The name Eli means “lofty” or “ascension,” and could possibly be a shortened form of Eliel, meaning “God is high” (Hastings). He was a descendant of Ithamar, the fourth son of Aaron, one of the two sons of Aaron which ministered in the priest’s office after Nadab and Abihu were struck dead when they offered a strange fire before the Lord (Lev. 10:1,2; Num. 3:4). Eli is distinguished as the first of the priests in Israel’s history to also function as a judge (I Sam. 1:9; 4:18). As a judge, he ruled for forty years, following Samson. There is not much information given regarding Eli and Eli is always mentioned, not for his own sake but, as his life is intertwined with others.

The time in which Eli served as judge, as recorded by Samuel, was marked by an absence of open revelation (II Sam. 3:1). We can assume from that fact that Eli eventually perceived that the Lord was talking to Samuel, that he had previously experienced such revelations on occasion himself, but not frequently (I Sam. 3:8). There were still a few prophets in Israel. Deborah had been a prophetess (Judges 4:4). A man of God also came to speak to Eli regarding the future of his house (I Sam. 2:27). This period was also marked by continued fighting with the Philistines (I Sam. 4:1) and it was also a time when men began to abhor the worship of God, precipitated in some measure by Eli’s wicked sons (I Sam. 2:17).

The first time we meet Eli is when he encounters Hannah (I Sam. 1). The account is more about Hannah than Eli but there are lessons to be learned from his actions. Hannah is the wife of Elkanah, who is also married to Penninah (I Sam. 1:2). Hannah is barren and Penninah, who had born children to Elkanah, would not let her forget it (I Sam. 1:6). When Hannah, weeping and sobbing, pours out her heart to God in prayer for a son, Eli notices her, that “her lips moved, but her voice was not heard” (I Sam. 1:13). From this Eli assumed she was drunk.

Does it tell us anything about Eli that he would assume Hannah was drunk from just this information? Not only did he assume Hannah was drunk, but also condemned her for it without a fair hearing? It is very possible, perhaps even likely, that, there were many in that society who were given to such vices as he imagined her to be practicing and his condemnation of this would have been just. But Eli seems here to quickly jump to the conclusion that Hannah must needs be like all others in that society. His quick and unmitigated condemnation of sin, was commendable. But Eli was a judge of Israel and a priest of the Lord, both positions requiring patience and understanding, which Eli failed to show.

On the other hand, when Eli learned from Hannah the truth about the situation, he quickly blessed her and prayed God that He would grant her petition. When Hannah’s petition was granted of the Lord, and she bore a son, she brought the child, as she promised, to Eli, with whom he stayed for the remainder of Eli’s life (I Sam. 1:15,28). The child Samuel ministered unto the Lord before Eli. He was educated by Eli and trained by him to serve the Lord. The contrast between how Samuel was trained by Eli and how Eli reared his sons is quite stark. Samuel grew up to be a great prophet and judge of Israel while Eli’s sons were corrupt. This contrast is thrice pointed out, once before and twice after the sins of Eli’s sons are described (I Sam. 2:11,18,26).

The great tragedy of Eli’s life is the wickedness of his sons (I Sam. 2:12). They took portions of the offerings that did not belong to them, they threatened violence if their demands were not met and they lay with the women that assembled at the door of the tabernacle of the Lord (I Sam. 2:13-16,22). Their father, Eli, condemned these wicked practices and warned them against sinning so against the Lord, but they would not listen (I Sam. 2:24,25). Certainly these two sons were guilty of great crimes against the people, against Eli, against the tabernacle and most of all against God.

Eli’s warnings notwithstanding, the Lord placed the blame on him because he apparently honored his sons above the Lord (I Sam. 2:29). Eli was the High Priest and was responsible for the conduct of all the priests, especially his own sons. The fact remains that Eli did not stop his sons from these practices. The Text says that Eli was guilty of “kicking” at the Lord’s sacrifices because he did not stop his sons. He was guilty by his association with them in these things and lack of action against them. Indeed, he may have even benefited from their actions. The Text again says you “make yourselves fat,” plural, which includes Eli. Was Eli receiving a kickback from his son’s actions? It pains one to think that Eli might have had such a flaw hidden in his heart.

The fierceness of the judgment God placed on Eli for his crime (of not restraining his sons) is indicative of the seriousness of the crime of which Eli had been guilty. The judgment affected the future of his line for all his descendants would die before they were very old (I Sam. 2:33). This especially included his two sons who were both going to die in the same day (I Sam. 2:34). This prophecy was fulfilled when, later, the Philistines would take the ark and kill both Hophni and Phinehas (I Sam. 4:11). Phinehas’s son, Ahitub, could not have been priest very long for his son Ahimelech was priest during the days of Saul.  Ahimelech was slaughtered by king Saul (I Sam. 22:16-19).  His son Abiathar was removed from the priesthood by Solomon (I Kings 2:27).

What a tragic ending to a man, a life, and a family.

Eric L. Padgett