli's example?

3. How does the concept of God's justice in 1 Samuel 3:13 relate to the broader biblical account of God's character?

4. What steps can we take to ensure we are listening and responding to God's voice in our own lives, as Samuel did?

5. How can the church support and hold its leaders accountable to prevent situations similar to Eli's from occurring?
Connections to Other Scriptures
1 Samuel 2:12-17
Provides context about the sinful behavior of Eli's sons, highlighting their contempt for the Lord's offerings.

Proverbs 22:6
Emphasizes the importance of training a child in the way they should go, contrasting Eli's failure to discipline his sons.

Hebrews 12:6
Discusses God's discipline as a sign of His love, which Eli failed to emulate with his own children.

Deuteronomy 21:18-21
Outlines the law regarding a rebellious son, which underscores the seriousness of parental responsibility in disciplining children.
EliR. A. Hallam, D. D.1 Samuel 3:13
Eli and His SeasDean Goulburn.1 Samuel 3:13
Eli and His SonsCanon Liddon.1 Samuel 3:13
Eli: a Warning to ParentsR. Jones, B. A.1 Samuel 3:13
Eli's Family GovernmentC. S. Robinson, D. D.1 Samuel 3:13
Parental RestraintB. Dale 1 Samuel 3:13
The Children of Religious ParentsE. Monro.1 Samuel 3:13
The Fatal Consequences of a Bad EducationJ. Saurin.1 Samuel 3:13
The Guilt and Consequence of Parental UnfaithfulnessE. Payson, D. D.1 Samuel 3:13
The Punishment of Evil DoingJ. Parker, D. D.1 Samuel 3:13
The Punishment of Parental SinsT. L. Cuyler, D. D.1 Samuel 3:13
Samuel's Call to the Prophetic OfficeB. Dale 1 Samuel 3:1-18
The Old Priest and the Child ProphetD. Fraser 1 Samuel 3:1-18
The Character of EliF. W. Robertson, M. A.1 Samuel 3:2-14
Causes of Eli's OverthrowJ. Parker, D. D.1 Samuel 3:11-16
The Causes of Eli's OverthrowJ. Parker, D. D.1 Samuel 3:11-16
People
Dan, Eli, Samuel
Places
Beersheba, Dan, Shiloh
Topics
Age, Blaspheming, Bring, Contemptible, Control, Curse, Cursing, Declared, Didn't, Failed, Family, Forever, Iniquity, Judge, Judging, Knoweth, Making, Punish, Punishment, Rebuke, Rebuked, Restrain, Restrained, Sin, Sons, Themselves, Vile
Dictionary of Bible Themes
1 Samuel 3:13

     4065   orderliness
     5666   children, needs
     5934   restraint
     8232   discipline, family
     8786   opposition, to sin and evil

1 Samuel 3:1-21

     5658   boys

1 Samuel 3:10-15

     1469   visions

1 Samuel 3:11-13

     5681   family, nature of

1 Samuel 3:11-14

     5340   house

1 Samuel 3:11-18

     5686   fathers, examples

1 Samuel 3:12-13

     1310   God, as judge
     5714   men

1 Samuel 3:12-14

     5682   family, significance

Library
Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

A Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

What the Truth Saith Inwardly Without Noise of Words
Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses
Thomas A Kempis—Imitation of Christ

Samuel, the Little Server
It was some years after Ruth's son had been born in Bethlehem that another mother was made glad by the precious gift of a little son. This mother's name was Hannah, and her baby was a special joy to her because she had so longed to have a son and had prayed so earnestly to God for this great gift. There was no doubt about the baby's name. He was called "Samuel," which means "God has heard." [Illustration: "Samuel answered, Speak; for Thy servant heareth." 1 Sam. iii. 10.] For had not God listened
Amy Steedman—The Babe in the Bulrushes

By Collating Similar Passages with 1 Sam. ...
By collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared Israel. 40. But you say, It is written: "If a man sin against the Lord, who shall entreat for him?" [2968] First of all, as I already said before, I might allow you to make that objection if you refused penance to those only who denied the faith. But what difficulty does
St. Ambrose—Works and Letters of St. Ambrose

Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Faithlessness and Defeat
'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines?
Alexander Maclaren—Expositions of Holy Scripture

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Our Attitude Toward his Sovereignty
"Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). In the present chapter we shall consider, somewhat briefly, the practical application to ourselves of the great truth which we have pondered in its various ramifications in earlier pages. In chapter twelve we shall deal more in detail with the value of this doctrine but here we would confine ourselves to a definition of what ought to be our attitude toward the Sovereignty of God. Every truth that is revealed to us in God's Word
Arthur W. Pink—The Sovereignty of God

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of
John Bunyan—The Works of John Bunyan Volumes 1-3

Effectual Calling
'Them he also called.' Rom 8:80. Q-xxxi: WHAT IS EFFECTUAL CALLING? A: It is a gracious work of the Spirit, whereby he causes us to embrace Christ freely, as he is offered to us in the gospel. In this verse is the golden chain of salvation, made up of four links, of which one is vocation. Them he also called.' Calling is nova creatio, a new creation,' the first resurrection. There is a two-fold call: (1.) An outward call: (2.) An inward call. (1.) An outward call, which is God's offer of grace to
Thomas Watson—A Body of Divinity

Thoughts Upon Self-Denyal.
THE most glorious Sight questionless that was ever to be seen upon the face of the Earth, was to see the Son of God here, to see the supreme Being and Governour of the World here; to see the Creator of all things conversing here with his own Creatures; to see God himself with the nature, and in the shape of Man; walking about upon the surface of the Earth, and discoursing with silly Mortals here; and that with so much Majesty and Humility mixed together, that every expression might seem a demonstration
William Beveridge—Private Thoughts Upon a Christian Life

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Christian's Book
Scripture references 2 Timothy 3:16,17; 2 Peter 1:20,21; John 5:39; Romans 15:4; 2 Samuel 23:2; Luke 1:70; 24:32,45; John 2:22; 10:35; 19:36; Acts 1:16; Romans 1:1,2; 1 Corinthians 15:3,4; James 2:8. WHAT IS THE BIBLE? What is the Bible? How shall we regard it? Where shall we place it? These and many questions like them at once come to the front when we begin to discuss the Bible as a book. It is only possible in this brief study, of a great subject, to indicate the line of some of the answers.
Henry T. Sell—Studies in the Life of the Christian

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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