1 Samuel 2:15
Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of you, but raw.
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(15) Before they burnt the fat.—This was a still graver offence against the ritual of the sacrifice. A contemptuous insult was here offered to the Lord. This fat was not to be eaten or taken by any one; it was God’s portion, to be burnt by the priest on the altar (Leviticus 3:16; Leviticus 7:23; Leviticus 7:25; Leviticus 7:30-31).

In all these strange rites and ceremonies there was a higher symbolism involved. This was ruthlessly set at nought and trampled on by these reckless, covetous guardians of the worship of Israel.

Portions of the sacrifice fell legally to the ministering priests in lieu of fee. It was fair “that they which ministered at the altar should live of the altar.” The “heave leg” and the “wave breast” of the slaughtered victim were theirs by right, and these the sacrificing priest was to receive after the fat portion of the sacrifice had been burnt upon the altar. But to take the flesh of the victim, and roast it before the symbolic offering had been made, was a crime which was equivalent to robbing God. It dishonoured the whole ceremony.

He will not have sodden flesh.—The meaning of this is, these priests and their attendants insisted on having the best part of the sacrificed victim raw, not boiled—that is, fresh, full of juice and strength—before the offering had been made.

2:11-26 Samuel, being devoted to the Lord in a special manner, was from a child employed about the sanctuary in the services he was capable of. As he did this with a pious disposition of mind, it was called ministering unto the Lord. He received a blessing from the Lord. Those young people who serve God as well as they can, he will enable to improve, that they may serve him better. Eli shunned trouble and exertion. This led him to indulge his children, without using parental authority to restrain and correct them when young. He winked at the abuses in the service of the sanctuary till they became customs, and led to abominations; and his sons, who should have taught those that engaged in the service of the sanctuary what was good, solicited them to wickedness. Their offence was committed even in offering the sacrifices for sins, which typified the atonement of the Saviour! Sins against the remedy, the atonement itself, are most dangerous, they tread under foot the blood of the covenant. Eli's reproof was far too mild and gentle. In general, none are more abandoned than the degenerate children of godly persons, when they break through restraints.The Law of Moses defined exactly what was to be the priest's portion of every peace offering Leviticus 7:31-35, as it also gave express directions about the burning of the fat Leviticus 7:23-25, Leviticus 7:31. It was therefore a gross act of disobedience and lawlessness on the part of Hophni and Phinehas to take more than the Law gave them. Incidental evidence is afforded by this passage to the existence of the Levitical law at this time. 13-17. the priests' custom with the people—When persons wished to present a sacrifice of peace offering on the altar, the offering was brought in the first instance to the priest, and as the Lord's part was burnt, the parts appropriated respectively to the priests and offerers were to be sodden. But Eli's sons, unsatisfied with the breast and shoulder, which were the perquisites appointed to them by the divine law (Ex 29:27; Le 7:31, 32), not only claimed part of the offerer's share, but rapaciously seized them previous to the sacred ceremony of heaving or waving (see on [235]Le 7:29); and moreover they committed the additional injustice of taking up with their fork those portions which they preferred, while still raw. Pious people revolted at such rapacious and profane encroachments on the dues of the altar, as well as what should have gone to constitute the family and social feast of the offerer. The truth is, the priests having become haughty and unwilling in many instances to accept invitations to those feasts, presents of meat were sent to them; and this, though done in courtesy at first, being, in course of time, established into a right, gave rise to all the rapacious keenness of Eli's sons. The fat, and the other parts to be burnt with it. See Leviticus 3:3,4,9 7:31. So this was an additional injury; for lest the fork should mistake and injure them, they took such parts as they best liked whilst it was raw, when it might be better discerned. Also before they burnt the fat,.... Which belonged to the Lord, and was to be offered to him by fire, in the first place, as it ought to be; and the order of sacrificing required that he should have his part first before the priest or the owner: but so impious were the priests become, that

the priest's servant came, and said to the man that sacrificed; not to the priest that offered, but to the man that brought his sacrifice to be offered by the priest:

give flesh to roast for the priest; meaning, not what was his by law, as the breast and shoulder, though for these he ought to have stayed until the fat was offered to the Lord; but other parts of the peace offering, which he had no right unto, for roasting or boiling, and yet in an imperious manner demanded it by his servant:

for he will not have sodden flesh of thee, but raw though this was not the only reason of this demand, because they liked roast meat better than boiled; but because the three forked flesh hook did not always bring up the best pieces out of the boiling pot; and therefore he resolved to have flesh raw, that he might have the best, as well as dress it to his own liking.

Also before they burnt the {m} fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.

(m) Which was commanded first to have been offered to God.

15. Also] Even. The climax of their transgression was the offence against Jehovah.

sodden] Boiled: the perf. of ‘seethe’ is ‘sod’ (Genesis 25:29), and the past partic. ‘sodden.’ 9 The feet of His saints He will keep,

And the wicked perish in darkness;

For by power no one becomes strong.

10 The Lord - those who contend against Him are confounded.

He thunders above him in the heavens;

The Lord will judge the ends of the earth,

That He may lend might to His king, And exalt the horn of His anointed.

The Lord keeps the feet of the righteous, so that they do not tremble and stumble, i.e., so that the righteous do not fall into adversity and perish therein (vid., Psalm 56:14; Psalm 116:8; Psalm 121:3). But the wicked, who oppress and persecute the righteous, will perish in darkness, i.e., in adversity, when God withdraws the light of His grace, so that they fall into distress and calamity. For no man can be strong through his own power, so as to meet the storms of life. All who fight against the Lord are destroyed. To bring out the antithesis between man and God, "Jehovah" is written absolutely at the commencement of the sentence in 1 Samuel 2:10 : "As for Jehovah, those who contend against Him are broken," both inwardly and outwardly (חתת, as in 1 Samuel 2:4). The word עלו, which follows, is not to be changed into עליהם. There is simply a rapid alternation of the numbers, such as we frequently meet with in excited language. "Above him," i.e., above every one who contends against God, He thunders. Thunder is a premonitory sign of the approach of the Lord to judgment. In the thunder, man is made to feel in an alarming way the presence of the omnipotent God. In the words, "The Lord will judge the ends of the earth," i.e., the earth to its utmost extremities, or the whole world, Hannah's prayer rises up to a prophetic glance at the consummation of the kingdom of God. As certainly as the Lord God keeps the righteous at all times, and casts down the wicked, so certainly will He judge the whole world, to hurl down all His foes, and perfect His kingdom which He has founded in Israel. And as every kingdom culminates in its throne, or in the full might and government of a king, so the kingdom of God can only attain its full perfection in the king whom the Lord will give to His people, and endow with His might. The king, or the anointed of the Lord, of whom Hannah prophesies in the spirit, is not one single king of Israel, either David or Christ, but an ideal king, though not a mere personification of the throne about to be established, but the actual king whom Israel received in David and his race, which culminated in the Messiah. The exaltation of the horn of the anointed to Jehovah commenced with the victorious and splendid expansion of the power of David, was repeated with every victory over the enemies of God and His kingdom gained by the successive kings of David's house, goes on in the advancing spread of the kingdom of Christ, and will eventually attain to its eternal consummation in the judgment of the last day, through which all the enemies of Christ will be made His footstool.

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