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
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, SamuelPlaces Egypt, Ramah, ShilohTopics Appear, Bondage, Clearly, Egypt, Eli, Father's, Indeed, Myself, Pharaoh, Pharaoh's, Plainly, Really, Reveal, Revealed, Says, Servants, Subject, ThusOutline 1. Hannah's song in thankfulness12. 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 2:276641 election, responsibilities 5340 house 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. The Knowledge of God Though the Fore-Mentioned Eternal Moral Obligations Letter xxix. To Marcella. A Private Enquiry Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament Covenanting a Privilege of Believers. The Mystery Sixth Day. Holiness and Glory. Sanctification. Seventeenth Sunday after Trinity the Christian Calling and Unity. The Sun Rising Upon a Dark World Entire Sanctification The Holiness of God Mothers, Daughters, and Wives in Israel Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C. Samuel Links 1 Samuel 2:27 NIV1 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 |
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