The story of Eli is recorded in the first four chapters of 1 Samuel. Eli served as priest; in fact, as High Priest in the house of the LORD in Shiloh (compare 1 Samuel 1:9, 24). Eli was also a judge over Israel (1 Samuel 4:18). Eli was a descendant of Ithamar, the fourth and youngest son of Aaron the High Priest (compare Exodus 6:23).

The account in 1 Samuel also introduces the story of Samuel—the one who replaced Eli as judge over Israel (compare 1 Samuel 7:6).

For Eli, serving as both priest and judge to Israel, a great sense of responsibility and accountability to God was required. Turning to a later account, consider what God said as it is recorded in the second chapter of the Book of Malachi concerning His priests:

“‘And now, O priests, this commandment is for you. If you will not hear, And if you will not take it to heart, To give glory to My name,’ Says the Lord of hosts, ‘I will send a curse upon you, And I will curse your blessings. Yes, I have cursed them already, Because you do not take it to heart. Behold, I will rebuke your descendants And spread refuse on your faces, The refuse of your solemn feasts; And one will take you away with it. Then you shall know that I have sent this commandment to you, That My covenant with Levi may continue,’ Says the Lord of hosts. ‘My covenant was with him, one of life and peace, And I gave them to him that he might fear Me; So he feared Me And was reverent before My name. The law of truth was in his mouth, And injustice was not found on his lips. He walked with Me in peace and equity, And turned many away from iniquity. For the lips of a priest should keep knowledge, And people should seek the law from his mouth; For he is the messenger of the Lord of hosts’” (Malachi 2:1-7).

Of Eli’s sons, Hophni and Phinehas, who served as priests (compare 1 Samuel 1:3), this is recorded: “Now the sons of Eli were corrupt; they did not know the LORD” (1 Samuel 2:12). They took meat from the sacrificial animals before it was dedicated to God by the people of Israel: “Therefore the sin of the young men was very great before the LORD, for men abhorred the offering of the LORD” (1 Samuel 2:17).

We also find this indictment of these two brothers—something of which Eli was aware:

“Now Eli was very old; and he heard everything his sons did to all Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, ‘Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the Lord’s people transgress. If one man sins against another, God will judge him. But if a man sins against the Lord, who will intercede for him?’ Nevertheless they did not heed the voice of their father, because the Lord desired to kill them” (1 Samuel 2:22-25).

So grave was this situation that Eli’s sons simply went too far in their rebellious actions, but note that God held Eli accountable as well, because he tolerated his sons’ evil conduct, without preventing it:

“Then a man of God came to Eli and said to him, ‘Thus says the Lord: “Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house? Did I not choose him out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, and to wear an ephod before Me? And did I not give to the house of your father all the offerings of the children of Israel made by fire? Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place, and honor your sons more than Me, to make yourselves fat with the best of all the offerings of Israel My people?”’” (1 Samuel 2:27-29).

Eli knew better; he knew what his sons did, and he placed his sons ahead of God! As High Priest, he had the authority and duty to stop them, but he failed to do so (compare 1 Samuel 3:11-14).

We find another example of how strictly God demands His priests to fulfill their office in representing Him before His people:

“Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. So fire went out from the Lord and devoured them, and they died before the Lord. And Moses said to Aaron, ‘This is what the Lord spoke, saying: “By those who come near Me I must be regarded as holy; And before all the people I must be glorified.” ’ So Aaron held his peace” (Leviticus 10:1-3).

Hophni and Phinehas died by the hands of the Philistines, and the ark of God was captured by them (1 Samuel 4:11); Eli also died (verse 18).

This all came about because of the sin which was allowed to grow and fester until there was no remedy, and this was true of the people of Israel at that time as well. Note how God uses the Shiloh of Eli’s time as a witness against Israel:

“‘But go now to My place which was in Shiloh, where I set My name at the first, and see what I did to it because of the wickedness of My people Israel’” (Jeremiah 7:12).

When the man of God came to Eli to tell him of the judgment from God that would come upon him and his descendants, God also related that He would choose someone to replace him in the Aaronic line of High Priest:

“‘Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever’” (1 Samuel 2:35).

This prophecy was fulfilled in the days of Solomon’s reign:

“So Solomon removed Abiathar from being priest to the Lord, that he might fulfill the word of the Lord which He spoke concerning the house of Eli at Shiloh… The king put Benaiah the son of Jehoiada in his place over the army, and the king put Zadok the priest in the place of Abiathar” (1 Kings 2:27, 35).

Zadok’s faithfulness in serving as priest to the LORD has become a measure of contrast to the house of Eli. In fact, Zadok’s descendants are mentioned as having priestly roles in the millennial reign of Jesus Christ:

“‘But the priests, the Levites, the sons of Zadok, who kept charge of My sanctuary when the children of Israel went astray from Me, they shall come near Me to minister to Me; and they shall stand before Me to offer to Me the fat and the blood,’ says the Lord GOD” (Ezekiel 44:15; also compare Ezekiel 48:11).

Let us carefully note the example of Eli who became permissive with God’s laws, who condoned sin and who placed others ahead of God. He paid with his life, the life of two of his sons, a curse on his descendants and the rejection of Shiloh because of the sin that arose in Israel.

Christians are called to be judges and priests in the Kingdom of God. Paul cautions us that we, too, have a great sense of responsibility and accountability to God:

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The LORD will judge His people.’ It is a fearful thing to fall into the hands of the living God” (Hebrews 10:26-31).

Lead Writer: Dave Harris

Beginning with verse 11, Revelation 20 describes the Great White Throne Judgment period, which is also referred to in Scripture as the “Second Resurrection.” It will follow the First Resurrection (of all those true Christians who will have been resurrected to immortal life, at the time of Christ’s return). The Second Resurrection will also follow the Millennium of 1,000 years of Christ’s rule here on earth (compare Revelation 20:1-4).

In the Second Resurrection, all those who died prior to Christ’s return, without having had the Holy Spirit at the time of their death, and who did not commit the unpardonable sin, will be brought back to physical life (Those who committed the unpardonable sin will be resurrected in the Third Resurrection, to be destroyed in the lake of fire, compare Revelation 20:13-15).

Following the Third Resurrection, God will create “a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea” (Revelation 21:1).

But what is meant with the statement in Revelation 20:11, describing the time at the very beginning of the Great White Throne Judgment period? We read:

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them.”

Since those who are being resurrected in the Second Resurrection will live on this earth, apparently for one hundred years (compare Isaiah 65:20), in what way will heaven and earth flee from the face of God at the very beginning of the Great White Throne Judgment?

Notice, first of all, that it does not say that heaven and earth will cease to exist at that time. It says that they will flee away from the face or presence of God and that in His presence, there was no room for them. It seems to give a picture of heaven (better: the sky) and earth having to submit to God’s Judgment, and that they cannot continue to exist in opposition to Him. We must understand that the book of Revelation speaks many times in symbolic or figurative language.

However, some commentaries feel that the passage in Revelation 20:11 is to be understood quite literally, and they conclude that heaven and earth will be dissolved at the time when the Great White Throne Judgment begins.

Compare, for example, Wesley’s Notes (who wrongfully applies certain events which will occur after the Third Resurrection to the time at the beginning of the Second Resurrection):

“From whose face the earth and the heaven fled away – Probably both the aerial and the starry heaven; which shall pass away with a great noise. And there was found no place for them – But they were wholly dissolved, the very elements melting with fervent heat. [However, this is a reference to 2 Peter 3:10, which does not speak about events at the beginning of the Second Resurrection, but refers to events long after that time.] It is not said, they were thrown into great commotions, but they fled entirely away; not, they started from their foundations, but they fell into dissolution; not, they removed to a distant place, but there was found no place for them; they ceased to exist; they were no more. And all this, not at the strict command of the Lord Jesus; not at his awful presence, or before his fiery indignation; but at the bare presence of his Majesty, sitting with severe but adorable dignity on his throne.”

Similar the People’s New Testament:

“From whose face the earth and the heaven fled away. See Re[velation] 21:1. There is to be a new heaven and earth. The old ones are destroyed to be reconstructed.”

However, the new heaven and the new earth—consisting of spirit, not matter—will not be created until after the Third Resurrection. Before then, there must be a physical earth, because we read in Revelation 20:13, referring to the Third Resurrection, that the sea gave up their dead who were in it, and that Hades—the Grave—gave up its dead that were in it. [At the time of the new heavens and the new earth, there will be no more sea, compare again Revelation 21:1.]

Gill’s Exposition of the Entire Bible recognizes the difficulty in trying to interpret Revelation 20:11 literally, even though he insists in a literal application of the verse:

“… from whose face the earth and the heavens fled away, and there was found no place for them; which is to be understood not figuratively… but literally, and not of the present earth and heaven, as they now are… but of the new heaven and new earth…; and the phrases of fleeing away, and place being found no more for them, show the entire annihilation and utter abolition of them… but though this is mentioned here, it will not be till after the judgment is over; for how otherwise will the dead have a place to stand in before the throne, or hell, that is the grave, and also the sea, give up their dead… but it is observed here, though afterwards done, to set off the majesty of the Judge upon the throne, at whose sight, and by whose power, this will be effected.”

However, this interpretation does not agree with the clear time line of the biblical account, according to which “the earth and the heaven fled away” at the beginning of the Great White Throne Judgment, and not after the Third Resurrection. So, the interpretations of Wesley, the People’s New Testament and Gill must be rejected.

Note, too, these statements by the New Bible Commentary: Revised, agreeing that Revelation 20:11 does not refer to the same time as the creation of the new heaven and the new earth, referred to in Revelation 21:1:

“If the departing of heaven and earth from the face of God is to be taken in any literal sense as a precursor of the new heavens and earth (cf. 2 Pet. 3:10-13), then the solitary spectacle of the great white throne as the one reality upon which men may gaze is indeed an awesome sight… But the description may be purely poetic, to enhance the terrifying grandeur of the scene. The Judge is God Himself [we might want to add: in the Person of Jesus Christ].” 

Lehmann Strauss, “The Book of the Revelation,” admits on page 341 that he does not know all that is involved in the phrase, “the earth and the heaven fled away,” and he also suggests that it could refer to the time described in 2 Peter 3:10-12, which is clearly wrong, as that passage does refer to the time AFTER the Third Resurrection. Still, the following comments are worth repeating:

“This does not imply the annihilation of the very elements which make up the earth and the heaven. We have a very similar expression in Isaiah 34:4; 51:6; and Daniel 2:35. … the removal of a person or thing does not imply extinction. To pass away does not mean to cease to be.”

This is true in some cases, even though not necessarily in all situations.

The most reasonable explanation has been found in Barnes’ Notes in the Bible, even though he is likewise confused regarding the time line, stating that the Great White Throne Judgment will take place at the time of the return of Jesus Christ, while Revelation 20:5 clearly says that it will take place one thousand years later. Barring this error, the remainder of his explanation has merit:

“And I saw a great white throne – This verse commences the description of the final judgment, which embraces the remainder of the chapter. The first thing seen in the vision is the burning throne of the Judge. The things that are specified in regard to it are, that it was ‘great,’ and that it was ‘white.’ The former expression means that it was high or elevated. Compare Isaiah 6:1. The latter expression – white – means that it was ‘splendid or shining.’ Compare 1 Kings 10:18-20. The throne here is the same which is referred to in Matthew 25:31, and called there ‘the throne of his glory.”’

“And him that sat on it – The reference here undoubtedly is to the Lord Jesus Christ, the final Judge of mankind (compare Matthew 25:31), and the scene described is what will occur at his second advent [As mentioned, this is false. The scene described here is what will occur 1,000 years after His Second Coming.]

“From whose face – Or, from whose presence; though the word may be used here to denote more strictly his face – as illuminated, and shining like the sun. See Revelation 1:16: ‘And his countenance was as the sun shineth in his strength.’

“The earth and the heaven fled away – That is, as the stars, at the rising of the sun, seem to flee to more remote regions, and vanish from human view, so when the Son of God shall descend in his glory to judge the world, the earth and all other worlds shall seem to vanish. Everyone must admire the sublimity of this image; no one can contemplate it without being awed by the majesty and glory of the final Judge of mankind. Similar expressions, where the natural creation shrinks back with awe at the presence of God, frequently occur in the Bible…

“And there was found no place for them – They seemed to flee ‘entirely away,’ as if there was ‘no’ place where they could find a safe retreat, or which would receive and shelter them in their flight. The image expresses, in the most emphatic manner, the idea that they entirely disappeared, and no language could more sublimely represent the majesty of the Judge.’”

As the sea and the grave will give up their dead even after the Second Resurrection, it is clear that the earth must still exist in its physical form at that time. The expression in Revelation 20:11 [“…the earth and the heaven fled away. And there was found no place for them”] should therefore be viewed mainly as a poetic description of the majesty, glory and power of our Lord and Savior, Jesus Christ, from whom man cannot hide our sins and before whom man cannot stand, if he is unwilling to repent of his sins (Matthew 12:36; Romans 14:10-12).

Lead Writer: Norbert Link

The Bible teaches us that we must be willing to forgive and forget, upon repentance. The Bible does not teach us that we must overlook and ignore ungodly conduct of those who reject God and persecute His people; especially, when it has relevance and important bearing on other Christians. The Bible even tells us that sometimes, some need to be admonished—even in public, if necessary—to prevent that others follow their wrong example.

For instance, in Titus 1:10-14, Paul warns Titus not to tolerate those in a certain nation who oppose him:

“For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain. One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn from the truth.”

Today, a minister would face immediate persecution if he were to make such an assessment about an entire nation; but so be it, if it’s the truth, which was undoubtedly the case when Paul wrote these words, under godly inspiration.

Paul was not too concerned with lawsuits for libel and slander, when naming hostile individuals, when he felt that it was necessary to warn fellow Christians of their dangerous conduct.  We read in 2 Timothy 4:4-15:

“Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words.”

As a warning to others, Paul also named some Christians who had turned away from the faith. We read in 2 Timothy 1:15:

“This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogones.”

He even went further and named some whom he had to disfellowship or excommunicate, because of their opposition to the teachings of God. In 1 Timothy 1:18-20, he wrote:

“This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage a good warfare, having faith and a good conscience, which some have rejected, concerning the faith have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.”

At times, Paul enjoined the ministry of a local congregation to disfellowship a sinner who publically violated God’s law, without naming him specifically, since everyone knew him and the troublesome situation. (Temporary) excommunication was necessary in that case as his conduct had negatively affected the entire local membership (1 Corinthians 5:1-8).

In other situations, Paul admonished openly and publically two female members in one particular congregation to change their conduct towards each other:

“I implore Euodia and I implore Syntche to be of the same mind in the Lord” (Philippians 4:2).

In still another circumstance, Paul recounted in his letter to the Galatians a public controversy between Peter and himself, stating this:

“But when Peter had come to Antioch, I withstood him to his face, because he was to  be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, ‘If you, being a Jew, live in the manner of Gentiles, and not as the Jew, why do you compel Gentiles to live as Jews?…” (Galatians 2:11-14).

John the Baptist confronted Herod publically for living in sin (Mark 6:18).

Jesus Christ was never shy when publically confronting the hypocritical Pharisees, scribes and Sadducees for their hostile rejection of God’s Word. He called them “hypocrites”  (Matthew 16:3) and warned His disciples not to follow their doctrine (verses 6, 12). He was especially outspoken in His lengthy admonitions, as recorded in Matthew 23, calling them “hypocrites” (verses 13, 14, 15, 27, 29), “blind guides” (verses 16, 24), “fools and blind” (verses 17, 19), and, finally, “serpents, brood of vipers” (verse 33).

Later, Peter rebuked openly the high priest, the rulers, elders and scribes for having crucified and rejected Jesus Christ (Acts 4:1-6, 9-11). Peter and the other apostles repeated the same charge in Acts 5:24-30, saying that they had “murdered” Christ (verse 30).

Subsequently, Peter rebuked openly and publically the sorcerer Simon Magus, who had even been baptized, warning him to repent of his wickedness, and stating that he was poisoned by bitterness and bound by iniquity (Acts 8:20-23).

Later, Paul rebuked openly Bar-Jesus or Elymas the sorcerer, because he was seeking to turn the proconsul, Sergius Paulus, away from the faith. Paul minced no words, when he stated that the sorcerer was “full of deceit and all fraud, “ continuing: “…you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?” (Acts 13:4-10).

It is true that we are warned not to bring railing accusations against, or speak evil of dignitaries (Jude 8-10). This is foremost to be understood as a warning against speaking evil of angels (compare Revelation 13:6). But we must also be careful not to speak ungodly and incorrect words against human authorities. Paul called unrighteous Ananias a “whitewashed wall, “ but regretted his comment when he was told that he was speaking to the high priest, quoting Exodus 22:28, stating that we are not to speak evil of the ruler of the people (Acts 23:3-5).

Still, this does not mean that we should ignore, condone or even justify wrong conduct of our rulers, as we are commanded not to call evil good, and good evil. Rather, we are commanded to show the people their sins, which includes the rulers of the people (Isaiah 58:1-2), and to expose wickedness.

In the near future, as Revelation 11 explains, two powerful witnesses of God will proclaim His Way of Life and oppose and rebuke two human instruments of Satan—the beast and the false prophet—as well as the entire Babylonian system that they will represent. They will not shy away from their duties, although it will lead to their death, and we, as Christ’s ambassadors, must likewise prepare the way for His Second Coming, preaching the gospel “to open [the people’s] eyes and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith” in God and Christ (Acts 26:18).

Lead Writer: Norbert Link