1 Samuel 2:27
Then a man of God came to Eli and told him, "This is what the LORD says: 'Did I not clearly reveal Myself to your father's house when they were in Egypt under Pharaoh's house?
Sermons
Eli's Two MessengersJ. Parker, D. D.1 Samuel 2:27
A Message of Approaching JudgmentB. Dale 1 Samuel 2:27-36














1 Samuel 2:27-36. (SHILOH.)

1. This message came from God, who observed, as he ever does, the sins of his people, and especially his ministers, with much displeasure, and after long forbearance resolved to punish them (Amos 3:2; 1 Peter 4:17).

2. It came through a man whose name has not been recorded, and who was probably unknown to him to whom he was sent. When God sends a message it matters little by whom it is brought. He often makes his most important communications in a way the world does not expect, and by men who are unknown to fame. The authority of the Lord invests his messengers with dignity and power. And their best credentials are that they "commend themselves to the conscience" (2 Corinthians 4:2).

3. It came through a "man of God," a seer, a prophet, and not directly from God to Eli, the high priest. He chooses for special service men who live near to him, and are in sympathy with his purposes, in preference to those who occupy official positions, but are possessed of little personal worth. For a long season no prophet had spoken (Judges 4:4; Judges 6:8; Judges 13:6); and when the silence of heaven is suddenly broken, it is an intimation that great changes are impending.

4. It came some time before the events which it announced actually transpired. "The Lord is slow to anger" (Nahum 1:3), and executes judgment only after repeated warnings. Predictions which are absolute in form must often be understood as in their fulfilment conditioned by the moral state of those whom they concern (Jeremiah 18:7; Jonah 3:4, 9, 10). The purpose for which this message was sent was to lead to repentance, and it was not until all hope of it had disappeared that the blow fell. In substance the message contains -

I. A REMINDER OF SPECIAL PRIVILEGES bestowed by the favour of God, and shown -

1. By the revelation of himself to those who were in a condition of abject servitude (ver. 27).

2. By his selection of some, in preference to others, for exalted and honourable service (ver. 28).

3. By his liberal provision for them out of the offerings made by the people to himself. Religious privileges always involve responsibilities, and should be faithfully used out of gratitude for their bestowment.

II. A CHARGE OF GROSS UNFAITHFULNESS (ver. 29). The purpose for which the priests were endowed with these privileges was not the promotion of their own honour and interest, but the honour of God and the welfare of his people. But they acted in opposition to that purpose.

1. By irreverence and self-will in his service. "Wherefore do ye trample under foot my sacrifice?"

2. By disobedience to his will. "Which I have commanded."

3. By pleasing others in preference to him. "And honourest thy sons above me." Eli's toleration of the conduct of his sons, from regard to their interest and his own ease, involved him in their guilt.

4. By self-enrichment out of the religious offerings of the people. "The idol which man in sin sets up in the place of God can be none other than himself. He makes self and self-satisfaction the highest aim of life. To self his efforts ultimately tend, however the modes and directions of sin may vary. The innermost essence of sin, the ruling and penetrating principle, in all its forms, is selfishness" (Muller, 'Christian Doctrine of Sin'). When men use the gifts of God for selfish ends they render themselves liable to be deprived of those gifts, and to be punished for their misuse.

III. A STATEMENT OF AN EQUITABLE PRINCIPLE, according to which God acts in his procedure with men (ver. 30). They have been apt to suppose that privileges bestowed upon themselves or inherited from their ancestors were absolutely their own, and would be certainly continued. But it is far otherwise; for -

1. The fulfilment of the promises of God and the continuance of religious privileges depend on the ethical relation in which men stand toward him. His covenant with Levi was "for the fear with which he feared me" (Malachi 2:6, 7); but when his descendants lost that fear they "corrupted the covenant," and ceased to have any claim upon its promised blessings. It was the same with the Jews who in after ages vainly boasted that they were "the children of Abraham." In the sight of the Holy One righteousness is everything, hereditary descent nothing, except in so far as it is promotive of righteousness.

2. Faithful service is rewarded. HONOUR FOR HONOUR. "Them that honour me I will honour." Consider -

(1) The ground: not merely his relationship as moral Governor, but his beneficence in bestowing the gifts of nature, providence, and grace.

(2) The method: in thought, word, and deed.

(3) The reward: his approbation, continued service, extended usefulness, etc.

3. Unfaithful conduct is punished. "Promises and threatenings are made to individuals because they are in a particular state of character; but they belong to all who are in that state, for 'God is no respecter of persons'" (Robertson). "He will give to every man according to his works."

IV. A PROCLAMATION OF SEVERE RETRIBUTION upon the house of Eli (vers. 31-34). Consisting of -

1. The deprivation of strength, which had been abused. Their power would be broken (Zechariah 11:17).

2. The shortening of life, the prolonging of which in the case of Eli had been an occasion of evil rather than of good. "There shall not be an old man in thine house forever;" the result of weakness; repeated in ver. 32.

3. The loss of prosperity; the temporal benefits that would otherwise have been received. "Thou shalt see distress of dwelling in all that brings prosperity to Israel" (Ed. of Erdmann).

4. The infliction of misery on those who continue, for a while, to minister at the altar, and of violent death (ver. 33; 22:18).

5. Although these things would not take place at once, their commencement, as a sign of what would follow, would be witnessed by Eli himself in the sudden death of the two chief offenders "in one day" (1 Samuel 4:11). If anything could rouse the house of Eli to "flee from the wrath to come," surely such a fearful message as this was adapted to do so. Fear of coming wrath, although it never makes men truly religious, may, and often does, arouse and restrain them, and bring them under the influence of other and higher motives. The closing sentences contain -

V. A PREDICTION OF A FAITHFUL PRIESTHOOD in the place of that which had proved faithless (vers. 35, 36). "I will raise up a faithful priest," etc., i.e. a line of faithful men to accomplish the work for which the priesthood has been appointed, and to enjoy the privileges which the house of Eli has forfeited. In contrast with that house, it will do my will, and I will cause it to endure; and it will continue to live in intimate fellowship and cooperation with the anointed kings of Israel. It will also be so exalted, that the surviving members of the fallen house will be entirely dependent upon it for a "piece of bread." The prediction was first of all fulfilled in Samuel, who by express commission from God acted habitually as a priest; and afterwards in Zadok, in whom the line of Eleazar was restored; but the true underlying idea of a priest, like that of a king, has its full realisation in Jesus Christ alone. The gloomiest of prophetic messages generally conclude with words of promise and hope. - D.

And there came a man of God unto Eli.
That was a terrible speech to make to an old man whose life was all behind him, who was now tottering on the last edge! Ministers of God are required to come up to this point of faithfulness, now and again; to have to say these words, terrible as lightning at midnight, right to an old man, when nobody else is there to hear — to thunder to one man — to shake the universe round one poor old man! It is nothing to preach to a crowd. But when the man of God comes and talks to one auditor — and when that auditor feels, by reason of his solitude, that every syllable is meant for him alone — you go far to test the strength of a man's character and the extent of a man's moral capacity. Eli was a priest, the speaker was a man of God. Man first, priest second; life original, office secondary. Eli was high priest, and the man who confronted him was a man of God. There is something deeper in the human than the sacerdotal. Let us have faith in people, in humanity; not in ephods and mitres and staves of office — but in that divine, living, imperishable spirit which God has put into redeemed and sanctified beings. Surely this message was enough for one day. Who can bear such thunder from the morning even until the evening? The next messenger that came was a little child. This is how God educates us, by putting tutors on both sides, behind and before. You hear a man who tells you what to you may be evil tidings — sharp, startling messages to your judgment and to your conscience — and you say, "The man is a fanatic." You walk away, and before you have got a mile further a little child gets up and smiles at you the same message — says it in smiles, in tender looks, in trembling child-like tone — and you begin to think there is something in it. You go further, and the atmosphere seems to be charged with Divine reproaches and Divine messages. So you go on, until the oldest, best., and stateliest men tremble under subtle, impalpable, all-encompassing, irresistible influences.

(J. Parker, D. D.)

People
Eli, Elkanah, Hannah, Hophni, Israelites, Pharaoh, Phinehas, Samuel
Places
Egypt, Ramah, Shiloh
Topics
Appear, Bondage, Clearly, Egypt, Eli, Father's, Indeed, Myself, Pharaoh, Pharaoh's, Plainly, Really, Reveal, Revealed, Says, Servants, Subject, Thus
Outline
1. Hannah's song in thankfulness
12. The sin of Eli's sons
18. Samuel's ministry
20. by Eli's blessing Hannah is more fruitful
22. Eli reproves his sons
27. A prophecy against Eli's house

Dictionary of Bible Themes
1 Samuel 2:27

     1403   God, revelation

1 Samuel 2:27-28

     6641   election, responsibilities

1 Samuel 2:27-29

     5433   occupations

1 Samuel 2:27-30

     8444   honouring God

1 Samuel 2:27-36

     5340   house
     5686   fathers, examples

Library
The Child Prophet
'And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 8. And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4. That the Lord called Samuel: and he answered, Here am I. 5. And he ran onto Eli, and said, Here am I; for thou
Alexander Maclaren—Expositions of Holy Scripture

Reverence in Worship.
"Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

Though the Fore-Mentioned Eternal Moral Obligations
are incumbent indeed on all rational creatures, antecedent to any respect of particular reward or punishment, yet they must certainly and necessarily be attended with rewards and punishments: Because the same reasons, which prove God himself to be necessarily just and good, and the rules of justice, equity, and goodness, to be his unalterable will, law, and command, to all created beings; prove also that he cannot but be pleased with and approve such creatures as imitate and obey him by observing
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Letter xxix. To Marcella.
An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384.
St. Jerome—The Principal Works of St. Jerome

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

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting
John Cunningham—The Ordinance of Covenanting

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all.
Martin Luther—Epistle Sermons, Vol. III

The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed.
John Newton—Messiah Vol. 1

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there
Adam Clarke—Entire Sanctification

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

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

Links
1 Samuel 2:27 NIV
1 Samuel 2:27 NLT
1 Samuel 2:27 ESV
1 Samuel 2:27 NASB
1 Samuel 2:27 KJV

1 Samuel 2:27 Bible Apps
1 Samuel 2:27 Parallel
1 Samuel 2:27 Biblia Paralela
1 Samuel 2:27 Chinese Bible
1 Samuel 2:27 French Bible
1 Samuel 2:27 German Bible

1 Samuel 2:27 Commentaries

Bible Hub
1 Samuel 2:26
Top of Page
Top of Page