At that time Hannah prayed:
Hannah's prayer follows the birth of her son Samuel, whom she had dedicated to the LORD. This prayer is a response to God's faithfulness in answering her plea for a child. It is a song of thanksgiving and praise, similar in style to the Psalms. The act of praying reflects a deep personal relationship with God, emphasizing the importance of prayer in the believer's life.

My heart rejoices in the LORD;
Hannah's joy is rooted in her relationship with God, not merely in the gift of a child. This phrase highlights the centrality of God in her life and mirrors the biblical theme that true joy comes from the LORD. It echoes the sentiment found in Philippians 4:4, where believers are encouraged to rejoice in the Lord always.

my horn is exalted in the LORD.
The "horn" symbolizes strength and power in biblical literature. Hannah acknowledges that her strength and honor come from God. This imagery is also seen in Psalm 92:10 and Luke 1:69, where the horn represents deliverance and salvation provided by God.

My mouth speaks boldly against my enemies,
Hannah's newfound confidence allows her to speak against those who have opposed her, such as Peninnah, who mocked her barrenness. This boldness is a result of God's intervention in her life. It reflects the biblical principle that God empowers His people to stand against opposition, as seen in Romans 8:31.

for I rejoice in Your salvation.
Hannah's joy is ultimately in God's deliverance and salvation, not just in her personal circumstances. This points to a broader understanding of salvation that includes spiritual deliverance. It foreshadows the ultimate salvation through Jesus Christ, as seen in Luke 2:30-32, where Simeon rejoices in seeing God's salvation in the infant Jesus.

There is no one holy like the LORD.
This phrase emphasizes the unique holiness of God, setting Him apart from all creation. Holiness in the biblical context refers to God's absolute moral purity and His separation from sin. In the Old Testament, God's holiness is a central theme, as seen in Isaiah 6:3, where the seraphim proclaim, "Holy, holy, holy is the LORD Almighty." The holiness of God is foundational to His character and is reflected in His laws and commandments. The Israelites were called to be holy as God is holy (Leviticus 19:2), indicating that holiness is not only an attribute of God but also a standard for His people. This phrase in 1 Samuel 2:2 is part of Hannah's prayer, acknowledging God's unparalleled sanctity and His role as the ultimate judge and redeemer.

Indeed, there is no one besides You!
This statement underscores the monotheistic belief central to the faith of Israel, affirming that there is no other deity or power comparable to God. This exclusivity is echoed throughout the Scriptures, such as in Deuteronomy 4:35, "The LORD is God; besides Him there is no other." The cultural context of ancient Israel was one of polytheism, where surrounding nations worshiped multiple gods. This declaration serves as a bold affirmation of the Israelites' faith in the one true God, who is sovereign and supreme over all. It also foreshadows the New Testament revelation of Jesus Christ, who is the fullness of God in bodily form (Colossians 2:9), further affirming the singularity of God in Christian theology.

And there is no Rock like our God.
The metaphor of God as a "Rock" conveys His strength, stability, and reliability. In ancient Near Eastern culture, a rock symbolized protection and refuge, qualities attributed to God throughout the Psalms, such as in Psalm 18:2, "The LORD is my rock, my fortress and my deliverer." This imagery is significant in the historical context of Israel, a nation often beset by enemies and in need of divine protection. The term "Rock" also points to God's unchanging nature and His faithfulness to His covenant promises. In the New Testament, Christ is identified as the spiritual Rock that provided for Israel in the wilderness (1 Corinthians 10:4), and He is the cornerstone of the church (Ephesians 2:20), further illustrating the continuity of this imagery from the Old to the New Testament.

Do not boast so proudly
This phrase warns against the sin of pride, a recurring theme throughout Scripture. Pride is often the root of rebellion against God, as seen in the fall of Lucifer (Isaiah 14:12-15) and the downfall of humanity in the Garden of Eden (Genesis 3). The Bible consistently teaches that God opposes the proud but gives grace to the humble (James 4:6). In the context of 1 Samuel, Hannah's prayer contrasts her humility with the pride of those who oppose God, such as the house of Eli, whose sons were corrupt and arrogant (1 Samuel 2:12-17).

or let arrogance come from your mouth
Arrogance is often expressed through speech, revealing the condition of the heart (Matthew 12:34). The Bible emphasizes the power of words and the importance of controlling one's tongue (James 3:5-6). In ancient Israel, boasting was not only a personal vice but also a societal issue, as leaders and nations often boasted of their strength and achievements, forgetting their dependence on God (Deuteronomy 8:17-18). This warning serves as a reminder to acknowledge God's sovereignty and to speak with humility.

for the LORD is a God who knows
This phrase highlights God's omniscience, a fundamental attribute of His nature. God’s knowledge is perfect and complete, encompassing all things past, present, and future (Psalm 139:1-4). In the historical context of 1 Samuel, this truth reassures the faithful that God is aware of their circumstances and the injustices they face. It also serves as a warning to those who act wickedly, as nothing is hidden from God's sight (Hebrews 4:13).

and by Him actions are weighed
God's role as the ultimate judge is emphasized here. He evaluates not only the actions themselves but also the motives behind them (1 Corinthians 4:5). This concept of divine justice is central to the biblical narrative, where God consistently rewards righteousness and punishes wickedness (Proverbs 21:2). In the broader context of 1 Samuel, this principle foreshadows the eventual judgment and downfall of Eli's house due to their unrepentant sin (1 Samuel 3:11-14). It also points to the ultimate judgment through Jesus Christ, who will judge the living and the dead (2 Timothy 4:1).

The bows of the mighty are broken
This phrase reflects the theme of divine reversal, a common motif in biblical literature where God overturns human expectations and power structures. The "mighty" refers to those who rely on their own strength and military prowess, symbolized by the bow, a primary weapon of warfare in ancient times. This imagery is consistent with other biblical passages where God humbles the proud and powerful (e.g., Psalm 37:15, Isaiah 2:12). The breaking of the bows signifies the futility of human strength against God's sovereign will. Historically, this can be seen in the defeat of powerful armies by seemingly weaker forces when God intervenes, such as the fall of Jericho (Joshua 6) or Gideon's victory over the Midianites (Judges 7).

but the feeble are equipped with strength
This part of the verse highlights God's ability to empower the weak, a theme that resonates throughout Scripture. The "feeble" are those who lack physical strength or social power, yet God equips them with strength, often to accomplish His purposes. This is evident in the stories of David, a young shepherd who defeats Goliath (1 Samuel 17), and the apostles, who were ordinary men empowered by the Holy Spirit to spread the Gospel (Acts 4:13). This divine empowerment is a type of Christ, who, though appearing weak in His crucifixion, was raised in power and offers strength to believers (Philippians 4:13). Theologically, this reflects the principle that God's power is made perfect in weakness (2 Corinthians 12:9), encouraging believers to rely on divine strength rather than their own.

The well-fed hire themselves out for food
This phrase highlights a reversal of fortunes, a common theme in biblical literature. It reflects the idea that those who were once prosperous and self-sufficient find themselves in need. This can be seen as a divine intervention where God humbles the proud and exalts the humble. The concept is echoed in the Magnificat (Luke 1:53), where Mary praises God for filling the hungry with good things and sending the rich away empty. This reversal serves as a reminder of God's sovereignty and justice, emphasizing that material wealth is not a guarantee of security.

But the starving hunger no more
This part of the verse speaks to God's provision and care for those in need. It reflects the biblical theme of God as a provider, as seen in the provision of manna for the Israelites in the wilderness (Exodus 16). The transformation from hunger to satisfaction symbolizes spiritual fulfillment and divine blessing. It also foreshadows the teachings of Jesus, who declared Himself the Bread of Life, promising that those who come to Him will never hunger (John 6:35).

The barren woman gives birth to seven
In the ancient Near Eastern context, barrenness was often seen as a curse or a sign of divine disfavor. The birth of seven children, a number symbolizing completeness and perfection in the Bible, represents a complete reversal of this condition. This phrase can be connected to the story of Hannah, the mother of Samuel, who was initially barren but was blessed by God with a son after fervent prayer (1 Samuel 1). It also prefigures the miraculous births in the Bible, such as that of Isaac to Sarah and John the Baptist to Elizabeth, highlighting God's power to bring life where there was none.

But she who has many sons pines away
This phrase contrasts the previous one, illustrating the theme of reversal once more. In the cultural context, having many sons was considered a sign of blessing and strength. However, this statement suggests that even those who seem secure in their blessings can experience loss and decline. It serves as a warning against complacency and pride, reminding believers that true security and blessing come from God alone. This idea is echoed in the story of Job, who lost his children and possessions but remained faithful to God, ultimately being restored (Job 1-42).

The LORD brings death and gives life;
This phrase emphasizes God's sovereignty over life and death, a theme prevalent throughout the Bible. In Deuteronomy 32:39, God declares, "I put to death and I bring to life," underscoring His ultimate authority. This reflects the belief that life and death are not random but are under divine control. In the context of 1 Samuel, Hannah's prayer acknowledges God's power in her personal life, as she experienced barrenness and then the miraculous birth of Samuel. This phrase also foreshadows the New Testament revelation of Jesus Christ, who has the power to give eternal life (John 11:25-26).

He brings down to Sheol and raises up.
Sheol in the Old Testament is often understood as the realm of the dead, a place of darkness and silence. The phrase indicates God's control over the afterlife, suggesting that He has the power to determine one's fate beyond death. This is echoed in Psalm 139:8, where the psalmist acknowledges God's presence even in Sheol. The concept of being "raised up" points to the hope of resurrection, a theme that becomes more explicit in the New Testament with the resurrection of Jesus Christ (1 Corinthians 15:20-22). This phrase can also be seen as a type of Christ's death and resurrection, illustrating God's power to bring life from death, both physically and spiritually.

The LORD sends poverty and wealth;
This phrase emphasizes God's sovereignty over all aspects of life, including economic status. In the biblical context, wealth and poverty are often seen as blessings or judgments from God. This reflects the belief that God is actively involved in the affairs of humanity, controlling the rise and fall of individuals and nations. The idea that God sends both poverty and wealth can be seen in the lives of biblical figures such as Job, who experienced both extreme wealth and devastating loss. This concept is echoed in Deuteronomy 8:18, where it is stated that God gives the power to gain wealth, and in Proverbs 22:2, which notes that the rich and poor have this in common: the LORD is the Maker of them all.

He humbles and He exalts.
This phrase highlights God's authority to elevate or bring low according to His will. The humbling and exalting of individuals is a recurring theme in Scripture. For example, Joseph was humbled through slavery and imprisonment before being exalted to a position of power in Egypt (Genesis 37-41). Similarly, King Nebuchadnezzar was humbled by God before being restored to his throne (Daniel 4). This principle is also reflected in the New Testament, where Jesus teaches that those who humble themselves will be exalted (Matthew 23:12). The ultimate example of this is Jesus Christ Himself, who humbled Himself by becoming obedient to death on a cross and was subsequently exalted by God (Philippians 2:8-9). This phrase serves as a reminder of God's ultimate control over human destiny and the importance of humility before Him.

He raises the poor from the dust
This phrase highlights God's compassion and power to elevate those in humble circumstances. In biblical times, "dust" symbolizes lowliness and mortality (Genesis 3:19). The poor often lived in dire conditions, and dust was a literal and metaphorical representation of their plight. This act of raising the poor is a recurring theme in Scripture, seen in the stories of Joseph, who rose from slavery to become a ruler in Egypt (Genesis 41:41), and David, who was taken from shepherding sheep to become king (1 Samuel 16:11-13). It foreshadows the ministry of Jesus, who often uplifted the marginalized and preached good news to the poor (Luke 4:18).

and lifts the needy from the ash heap
The "ash heap" or "dunghill" was a place of refuse and desolation, often outside the city where the destitute would gather. This imagery conveys extreme poverty and social rejection. Job, in his suffering, sat among the ashes (Job 2:8), symbolizing his affliction. God's ability to lift the needy from such depths demonstrates His sovereignty and mercy. This act is a precursor to the New Testament message of redemption and transformation through Christ, who offers new life and hope to all who believe (2 Corinthians 5:17).

He seats them among princes
This phrase signifies a dramatic reversal of fortune, where those once lowly are elevated to positions of honor and authority. In ancient cultures, seating someone among princes was a sign of favor and acceptance into the ruling class. This is seen in the story of Esther, a Jewish orphan who became queen and saved her people (Esther 2:17). It reflects God's ability to change circumstances and His desire to honor those who are faithful. This transformation is echoed in the New Testament, where believers are called co-heirs with Christ (Romans 8:17).

and bestows on them a throne of honor
A "throne of honor" represents authority, dignity, and respect. In the biblical context, thrones were reserved for kings and rulers. This bestowal is a divine act, indicating that God is the ultimate source of promotion and honor. The story of Solomon, who was granted wisdom and wealth beyond measure, illustrates this principle (1 Kings 3:12-13). This phrase also points to the eschatological promise that believers will reign with Christ in His eternal kingdom (Revelation 3:21).

For the foundations of the earth are the LORD’s
This statement affirms God's sovereignty and creative power. The "foundations of the earth" symbolize stability and order, established by God at creation (Job 38:4-6). It underscores the belief that everything in the universe is under God's control and authority. This foundational truth is echoed throughout Scripture, emphasizing God's role as Creator and Sustainer (Psalm 24:1-2).

and upon them He has set the world
This phrase highlights God's providence and governance over the world. The act of setting the world upon its foundations implies intentionality and purpose. It reflects the biblical worldview that God is actively involved in His creation, guiding history according to His divine plan. This is seen in the overarching narrative of Scripture, where God's redemptive purposes unfold from Genesis to Revelation. It assures believers of God's ultimate control and the fulfillment of His promises (Isaiah 46:10).

He guards the steps of His faithful ones
This phrase emphasizes God's protective nature over those who are loyal to Him. In the biblical context, "faithful ones" refers to those who live in accordance with God's commandments and maintain a covenant relationship with Him. This protection is a recurring theme throughout Scripture, as seen in Psalms 37:23-24, where God is depicted as guiding and upholding the righteous. The imagery of "steps" suggests a journey or path, indicating that God is actively involved in the daily lives and decisions of His followers. This aligns with the cultural understanding of God as a shepherd, guiding and protecting His flock.

but the wicked perish in darkness
The contrast between the faithful and the wicked is stark. "Perish in darkness" implies a lack of divine guidance and protection, leading to destruction. Darkness in biblical literature often symbolizes chaos, evil, and separation from God, as seen in John 3:19-20. The historical context of ancient Israel, where light and darkness were powerful metaphors for good and evil, underscores the fate of those who reject God's ways. This phrase serves as a warning and a call to repentance, highlighting the consequences of living outside God's will.

for by his own strength shall no man prevail
This statement underscores the futility of relying on human strength and wisdom apart from God. It reflects the biblical principle that true success and victory come from God alone, as echoed in Zechariah 4:6, "Not by might nor by power, but by My Spirit, says the LORD of Hosts." The cultural context of ancient Near Eastern societies, where military might and personal prowess were highly valued, contrasts with the biblical teaching that divine intervention is the ultimate source of triumph. This phrase also foreshadows the New Testament revelation of Jesus Christ, who embodies the perfect reliance on God's strength, as seen in Philippians 2:5-11, where Christ's humility and obedience lead to His exaltation.

Those who oppose the LORD will be shattered.
This phrase emphasizes the ultimate defeat of those who stand against God. Throughout the Old Testament, God is depicted as a warrior who fights for His people (Exodus 15:3). The imagery of shattering suggests complete destruction, similar to the fate of the Philistines and other enemies of Israel. This reflects the biblical theme that no power can withstand God’s might (Psalm 2:9).

He will thunder from heaven against them.
Thunder is often associated with God's voice and power (Psalm 29:3-9). This phrase suggests divine intervention and judgment, reminiscent of God’s presence at Mount Sinai (Exodus 19:16). The imagery of thunder signifies God's overwhelming power and authority over creation, reinforcing His ability to execute judgment.

The LORD will judge the ends of the earth
This phrase points to God's universal sovereignty and justice. It foreshadows the eschatological judgment where God will judge all nations (Isaiah 2:4). The "ends of the earth" indicates that no one is beyond God's reach, highlighting His omnipresence and omnipotence.

and will give power to His king.
This anticipates the establishment of a monarchy in Israel, fulfilled in the anointing of Saul and later David. It also points to the Messianic expectation of a king from David’s line who will rule with divine authority (2 Samuel 7:12-16). This king is ultimately fulfilled in Jesus Christ, who is given all authority (Matthew 28:18).

He will exalt the horn of His anointed.”
The "horn" symbolizes strength and victory (Psalm 92:10). "His anointed" refers to the king chosen by God, initially David, and prophetically the Messiah, Jesus Christ (Luke 1:69). This phrase underscores the divine empowerment and exaltation of the Messiah, who will triumph over all enemies and establish an everlasting kingdom (Revelation 5:12-13).

Then Elkanah went home to Ramah
Elkanah, a Levite from the region of Ephraim, returns to his home in Ramah after fulfilling his religious obligations at Shiloh. Ramah, located in the hill country of Ephraim, is significant as the birthplace and home of Samuel, and later becomes a central location in Israel's history. This journey back to Ramah signifies a return to daily life after a period of worship and sacrifice, highlighting the rhythm of worship and work in the life of a faithful Israelite. The mention of Ramah connects to other biblical figures, such as the prophet Samuel, who would later anoint the first two kings of Israel, Saul and David.

but the boy began ministering to the LORD
The "boy" refers to Samuel, who was dedicated to the LORD by his mother, Hannah, as a fulfillment of her vow. Samuel's early ministry is a precursor to his significant role as a prophet, judge, and leader in Israel. His service to the LORD at such a young age underscores the importance of dedication and service to God from an early age. This phrase also foreshadows Samuel's future as a faithful servant of God, contrasting with the corrupt practices of Eli's sons, Hophni and Phinehas. Samuel's ministry is a type of Christ, who also began His Father's work at a young age, as seen in Luke 2:49.

before Eli the priest
Eli, the high priest at Shiloh, serves as a mentor and guardian for Samuel. This relationship is crucial, as Eli's guidance provides Samuel with the spiritual foundation necessary for his future leadership. However, Eli's own household is marked by corruption, as his sons abuse their priestly roles. This juxtaposition highlights the purity of Samuel's service in contrast to the moral failings of Eli's sons. Eli's role as priest connects to the broader Levitical priesthood established in the Mosaic Law, which points to the ultimate high priesthood of Jesus Christ, who intercedes for believers.

Now the sons of Eli
The sons of Eli, Hophni and Phinehas, were priests serving at the tabernacle in Shiloh. Eli was the high priest and judge of Israel, and his sons were expected to follow in his footsteps. This context highlights the gravity of their actions, as they were in positions of spiritual leadership. Their behavior would have had significant implications for the religious life of Israel, as they were responsible for mediating between God and the people.

were wicked men;
The term "wicked" indicates a moral and spiritual corruption. In the Hebrew text, the phrase used is "sons of Belial," which implies worthlessness and lawlessness. This description sets the stage for understanding their actions as not just personal failings but as a direct affront to the covenantal relationship between God and Israel. Their wickedness is later detailed in the narrative, showing their abuse of priestly privileges and their exploitation of the sacrificial system.

they had no regard for the LORD
This phrase underscores their spiritual blindness and rebellion. The lack of regard for the LORD suggests a deliberate disregard for God's commandments and the sacred duties of their office. This is a serious indictment, as it implies a rejection of God's authority and a failure to honor the covenant. Their actions are contrasted with the faithful service expected of priests, as outlined in Leviticus and Deuteronomy. This disregard is a precursor to the judgment that will come upon Eli's house, as prophesied later in the chapter.

or for the custom of the priests with the people
The phrase refers to the established practices of the priests in their interactions with the Israelites. In the context of 1 Samuel, the priests were expected to follow the Levitical laws regarding sacrifices, as outlined in Leviticus 7:28-36. However, the sons of Eli, Hophni and Phinehas, were corrupt and abused these customs for personal gain. This highlights the importance of adhering to God's commandments and the consequences of deviating from them.

When any man offered a sacrifice
Sacrifices were central to Israelite worship, serving as a means of atonement and fellowship with God. The sacrificial system was detailed in the Mosaic Law, with specific instructions for different types of offerings (Leviticus 1-7). This phrase underscores the communal aspect of worship, where individuals brought offerings to the tabernacle, symbolizing their devotion and obedience to God.

the servant of the priest would come
The presence of the priest's servant indicates a delegation of duties, which was common in the priestly system. However, in this context, it also suggests a misuse of authority, as the servants acted on behalf of the corrupt priests. This reflects the broader theme of leadership accountability found throughout Scripture, such as in Ezekiel 34, where God condemns the shepherds of Israel for their failure to care for the flock.

with a three-pronged meat fork
The three-pronged fork was a tool used to extract portions of the sacrificial meat. While the Levitical law allowed priests to receive a portion of the offerings (Leviticus 7:31-34), the use of the fork here symbolizes the excessive and unlawful taking by Eli's sons. This act of greed contrasts with the sacrificial system's intent, which was to honor God and provide for the priests in a manner that respected the offerings' sanctity.

while the meat was boiling
Boiling the meat was part of the preparation process for certain sacrifices, such as the peace offering. The timing of the servant's arrival, while the meat was still boiling, indicates a premeditated act to seize the best portions before the offering was properly completed. This disregard for the sacrificial process highlights the corruption and disrespect for God's laws, serving as a warning against prioritizing personal desires over divine commands.

and plunge it into the pan or kettle or cauldron or cooking pot.
This phrase describes the actions of the priests' servants during the sacrificial process at Shiloh. The utensils mentioned—pan, kettle, cauldron, and cooking pot—were common in ancient Israelite cooking and sacrificial practices. The use of these implements indicates the preparation of the sacrificial meat, which was meant to be boiled. This practice was part of the peace offerings, where portions were given to God, the priests, and the offerer. The priests' actions here deviate from the prescribed Levitical law, which specified that certain portions of the sacrifice were to be given to the priests, not taken at random. This reflects a corruption of the sacrificial system, highlighting the moral decline among the priesthood at the time.

And the priest would claim for himself whatever the meat fork brought up.
The priests' servants used a three-pronged fork to take meat from the pot, claiming whatever it brought up. This act symbolizes the greed and corruption of Eli's sons, Hophni and Phinehas, who served as priests. According to Levitical law, priests were entitled to specific portions of the sacrifices, such as the breast and the right thigh (Leviticus 7:31-34). However, the random taking of meat with a fork shows a blatant disregard for God's law and a self-serving attitude. This behavior is condemned in the narrative and serves as a backdrop for God's judgment against Eli's house. It also contrasts with the faithful service of Samuel, who would later restore integrity to the priesthood.

This is how they treated all the Israelites who came to Shiloh.
Shiloh was the central place of worship in Israel before the establishment of the temple in Jerusalem. It housed the Tabernacle and the Ark of the Covenant, making it a significant religious center. The phrase indicates that the corrupt practices of the priests were widespread and affected all Israelites who came to offer sacrifices. This systemic abuse of power by the priests not only violated the sacrificial laws but also disrespected the worshippers and their offerings to God. The narrative sets the stage for the eventual downfall of Eli's house and the rise of Samuel as a righteous leader. The corruption at Shiloh serves as a warning against the misuse of religious authority and foreshadows the need for a faithful priesthood, ultimately fulfilled in Jesus Christ, who perfectly mediates between God and humanity.

Even before the fat was burned
In the sacrificial system outlined in Leviticus, the fat of the offering was considered the Lord's portion and was to be burned on the altar as a pleasing aroma to God (Leviticus 3:16). The priests' actions here show a blatant disregard for God's commands, highlighting their corruption and disrespect for sacred practices. This phrase sets the stage for the sinful behavior of Eli's sons, Hophni and Phinehas, who were priests at Shiloh.

the servant of the priest would come and say to the man who was sacrificing
The priests employed servants to carry out their demands, indicating a system of abuse and exploitation. This reflects the hierarchical structure within the temple service, where those in power could manipulate religious practices for personal gain. The man sacrificing represents the faithful Israelite coming to worship, whose offerings were being mishandled.

“Give the priest some meat to roast
The demand for roasted meat instead of boiled meat signifies a preference for personal taste over divine ordinance. Roasting meat was considered a luxury compared to boiling, which was the prescribed method for certain offerings. This reflects the priests' self-indulgence and lack of reverence for God's laws.

because he will not accept boiled meat from you, but only raw.”
The insistence on receiving raw meat before the fat was burned contravenes the sacrificial laws, which required the fat to be offered to God first. This act of taking raw meat symbolizes the priests' greed and their prioritization of personal desires over their sacred duties. It also foreshadows the judgment that would come upon Eli's house due to their contempt for the Lord's offerings (1 Samuel 2:29-34). This behavior contrasts with the ultimate sacrifice of Jesus Christ, who fulfilled the law perfectly and offered Himself wholly to God (Hebrews 10:10-14).

And if any man said to him, “The fat must be burned first; then you may take whatever you want,”
In the sacrificial system outlined in Leviticus, the fat of the offering was to be burned on the altar as a pleasing aroma to the Lord (Leviticus 3:16). This was a commandment given by God, signifying the best part of the sacrifice being offered to Him. The priests, however, were entitled to certain portions of the sacrifice after the fat was burned (Leviticus 7:31-34). The man’s insistence on burning the fat first reflects a desire to adhere to the proper worship practices and honor God’s commandments. This phrase highlights the tension between the corrupt practices of Eli’s sons and the faithful Israelites who sought to follow God’s law.

the servant would reply, “No, you must give it to me right now.
The servant’s response indicates a blatant disregard for the sacrificial laws and a prioritization of personal gain over divine command. This reflects the moral and spiritual decline among the priesthood during this period. The demand for immediate gratification without regard for God’s instructions is a recurring theme in Scripture, often leading to judgment and downfall (e.g., Esau selling his birthright in Genesis 25:29-34). This behavior contrasts with the patience and obedience exemplified by figures like Abraham, who waited for God’s promises (Hebrews 6:15).

If you refuse, I will take it by force!”
The threat of force underscores the corruption and abuse of power by Eli’s sons, Hophni and Phinehas. Their actions were not only a violation of God’s law but also an exploitation of their position, leading to widespread contempt for the sacrificial system (1 Samuel 2:17). This abuse of power is reminiscent of other biblical accounts where leaders failed to uphold justice and righteousness, such as the wickedness of the judges in the book of Judges. The coercion and violence used here foreshadow the eventual downfall of Eli’s house, as prophesied by the man of God in 1 Samuel 2:27-36. This narrative sets the stage for the rise of Samuel, a faithful leader who would restore integrity to Israel’s worship practices.

Thus the sin of these young men was severe in the sight of the LORD
The "young men" refers to the sons of Eli, Hophni and Phinehas, who were priests serving at the tabernacle in Shiloh. Their actions were not only a personal failing but a violation of their sacred duties. In the context of the Old Testament, priests were mediators between God and the people, and their conduct was expected to be exemplary. The severity of their sin is underscored by the phrase "in the sight of the LORD," indicating that their actions were not hidden from God and were judged by His holy standards. This phrase echoes the biblical principle that God sees and judges the heart (1 Samuel 16:7). The gravity of their sin is further highlighted by the fact that it was committed in a religious setting, where reverence and obedience were paramount.

for they were treating the LORD’s offering with contempt
The offerings referred to here are the sacrifices brought by the Israelites to the tabernacle, which were meant to honor God and atone for sin. Hophni and Phinehas were taking portions of the sacrifices that were not rightfully theirs, as described earlier in 1 Samuel 2:12-16. This act of contempt was not merely a breach of ritual but a direct affront to God, who had established these offerings as a means of worship and reconciliation. Their actions showed a blatant disregard for the sacredness of the offerings and, by extension, for God Himself. This contempt is reminiscent of Cain's unacceptable offering in Genesis 4:5, where the heart attitude behind the offering was as important as the offering itself. The sons' behavior foreshadows the later corruption of the priesthood, which would ultimately lead to the need for a perfect High Priest, fulfilled in Jesus Christ (Hebrews 4:14-16).

Now Samuel was ministering before the LORD
Samuel, though a young boy, was already serving in the tabernacle at Shiloh. This highlights the early dedication of Samuel to God's service, a result of his mother Hannah's vow. The phrase "ministering before the LORD" indicates that Samuel's service was not just to Eli, the high priest, but directly to God. This sets a precedent for the importance of serving God from a young age and foreshadows Samuel's future role as a prophet and judge over Israel. His service contrasts with the corrupt practices of Eli's sons, Hophni and Phinehas, emphasizing the purity and dedication required in true worship.

a boy wearing a linen ephod
The linen ephod was a priestly garment, typically worn by those serving in the tabernacle. Although Samuel was not from the priestly line of Aaron, his wearing of the ephod signifies his special role and dedication to God. This garment symbolizes purity and service, and its mention here underscores Samuel's unique position and foreshadows his future leadership. The ephod also connects to the priestly garments described in Exodus, highlighting the continuity of worship practices. Samuel's wearing of the ephod can be seen as a type of Christ, who is both priest and prophet, serving God with purity and dedication.

Each year
The phrase "each year" indicates a regular, annual event, highlighting the faithfulness and devotion of Samuel's family in observing religious duties. This annual pilgrimage to Shiloh was part of the Israelites' adherence to the Mosaic Law, which required them to appear before the Lord at the tabernacle for certain feasts (Exodus 23:14-17).

his mother would make him a little robe
Hannah, Samuel's mother, made him a robe, which signifies her ongoing care and love for her son, even after dedicating him to the Lord's service. The robe, or "ephod," was a garment associated with priestly duties, suggesting Samuel's growing role in the tabernacle. This act of making a robe each year also symbolizes Hannah's continued commitment to her vow to God (1 Samuel 1:11).

and bring it to him
Hannah's act of bringing the robe to Samuel demonstrates her personal involvement and dedication to her son's well-being and spiritual growth. It reflects the nurturing aspect of motherhood and the importance of parental support in a child's spiritual journey.

when she went with her husband
This phrase underscores the unity and partnership between Hannah and her husband, Elkanah, in their religious observance and family responsibilities. It highlights the importance of family unity in worship and the shared commitment to fulfilling vows made to God.

to offer the annual sacrifice
The annual sacrifice refers to the offerings made during the pilgrimage to the tabernacle, which were part of the Israelites' covenant relationship with God. These sacrifices were acts of worship, thanksgiving, and atonement, reflecting the centrality of sacrificial worship in Israelite religion. This practice foreshadows the ultimate sacrifice of Jesus Christ, who fulfilled the sacrificial system through His death and resurrection (Hebrews 10:1-10).

And Eli would bless Elkanah and his wife, saying,
Eli, the high priest, held a significant role in Israel's religious life, and his blessing carried spiritual weight. Blessings from a priest were seen as invoking God's favor and were highly valued. Elkanah and his wife, Hannah, were devout worshippers, regularly visiting Shiloh, where the tabernacle was located. This setting underscores the importance of religious observance and the priestly role in Israelite society.

“May the LORD give you children by this woman
Hannah had previously been barren, which was a source of great distress and social stigma in ancient Israel. Her dedication of Samuel to the LORD was a profound act of faith and sacrifice. Eli's blessing reflects a hope for divine intervention, emphasizing God's sovereignty over life and fertility. This phrase also highlights the cultural importance of lineage and inheritance in Israelite society.

in place of the one she dedicated to the LORD.”
Hannah's dedication of Samuel was a fulfillment of her vow to God, demonstrating her deep faith and commitment. This act of dedication is reminiscent of other biblical figures who were set apart for God's service, such as Samson and John the Baptist. The concept of dedicating a child to the LORD foreshadows the ultimate dedication seen in Jesus Christ, who was consecrated for God's redemptive plan.

Then they would go home.
This phrase indicates the conclusion of their pilgrimage to Shiloh, a journey undertaken annually by Elkanah's family. It reflects the rhythm of worship and daily life in ancient Israel, where religious observance was interwoven with family and community life. The return home signifies a continuation of faithfulness in everyday living, a theme echoed throughout Scripture in the call to live out one's faith consistently.

So the LORD attended to Hannah
This phrase highlights the divine intervention and faithfulness of God in response to Hannah's prayers. In the cultural context of ancient Israel, barrenness was often seen as a source of shame and a sign of divine disfavor. Hannah's earlier prayer in 1 Samuel 1:10-11 shows her deep distress and her vow to dedicate her child to the LORD if He granted her a son. The LORD's attention to Hannah signifies His compassion and the fulfillment of His promises, echoing His faithfulness to other women in the Bible, such as Sarah and Rachel, who also experienced miraculous births.

and she conceived and gave birth to three sons and two daughters
This phrase underscores the abundant blessing that God bestowed upon Hannah. After the birth of Samuel, whom she dedicated to the LORD, God continued to bless her with more children. This multiplication of her offspring can be seen as a sign of divine favor and a reversal of her previous barrenness. It also reflects the biblical theme of God blessing those who are faithful to Him, as seen in the stories of other patriarchs and matriarchs. The number of children, five in total, may symbolize completeness and God's generous provision.

Meanwhile, the boy Samuel grew up in the presence of the LORD
Samuel's upbringing in the presence of the LORD indicates his unique role and calling as a prophet and judge in Israel. Raised in the tabernacle under the guidance of Eli the priest, Samuel was set apart for God's service from a young age. This phrase foreshadows his future significance in Israel's history, as he would anoint the first two kings of Israel, Saul and David. The presence of the LORD signifies not only physical proximity to the tabernacle but also spiritual growth and divine favor. Samuel's life parallels that of Jesus Christ, who also grew in wisdom and stature and in favor with God and man (Luke 2:52).

Now Eli was very old
Eli's advanced age is significant in the narrative, highlighting his long tenure as a judge and priest in Israel. His age suggests a lifetime of service, yet it also implies a potential decline in his ability to effectively manage his responsibilities, particularly concerning his sons. In biblical culture, age was often associated with wisdom and respect, yet here it underscores Eli's inability to control his household, a critical failure for a leader in Israel.

and he heard about everything his sons were doing to all Israel
Eli's sons, Hophni and Phinehas, were priests who abused their positions, committing acts that were not only sinful but also detrimental to the spiritual well-being of the nation. Their actions included taking more than their share of the sacrifices (1 Samuel 2:12-17), which was a direct violation of the Levitical laws. This phrase indicates that their misconduct was widely known, affecting the entire community of Israel and leading to a loss of respect for the priesthood.

and how they were sleeping with the women who served at the entrance to the Tent of Meeting
This behavior was a grave sin, as it involved sexual immorality and the desecration of a sacred space. The women mentioned were likely part of a group dedicated to serving at the Tabernacle, similar to the women who served at the entrance of the Tent of Meeting in Exodus 38:8. The actions of Eli's sons were not only a personal moral failing but also a corruption of the religious practices of Israel, drawing parallels to the pagan practices of surrounding nations. This behavior foreshadows the eventual downfall of Eli's house, as prophesied by the man of God in 1 Samuel 2:27-36. The corruption of the priesthood here contrasts with the purity and faithfulness expected of God's servants, pointing to the need for a righteous priest, ultimately fulfilled in Jesus Christ, who serves as our perfect High Priest (Hebrews 4:14-16).

“Why are you doing these things?”
Eli, the high priest, confronts his sons, Hophni and Phinehas, who were committing grievous sins at the tabernacle. This question reflects Eli's awareness of their misconduct and his attempt to hold them accountable. The phrase echoes the responsibility of spiritual leaders to address sin within their community. It also highlights the failure of Eli's leadership, as he had not previously taken effective action against his sons' behavior. This question can be seen as a call to repentance, similar to God's inquiries in Genesis 3:9 and 4:9, where He asks Adam and Cain about their actions.

Eli said to his sons.
Eli's role as both a father and a high priest places him in a unique position of authority and responsibility. His sons, who served as priests, were expected to uphold the sanctity of their office, yet they abused their positions. This familial and spiritual dynamic underscores the importance of integrity and discipline within the priesthood. Eli's failure to correct his sons earlier is a cautionary tale about the consequences of neglecting parental and spiritual duties, as seen in Proverbs 22:6.

“I hear about your wicked deeds
The phrase indicates that the misconduct of Eli's sons was widely known among the people of Israel. Their actions, which included taking the best portions of sacrifices and engaging in immoral behavior, were a public scandal. This public knowledge of their sins reflects the communal nature of Israelite society, where the actions of individuals, especially leaders, had significant implications for the entire community. The term "wicked deeds" aligns with the biblical understanding of sin as actions that are contrary to God's law, as seen in passages like Psalm 1:1-6.

from all these people.”
The widespread reports of Hophni and Phinehas's actions suggest a breakdown in the moral and spiritual fabric of the community. The people of Israel, who were supposed to be a holy nation, were witnessing corruption at the heart of their worship practices. This situation foreshadows the need for righteous leadership, ultimately fulfilled in Jesus Christ, who perfectly embodies the role of priest and king. The phrase also highlights the communal responsibility to hold leaders accountable, as seen in Matthew 18:15-17, where Jesus outlines the process for addressing sin within the church.

No, my sons;
This phrase reflects Eli's direct address to his sons, Hophni and Phinehas, who were priests serving at the tabernacle in Shiloh. Eli's use of "my sons" indicates a personal and familial relationship, highlighting the gravity of their misconduct. The familial context underscores the disappointment and responsibility Eli feels as both a father and a high priest. This phrase also echoes the biblical theme of parental responsibility and the challenges of guiding children in righteousness, as seen in Proverbs 22:6.

it is not a good report I hear
Eli refers to the widespread negative reports about his sons' behavior. The term "report" suggests that their actions were well-known and publicly discussed, indicating a significant breach of conduct. In the cultural context of ancient Israel, reputation and honor were crucial, especially for those in religious service. The "good report" is reminiscent of the qualifications for church leaders in the New Testament, such as in 1 Timothy 3:7, where a good reputation is essential.

circulating among the LORD’s people.
This phrase emphasizes the community aspect of the offense. The "LORD's people" refers to the Israelites, God's chosen nation, who were expected to uphold His laws and commandments. The misconduct of Eli's sons was not just a personal failing but a public scandal affecting the entire community's spiritual health. This reflects the biblical principle that leaders' actions can influence the faith and behavior of the people they lead, as seen in James 3:1. The phrase also highlights the covenant relationship between God and Israel, where the priests were to be mediators and examples of holiness.

If a man sins against another man, God can intercede for him;
This phrase highlights the concept of intercession and mediation in human relationships. In the ancient Israelite context, disputes between individuals could be resolved through the law and priestly mediation. The role of priests as mediators is seen throughout the Old Testament, where they offer sacrifices and prayers on behalf of the people (Leviticus 4:20). The idea is that God provides a means for reconciliation and justice among humans, reflecting His desire for peace and order within the community.

but if a man sins against the LORD, who can intercede for him?”
This part underscores the gravity of sinning directly against God. In the Old Testament, sins against God often involved idolatry, blasphemy, or direct disobedience to His commands. The rhetorical question implies the seriousness of such offenses, suggesting that no human mediator can stand between a sinner and God. This foreshadows the need for a perfect mediator, which Christians believe is fulfilled in Jesus Christ (1 Timothy 2:5), who intercedes on behalf of humanity before God.

But they would not listen to their father,
This refers to the sons of Eli, Hophni and Phinehas, who were priests but acted wickedly (1 Samuel 2:12-17). Their refusal to heed their father's warning reflects a hardened heart and a rejection of parental and spiritual authority. In the cultural context, honoring one's parents was a fundamental commandment (Exodus 20:12), and their disobedience signifies a deeper rebellion against God's established order.

since the LORD intended to put them to death.
This phrase indicates divine judgment. The concept of God hardening hearts or allowing individuals to persist in their sin is seen elsewhere in Scripture, such as with Pharaoh in Exodus (Exodus 9:12). It reflects the biblical principle that persistent sin leads to judgment (Romans 1:24-28). The death of Eli's sons serves as a sobering reminder of the consequences of sin and the seriousness with which God views the corruption of those who are meant to serve Him.

And the boy Samuel
Samuel was dedicated to the Lord by his mother, Hannah, as a fulfillment of her vow. He was raised in the tabernacle at Shiloh under the priest Eli. This setting is significant as it was a time of spiritual decline in Israel, with corrupt priests like Eli's sons, Hophni and Phinehas. Samuel's presence in the tabernacle symbolizes a new beginning and hope for Israel.

continued to grow in stature
This phrase indicates Samuel's physical growth and development. It parallels the growth of other significant biblical figures, such as Jesus, who "grew in wisdom and stature" (Luke 2:52). It suggests that Samuel was healthy and strong, preparing him for the leadership role he would eventually assume as a prophet and judge over Israel.

and in favor with the LORD
Samuel's favor with the Lord highlights his spiritual growth and the divine approval of his life and actions. Unlike Eli's sons, who were corrupt and disobedient, Samuel's life was marked by obedience and dedication to God. This favor is reminiscent of other biblical figures like Joseph and David, who also found favor with God due to their faithfulness.

and with man
Samuel's favor with man indicates that he was respected and admired by those around him. This is significant in a time when the priesthood was marred by corruption. Samuel's integrity and dedication set him apart, earning him the respect of the people. This dual favor with God and man is a precursor to the ministry of Jesus, who also grew in favor with God and man, as noted in the New Testament.

Then a man of God came to Eli and told him
A "man of God" often refers to a prophet or someone sent by God to deliver a message. This indicates divine authority and the seriousness of the message. Eli, the high priest, is the recipient, highlighting his spiritual responsibility. Prophets were common in Israel to guide and correct leaders, as seen with Nathan and David (2 Samuel 12).

This is what the LORD says
The phrase signifies a direct message from God, emphasizing its importance and authenticity. It is a common prophetic introduction, seen throughout the Old Testament, such as in the messages of Isaiah and Jeremiah. It underscores the divine origin of the message and the expectation of obedience.

Did I not clearly reveal Myself to your father’s house
This refers to God's self-revelation to the house of Levi, from which Eli descends. It recalls God's covenantal relationship with Israel and the priestly duties assigned to Levi's descendants. The clarity of God's revelation implies that Eli's household had a clear understanding of their responsibilities and the consequences of disobedience.

when they were in Egypt under Pharaoh’s house?
This alludes to the time of Israel's bondage in Egypt, a foundational period in Israelite history. It reminds Eli of God's deliverance and the establishment of the Levitical priesthood during the Exodus. The reference to Pharaoh's house underscores the contrast between God's faithfulness and the oppression of Egypt, highlighting the gravity of Eli's household's failure to uphold their divine calling.

And out of all the tribes of Israel I selected your father to be My priest
This phrase refers to God's sovereign choice of the tribe of Levi, specifically the family of Aaron, to serve as priests. The selection of Aaron and his descendants is detailed in Exodus 28-29. This choice underscores the concept of divine election, where God chooses individuals or groups for specific purposes. The priesthood was a sacred office, and Aaron's selection set a precedent for the hereditary nature of the Levitical priesthood. This choice also highlights the special role of the Levites among the tribes of Israel, as they were set apart for religious duties.

to offer sacrifices on My altar
The altar was central to Israelite worship, serving as the place where sacrifices were made to atone for sin and express devotion to God. The priest's role in offering sacrifices was crucial, as it mediated between God and the people. This practice is rooted in the sacrificial system established in Leviticus, which foreshadows the ultimate sacrifice of Jesus Christ, the Lamb of God, who takes away the sin of the world (John 1:29).

to burn incense
Burning incense was a priestly duty associated with prayer and worship, symbolizing the prayers of the people ascending to God (Psalm 141:2, Revelation 8:3-4). The incense altar was located in the Holy Place, just outside the Holy of Holies, indicating the closeness of this act to God's presence. This practice emphasizes the importance of intercession and the priestly role as a mediator.

and to wear an ephod in My presence
The ephod was a priestly garment, part of the sacred attire described in Exodus 28. It was worn by the high priest and symbolized his unique role and authority. The ephod included the breastplate with the Urim and Thummim, used for discerning God's will. This garment signifies the dignity and responsibility of the priestly office and points to Christ as our High Priest, who intercedes for us before God (Hebrews 4:14-16).

I also gave to the house of your father all the food offerings of the Israelites
The food offerings, or portions of the sacrifices, were designated for the priests as their sustenance (Leviticus 2:3, 7:31-34). This provision underscores God's care for those who serve Him and the principle that those who minister at the altar should share in the offerings (1 Corinthians 9:13-14). It reflects the broader biblical theme of God's provision for His servants and the community's responsibility to support them.

Why then do you kick at My sacrifice and offering
This phrase addresses the contempt shown towards God's ordained sacrifices and offerings. In the context of 1 Samuel, Eli's sons, Hophni and Phinehas, were abusing their priestly roles by taking portions of the sacrifices meant for God (1 Samuel 2:12-17). The term "kick" suggests rebellion and disrespect, akin to an animal kicking against its master. This behavior reflects a broader theme in Scripture where God condemns those who dishonor His holy ordinances (Malachi 1:6-14).

that I have prescribed for My dwelling place?
God's dwelling place refers to the tabernacle, the central place of worship for Israel, where His presence was manifest. The sacrifices and offerings were not merely ritualistic but were divinely instituted to maintain a covenant relationship with God (Exodus 29:42-46). The tabernacle was a precursor to the temple and ultimately points to Jesus Christ, who is the true temple (John 2:19-21). The prescribed offerings were a means of atonement and fellowship with God, highlighting the seriousness of the priests' transgressions.

You have honored your sons more than Me
Eli's failure to discipline his sons demonstrates misplaced priorities, valuing familial ties over obedience to God. This reflects a broader biblical principle where allegiance to God must supersede all other relationships (Matthew 10:37). Eli's indulgence of his sons' sins led to God's judgment, illustrating the consequences of failing to uphold God's standards (1 Samuel 3:13).

by fattening yourselves with the best of all the offerings of My people Israel.
The priests were entitled to a portion of the offerings (Leviticus 7:31-34), but Eli's sons took more than their share, exploiting their position for personal gain. This greed and corruption are condemned throughout Scripture (Micah 3:11, Ezekiel 34:2-3). The phrase "fattening yourselves" implies self-indulgence at the expense of God's commands, contrasting with the sacrificial nature of true worship. This behavior foreshadows the ultimate sacrifice of Jesus Christ, who gave Himself selflessly for humanity (Ephesians 5:2).

Therefore, the LORD, the God of Israel, declares:
This phrase emphasizes the authority and sovereignty of God as the covenant God of Israel. It underscores His role as the ultimate judge and lawgiver. The use of "declares" indicates a formal pronouncement, often associated with prophetic authority. This is a reminder of God's direct communication with His people, often through prophets, and His active involvement in the affairs of Israel.

‘I did indeed say that your house and the house of your father would walk before Me forever.
This refers to the promise made to Eli's priestly lineage, which was initially intended to be perpetual. The "house of your father" refers to the Levitical priesthood, specifically the line of Ithamar, Aaron's son. This promise is conditional, as seen in other covenants in the Bible, such as the Davidic covenant, which also had conditions of obedience (2 Samuel 7:14-15).

But now the LORD declares: Far be it from Me!
This indicates a revocation of the previous promise due to disobedience and unfaithfulness. It highlights the conditional nature of God's promises, which require adherence to His commands. The phrase "Far be it from Me" is a strong expression of rejection, showing that God cannot be associated with sin and unfaithfulness.

For I will honor those who honor Me,
This principle reflects the biblical theme of reciprocal honor between God and His people. It is a call to faithfulness and obedience, promising divine favor to those who respect and uphold God's commandments. This is echoed in other scriptures, such as Proverbs 3:9-10, which speaks of honoring the Lord with one's wealth and being rewarded with abundance.

but those who despise Me will be disdained.
Despising God is equated with rejecting His authority and commands, leading to divine disfavor. This principle is consistent throughout scripture, where disobedience results in judgment and loss of blessing. The concept of disdain here is not just a passive withdrawal of favor but an active opposition, as seen in the consequences faced by Eli's house. This reflects the broader biblical narrative of blessings and curses based on covenant faithfulness (Deuteronomy 28).

Behold, the days are coming
This phrase introduces a prophetic declaration, indicating a future event that is certain to occur. In biblical prophecy, "the days are coming" often signals a divine intervention or judgment. This phrase is used similarly in other prophetic contexts, such as Jeremiah 31:31, where God promises a new covenant. It underscores the certainty and imminence of God's actions.

when I will cut off your strength
The "strength" here refers to the power and influence of Eli's priestly line. In ancient Israel, the priesthood held significant religious and social authority. The cutting off of strength symbolizes the end of this authority and influence. This judgment is a direct consequence of the corruption and sins of Eli's sons, Hophni and Phinehas, as described earlier in 1 Samuel 2. The removal of strength is both a literal and spiritual weakening of Eli's house.

and the strength of your father’s house
This phrase extends the judgment to Eli's ancestral line, indicating that the consequences of sin affect not only the immediate generation but also future ones. Eli's lineage is traced back to Ithamar, one of Aaron's sons, suggesting a broader impact on the priestly line. This reflects the biblical principle of generational consequences for sin, as seen in Exodus 20:5, where God speaks of visiting the iniquity of the fathers on the children.

so that no one in it will reach old age
The judgment includes a specific curse of premature death, preventing members of Eli's family from reaching old age. This is a severe consequence in a culture that valued longevity as a sign of God's blessing and favor. The fulfillment of this prophecy is seen later in 1 Samuel 22:18-20, where most of Eli's descendants are killed by King Saul. The absence of old age signifies a lack of stability and continuity for Eli's house, contrasting with the biblical ideal of a long life as a reward for righteousness, as seen in Proverbs 16:31.

You will see distress in My dwelling place.
This phrase refers to the impending judgment on the house of Eli, the high priest, due to the corruption and wickedness of his sons, Hophni and Phinehas. The "dwelling place" signifies the tabernacle at Shiloh, where the Ark of the Covenant was kept. This distress foreshadows the capture of the Ark by the Philistines (1 Samuel 4:11) and the subsequent desolation of Shiloh. The distress also symbolizes the spiritual decline of Israel during this period, highlighting the need for faithful leadership. This serves as a reminder of the holiness required in God's service and the consequences of failing to uphold it.

Despite all that is good in Israel,
This phrase acknowledges the blessings and favor that Israel experienced, such as victories over enemies and the presence of God among them. It contrasts the general prosperity and divine favor with the specific judgment on Eli's family. This juxtaposition emphasizes that God's blessings on a nation do not exempt individuals or families from accountability. It also reflects the broader biblical theme that God's covenant promises to Israel are not nullified by individual failures, but personal and familial faithfulness is still required.

no one in your house will ever again reach old age.
This part of the prophecy indicates a specific curse on Eli's lineage, where premature death would be a sign of divine judgment. Historically, this was fulfilled as Eli's descendants faced untimely deaths, as seen in the deaths of Hophni and Phinehas (1 Samuel 4:11) and later events involving Eli's family. This curse underscores the seriousness of Eli's failure to restrain his sons and the resulting dishonor to God's name. It serves as a warning about the long-term consequences of sin and the importance of righteous leadership. This also prefigures the need for a perfect priest, ultimately fulfilled in Jesus Christ, who intercedes eternally and perfectly for His people.

And every one of you that I do not cut off from My altar
This phrase refers to the judgment pronounced on the house of Eli, the high priest. The "altar" signifies the place of sacrifice and worship, central to Israelite religious life. Eli's descendants, who were meant to serve at the altar, are under divine judgment due to the corruption and sins of Eli's sons, Hophni and Phinehas. The phrase implies that some will remain to serve, but not without consequence. This reflects the broader biblical theme of God's holiness and the necessity of purity in worship, as seen in Leviticus 10:1-3 with Nadab and Abihu.

I will cause your eyes to fail and your heart to grieve
This part of the verse indicates the personal and familial suffering that will result from God's judgment. "Eyes to fail" can symbolize both physical blindness and a lack of spiritual insight or understanding. The "heart to grieve" suggests deep sorrow and distress, likely due to the loss of family members and the decline of the priestly line. This echoes the consequences of disobedience outlined in Deuteronomy 28:65-67, where God warns of a failing heart and despair as part of the curses for covenant unfaithfulness.

All your descendants will die by the sword of men
This prophecy foretells the violent deaths that will befall Eli's lineage, emphasizing the severity of God's judgment. The "sword of men" indicates that their demise will come through human conflict or warfare, rather than natural causes. This was fulfilled in 1 Samuel 4:11, where Hophni and Phinehas die in battle, and later in 1 Samuel 22:18-19, when Doeg the Edomite kills 85 priests of Nob, descendants of Eli. This serves as a sobering reminder of the consequences of sin and the fulfillment of God's word, paralleling the fate of other disobedient figures in Scripture, such as Saul in 1 Samuel 31.

And this sign shall come to you
This phrase introduces a prophetic sign given to Eli, the high priest. In biblical context, signs often serve as divine confirmations of God's word or judgment. This particular sign is a direct message from God through the prophet to Eli, indicating the certainty of the prophecy. Signs in the Old Testament often precede significant events, such as the plagues in Egypt (Exodus 7-12) or the sign of the virgin birth in Isaiah 7:14.

concerning your two sons Hophni and Phinehas:
Hophni and Phinehas were the sons of Eli, serving as priests at the tabernacle in Shiloh. They are described earlier in 1 Samuel 2 as corrupt and wicked, abusing their priestly office by taking the best portions of sacrifices and engaging in immoral behavior (1 Samuel 2:12-17, 22). Their actions were a direct violation of the Levitical laws and an affront to the holiness required of those serving in the priesthood. This phrase highlights the personal nature of the judgment against Eli's household, emphasizing the consequences of their sins.

They will both die on the same day.
This prophecy foretells the simultaneous death of Hophni and Phinehas, serving as a dramatic and unmistakable sign of God's judgment. The fulfillment of this prophecy occurs in 1 Samuel 4:11 during a battle with the Philistines, where both sons are killed, and the Ark of the Covenant is captured. This event marks a significant turning point in Israel's history, symbolizing the departure of God's glory from Israel due to the corruption of its leaders. The simultaneous death of both sons underscores the severity of God's judgment and serves as a warning to future generations about the consequences of disobedience and unfaithfulness. This event also foreshadows the ultimate judgment and redemption found in Jesus Christ, who, unlike Hophni and Phinehas, perfectly fulfilled His priestly role and offered Himself as a sacrifice for sin.

Then I will raise up for Myself a faithful priest.
This phrase signifies God's intention to appoint a new priest who will be loyal and obedient to Him, contrasting with the unfaithfulness of Eli's sons, Hophni and Phinehas. Historically, this prophecy is fulfilled in Samuel, who serves as a faithful priest and prophet. It also foreshadows the priesthood of Zadok during King Solomon's reign, as Zadok's lineage remains faithful to God. Theologically, this points to the ultimate faithful priest, Jesus Christ, who perfectly fulfills the role of mediator between God and humanity.

He will do whatever is in My heart and mind.
This indicates that the faithful priest will align his actions with God's will, emphasizing obedience and submission to divine authority. In biblical context, this reflects the ideal relationship between God and His servants, where the priest acts according to God's desires rather than personal ambition. This is exemplified in Jesus, who consistently sought to do the Father's will, as seen in John 5:30 and John 6:38.

And I will build for him an enduring house,
The promise of an enduring house suggests a lasting legacy or dynasty. In the immediate context, this can refer to the establishment of a stable priestly line, as seen with Zadok's descendants. Spiritually, it points to the eternal priesthood of Christ, whose kingdom and priesthood are everlasting, as described in Hebrews 7:24-25. The concept of a "house" also connects to the Davidic covenant, where God promises David an enduring dynasty, ultimately fulfilled in Jesus.

and he will walk before My anointed one for all time.
This phrase implies a close relationship between the faithful priest and God's anointed king. In the historical context, it refers to the priest serving alongside the king of Israel, such as Samuel with Saul and David, or Zadok with Solomon. Prophetically, it looks forward to the Messianic age, where Jesus, as both priest and king, fulfills this role perfectly. The term "anointed one" (Messiah) directly connects to Jesus Christ, who is the ultimate fulfillment of God's promises.

And everyone left in your house
This phrase refers to the descendants of Eli, the high priest, whose family was under judgment due to the sins of his sons, Hophni and Phinehas. The prophecy indicates that Eli's lineage will suffer consequences, highlighting the importance of faithfulness and obedience in leadership roles. This judgment is a fulfillment of God's warning against those who dishonor His name.

will come and bow down to him
The act of bowing down signifies submission and desperation. In the context of ancient Israel, bowing was a gesture of respect and supplication. This phrase suggests a reversal of fortune for Eli's descendants, who once held positions of power and influence. It underscores the biblical principle that God humbles the proud and exalts the humble.

for a piece of silver or a morsel of bread
This imagery of poverty and need contrasts sharply with the previous wealth and privilege of the priestly family. It reflects the dire circumstances that Eli's descendants will face, emphasizing the severity of God's judgment. The mention of silver and bread symbolizes basic sustenance, indicating that they will be reduced to begging for their livelihood.

pleading, “Please appoint me to some priestly office
The plea for a priestly office reveals a desire to regain status and provision through religious service. It highlights the desperation of Eli's descendants, who seek any opportunity to restore their former position. This reflects the broader biblical theme of the consequences of sin and the loss of divine favor.

so that I can eat a piece of bread.”’”
The focus on bread underscores the basic human need for survival, illustrating the depth of the family's fall from grace. This phrase serves as a sobering reminder of the cost of disobedience and the importance of maintaining a right relationship with God. It also foreshadows the ultimate provision found in Jesus Christ, the Bread of Life, who offers spiritual sustenance to all who come to Him in faith.