I Samuel 2:25 · Bible study
1 Samuel 2:25 Commentary: The Hopelessness of Sin Against Yahweh
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore 1 Samuel 2:25: why no one can intercede for sins against the Lord, and the mystery of God's sovereign will in judgment.
Research Summary
- Meaning: Eli warns that sins directly against Yahweh, unlike human offenses, have no human mediator; the narrator adds that the sons' refusal to listen was tied to God's intent to judge.
- Key words: פלל (palal), to mediate/intercede (Qal vs Hithpael); חפץ (chafetz), to desire/intend; כי (ki), because/therefore.
- Main debate: Whether the final clause means God caused their hardness (sovereignty) or their disobedience caused God's judgment (responsibility).
- Theological theme: The holiness of God and the impossibility of self-atonement or human mediation for sin against the Lord.
- Best use: A sobering text for teaching about sin, repentance, and the necessity of a divine mediator, fulfilled in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
If one man sins against another, God will judge him; but if a man sins against Yahweh, who will intercede for him?” Notwithstanding, they didn’t listen to the voice of their father, because Yahweh intended to kill them.
KJV King James Version 1769
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.
ASV American Standard Version 1901
If one man sin against another, God shall judge him; but if a man sin against Jehovah, who shall entreat for him? Notwithstanding, they hearkened not unto the voice of their father, because Jehovah was minded to slay them.
YLT Young's Literal Translation 1898
If a man sin against a man, then hath God judged him; but if against Jehovah a man sin, who doth pray for him?' and they hearken not to the voice of their father, though Jehovah hath delighted to put them to death.
Darby Darby Bible 1890
If one man sin against another, God will judge him; but if a man sin against Jehovah, who shall intreat for him? But they hearkened not to the voice of their father, for Jehovah was minded to slay them.
Douay-Rheims Douay-Rheims Bible 1899
If one man shall sin against another, God may be appeased in his behalf: but if a man shall sin against the Lord, who shall pray for him? And they hearkened not to the voice of their father, because the Lord would slay them.
Translations in other languages (10 available)
Si pecare el hombre contra el hombre, los jueces le juzgarán; mas si alguno pecare contra Jehová, ¿ quién rogará por él? Mas ellos no oyeron la voz de su padre, porque Jehová los quería matar.
Se pecar o homem contra o homem, os juízes lhe julgarão; mas se alguém pecar contra o SENHOR, quem rogará por ele? Mas eles não ouviram a voz de seu pai, porque o SENHOR os queria matar.
Si un homme pèche contre un autre homme, Dieu le jugera; mais s’ il pèche contre l’ Éternel, qui intercédera pour lui? Et ils n’ écoutèrent point la voix de leur père, car l’ Éternel voulait les faire mourir.
Wenn jemand wider einen Menschen sündigt, so kann's der Richter schlichten. Wenn aber jemand wider den HERRN sündigt, wer kann für ihn bitten? Aber sie gehorchten ihres Vaters Stimme nicht; denn der HERR war willens, sie zu töten.
Wanneer een mens tegen een mens zondigt, zo zullen de goden hem oordelen; maar wanneer een mens tegen den HEERE zondigt, wie zal voor hem bidden? Doch zij hoorden de stem huns vaders niet, want de HEERE wilde hen doden.
Se un uomo pecca contro un altr’uomo, Iddio lo giudica; ma, se pecca contro l’Eterno, chi intercederà per lui?” Quelli però non diedero ascolto alla voce del padre loro, perché l’Eterno li volea far morire.
Gdy kto zgrzeszy przeciw człowiekowi, sądzić go będzie sędzia, ale jeźli przeciw Panu kto zgrzeszy, któż się za nim ujmie? Lecz nie usłuchali głosu ojca swego; bo je chciał Pan pobić.
если согрешит человек против человека, то помолятся о нем Богу; если же человек согрешит против Господа, то кто будет ходатаем о нем? Но они не слушали голоса отца своего, ибо Господь решил уже предать их смерти.
人 若 得罪 人，有士師 審判他；人 若 得罪 耶和華，誰 能為他 祈求呢？」然而他們還是不 聽 父親 的話，因為 耶和華 想要 殺他們。
If one man does wrong to another, God will be his judge: but if a man's sin is against the Lord, who will take up his cause? But they gave no attention to the voice of their father, for it was the Lord's purpose to send destruction on them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 2:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse draws a sharp contrast between wrongs committed against other people and sins committed directly against the Lord. The opening half describes a normal legal process: when one person injures another, God, often through human judges (Deuteronomy 1:17), can arbitrate and settle the matter. The Hebrew wordplay on the root פלל (palal) reinforces this: the Qal form in the first clause suggests mediating or judging, while the Hithpael form in the second clause means 'to intercede.' For sins against the Lord, especially the high-handed priestly violations of Eli's sons (Numbers 15:30), no merely human mediator can step in.
The major interpretive divide concerns the final clause: 'because the Lord would slay them.' Adam Clarke and others argue that the Hebrew particle ki should be translated 'therefore,' making their refusal to listen the cause of God's intent to kill them. Jamieson-Fausset-Brown agree, stressing their 'own willful and impenitent disobedience.' Other commentators, such as Barnes and the Cambridge Bible, hold that God's sovereign will to slay them is the deeper explanation, yet they maintain this does not cancel human responsibility. Keil and Delitzsch speak of divine hardening as a judicial sentence. Both sides affirm God's justice and man's guilt; they differ on how to articulate their connection.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Sovereign hardening view: Ki is translated 'because,' making God's intention to kill the cause of the sons' refusal to listen (Barnes, Cambridge Bible, Keil and Delitzsch).
- Consequential judgment view: Ki is translated 'therefore,' making their disobedience the cause of God's determination to judge (Clarke, Jamieson-Fausset-Brown, Wesley).
What is clear: The verse unambiguously teaches that sins committed directly against the Lord, particularly high-handed and presumptuous sins, carry a severity that exceeds human mediation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The two types of sin | Sins against a human can be adjudicated by a judge (or by God as supreme judge), but sins against Yahweh have no human mediator under the old covenant. | Some see 'God will judge him' as referring to human judges acting as God's representatives; others see it as direct divine arbitration. |
| The cause of the sons' death | God intended to put them to death, and their refusal to listen was part of that process. | Whether the Hebrew ki should be translated as 'because' (divine foreordination as the cause of their hardness) or 'therefore' (their hardness as the cause of God's judgment). The Wesleyan tradition emphasizes the latter, while Reformed traditions tend toward the former. |
| The possibility of intercession | No human priest or prophet could mediate for sins of such high-handed rebellion against God. | Whether this is a universal principle or specific to the old covenant context before Christ. Commentators such as Gill and Clarke note that Christ is the answer to the question 'who will intercede?' (1 John 2:1). |
Historical & Cultural Context
The surrounding narrative depicts a crisis at the Shiloh sanctuary. Eli's sons Hophni and Phinehas 'knew not the Lord' (1 Samuel 2:12). They stole meat from worshippers' sacrifices and engaged in sexual misconduct at the tabernacle door (1 Samuel 2:13, 17, 22). Eli's rebuke in verse 25 is his final attempt to reason with them. He draws on a legal principle rooted in Israelite jurisprudence: wrongs between individuals could be settled by a judge, and ultimately by God as the supreme arbiter (Deuteronomy 1:17; 25:1). But sins 'with a high hand' against Yahweh himself, such as despising the Lord's offerings, carried no human intermediary. The law prescribed death for such offenses (Numbers 15:30).
The narrator then adds a chilling note: 'Yahweh intended to kill them.' This language parallels other Old Testament passages where God hardens a sinner's heart as an act of judgment after persistent rebellion (Deuteronomy 2:30; Joshua 11:20). In the ancient world, to be 'given over' by God was a terrifying prospect. The verse thus sits at the intersection of human accountability and divine sovereignty, a tension the text does not resolve but presents starkly.
Textual Notes
The consulted sources note no significant textual variants for this verse. The main interpretive challenge lies not in manuscript differences but in the meaning of the Hebrew particle ki (כי) in the final clause, which can be translated 'because' or 'therefore.' The Septuagint renders the clause similarly to the Hebrew, and no alternative readings are cited in the standard critical apparatus.
Reception History
This verse has been a touchstone for discussions of divine sovereignty and human responsibility throughout church history. Many early and medieval interpreters saw the question 'who will intercede?' as pointing forward to Christ, the one mediator (1 Timothy 2:5). Reformation-era commentators like John Calvin (though not in our supplied sources, this is a well-established association) cited the final clause as an instance of God's hardening judgment, while Wesleyan commentators such as Adam Clarke emphasized the causal link between persistent sin and God's punitive will. The verse continues to generate discussion in theological systems that seek to balance these truths, and it is often paired with 1 John 2:1 as a demonstration of Christ's unique role.
Preaching This Verse
Three-point outline
- The two kinds of sin, Sins against a fellow human being can be adjudicated through proper authorities or even directly by God. But sins against Yahweh himself leave the offender without a human mediator. Eli's sons had crossed that line.
- The absence of a mediator, The Hebrew wordplay on palal (mediate/intercede) underscores the point: the very root that provides a remedy for human offenses offers no help when the offense is against God. The question 'who will intercede?' is rhetorical and devastating.
- The sovereign hand in judgment, The narrator's comment that 'Yahweh intended to kill them' forces the reader to consider God's role in judgment. Whether read as cause or consequence, the text affirms that God is not passive; He acts in response to sin, sometimes by hardening the impenitent.
Five-point outline
- The context, Eli's sons are guilty of priestly corruption (v. 12, 17) and sexual immorality at the sanctuary (v. 22).
- The contrast, Human sin vs. divine sin: one has a judge, the other has none.
- The wordplay, פלל in Qal (mediate) and Hithpael (intercede); English translations cannot capture the irony.
- The question, 'Who will intercede?' remains unanswered in the old covenant. The Gospel supplies the answer: Jesus Christ (1 John 2:1).
- The sovereign purpose, God's will to kill them is not arbitrary; it follows prolonged rebellion. Yet it remains a mystery how God's decree and human choice coexist.
Illustration hooks
- A person who commits a minor traffic violation can pay a fine and move on. But someone who deliberately crashes into a government building faces charges no friend can settle.
- A child who disobeys a parent can appeal to the other parent for mercy. But a child who sets the house on fire has no such appeal, the offense is too great for anyone in the family to mediate.
Questions your congregation is asking
- Does this verse mean some sins are unforgivable?
- If God intended to kill them, were they even free to repent?
- How does Christ change the answer to Eli's question about intercession?
Leading a Discussion
This verse confronts us with the weight of sin against a holy God and the mystery of His judgments. The discussion should help participants feel the gravity of Eli's words and then see the light of Christ.
Discussion questions
- Read 1 Samuel 2:22, 25 together. What specific sins had Eli's sons committed? Why did Eli call them out?
- What is the difference between sinning against another person and sinning against the Lord, according to Eli? How does the Hebrew wordplay on פלל reinforce this?
- Why does Eli's question 'who will intercede for him?' go unanswered in the story? What does that tell us about the old covenant?
- The narrator says the sons did not listen 'because Yahweh intended to kill them.' How does this statement sit with the fact that they were sinning freely? Why is this a difficult truth?
- How does the New Testament answer Eli's question? Consider 1 John 2:1 and 1 Timothy 2:5. What changed?
- If God sometimes 'intends to kill' or hardens hearts, how does that affect our understanding of prayer and repentance? Should we fear or hope?
- In what ways might we today commit 'high-handed' sins against the Lord? How does Christ's intercession give us confidence even when we fail?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 15:30 | “‘But the soul who does anything with a high hand, whether he is native-born or a foreigner, blasphemes Yahweh. That soul shall be cut off from among his people. |
| Deuteronomy 1:17 | You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.” |
| Deuteronomy 2:30 | But Sihon king of Heshbon would not let us pass by him, for Yahweh your God hardened his spirit and made his heart obstinate, that he might deliver him into your hand, as it is today. |
| Deuteronomy 17:8 | If there arises a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within your gates, then you shall arise, and go up to the place which Yahweh your God chooses. |
| Deuteronomy 17:12 | The man who does presumptuously in not listening to the priest who stands to minister there before Yahweh your God, or to the judge, even that man shall die. You shall put away the evil from Israel. |
| Deuteronomy 25:1 | If there is a controversy between men, and they come to judgment and the judges judge them, then they shall justify the righteous and condemn the wicked. |
| Deuteronomy 25:3 | He may sentence him to no more than forty stripes. He shall not give more, lest if he should give more and beat him more than that many stripes, then your brother will be degraded in your sight. |
| Joshua 11:20 | For it was of Yahweh to harden their hearts, to come against Israel in battle, that he might utterly destroy them, that they might have no favor, but that he might destroy them, as Yahweh commanded Moses. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that direct sin against God, especially in worship, had no human mediator after Moses under the old covenant, making the situation desperate. He also argues the word "because" should be read as "therefore," showing that God's judgment responded to their stubborn refusal to listen, not the reverse.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights a deep theological tension: God wills the death of some sinners like Hophni and Phinehas, yet Scripture affirms He takes no pleasure in anyone's death. He suggests this may be explained by God's foreknowledge of their impenitence, but ultimately admits the coexistence of God's sovereign purpose and human free will cannot be fully reconciled.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator treats Eli's words as an ancient proverb whose point turns on a Hebrew wordplay: when one man wrongs another, God can arbitrate, but when a man sins directly against God, no mediator exists. He also notes that God's resolve to slay Eli's sons was a judicial response to their obstinate impenitence after repeated warnings.
Geneva Bible Notes Reformed 1599
The Geneva note draws a sharp contrast: human offenses have an earthly judge, but who can arbitrate when a man sins directly against the Lord? The sons' refusal to heed their father's rebuke was itself the mark of divine judgment—God had already determined to slay them, so they could not listen.
Gill's Exposition of the Bible Baptist 1748
Gill stresses the gravity of sins committed directly against God, arguing that no mere human or departed saint can plead for such a sinner. Only Jesus Christ serves as the sole effective mediator and intercessor. He also notes that Eli's sons remained deaf to their father's rebuke because God had already determined to cut them off.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB corrects a common misreading of this verse: the conjunction should be translated "therefore," not "because." Their destruction came not from God's preordination but from their own willful, impenitent disobedience that brought judgment upon themselves.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlights a Hebrew wordplay on "pll," meaning both to judge and to intercede. A sin against another person can be arbitrated through human authorities, but a sin directly against God leaves no mediator to plead. Eli's sons ignored this warning because God had already hardened them for judgment.
Lange's Commentary Reformed 1857
Lange emphasizes that the sons of Eli committed a sin directly against God, not just against people, making it beyond human mediation or intercession. He also stresses that Samuel, though only a Levite, was given a priestly calling and clothing by God to replace the corrupt official priesthood that had failed its theocratic mission.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry contrasts young Samuel's faithful ministry in the sanctuary with Eli's sons, who were wicked and profaned the offerings. While the sons abused their priestly position, Samuel grew in favor with God and man. God also blessed Hannah with more children, showing He never forgets what is lent to Him.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses the difference between wronging a person and wronging God. Human wrongs can be resolved by a judge, but a deliberate sin against the Lord is so grave that no one dares to intercede. The sinner, having hardened their heart, is left solely to God’s righteous judgment.