1 Samuel 2:25
If a man sins against another man, God can intercede for him; but if a man sins against the LORD, who can intercede for him?" But they would not listen to their father, since the LORD intended to put them to death.
Sermons
Reasons Why Man Cannot Entreat for UsChristian Weekly1 Samuel 2:25
The Sinner's FriendE. J. Wilcocks, M. A.1 Samuel 2:25
Ineffective ReproofB. Dale 1 Samuel 2:22-25














1 Samuel 2:22-25. (SHILOH.)
A man may possess many amiable qualities, and be, on the whole, a good man, and yet be marked by some defect which mars his character, prevents his usefulness, and makes him the unintentional cause of much mischief. Such a man was Eli. Of his early life nothing is recorded. He was a descendant of Ithamar, the youngest son of Aaron, and held the office of high priest, which formerly belonged to the elder branch of the Aaronic family, that of Eleazar (Numbers 20:26), but which was now transferred to the younger, from some unknown cause, and which continued therein until the time of Solomon. At the age of fiftyeight he became judge, and "judged Israel forty years" (1 Samuel 4:18). When first mentioned he must have been at least seventy years old. His sons were children of his old age; for some time afterwards they were spoken of as young men (1 Samuel 2:17), and, as is not uncommon in such cases, he treated them with undue indulgence. He was hasty and severe in reproving Hannah, but slow and mild in reproving them. The inefficiency of his REPROOF appears in that -

I. IT WAS NOT ADMINISTERED IN PROPER TIME. The tendency to go wrong generally appears at an early age; and it must have been seen by him in his sons long before the rumour of their flagrant transgressions reached him, if he had not been blind to their faults. But he had no adequate sense of his parental responsibility, was old and weak, of a gentle and easy going temperament, and omitted to reprove them (1 Kings 1:6) until they had become too strongly devoted to their evil ways to be amenable to expostulation. A little plant may be easily rooted up, but when it has grown into a tree it can only be removed by extraordinary efforts. If some children are "discouraged" (Colossians 3:21) by too much strictness, far more are spoiled by too much indulgence. "Indulgence never produces gratitude or love in the heart of a child."

II. IT WAS NOT GIVEN WITH SUFFICIENT EARNESTNESS (vers. 23, 24). Gentle reproof may sometimes be most effective, but here it was out of place.

1. It was not sufficiently pointed in its application; being given to them collectively rather than individually, in indefinite terms, by way of question, and concerning things which he had heard, but into the certainty of which he had not troubled himself to inquire.

2. It exhibited no sufficient sense of the evil of sin (ver. 25). He spoke of the consequences rather than of the nature, the "exceeding sinfulness" of sin, and spoke of them in a way which indicated little deep personal conviction.

3. It showed no sufficient determination to correct it. He did not say that he would judge them for their injustice toward men; and with reference to their sin against the Lord, which was their chief offence, he simply confessed that he could do nothing but leave them to the judgment of a higher tribunal. "In the case where the rebuke should have descended like a bolt from heaven we hear nothing but low and feeble murmurings, coming, as it were, out of the dust. Cruel indeed are the tenderest mercies of parental weakness and indulgence. And the fate of Eli shows that by such tender mercies the father may become the minister of vengeance unto his whole house" (Le Bas).

III. IT WAS NOT FOLLOWED BY ADEQUATE CHASTISEMENT. The law of Moses in the case of disobedient children was very severe (Deuteronomy 21:18-21). But Eli neither observed this law "when they hearkened not to his voice" (ver. 25), nor took any further steps to prevent the continuance of the evil which he reproved. He had none of the zeal for which Phinehas the son of Eleazar was approved (Numbers 25:11-13); but as a father, a high priest, and a judge he was guilty of culpable infirmity and wilful disobedience (1 Samuel 3:13). "Osiers," says an old writer, "can never be pillars in the State or in the Church."

IV. IT DID NOT RESULT IN ANY IMPROVEMENT (ver. 25). Their contempt of reproof showed that they were already infatuated, hardened, and abandoned to destruction; or (reading for - therefore), it filled up the measure of their iniquities, and exposed them to inevitable judgment. "He that hateth reproof shall die" (Proverbs 15:10).

1. Reproof is often a solemn obligation.

2. It should be given in an effective manner.

3. When not so given it does more harm than good.

4. When justly given it should be humbly and obediently received. - D.

If one man sin against another, the judge shall judge him.
Even had we no revelation on the subject, a future judgment would be inferred by us from reason; for we should be led by analogy to conclude, that, as when "one man sinned against another the judge judged him" and awarded his punishment, so God would certainly enter into judgment with those who sinned against Him. We are taught it in God's dealings both with individuals and nations; we are told it in the plainest terms. We see it, in the expulsion of our guilty first parents from the once happy Eden. We see it, in the fire and brimstone which consumed Sodom and Gomorrah. "If one man sin against another, the judge shall judge him." Thanks be to God for this arrangement: judges are his vicegerents on earth, and bear the sword for Him. Thankful ought we to be for this blessing; for laws and magistrates and judges — "the powers that be" — are ordained of God. Without them, the bonds of society would be broken in sunder; the bonds of iniquity would everywhere prevail. If when one man sins against another, the judge judges and condemns him, what shall be done when God cometh to judgment? If an earthly judge can punish severely a sinner on earth, how shall not God terribly judge and punish sinners in His great day! If a judge can pass sentence for the punishment of a man's person or the taking away of his life here, how much more shall God pass sentence on the soul for an eternal hereafter! If there be none to put in an arrest of judgment for a condemned sinner now, who shall entreat, who shall save, when God shall pass judgment then? If the whole of the machinery employed for putting in force laws passed by man on earth, be of an arresting and startling nature, how much more when God shall enter into judgment with the breakers of His law! If an accused person on trial here would employ an able advocate to plead his cause, how much more shall we need and desire the help of one to entreat for us when standing at the bar of God! If we anxiously watch the chain and tissue of evidence produced before the judge in courts of assize holden here, shall we not with intense solicitude mark the evidence produced from the books which are to be opened and exposed to view in that great day. God has denounced His judgment against sin, and has passed the sentence on the sinner, "the soul that sinneth it shall die." Now God's truth and God's justice are the pillars which support His throne; and these, admitting of no room for the exhibition of unconditional mercy, demand the execution of the sentence, part of which has already taken effect, the other part is hanging over our heads. In Adam we are all dead; on account of his sin in paradise, guilt and ruin were entailed upon us: we are partakers in his fall and in the consequences of his fall, he being our covenant head. And, must this be our inevitable doom — must all mankind perish everlastingly? because we have all sinned against the Lord, is there none to entreat for us? It was so once. God the Father planned the scheme of a vicarious sacrifice: God the Son, by assuming human nature and dying in its form, offered that sacrifice in the very person of the sinner. But are there any here who look to some other than Christ to entreat for them? The hope is vain. The expectation cannot be realised. There is but one mediator between God and man, and that Mediator is Christ. No creature can entreat for another: the desperateness of our case is so great, that the united force of men and angels can never reach it. Are there any, who fondly hope that they have no need of a Saviour to entreat for them? who put their trust in good deeds? This is a delusive hope. Here, then, I come to the practical part of my subject. We must all stand before the judgment seat: we shall all need Jesus Christ to entreat for us with God then. I beseech you, then, to flee for refuge to Him, that Saviour who gave Himself a ransom for all. Make Him your friend now, and you shall not lack one to entreat for you when the heavens are riven, and the Almighty Judge descends to hold that grand assize, which will award to all their everlasting doom.

(E. J. Wilcocks, M. A.)

If a man sin against the Lord who shall entreat for him?
Christian Weekly.
1. Man cannot entreat for you because he is of your class. We are all in the same boat. One man has sinned one way, another a different way; but they are both sinners. The difficulty is that a man thinks that because another does not sin in his way, the other is the greater sinner. That is the mischief.

2. Again, man cannot entreat for us, because the offence is not against man.

3. No man can entreat for us because he does not know what the offence is, and nobody else can help him to know. Black never looks so black as when it is against white. The sun does not make the dust, the sun reveals it. We cannot see our offence, as its far-reaching, its depth, its corruptness, its awfulness; only God knows what sin is. Who then shall entreat? Here comes the great Gospel of Grace. Jesus did not die instead of us, He died for us. He says: "I only came to meet this great problem; reconciliation must come by grace; eternity must help time; the heavens must come to redeem the earth. I have come to seek and to save that which was lost." If one man sin against another judge and save him, but if a man sin against God, how then?

(Christian Weekly.)

People
Eli, Elkanah, Hannah, Hophni, Israelites, Pharaoh, Phinehas, Samuel
Places
Egypt, Ramah, Shiloh
Topics
Attention, Cause, Death, Delighted, Desired, Destruction, Didn't, Entreat, Father's, Hearken, Hearkened, However, Intercede, Intreat, Judge, Judged, Kill, Listen, Lord's, Man's, Mediate, Minded, Notwithstanding, Purpose, Rebuke, Sin, Sins, Slay, Sons, Though, Voice, Wrong
Outline
1. Hannah's song in thankfulness
12. The sin of Eli's sons
18. Samuel's ministry
20. by Eli's blessing Hannah is more fruitful
22. Eli reproves his sons
27. A prophecy against Eli's house

Dictionary of Bible Themes
1 Samuel 2:25

     1175   God, will of
     1305   God, activity of
     5926   rebuke
     8410   decision-making, examples

1 Samuel 2:22-25

     5686   fathers, examples

Library
The Child Prophet
'And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 8. And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4. That the Lord called Samuel: and he answered, Here am I. 5. And he ran onto Eli, and said, Here am I; for thou
Alexander Maclaren—Expositions of Holy Scripture

Reverence in Worship.
"Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

Though the Fore-Mentioned Eternal Moral Obligations
are incumbent indeed on all rational creatures, antecedent to any respect of particular reward or punishment, yet they must certainly and necessarily be attended with rewards and punishments: Because the same reasons, which prove God himself to be necessarily just and good, and the rules of justice, equity, and goodness, to be his unalterable will, law, and command, to all created beings; prove also that he cannot but be pleased with and approve such creatures as imitate and obey him by observing
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Letter xxix. To Marcella.
An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384.
St. Jerome—The Principal Works of St. Jerome

A Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting
John Cunningham—The Ordinance of Covenanting

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all.
Martin Luther—Epistle Sermons, Vol. III

The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed.
John Newton—Messiah Vol. 1

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there
Adam Clarke—Entire Sanctification

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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