1 Samuel Chapter 2

Hannah’s Prayer, Eli’s Evil Sons

A. Hannah’s Prayer

1. (1 Samuel 2:1–2) Thanksgiving and Praise

“And Hannah prayed, and said,
My heart rejoiceth in the Lord,
mine horn is exalted in the Lord:
my mouth is enlarged over mine enemies;
because I rejoice in thy salvation.
There is none holy as the Lord:
for there is none beside thee:
neither is there any rock like our God.”
(1 Samuel 2:1–2, KJV)

a. “And Hannah prayed and said.”
The closing verse of the previous chapter reads, “So they worshipped the Lord there” (1 Samuel 1:28). This prayer was the worship Hannah offered on the very day she left her only child at the tabernacle, dedicating him permanently to the Lord’s service. It was not a moment of sorrowful complaint but of triumphant praise. Her words are a powerful example of faith in action—worshiping God amid sacrifice.

b. “My heart rejoiceth in the Lord.”
Hannah’s joy was not in the act of separation from her son but in her relationship with the Lord who had heard her cry. Even in her deepest sacrifice, she found reason to rejoice because her hope and satisfaction rested in God Himself. This statement reflects the mature faith of one who understands that joy is not found in circumstances but in the Lord’s unchanging nature. When life offers no earthly reason for rejoicing, believers can still say, “Rejoice in the Lord alway: and again I say, Rejoice” (Philippians 4:4).

c. “Mine horn is exalted in the Lord.”
The “horn” is a frequent biblical symbol of strength and honor, as seen in Psalm 75:4–5: “I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: Lift not up your horn on high: speak not with a stiff neck.” And again in Psalm 92:10: “But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.” The horn, representing the might of an ox or ram, depicts power and dignity. Hannah acknowledges that her strength and elevation come entirely from the Lord, not from herself. As Adam Clarke noted, “Horn signifies power, might, and dominion. It is thus constantly used in the Bible, and was so used among the heathens.” Her personal triumph is therefore not self-exaltation but divine empowerment.

d. “My mouth is enlarged over mine enemies.”
This refers to her vindication over Peninnah, her rival who had tormented her in years past (1 Samuel 1:6–7). The Lord’s answer to Hannah’s prayer silenced her accuser. Now she could rejoice, not in vengeance, but in the righteous vindication that comes from the hand of God. Her testimony illustrates Psalm 37:5–6: “Commit thy way unto the Lord; trust also in him; and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.” The faithful need not seek revenge; God Himself will justify them in due time.

e. “There is none holy as the Lord.”
Hannah’s praise reaches its climax with the exaltation of God’s uniqueness. Holiness in this context means that God is utterly set apart—there is no other being like Him. Her words echo throughout Scripture, such as Exodus 15:11: “Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” And Psalm 18:31: “For who is God save the Lord? or who is a rock save our God?”

This verse also demonstrates the structure of Hebrew poetry through parallelism, where ideas are repeated with different expressions to deepen meaning rather than through rhyme of sound. Each phrase—“There is none holy as the Lord,” “there is none beside thee,” and “neither is there any rock like our God”—reaffirms the same central truth: that the Lord alone is perfect in holiness, unique in being, and steadfast in faithfulness.

The image of the “rock” conveys unshakable stability and divine protection, as echoed later in Deuteronomy 32:4: “He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.” Hannah declares that her strength, her stability, and her salvation rest upon the immovable foundation of God Himself.

2. (1 Samuel 2:3) A Warning to the Arrogant and Proud

“Talk no more so exceeding proudly;
let not arrogancy come out of your mouth:
for the Lord is a God of knowledge,
and by him actions are weighed.”
(1 Samuel 2:3, KJV)

a. “Talk no more so exceeding proudly.”
Hannah’s tone shifts from personal praise to prophetic exhortation. Having experienced God’s power firsthand, she now issues a warning to the proud. Though her immediate rival Peninnah is in view, Hannah’s words apply universally to all who exalt themselves against God. Pride was the root of Peninnah’s cruelty and mockery, yet Hannah recognizes that pride is not merely personal arrogance—it is rebellion against God’s sovereignty. She declares that the proud should “talk no more,” because the speech of pride is often the loudest evidence of a proud heart. Proverbs 8:13 says, “The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.” Pride most often manifests in speech—boasting, slander, exaggeration, and criticism. The proud are known not by silence but by the abundance of their words. Thus Hannah counsels restraint, for silence is wisdom where pride would speak. Proverbs 10:19 affirms, “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.”

Her exhortation reminds believers that the proud often resist correction because they have placed themselves as their own authority. Proverbs 16:18 warns, “Pride goeth before destruction, and an haughty spirit before a fall.” Hannah’s prayer, therefore, is not merely poetic; it is theological, emphasizing the moral danger of pride in light of divine justice.

b. “For the Lord is a God of knowledge.”
This is the heart of Hannah’s warning. Pride is foolish because it assumes ignorance on God’s part. The Lord knows every motive, every hidden thought, every word spoken in arrogance or deceit. Psalm 94:9–11 declares, “He that planted the ear, shall he not hear? he that formed the eye, shall he not see? The Lord knoweth the thoughts of man, that they are vanity.” There is no pretense before the omniscient God.

Because the Lord is the “God of knowledge,” human pride is not only misplaced but offensive. The proud imagine they can elevate themselves by their own wisdom or works, yet Jeremiah 9:23–24 reminds us, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me.”

c. “And by him actions are weighed.”
God not only knows all things, but He evaluates them according to His perfect standard. Every act and intention is measured on the scales of divine righteousness. Proverbs 16:2 declares, “All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.” Men may justify their deeds before others, but God’s measure is precise and impartial. Daniel 5:27 records the solemn judgment against Belshazzar, “Thou art weighed in the balances, and art found wanting.”

Hannah’s declaration thus reveals a profound understanding of God’s character: His omniscience and His moral judgment. This stands as both a warning and a comfort. It warns the proud that no sin escapes His sight and no arrogance will stand unjudged. It comforts the humble, assuring them that God sees and will vindicate righteous motives even when the world misjudges them.

The proud may appear exalted for a season, but as Luke 1:51–52 later records in Mary’s Magnificat, “He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree.” Just as God weighed Peninnah’s actions and exalted Hannah, so He continues to measure every heart according to truth.

3. (1 Samuel 2:4–8a) Hannah’s Glory to God Who Humbles the Strong and Exalts the Weak

“The bows of the mighty men are broken,
and they that stumbled are girded with strength.
They that were full have hired out themselves for bread;
and they that were hungry ceased:
so that the barren hath born seven;
and she that hath many children is waxed feeble.
The Lord killeth, and maketh alive:
he bringeth down to the grave, and bringeth up.
The Lord maketh poor, and maketh rich:
he bringeth low, and lifteth up.
He raiseth up the poor out of the dust,
and lifteth up the beggar from the dunghill,
to set them among princes,
and to make them inherit the throne of glory.”
(1 Samuel 2:4–8a, KJV)

a. “The bows of the mighty men are broken.”
Hannah begins this section with a declaration of divine reversal—God’s sovereign ability to humble the strong and exalt the weak. The bow, symbol of power and warfare, represents the strength of man. Yet before the Lord, even the strongest bow is broken, and the mightiest warrior becomes defenseless. Psalm 33:16–17 teaches, “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety: neither shall he deliver any by his great strength.”

Hannah’s insight reminds us that all human strength, wealth, and prestige are fragile and fleeting. Those who were once full now labor for bread, and the woman once fruitful is now feeble. This is divine justice in action: the proud who rely on themselves are humbled, while the humble who depend on God are lifted up. James 4:6 confirms this truth, “God resisteth the proud, but giveth grace unto the humble.”

This principle calls believers to humility. The Lord can reverse a man’s position in an instant. Proverbs 16:19 states, “Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.” Every position of strength or honor must therefore be held with gratitude and humility, for God alone sustains it.

b. “Those who stumbled are girded with strength... those who were hungry ceased... even the barren hath born seven.”
Here Hannah rejoices in God’s gracious elevation of the weak and lowly. The imagery of stumbling and hunger speaks to human frailty, yet God intervenes to strengthen and satisfy. Isaiah 40:29–31 declares, “He giveth power to the faint; and to them that have no might he increaseth strength... they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles.”

The phrase, “the barren hath born seven” is not literal but symbolic of divine fullness and completion, with the number seven representing perfection. Hannah herself had only one child at this point, yet she prophesied God’s power to transform complete emptiness into overflowing abundance. Conversely, “she that hath many children is waxed feeble,” showing that human advantage can vanish in a moment.

This is the heart of God’s redemptive pattern: He takes what is weak, despised, and barren and fills it with life and purpose. Luke 14:11 echoes this same principle, “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.” In every generation, the Lord delights to lift up those who humbly wait upon Him.

c. “The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up.”
Hannah testifies from personal experience. She knew the pain of being barren, mocked, and brought low, but she also knew the joy of divine exaltation when God answered her prayer. She understood that her condition, whether sorrowful or joyful, was never outside the Lord’s hand. Job 1:21 confesses the same truth: “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.”

Hannah’s theology is remarkably mature. She sees life’s changes not as random fate but as acts of a sovereign God who governs every rise and fall. The Lord alone appoints prosperity or poverty, life or death, humiliation or honor. Psalm 75:6–7 reinforces this truth: “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another.”

This is why believers can rest in faith even when circumstances shift dramatically. The God who humbles also raises; the One who allows sorrow also brings joy. Every reversal serves His glory and the good of those who trust Him.

d. “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill.”
These words portray the grace of God in its most beautiful form—the elevation of the lowest to the highest. The “dust” and “dunghill” represent the filth and despair of poverty and hopelessness, yet from there, God raises His people to princely dignity. Psalm 113:7–8 uses nearly identical language: “He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; That he may set him with princes, even with the princes of his people.”

This theme finds its ultimate fulfillment in Jesus Christ, who humbled Himself to the lowest place, taking on flesh and dying for sinners, only to be exalted to the right hand of the Father (Philippians 2:8–9). Likewise, believers who once were spiritually destitute are raised to heavenly places in Christ (Ephesians 2:6). Hannah’s words, therefore, are not just poetic—they are prophetic, revealing the gospel principle of divine reversal: God exalts the humble and redeems the broken.

4. (1 Samuel 2:8b–10) Hannah’s Confidence in the Future Is Confidence in the Lord

“For the pillars of the earth are the Lord’s,
and he hath set the world upon them.
He will keep the feet of his saints,
and the wicked shall be silent in darkness;
for by strength shall no man prevail.
The adversaries of the Lord shall be broken to pieces;
out of heaven shall he thunder upon them:
the Lord shall judge the ends of the earth;
and he shall give strength unto his king,
and exalt the horn of his anointed.”
(1 Samuel 2:8b–10, KJV)

a. “For the pillars of the earth are the Lord’s.”
Hannah concludes her prayer with a magnificent statement of divine sovereignty. Her confidence in God’s power to humble the strong and exalt the weak rests on the unshakable truth that God alone upholds all creation. The “pillars of the earth” are a poetic expression describing the stability and order of the world. Just as pillars support a great structure, so God’s will sustains the universe. Job 38:4–6 affirms this same truth: “Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Whereupon are the foundations thereof fastened? or who laid the corner stone thereof?”

Hannah recognizes that if the very earth rests upon the Lord’s foundation, then every human condition—strength, weakness, wealth, or poverty—must also rest under His control. Her theology leaves no room for chance or fate. The Lord governs all things, both visible and invisible. As Psalm 24:1–2 declares, “The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods.” Because the foundations belong to Him, so does everything built upon them. Thus, the proud cannot overthrow His order, and the humble need not fear instability.

b. “He will keep the feet of his saints, but the wicked shall be silent in darkness; for by strength shall no man prevail.”
Hannah contrasts the destiny of the righteous and the wicked. To “keep the feet of his saints” means that God protects and guides His faithful ones, preserving them from falling into destruction. Psalm 37:23–24 illustrates this beautifully: “The steps of a good man are ordered by the Lord: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand.”

In contrast, the wicked “shall be silent in darkness.” Silence here represents utter defeat—no defense, no argument, no more boasting. Darkness signifies separation from God’s light and favor, a foreshadowing of eternal judgment. Proverbs 2:13–15 warns of those “who leave the paths of uprightness, to walk in the ways of darkness.”

The phrase, “for by strength shall no man prevail,” strikes at the heart of human pride. No amount of intellect, might, or resources can secure victory apart from God. Psalm 33:16–17 again reminds us, “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.” Hannah’s words anticipate the gospel truth later expressed in Zechariah 4:6, “Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

c. “The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth.”
Here Hannah’s prophetic vision expands to the scope of final judgment. The “adversaries of the Lord” represent all who oppose His reign, from individuals to nations. God will not merely resist them; He will utterly crush them. Psalm 2:9 foretells this same divine vengeance: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.”

The image of the Lord “thundering from heaven” depicts His irresistible voice of judgment and power. Psalm 18:13–14 says, “The Lord also thundered in the heavens, and the Highest gave his voice... Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.” Hannah, under divine inspiration, foresaw the coming of the Lord as Judge of all the earth. This prophecy reaches far beyond her lifetime—it anticipates the final judgment at Christ’s second coming, when the King of Kings will destroy all evil and establish His everlasting rule.

d. “He shall give strength unto his king, and exalt the horn of his anointed.”
This closing verse is one of the most profound prophetic statements in the Old Testament. At the time Hannah spoke, Israel had no earthly king and no monarchy in sight. Yet she foresaw the coming of God’s chosen ruler, His anointed one—a direct reference to the Messiah. The Hebrew word for “anointed” is Mashiach, rendered “Christos” (Christ) in Greek, meaning “the Anointed One.”

This is the first explicit mention of the Messiah in Scripture. Dr. Hales noted, “She first applied to Him the remarkable epithet Messiah in Hebrew, Christ in Greek, and Anointed in English, which was afterward adopted by David, Nathan, Isaiah, Daniel, and the succeeding prophets; and by the apostles and inspired writers of the New Testament.”

This verse finds its fulfillment in the Lord Jesus Christ, who is both King and Anointed Savior. Luke 1:69 confirms this connection when Zechariah, the father of John the Baptist, prophesied, “And hath raised up an horn of salvation for us in the house of his servant David.” Likewise, Mary’s Magnificat in Luke 1:46–55 echoes Hannah’s song, praising the same God who exalts the lowly and casts down the proud.

Hannah, centuries before David, foresaw not only Israel’s monarchy but also the coming Redeemer whose reign would bring final justice and eternal peace. Revelation 19:16 proclaims the fulfillment of her vision: “And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.”

5. (1 Samuel 2:11) Samuel Ministers unto the Lord

“And Elkanah went to Ramah to his house. And the child did minister unto the Lord before Eli the priest.”
(1 Samuel 2:11, KJV)

a. “Then Elkanah went.”
Hannah and Elkanah fulfilled their vow. It required great faith to leave their only child in the service of the Lord at such a young age, yet they obeyed without hesitation. Their example illustrates the truth of Ecclesiastes 5:4, “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.” Faithfulness to God sometimes demands personal sacrifice, yet obedience brings blessing and peace.

b. “But the child did minister unto the Lord before Eli the priest.”
Even as a young boy, Samuel served the Lord with sincerity and reverence. Age is no barrier to ministry. Children who are taught early to worship and serve God can be powerful instruments of His grace. Psalm 8:2 declares, “Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies.”

The Living Bible paraphrases, “And the child became the Lord’s helper,” emphasizing that even children can have meaningful roles in God’s work. Samuel’s early service foreshadowed his future prophetic ministry, showing that devotion begins not with age or rank but with a willing heart. His faithful obedience as a child would one day make him Israel’s last and greatest judge, a prophet who would anoint kings and guide a nation.

B. The wicked sons of Eli, the high priest

“Now the sons of Eli were worthless men, they did not know the LORD.
And the priests’ custom with the people was, when any man offered sacrifice, the priest’s servant would come while the meat was boiling with a threepronged fork in his hand, and he would thrust it into the pan, or kettle, or caldron, or pot; and whatever the fork brought up the priest would take for himself.
So they did in Shiloh to all the Israelites who came there.
Also before they burned the fat, the priest’s servant would come and say to the man who sacrificed, Give meat to roast for the priest, for he will not accept boiled meat from you, but only raw.
And if the man said to him, Let them burn the fat first, and then take as much as your heart desires, he would say, No, you shall give it now, and if not, I will take it by force.
Thus the sin of the young men was very great before the LORD, for men abhorred the offering of the LORD.”
(1 Samuel 2:12–17, NKJV)

a. The sons of Eli were worthless men, they did not know the LORD, this phrase exposes the moral and spiritual bankruptcy beneath the priestly garments, the Hebrew expression rendered “sons of Belial” in older translations identifies them as lawless and corrupt, their office amplified their culpability because those who should embody holiness instead profaned it, the people expected priests to be mediators of God’s grace, yet these men used the office for personal gain, their worthlessness is not merely personal vice, it is sacrilege because it desecrates the worship of Israel.

b. The priests’ custom with the people, the passage describes a perversion of sacrificial practice, the Law prescribed portions for the priest such as the breast and the shoulder, the fat and the best were to be given to the LORD first, yet custom had devolved into plunder, the threepronged fork image conveys not ritual reverence but mechanical grabbing, whatever the fork “brought up” the pot belonged to the priest, ritual became opportunity, obligation to God became avenue for greed.

c. Before they burned the fat, give meat to roast for the priest, the fat represented the choicest portion reserved to God as an act of devotion and recognition that God deserved the best, to take the priest’s portion before the fat was offered was theological blindness and practical theft, the demand for raw meat reveals motive, raw meat is easier to convert to cash or to dispose of quickly, the priested claim that they would not accept boiled offerings from worshipers amounts to extortion, they refused the worshiper’s attempt to observe the proper sequence of devotion.

d. No, you shall give it now, and if not, I will take it by force, the sons of Eli coerced worshipers by threat and violence, when religion resorts to intimidation it ceases to be worship and becomes oppression, their conduct had social consequences, men came to abhor bringing offerings to the LORD because the offering brought humiliation or theft rather than fellowship and sacrifice, the very sacrifices that were meant to unite people with God became a means of alienation from God, the priests turned God’s table into an instrument of avarice.

e. Thus the sin of the young men was very great before the LORD, for men abhorred the offering of the LORD, the gravity of their offense is twofold, first they stole and corrupted sacred practice, second they scandalized the worshipers so that piety itself was discredited, priestly sin has communal consequences because it distorts the people’s view of God and of worship, Eli’s house faced corporate responsibility because the faith of a nation was harmed by the failure of those appointed to shepherd it.

f. Eli’s failure of fatherly and priestly oversight, though Eli did rebuke his sons as the narrative continues, his remonstrance lacks the corrective force required for priests who profane the sanctuary, leadership that tolerates sacrilege forfeits moral authority, Eli’s example warns ministers that personal affection for officeholders cannot substitute for firm, public correction when the worship of God is endangered, the text holds leaders to a higher standard because their privileges carry heavier responsibilities.

3. (1 Samuel 2:18–21) The Purity and Service of Samuel Is a Contrast to the Evil Character of Eli’s Sons

“But Samuel ministered before the Lord, being a child, girded with a linen ephod.
Moreover his mother made him a little coat, and brought it to him from year to year,
when she came up with her husband to offer the yearly sacrifice.
And Eli blessed Elkanah and his wife, and said,
The Lord give thee seed of this woman for the loan which is lent to the Lord.
And they went unto their own home.
And the Lord visited Hannah, so that she conceived, and bare three sons and two daughters.
And the child Samuel grew before the Lord.”
(1 Samuel 2:18–21, KJV)

a. “But Samuel ministered before the Lord.”
Against the dark backdrop of Eli’s wicked sons, Samuel shines as a light of purity and obedience. God often raises up His servants precisely in seasons of corruption and decline. The Lord foresaw the moral decay in Eli’s house and orchestrated Hannah’s faith, Samuel’s birth, and his placement in the tabernacle as part of His sovereign plan. When men like Hophni and Phinehas defile their calling, God raises up a Samuel to preserve His work. Psalm 75:7 reminds us, “But God is the judge: he putteth down one, and setteth up another.”

No failure in human leadership can hinder the divine purpose. History continually demonstrates that when ministers grow corrupt, the Lord raises faithful replacements. His truth marches on regardless of man’s unfaithfulness. 2 Timothy 2:13 affirms, “If we believe not, yet he abideth faithful: he cannot deny himself.”

b. “Wearing a linen ephod.”
Though still a child, Samuel was given a linen ephod, a priestly garment ordinarily reserved for those serving in the sanctuary (Exodus 39:27–29). This symbolized divine approval and recognition of his faithfulness even at a young age. It was not the garment that made him holy, but his holiness that made the garment fitting.

As John Trapp observed, Samuel’s duties likely included small but sacred tasks—“He did small charges, as setting up lights, laying up vestments, learning music, or the like.” God values the humble beginnings of faithful service. Luke 16:10 says, “He that is faithful in that which is least is faithful also in much.” Samuel’s quiet obedience in small duties prepared him for the prophetic ministry that would one day shape the destiny of Israel.

c. “Even as a child.”
Though merely a boy, Samuel’s ministry was purer and more pleasing to God than that of Eli’s grown sons. The Lord’s measure of service is not age, size, or social position, but the heart’s sincerity and devotion. 1 Samuel 16:7 later records, “For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” Samuel’s childlike simplicity and reverence were worth more than all the ritual pomp of Eli’s corrupt heirs.

d. “His mother made him a little coat.”
This tender detail reflects the authenticity of the narrative and the deep maternal love of Hannah. Though she had dedicated Samuel fully to the Lord, she never ceased caring for him. Each year, she wove a new robe and brought it when she and Elkanah came for the yearly sacrifice. This robe symbolized a mother’s continuing devotion and God’s ongoing faithfulness. It was also a reminder that surrendering something to God never severs the bond of love—it sanctifies it. Hannah’s faith was rewarded not only with additional children but with the joy of watching her firstborn thrive in God’s service.

e. “The Lord visited Hannah.”
The Lord rewarded Hannah’s faithfulness with fruitfulness. He gave her three more sons and two daughters. God will never be a debtor to those who honor Him. Proverbs 11:25 promises, “The liberal soul shall be made fat: and he that watereth shall be watered also himself.” Hannah gave her best to the Lord, and He multiplied her blessing. Her story illustrates Luke 6:38: “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over.”

While Samuel served at the tabernacle, Hannah’s home was filled with new life—a picture of divine reciprocity. The child she gave to the Lord became a blessing to the nation, and the womb she surrendered in faith became fruitful again. Meanwhile, “the child Samuel grew before the Lord,” maturing in both physical and spiritual stature (cf. Luke 2:52).

4. (1 Samuel 2:22) The Second Offense of Eli’s Sons: Sexual Immorality

“Now Eli was very old, and heard all that his sons did unto all Israel;
and how they lay with the women that assembled at the door of the tabernacle of the congregation.”
(1 Samuel 2:22, KJV)

a. “Now Eli was very old.”
This verse shifts focus from Samuel’s righteousness to Eli’s weakness. Eli’s age and frailty highlight his inability to enforce spiritual discipline. Though he was aware of his sons’ wickedness, he failed to act with decisive authority. Leadership requires not only wisdom but courage; to know what is right and fail to act is moral negligence. James 4:17 warns, “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”

b. “They lay with the women who assembled at the door of the tabernacle.”
This shameful act represents the lowest depth of priestly corruption. The sons of Eli not only stole from the sacrifices but defiled the sanctuary with sexual sin. The women likely served in various capacities connected to tabernacle duties (Exodus 38:8 refers to “the women who assembled at the door of the tabernacle of meeting”). To commit immorality in such a holy place was a desecration of divine worship.

This was an ancient precursor to modern scandals where men entrusted with spiritual leadership abuse their position for personal gratification. Such sin brings reproach on the name of God and causes His people to stumble. Romans 2:24 says, “For the name of God is blasphemed among the Gentiles through you.”

Eli’s sons embodied the warning of Philippians 3:19: “Whose end is destruction, whose God is their belly, and whose glory is in their shame.” Their sin illustrates the danger of unchecked lust within spiritual leadership—it corrupts the sanctuary, deceives the people, and provokes divine judgment.

5. (1 Samuel 2:23–26) The Vain, Ineffective Rebuke of Eli to His Sons

“And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.
Nay, my sons; for it is no good report that I hear: ye make the Lord’s people to transgress.
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall intreat for him?
Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them.
And the child Samuel grew on, and was in favour both with the Lord, and also with men.”
(1 Samuel 2:23–26, KJV)

a. “Why do ye such things?”
Eli’s question reveals his grief but also his weakness. It is a sentimental appeal rather than a righteous rebuke. There was no mystery to their sin and therefore no need to ask “why.” The sons of Eli were not ignorant but defiant. Eli’s inquiry was misplaced compassion toward those who had long ceased to fear God. Proverbs 19:18 warns, “Chasten thy son while there is hope, and let not thy soul spare for his crying.” His gentle words could not restrain those hardened in iniquity.

Eli’s failure illustrates the danger of passive leadership in both the home and the ministry. Discipline cannot be replaced by dialogue when sin persists. Correction without consequence is no correction at all. Godly leadership demands both mercy and firmness, for leniency toward evil eventually destroys those it seeks to spare. As Proverbs 13:24 states, “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.”

John Trapp’s seventeenth-century counsel captures the necessary severity Eli lacked: “Draw near hither, ye sons of the sorceress... it is stark stinking naught that I hear; it had been better ye had been buried alive than thus to live and stink above ground.” Eli’s tender restraint toward sin became a moral failure because it prioritized sentiment over sanctity.

b. “Ye make the Lord’s people to transgress.”
This statement identifies the full weight of their guilt. The sons of Eli were not only sinning personally, but they were corrupting the faith of others. Their greed, immorality, and sacrilege caused the people to despise worship and neglect their offerings (1 Samuel 2:17). This is the tragedy of spiritual leaders who sin publicly—they poison the reverence of God’s people and hinder the very worship they were appointed to guard.

Our Lord warned of this same offense in Matthew 18:6: “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” The sin of corrupt leadership extends far beyond personal guilt; it erodes faith itself in the hearts of the people. By their example, Eli’s sons caused others to sin, turning the sacred tabernacle into a place of scandal.

c. “If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall intreat for him?”
Eli’s question was deeply theological yet incomplete. He rightly understood that sins against men may be judged through human justice, but sins against God require divine mediation. In that sense, Eli’s statement points prophetically to the ultimate need for a heavenly Mediator. What Eli could not yet know was that centuries later, 1 John 2:1 would reveal the answer: “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”

The sons of Eli had no heart for repentance and no intercessor to plead for them. They had despised the priestly office that symbolized atonement and thus cut themselves off from mercy. As Proverbs 15:29 says, “The Lord is far from the wicked: but he heareth the prayer of the righteous.” They had placed themselves beyond intercession by refusing every opportunity to repent.

d. “Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them.”
This verse reveals divine judgment in progress. God’s desire to kill them does not imply He forced them to sin; rather, He confirmed them in their rebellion as a form of judgment. Having repeatedly hardened their hearts, they were now given over to the consequences of their own choices. Romans 1:28 explains this same principle: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind.”

God’s justice toward Eli’s sons was not cruel but righteous. They had profaned His worship, abused His people, and blasphemed His name. Thus the Lord’s will to slay them was not a denial of mercy but an execution of justice. His patience had run its course.

e. “And the child Samuel grew on, and was in favour both with the Lord, and also with men.”
In contrast to Eli’s doomed sons, Samuel continued to flourish in divine favor. The same phrase is echoed of Christ in Luke 2:52: “And Jesus increased in wisdom and stature, and in favour with God and man.” Samuel’s growth symbolizes the unstoppable continuity of God’s work despite human failure. Eli’s sons represented corruption and decline; Samuel represented renewal and faithfulness.

Even though Eli’s household was under judgment, his influence on Samuel shows that not all his labors were fruitless. The boy he mentored grew into a man of God who would restore integrity to Israel’s worship. The rise of Samuel alongside the fall of Hophni and Phinehas demonstrates that God always preserves a remnant of righteousness to carry on His work.

C. The Announcement of God’s Judgment Against Eli’s House

1. (1 Samuel 2:27–33) An Unknown Man of God Pronounces Judgment to Eli: His Family Will Be Cut Off from the Office of High Priest

“And there came a man of God unto Eli, and said unto him, Thus saith the Lord,
Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh’s house?
And did I choose him out of all the tribes of Israel to be my priest,
to offer upon mine altar, to burn incense, to wear an ephod before me?
And did I give unto the house of thy father all the offerings made by fire of the children of Israel?
Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation;
and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father,
should walk before me for ever: but now the Lord saith, Be it far from me;
for them that honour me I will honour, and they that despise me shall be lightly esteemed.
Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house,
that there shall not be an old man in thine house.
And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel:
and there shall not be an old man in thine house for ever.
And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart:
and all the increase of thine house shall die in the flower of their age.”
(1 Samuel 2:27–33, KJV)

a. “Then a man of God.”
This prophetic messenger appears suddenly, an unnamed yet faithful instrument of divine rebuke. Scripture leaves his identity anonymous, emphasizing the message rather than the messenger. Throughout history, God has used unknown servants to confront spiritual corruption at critical moments. The title “man of God” marks him as one who speaks with divine authority rather than human opinion (2 Kings 1:9–12). His arrival signifies that God had seen the wickedness in Shiloh and would not remain silent.

b. “Did I not clearly reveal Myself to the house of thy father?”
Here the Lord reminds Eli of the privilege and responsibility attached to his priestly heritage. The “house of thy father” refers to Aaron, the first High Priest, chosen during Israel’s bondage in Egypt (Exodus 28:1). God had revealed Himself to Aaron’s line and set them apart to serve as intercessors for the nation. The priesthood was not a right but a divine trust, to be stewarded in holiness. Eli and his sons had turned that trust into personal indulgence, profaning what was sacred.

c. The summary of priestly duties (verse 28).
This passage provides a beautiful synopsis of the Levitical priesthood:

• “To be My priest.” The priest’s first calling was to minister unto the Lord Himself, not merely to the people. Before he represented man to God, he was called to represent God to man. The priest was a servant of God before he was a servant of Israel.

• “To offer upon My altar.” This points to his sacrificial role—presenting offerings for atonement and thanksgiving, mediating between sinful men and a holy God.

• “To burn incense.” Incense symbolized prayer ascending to heaven (Psalm 141:2; Revelation 5:8). The priest was to lead the nation in prayer, interceding faithfully before God.

• “To wear an ephod before Me.” The ephod, a sacred garment, reflected glory and beauty (Exodus 28:2). The priest was to embody dignity and reverence, representing divine majesty before the people.

• “All the offerings.” The priest was entrusted with managing the offerings brought by God’s people, ensuring that they were handled with integrity and reverence.

Eli and his sons failed in every one of these responsibilities. They abused sacrifices, perverted prayer, mocked holiness, and enriched themselves through greed.

d. “Why do you kick at My sacrifice and My offering?”
To “kick” at God’s sacrifice is to despise His command and trample upon holy things. Eli might have claimed innocence, saying, “It is my sons who sin, not I.” Yet he bore double responsibility—both as father and as High Priest. Though his sons were grown men, he was charged with oversight of the priesthood. Eli’s tolerance became complicity. A leader who excuses sin in his subordinates becomes guilty of the same rebellion. Leviticus 19:17 instructs, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.”

e. “And honourest thy sons above Me.”
This accusation pierces to the heart of Eli’s failure. By refusing to discipline his sons, he showed greater fear of losing their affection than of offending God. Parental love, when not governed by reverence for God, becomes idolatry. Eli honored his sons’ comfort above God’s holiness. The same verse offers an eternal principle: “Them that honour Me I will honour, and they that despise Me shall be lightly esteemed.”

This truth was illustrated in the life of Eric Liddell, the Olympic runner who refused to race on Sunday in 1924, honoring God above fame and success. As he went to the starting blocks for the 400 meters, someone handed him a note quoting 1 Samuel 2:30: “Them that honour Me I will honour.” He went on to win gold and set a world record. When we place God’s honor first, He never fails to vindicate us in His time.

f. “I will cut off thine arm.”
This was not a literal removal but a symbol of the destruction of strength. In Hebrew idiom, the arm represents power and ability (Psalm 10:15; 77:15; 89:10). God declared that Eli’s household would lose all influence and standing. The same hand that once ministered before the altar would be rendered powerless.

g. “I said indeed that thy house... should walk before Me forever.”
This recalls God’s original promise to Aaron (Exodus 29:9), that his descendants would hold the priesthood perpetually. However, the promise was conditional upon obedience. Because Eli’s line had corrupted the priesthood, God would transfer that office to another branch of Aaron’s family. This prophecy was fulfilled generations later when Solomon deposed Abiathar, a descendant of Eli, and appointed Zadok in his place (1 Kings 2:27). God’s covenant with Aaron remained, but the privilege was revoked from Eli’s house.

h. “There shall not be an old man in thine house forever.”
This pronouncement of judgment meant Eli’s descendants would die young, losing the blessing of long life—a sign of divine favor in Israel (Deuteronomy 5:33). Twice the warning is repeated to emphasize its certainty. Their shortened years would testify that rebellion against God’s holiness carries generational consequences.

i. “Shall consume thine eyes and grieve thine heart.”
Those few descendants who survived would live to witness the ruin of their house. Their eyes would “consume,” meaning they would waste away in sorrow. The survival of a remnant would not bring comfort but pain, as they watched the priesthood they once held with honor reduced to shame and weakness.

2. (1 Samuel 2:34–36) The Sign and the Promise: Both Sons Will Die on the Same Day

“And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas;
in one day they shall die both of them.
And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind:
and I will build him a sure house; and he shall walk before mine anointed for ever.
And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread,
and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.”
(1 Samuel 2:34–36, KJV)

a. “Now this shall be a sign unto thee.”
Because the ultimate fulfillment of judgment on Eli’s line would come generations later, God gave Eli an immediate sign to confirm His word. Both Hophni and Phinehas would die on the same day, demonstrating that divine justice had begun. This prophecy was fulfilled in 1 Samuel 4:11, when both sons perished in battle and the Ark of God was captured. Eli’s own death soon followed, sealing the fulfillment of the sign.

b. “Then I will raise up for Myself a faithful priest.”
The promise of a “faithful priest” points to God’s redemptive plan beyond judgment. In the near term, it was partially fulfilled in Samuel, who served faithfully as a priest, prophet, and judge—standing in contrast to the corruption that had preceded him. It was again partially fulfilled in Zadok, who replaced Abiathar during Solomon’s reign (1 Kings 2:27).

Ultimately, this prophecy looks forward to Jesus Christ, the perfect and eternal High Priest. Hebrews 7:24–26 declares, “But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” Christ alone fulfills the role of a priest who perfectly does all that is in God’s heart and mind.

c. “Every one that is left in thine house shall come and bow down... for a piece of silver and a morsel of bread.”
This final humiliation reverses the arrogance of Eli’s sons. Those who once stole from the Lord’s offering will become beggars, seeking sustenance from others. Their greed led to their downfall, and the family that once fed upon the sacrifices of Israel would one day plead for crumbs. God’s justice is poetic—He repays measure for measure.