Bwebbservant
Sunday Evening Bible Study
May 13, 2001
I. Introduction
a. Goals of this study
i. Study 1 and 2 Samuel in their entirety as a single message
ii. Better understand the line of Messiah through types and prophecy
iii. Analyze the Shift from stoic to epicurean in society
iv. Examine Life and Times of the people 1000 years before Christ
b. How we will do this
i. Use maps, charts and graphs to understand relationships in certain areas
ii. Consider 1 & 2 Samuel as one book as the Hebrews did
iii. Evaluate civil, secular and religious life in 1000 year old terms from ancient literature
II. Previous Study
a. Everything has a Place on the timeline of God
b. The 6000 year old creation
c. Key events in Pre-Christian History
d. Geographical importance of the area
e. Theological history of man to the monarchy
f. Sorrow
g. Supplication
h. Son
i. Sacrifice
j. Song
III. A Situation (22-26)
a. What this meant for Eli
i. A look at the Names
1. Eli in Hebrew means “Lofty”
2. Hebrew names are sort of a funny thing because usually it supposed to be a reflection of character
a. Baruch – bless or to kneel
b. Hezekiah – strength or reign
c. Etc.
3. Names of the father’s were thought to be additionally imposed on the son’s character. Lets look at what Eli means:
4. Lofty means
a. Of imposing height.
b. Elevated in character; exalted. See synonyms at high.
c. Affecting grandness; pompous.
d. Arrogant; haughty.
5. Notice the shift in meaning here. Could be good or bad. Instead of exalted Eli’s sons had become proud and arrogant
6. Along with prideful and arrogant lets see if their names reveal anything else:
a.
Hophni
éð„ôÀç˜
i. verb means to enclose
ii. ‘Pugilist’
iii. In Egyptian Hophni means “Tadpole”
b. Phinehas
ñç˜ð€étÄ
i. From two words
1. Peh – Mouth
2. Nechaws – Serpent
ii. ‘Mouth of a Serpent’
iii. In Egyptian Phinehas means “Dark Skinned One”
ii. A look at the Crimes
1. They had taken more than their allotted portion (Lev 7:34)
2. They had stolen the fat portions that belong to God (Lev 3:3,5)
3. Despised the offering of the Lord (2:17)
õTðˆ
a. Na’atz means to spurn or treat with contempt
b. It is used 23 time in the OT
c. See Numbers 16:28 on the nature of spurning
4. A bad report among the people (2:24)
a. These were to be representatives of God on earth
b. The People were to be able to look at these men in reverence
c. Corruption in God’s service is confrontational to God’s nature.
5. They would not listen to the voice of their Father. (2:25)
a. See Proverbs 1:8
i. In a paper I recently wrote for a class called “Teaching Ministry of the Church” I made this statement:
“The Book of Proverbs epitomizes the synthesis of Torah into usable chunks and the offering parents would make to children stating, “Hear, my son, your father’s instruction and do not forsake your mother’s teaching; indeed, they are a graceful wreath to your head and ornaments about your neck.”[1] This motif of ornamentation and its implication is clear enough in stressing what the parents had to offer was very important instruction that would be the décor of the child’s life. In this motif the wreath is representational for a crown of authority that is one of two derivatives of biblical teaching. The other is ornamentation around the neck, which is the equivalent in that society of prosperity, victory and stability. It also cannot go without the observation that the reverse action – denying the teachings of father and mother – leads to what could be understood as the two basic implements which would crush the head and strangle the neck, a truth so clearly revealed and picturesque in the exilic period.”
b. This statement finds its culmination in the lives of Eli’s sons
iii. A look at the Eli’s Rational (2:25a)
1. The Words used
a. Sin (used twice)
àèÈç˜
i. To miss
ii. Used 221 times and it is a very general form of sin.
iii. Strong’s states:
A primitive root; properly to miss; hence (figuratively and generally) to sin; by inference to forfeit, lack, expiate, repent, (causatively) lead astray, condemn:—bear the blame, cleanse, commit [sin], by fault, harm he hath done, loss, miss, (make) offend (-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin (-ful, -ness), trespassive
iv. This word is used 13 times to indicate the reflexive action of MISSING THAT WHICH WAS PRIOLY MISSING or to repent or cleanse ones self (Ps 51:7).
b. Mediate
ììÇtÈ
i. To intervene
ii. Only translated in all OT here as Mediate
c. Intercede
ììÇtÈ
i. To intervene
ii. Only translated in all OT here as Intercede
d. A better translation here I think would be just, “intervene” but because out of the 82 times palal is used it is translate pray, praying or prays the NAS translators used this wording to bring additional light.
2. The Meaning Implied
a. MAN< GOD >MAN
i. The generic form of God elohim implies that when man sins the most basic attributes of God come into play on behalf of the offended.
b. MAN< ? >YHWH
i. The Covenantal Name of God is clue that when man sins against God there is lacking any sufficient mediation.
3. The Message of Hope
a. Do you see any reason for hope?
i. Eli’s message was to stir the reason of his sons to see a state of hopelessness.
ii. The writer of Hebrews states in 9:22 for us that, “Almost all things are cleansed with blood, and without shedding of blood there is no forgiveness”
b. Sadly, Eli’s sons saw no reason for despair.
i. First, they are hardened in their actions, They like their sin
ii. Second, God wanted to put them to death…
Factoid:
The Hebrew word, õôÅç˜ means to “delight in, incline, bend or desire.”
Strangely enough it is used in Ezekiel 18:23 which says, “Do I have any pleasure in the death of the wicked,” declares the Lord GOD, “rather than that he should turn from his ways and live?” and again in 33:11 when God tells Ezekiel, “Say to them, ‘As I live!’ declares the Lord GOD, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back; turn back from your evil ways! Why then will you die, O house of Israel?’”
We must therefore understand that God does not delight in punishment but rather finds delight in purification of His name and His people. So what has happened to Eli’s sons?
“24Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. 25For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever.” (Romans 1:24)
I watched a movie of a fly one time in a Pitcher Plant and how hideous it was when the smell of sweet nectar turned to decaying fly bodies yet the fly did not seem to be as creped-out as I was over the ordeal. A sinner in sin, once they reach a certain point, are unaware of the impending death because they are likewise driven to destruction. So it was with Eli’s sons, consumed by their own passions and unrepentant even to the last.
b. What this meant for Levites
i. Levites in the Past
1. Gary Smith, writing in Holman’s Bible Dictionary summarizes Levities:
The lowest of the three orders in Israel’s priesthood. In the earliest biblical records, sacrifices were offered by the chief of a tribe, the head of a family (Gen. 12:7, 8; 31:54) or possibly by a priest at a temple (Gen. 14:18). Originally, Israel’s priests and Temple personnel were to be drawn from the firstborn of every family in Israel (Ex. 13:11-15). Later, God chose the tribe of Levi to carry out this responsibility for Israel (Num. 3:11-13). The tribe of Levi was appointed because it was the only tribe that stood with Moses against the people who worshiped the golden calf (Ex. 32:25-29; Deut. 10:6-9). The Levites were not given a tribal inheritance in the Promised Land (God was their inheritance) but were placed in 48 Levitical cities throughout the land (Num. 18:20; 35:1-8; Josh. 13:14, 33; See Levitical Cities. The tithe of the rest of the nation was used to provide for the needs of the Levites (Num. 18:24-32). Since the Levites were dependent on the generosity of others, families were encouraged to invite the Levites (as well as widows, strangers, and orphans) to join them in their eating and their celebration of the joyous national feast (Deut. 12:12, 18; 16:11, 14). These factors point to the total dedication of the Levites to the work of the Lord rather than the earthly concerns of making a good living.
The tribe of Levi included at least three separate families: Gershon, Kohath and Merari (with the families of Moses and Aaron being treated somewhat separately from the rest of the tribe of Gershon). During the wilderness journey they were in charge of taking the tabernacle down, transporting it, setting it up and conducting worship at the tent where God dwelt (Num. 1:47-54; 3:14-39). In some passages (Deut. 17:9, 18; 18:1; 24:8), the terms priest and Levite (or Levitical priests) seem identical, but in Exodus 28 and Leviticus 8-10 it is clear that only the family of Aaron fulfilled the priestly duties of offering sacrifices in the tabernacle. Because there appears to be a different way of handling the relationship between the priests and the Levites in these texts, interpreters differ in the way they understand the Levites. Although it is possible that the role of the Levites changed or that the distinction between the priests and Levites was not maintained in each period with equal strictness, the interpretation which maintains a general distinction between the priests and Levites seem to fit most texts.
The Levites were consecrated to God and given by God as a gift to Israel in order that they might perform the duties at the tabernacle (Ex. 29; Lev. 8). Their work made it possible for the people to come to the tabernacle and offer sacrifices for the atonement of sins. The Levites assisted the priests in their responsibilities (Num. 3:5-9; 16:9) by preparing grain offerings and the show bread, by purifying all the holy instruments used in the Temple, by singing praises to the Lord at the time of the morning and evening offerings, by assisting the priests with burnt offerings on Sabbaths and feast days, and by being in charge of the Temple precinct and the chambers of the priests (1 Chron. 6:31-48; 23:1-13, 24-32; 25:1-6; 2 Chron. 29:12-19). Because of their work, the holiness of the Temple was maintained; and the glory of the Lord dwelt among Israel. During David’s reign, the Levites were integrated into the administration of the government, including the keeping of the gates, judges, craftsmen, musicians, and overseers of the royal treasury (1 Chron. 9:22-28; 23-26) In Jehoshaphat’s time the Levites were involved with teaching the people the word of God (2 Chron. 17:7-9). This responsibility probably continued into the postexilic period of Ezra (Neh. 8:9-12). [ISBE]
ii. Eli’s sons as Levites
1. The purpose of Levites was to offer sacrifice and to train the people
2. Eli’s sons denied, violated and angered the people not only in improper sacrifice administration but impurity with women who served at the doorway to the tabernacle of meeting.
a. A word on these Women
i. The group of women are only mentioned twice in the OT (Exodus 38:8 & Here) though Ryrie states that there is no way to know fro sure what these women did
ii. It is highly possible that these women were legitimately there to serve, as Ryrie guesses to serve as musicians or cleaning, and they fell prey to the Security offered by a Levite in trade for sexual favors, a very odious sin against Eli’s sons
iii. It is also highly possible that these women who were there were prostitutes who followed in the Canaanite traditions of Baal and Ashteroth by sexual relations as a form of worship, another very odious sin against Canaan, these women and Eli’s sons
iii. The restructuring of the Levites
1. The Bible Knowledge Commentary states:
It is no wonder that God rejected the priesthood of Eli and his sons. After reviewing the circumstances of the selection of Eli’s ancestors to be priests of the Lord over Israel (vv. 27-28), an unnamed man of God announced to Eli that his priesthood would end because it had violated the conditions for its ongoing existence (vv. 29-33). Yet the Lord would not terminate the office of priest altogether for He would raise up… a faithful priest (v. 35) whose line of succession (house) would be firmly established and who would minister before His anointed one (i.e., the king) forever. In human terms this was fulfilled when the priesthood was taken from Abiathar, descendant of Aaron’s son Ithamar, and given to Zadok, descendant of Aaron’s son Eleazar (1 Kings 2:27, 35). But in the ultimate sense the “faithful Priest” and “Anointed One” are one and the same, the Lord Jesus Christ. He is both Priest and King (Ps. 110; Heb. 5:6; Rev. 19:16).
c. What this meant for Israel
i. God will judge sin
ii. The Levites are about to experience very earthly control because:
iii. A King is coming
d. What does this mean for Eli’s sons
i. The Next Section covers “A Sign”
IV. A Sign
a. A man of God
íéä”GàÜìŸ LéàÄ
i. Literally, “Man of God”
ii. We do not know who this is or even who it might be, but we do know:
1. (of 2.)He was a true prophet. (# 2. is With a True Message.) The Holman Bible Dictionary states the following about prophets:
Prophets generally shared several key experiences and characteristics. (1) An essential mark of a prophet was a call from God. Attempting to prophesy without such a commission was false prophecy (Jer. 14:14). The prophets were at times allowed to see into the throne room or heavenly court (Isa. 6:1-7; 1 Kings 22:19-23; Jer. 23:18-22; compare Amos 3:7; Job 1:6-12; 2:1-6; 2 Cor. 12:1-4; Rev. 1:1-3; 22:18-19). (2) Prophets received a word from God through many means—direct declarations, visions, dreams, or an appearance of God. The great variety in prophetic experience prohibits any oversimplification; ecstatic experiences were not mandatory for receiving God’s word. (3) Prophets spoke the word of God. They were primarily spokespersons that called His people to obedience by appealing to Israel’s past and future. For example, God’s past blessing and future judgment should provoke social justice and mercy for the disadvantaged. (4) Prophets relayed God’s message by deed as well as by word. They worked symbolic acts, which served as dramatic, living parables. Hosea’s marriage taught about God’s relationship with Israel (Hos. 2:1-13; see also Isa. 20:1-3; Ezek. 4:1-3; Jer. 19:10-11). (5) The prophets also performed miracles, which confirmed their message. While some prophets like Moses (Ex. 4:1-9) and Elijah (1 Kings 17) worked many miracles, virtually all prophets occasionally saw a miraculous fulfillment of God’s word (Isa. 38:8). This miracle-working capacity also included healing (1 Kings 17:17-22; 2 Kings 5; Matt. 12:22-29). (6) Prophets also conveyed the word of God by writing (Isa. 8:1; Ezek. 43:11). (7) Prophets were to minister to their people. They were to test God’s peoples’ lives (Jer. 6:27) and be watchmen for moral compromise (Ezek. 3:17). Particularly important was the role of intercessor—sometimes even for the prophet’s enemy (1 Kings 13:6; 17:17-24; 2 Kings 4:18-37; Amos 7:2; Jer. 14:17-20, 21; Isa. 59:16). (8) Throughout Israel’s history genuine prophets had ecstatic experiences.
2. With a true message. A prophet was only as good as his message. The Holman Bible Dictionary states the following about false prophets and false messages:
Distinguishing between false and true prophets was very difficult, though several tests of authenticity emerge in the Old Testament. The true prophet must be loyal to the biblical faith directing one to worship Yahweh alone (Deut. 13:1-3). A second test required that the words of a true prophet be fulfilled (Deut. 18:22; Jer. 42:1-6; Ezek. 33:30-33). We must remember that this is a difficult test to apply. There were often long lapses between predictions and fulfillment (Mic. 3:12; Jer. 26:16-19). Some predictions seemed very unlikely, and others were conditional—based upon the hearer’s response (Jonah 3:4-5). Furthermore, prophets could behave inappropriately (Num. 12:1-2; 20:1-12; Jer. 15:19-21; 38:24-27). Prophets appeared ambivalent at times when simply delivering the word of God as it was given (2 Kings 20:1-6). Also one could predict correctly while not being loyal to Yahweh (Deut. 13:1-3). Accurate prediction was not a final test. Other tests included agreement with previous prophets’ words (Jer. 28:8), good character (Mic. 3:11), and a willingness to suffer because of faithfulness (1 Kings 22:27-28; Jer. 38:3-13). Similarly, the New Testament believers had to distinguish true prophecy (1 John 4:1; 1 Cor. 14:29).
b. His Message: History of Israel and their Priests
i. Verses 27-29
1. Remembering Moses and Aaron
2. God made a Special Revelation to Eli’s house
a. General revelations are those which are evident to the eye
i. General Revelations are enough to condemn all.
b. Specific (or Special) Revelations come as a one on one experience with God
i. Special Revelations loose effectiveness over the course of time. This is a disheartening truth to parents who have had them and their children who will not be changed because of it.
3. It would appear from v. 29 that perhaps, though not necessarily, Eli himself had eaten from stolen sacrifices. This could have been done innocently or on purpose.
a. Seeing the way that Eli died in 4:18 that he very well may have been on the receiving end of some stolen sacrifices.
Eli’s condemnation comes because he did not put a stop to his sons and honored (ãá—kÈ in Hebrew to choose, to give weight to, to praise or honor) them more than he did God. This is idolatry. We must always be careful not to put anything before God in importance. Look at what happened to Eli’s sons because of it…
c. His Message: A Prophecy of Judgment
i. Verses 30-36
1. The Promise
a. God does not change (immutability) but He has the right to change the way he deals with mankind (dispensationally).
b. The Promise will not be revoked but modified.
i. Now only Levites that Honor God will be Honored
ii. Now those who despise God will be lightly esteemed.
2. The Curse
a. “Not an old man in the house” can mean several things:
b. Everyone who lives in Eli’s house will have to come to another to ask for a position as priest in order to eat bread. This will be true immediately of Samuel, eventually in Zadok and ultimately in Church in the Millennial Kingdom.
3. The Redemption
a. Any children born in his household will be plagued be premature death so Eli’s line will not be blotted completely out
b. God Himself will raise up a faithful priest who will, “do what is in My heart and in My soul.” (v. 35)
c. The priest God will rise up will be an enduring house, which must mean that they will be a godly family based upon the amendment in v. 30b to the promise. This is understood to be fulfilled:
i. Immediately, Eventually, Ultimately as discussed above.
ii. Literally by Zadok in Solomon’s reign.
Factoid:
If this is true, then according to this prophecy, which is already understood in our day as fulfilled literally, then Zadok’s family could be the Priesthood under Jesus Christ (represented here as the Anointed one in this passage ç—éLØîÈ or meshiac. Remember this is only the second time in the OT this word is used) unless he himself, with Kings powers, will change it again, and He will change it to the raptured church. Or if you want to get really out there it could be the Saved Gentiles who are converted in the Tribulation and minister to Israel in the time of trouble? We will see…
4. The Sign
a. This is how Eli and We are to know that the message is true:
i. Eli’s sons would die on the same day and he would be alive to see/hear of it.
V. Conclusion
a. This week we have seen:
i. Though Eli was by everything we can reason a good man but something went terribly wrong with his sons.
ii. God has a plan an purpose in the ungodly to bring about righteousness.
iii. There will be a day of reckoning and you cannot hide ungodliness or cover it over. It is best confessed and removed DAILY.
b. Next week we will see:
i. Read 1 Samuel 3:1-4:1a
ii. “A Summons”
Any Questions? Contact the Webbservant at… stephen.mack.howard@juno.com