During a time of severe crisis, when the sons of Eli the priest corrupt the service of the Tabernacle, a sharp divine message arrives. The message opens with a historical reminder of the immense kindness God showed the priestly dynasty during the days of slavery in Egypt. This serves as a powerful prelude to a harsh rebuke regarding the ingratitude of Eli's sons.
The sudden appearance of an anonymous man of God raises the question of the prophet's identity [ביאור שטיינזלץ]. The primary approach among commentators is that this messenger was Elkanah, the father of Samuel. This choice is deeply intentional. Some explain that the messenger could not have been Phinehas the priest, as the prophecy decrees that the priesthood will be transferred away from Eli's family and returned to the family of Phinehas. Therefore, Phinehas would be considered a biased party and could not be the one to deliver this news [מלבי״ם]. However, others do raise the possibility that the messenger was indeed Phinehas. The very need for an external messenger is attributed to Eli's extreme old age, which had caused the spirit of prophecy to leave him, requiring another man of God to come to him [רלב״ג, אברבנאל].
The prophet's message begins by questioning the nature of God's initial revelation to Eli's ancestors. Commentators offer several perspectives on how to understand this opening. One approach views it as a statement of verification, asserting the undeniable truth that God indeed revealed Himself and granted the family great goodness and status [רש״י, מצודת דוד, רלב״ג, ביאור שטיינזלץ]. Another perspective reads it as a rhetorical device meant to grab Eli's attention, ensuring he listens closely to the impending message [רד״ק]. Others interpret it as a tone of harsh astonishment connected to the upcoming rebuke, asking if God revealed Himself to this family only for them to eventually disrespect His sacrifices [רד״ק בשם אביו, אברבנאל]. Alternatively, the astonishment is directed at the sheer magnitude of divine kindness. It questions whether any human was truly worthy of experiencing the divine presence, let alone in an impure land like Egypt, yet God chose to reveal Himself anyway [אלשיך].
This original revelation was directed toward Aaron the priest and Moses, who achieved prophecy while still in Egypt [רש״י, מצודת דוד, רד״ק, רלב״ג, אברבנאל]. The state of the Israelites at that time is understood in a few ways. A common approach explains it simply as a description of their bitter slavery and subjugation to Pharaoh [מצודת דוד, רד״ק, ביאור שטיינזלץ]. Another interpretation views it as a specific physical location, noting that the prophecies to Moses and Aaron were delivered directly inside Pharaoh's palace [אלשיך]. Finally, a more conceptual explanation highlights the very essence of the priesthood. It asks whether God chose Aaron to be a priest for Pharaoh, similar to how the Egyptian king had his own royal priests whom he financially supported. The answer is a resounding no. God did not choose Aaron to be a respected minister serving in Pharaoh's court, but rather to be a priest to the Most High God and a faithful mediator between God and the Israelites [מלבי״ם, אברבנאל].