The Sin of Eli's Sons - Eli's Weakness - A Prophet's Message -Samuel's First Vision - His Call to the

Prophetic Office. (1 SAMUEL 2:12-3:21)

QUITE another scene now opens before us, and one which, as it shows the corruptness of the priestly

family, also argues a very low religious state among the people.29 The high-priest Eli was "very old,"  30 and

the administration of the sanctuary was left in the hands of his two sons, Hophni and Phinehas. The energy,

amounting almost to severity, which, even in his old age, Eli could display, as in his undeserved reproof of

Hannah, was certainly not exercised towards his sons. They were "sons of Belial," and, "knew not Jehovah"

in His character and claims.31 Their conduct was scandalous even in a decrepid age, and the unblushing

frankness of their vices led "the people of the Lord to transgress," by "bringing into contempt"32 the

sacrificial services of the sanctuary.

The main element of hope and the prospect of a possible revival lay in the close adherence of the people to

these services. But the sons of Eli seemed determined to prove that these ordinances were mainly designed

for the advantage of the priesthood, and therefore not holy, of Divine significance, and unalterably fixed.

Contrary to the Divine institution, "the priest's right," as he claimed it,33 was to take, if necessary by force,

parts of the sacrifices before these had really been offered unto the Lord (Leviticus 3:3- 5; comp. 7:30-34).

Nor was this all. The open immorality of the high-priest's sons was as notorious as their profanity.34 The

only step which the aged high-priest took to put an end to such scandals was mild expostulation, the

truisms of which had only so far value as they expressed it, that in offenses between man and man, Elohim

would, through the magistracy, restore the proper balance, but who was to do that when the sin was against

Jehovah? Such remonstrances could, of course, produce no effect upon men so seared in conscience as to

be already under sentence of judicial hardening (ver. 25).

But other and more terrible judgments were at hand. They were solemnly announced to Eli by a prophet

(comp. Judges 13:6), since by his culpable weakness he shared the guilt of his sons. As so often in His

dealings with His own people, the Lord condescended to reason, not only to exhibit the rightness of His

ways, but to lay down principles for all time for the guidance of His church. Had He not dealt in special

grace with the house of Aaron? He had honored it at the first by special revelation; He had singled it out for

the privilege of ministering unto Him at the altar; for the still higher function of presenting in the incense the

prayers of His people; and for that highest office of "wearing the ephod" in the solemn mediatorial services

of the Day of Atonement. Moreover, He had made ample provision for all their wants. All this had been

granted in perpetuity to the house of Aaron (Exodus 29:9). It had been specially confirmed to Phinehas on

account of his zeal for the honor of God (Numbers 25:13). But even the latter circumstance, as well as the

nature of the case, indicated that the whole rested on a moral relationship, as, indeed, the general principle

holds true: "Them that honor Me I will honor, and they that despise Me shall be lightly esteemed." In

accordance with this, Eli and his house would become subjects of special judgment: none of his

descendants, so long as they held office, should attain old age (1 Samuel 2:31); in punishment of their own

insolence of office they would experience constant humiliation (ver. 32);  35 another and more faithful line of

priests should fill the highest office (ver. 35);  36 and the deposed family would have to seek at their hands the

humblest places for the sake of the barest necessaries of life (ver. 36). Thus justice would overtake a family

which, in their pride of office, had dared to treat the priesthood as if it were absolutely their own, and to

degrade it for selfish purposes. As for the chief offenders, Hophni and Phinehas, swift destruction would

overtake them in one day; and their death would be the sign of the commencement of those judgments,

which were to culminate in the time of Solomon (1 Kings 2:27; comp. Josephus' Antiq. 5. 11, 5; 8. 1, 3).

But, uncorrupted by such influences around, "the child Samuel grew, and was in favor both with Jehovah

and with men," - in this respect also the type of the "faithful Priest," the great Prophet, the perfect Nazarite