Wolves in sheep’s clothing will be judged

1 Samuel 2:11–36 testifies to the sad spiritual condition of Israel. It was not just the ordinary laypeople who had turned away from the Lord, but also the priests. The men who were responsible for bringing sacrifices and teaching God’s law. The men who lived around God’s tabernacle, near his presence where they could pray and represent the people before God. In their midst were two young priests called Hophni and Phinehas. Somewhere around twenty or thirty years of age (see Numbers 8:24–26), they were the sons of Eli and destined to follow him in the office of high priest when he should die. But they were wolves in sheep's clothing. In 1 Samuel 2:12 we are told that they were worthless men. That is a translation of a Hebrew phrase which can also be rendered: sons of Belial. In many ways it is the Old Testament equivalent of saying sons of Beelzebub, sons of the devil so to speak.

That is what these men were. So we are not surprised to find that they have no concern for the Lord. They did not really care about his commandment. They were not bothered about proper worship or looking after God’s people. No, to them the priesthood was a chance for riches and pleasure—a safe career where you can just sit back whilst other people tend to your needs. 

To start with, it was a matter of food. Even though they already received a generous provision of meat, they wanted more. They wanted the prime cuts, the best parts, and so they sent their servants to take a fork and grab some more. They were ordered to not take no for an answer. This was nothing short of theft; they were stealing from the people. In modern terms, we can think of churches that pressure people into giving more and more of their money.

Certainly there would have been some complaints, some questions. Shouldn't the fat be burned before any food is eaten? Do you really have the right to more meat? But what chance do laity have against someone trained as a priest? If the man of God, if the sons of the high priest say it is acceptable, who am I to go against them? Surely then it must be okay?

Exactly how long this practice went on we do not know, but eventually a time came where Eli’s sons started to abuse their power in other ways. Not only with food, but also with sex. They started sleeping with the women who served at the entrance of the tent—not prostitutes, but women who helped with washing, cooking, and other tasks at the tabernacle. And given what we know of the sons of Belial, it is very likely that these women were forced against their will. In Judges 19:1–30, the worthless men, the sons of Belial tried to rape the stranger who came into Gibeah. If that is the kind of behaviour that those men were known for, we should expect that Eli’s sons did the same. Maybe they couched things in religious language as you so often find today. Claims about spirit husbands that can only be removed if you have sex with the pastor or promises of special blessing. Either way, there is a gross abuse of power. The same kind of abuse we find in the corporate and religious world of today. And the people of Israel were suffering.

When the rumours and complaints started heaping up, the time finally came to intervene. The matter could no longer be ignored and so Eli said a few words to his sons. But it was simply a slap on the wrist. A short break from pastoral duties, some time off to think about inappropriate text messages, maybe a move to another parish. Hush hush, and then a supposed discipline follows behind closed doors with a brief statement: It was a moment of weakness. He is under a lot of pressure. Things are not going well at home. Whatever the excuse, there is no justice. Under the terms of the old covenant, Eli’s sons should have been fined, possibly killed—but at the very least, deposed from office. God’s justice must be seen in his church. Not the pleasures of men but the Word of God must rule.

Thankfully it is not sinful men like Eli who are ultimately responsible for building God’s church, but the Lord himself. As we also see in Hannah’s song, the Lord will guard the feet of his faithful ones but cut off the wicked in darkness (1 Samuel 2:9). Or to use the words of Jesus Christ, I will build my church, and the gates of hell shall not prevail against it. (Matthew 16:18).

In this case the Lord acted by sending a prophet. A man without a name came to visit Eli and brought him God’s Word. Because Eli had more concern for his sons than for the Lord, because he put his family before God, the privilege of following in the footsteps of Aaron and serving as Israel’s high priest will no longer be reserved for his descendants. His sons will die on the same day, and the other men from his house will also be cut down with the sword. Those who were full will now hire themselves out for bread (see 1 Samuel 2:5). The wicked will be cut off. Judgment will come on all those who rejected God’s authority. Wolves in sheep's clothing (Matthew 7:15) will always plague God’s church for as long as sin remains. But they will be found out, they will not escape God’s justice.

Preachers who steal and enrich themselves, office-bearers who abuse children and betray the trust placed in them—these are the kind of stories which we have sadly come to expect in our day and age. We are no longer surprised when we read about them in the paper and we know that is but the tip of the iceberg. Sadly, and to the naked eye, it seems as if evil men and women have the upper hand. But God will not be mocked. His justice will be seen in the end; those people will be removed from the land. In the words of the apostle Paul, (God) has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. (Acts 17:31).

We can be encouraged therefore that there will be a final judgment where all evil is dealt with. God will make all things right. But waiting for that day does not mean we must stop pursuing justice in the here and now. God’s Word must rule in his church and so where there is sin, there must be consequences. Repentance and contrition does not excuse us from facing up to our actions. Criminal activity must be reported to the authorities, and we would do well to think about our general church culture and patterns. If we truly recognize the deceitfulness of sin, then our ministry patterns must be structured accordingly, and it should be easy for people to ask questions. It does not serve the interests of Christ or the good of his church when sin is covered up in an attempt to save face. No minister, no office-bearer is so vital to God’s purposes that their sin should be excused.