1 Samuel · Chapter 16

V. 1. Mourn-And pray for his restitution, which the following words imply he did. Oil-Which was used in the inauguration of kings. But here it is used in the designation of a king; for David was not actually made king by it, but still remained a subject. And the reason of this anticipation was the comfort of Samuel, and other good men, against their fears in case of Saul’s death, and the assurance of David’s title, which otherwise would have been doubtful. I have provided-This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people’s providing, he was the product of their sinful desires: but this is a king of my own providing, to fulfil all my will, and to serve my glory.

Verse 1. Fill thine horn with oil] Horns appear to have been the ancient drinking vessels of all nations; and we may suppose that most persons who had to travel much, always carried one with them, for the purpose of taking up water from the fountains to quench their thirst. Such a horn had Samuel; and on this occasion he was commanded to fill it with oil, for the purpose of consecrating a king over Israel from among the sons of Jesse.

Verse 1. How long wilt thou mourn for Saul? — And pray for his restoration, which the following words imply he did. Fill thy horn with oil — Which was used in the inauguration of kings. But here it was used in the designation of a king; for David was not actually made king by it, but still remained a subject. And the reason of this anticipation was the comfort of Samuel, and other good men, against their fears in case of Saul’s death, and the assurance of David’s title, which otherwise would have been doubtful. I have provided me a king — This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people’s providing; he was the product of their sinful desires; but this is a king of my own providing, to fulfil all my will, and to serve my glory.

THE ANOINTING OF DAVID, 1-13.

We are now about to be introduced to him who figures in the following history as one of the most interesting and honoured personages of the olden time — that neighbour of Saul, (1 Samuel 15:28,) that man after Jehovah’s heart, (1 Samuel 13:14,) who is to succeed Saul on the throne of Israel, and be the brightest star in all the host of kings. Soon after his anointing he is providentially introduced into the royal household, and still later, by his victory over Goliath, he suddenly becomes the idol of the nation’s heart. But from that proud day until the death of Saul he is persecuted by the jealous king, and flies from the court and from his home, and wanders up and down as an exile and outlaw.

1. How long wilt thou mourn for Saul — Samuel’s affectionate nature passed through a bitter struggle before he could become reconciled to the will of Jehovah. He had loved Saul, and done his utmost to preserve him. All night he had cried unto the Lord for him, (1 Samuel 15:11,) and when he thought of his sad fall, and the wrath of God against him, he trembled for the safety of the kingdom. Fill thine horn with oil — For the purpose of anointing another king. See note on 1 Samuel 10:1. Jesse — The only one who bears this name in Scripture. His genealogy is given Ruth 4:18-22, and 1 Chronicles 2:5-12.

Verse 2. Take a heifer with thee, and say, I am come to sacrifice] This was strictly true; Samuel did offer a sacrifice; and it does not appear that he could have done the work which God designed, unless he had offered this sacrifice, and called the elders of the people together, and thus collected Jesse’s sons. But he did not tell the principal design of his coming; had he done so, it would have produced evil and no good: and though no man, in any circumstances, should ever tell a lie, yet in all circumstances he is not obliged to tell the whole truth, though in every circumstance he must tell nothing but the truth, and in every case so tell the truth that the hearer shall not believe a lie by it.

Verse 2. How can I go? — That is, with safety. Say, I am come to sacrifice to the Lord — Which he, being a prophet, might do anywhere, all the ritual laws being subject to the prophets. What the Lord commanded him to say was a truth, though not the whole truth.

2. If Saul hear it, he will kill me — The prophet seems to have known that Saul was now given over to the power of an evil spirit, (verse 14,) and, urged on by Satanic impulse, he might be as quick to imbrue his hands in the blood of his spiritual father as he was at a later period to slay the priests of Nob. 1 Samuel 22:18. Take a heifer with thee, and say, I am come to sacrifice — Samuel was under no obligation to publish the whole object of his mission to Beth-lehem, and therefore, by the counsel of the Lord himself, he prudently conceals his chief design. In this there was no falsehood, no deception.

Verse 3. Call Jesse to the sacrifice] The common custom was, after the blood of the victim had been poured out to God, and the fat burnt, to feast on the flesh of the sacrifice. This appears to have been the case in all, except in the whole burnt-offering; this was entirely consumed.

Verses 3, 4. Call Jesse to the sacrifice — To the feast upon the sacrifice, to which they might invite their neighbours and friends. The elders trembled at his coming — Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it. They might fear lest he came to denounce some judgment against them, or to shun Saul’s displeasure, in which case it might have been dangerous for them to entertain him. Peaceably — The Hebrew phrase, Comest thou in peace? was as much as to say, (in our phrase,) Is all well?

THE ANOINTING OF DAVID, 1-13.

We are now about to be introduced to him who figures in the following history as one of the most interesting and honoured personages of the olden time — that neighbour of Saul, (1 Samuel 15:28,) that man after Jehovah’s heart, (1 Samuel 13:14,) who is to succeed Saul on the throne of Israel, and be the brightest star in all the host of kings. Soon after his anointing he is providentially introduced into the royal household, and still later, by his victory over Goliath, he suddenly becomes the idol of the nation’s heart. But from that proud day until the death of Saul he is persecuted by the jealous king, and flies from the court and from his home, and wanders up and down as an exile and outlaw.

1. How long wilt thou mourn for Saul — Samuel’s affectionate nature passed through a bitter struggle before he could become reconciled to the will of Jehovah. He had loved Saul, and done his utmost to preserve him. All night he had cried unto the Lord for him, (1 Samuel 15:11,) and when he thought of his sad fall, and the wrath of God against him, he trembled for the safety of the kingdom. Fill thine horn with oil — For the purpose of anointing another king. See note on 1 Samuel 10:1. Jesse — The only one who bears this name in Scripture. His genealogy is given Ruth 4:18-22, and 1 Chronicles 2:5-12.

V. 4. Trembled-Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it. Peaceable-The Hebrew phrase, comest thou in peace, is as much as to say (in our phrase) is all well?

Verse 4. The elders of the town trembled at his coming] They knew he was a prophet of the Lord, and they were afraid that he was now come to denounce some judgments of the Most High against their city.

Verses 3, 4. Call Jesse to the sacrifice — To the feast upon the sacrifice, to which they might invite their neighbours and friends. The elders trembled at his coming — Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it. They might fear lest he came to denounce some judgment against them, or to shun Saul’s displeasure, in which case it might have been dangerous for them to entertain him. Peaceably — The Hebrew phrase, Comest thou in peace? was as much as to say, (in our phrase,) Is all well?

4. The elders of the town trembled at his coming — For what reason we are not told; but probably from suspicion or fear that his coming was for the purpose of punishing some sin among them, or of denouncing some bitter judgment. Comest thou peaceably — Without any hostile intention? Compare parallel passages.

V. 5. He sanctified-It seems evident that there was something peculiar in Jesse’s invitation. For first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the other sanctify themselves; argues a singular care of Samuel in their sanctification. Which makes it probable, that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices.

Verse 5. Sanctify yourselves] Change your clothes, and wash your bodies in pure water, and prepare your minds by meditation, reflection, and prayer; that, being in the spirit of sacrifice, ye may offer acceptably to the Lord.

Verse 5. I am come to sacrifice unto the Lord — That was one intention of his coming; and though there was another, namely, to anoint one of Jesse’s sons to be king, he was not bound to declare it. For where there are two ends of any action, a person may, without any injury to truth, declare the one and conceal the other. Thus Moses did when he told Pharaoh they must go and sacrifice to God in the wilderness; but suppressed their intention to march to the land of Canaan. This is set in a clear light by Dr. Waterland: — “As to Samuel pretending a sacrifice, it was a just pretence, and a true one; for he did offer sacrifice, as God had commanded him, verse 5. And what if he had a further intention? was he bound to declare all he knew, or to disclose to every man the whole of his errand? Secrecy is of great use in all important business; and the concealing one design by going upon another, to prevent giving offence, or doing other worse mischief, is as righteous and as laudable a practice as the drawing a curtain to keep off spies. The making one good design the cover for a better is doing two good things at once; and both in a proper way; and though men have been blamed, and very justly, for using acts of religion as a cloak for iniquity, yet I have never heard that there could be any thing amiss in performing one act of obedience toward God in order to facilitate the performance of another.” — See Scrip. Vind., p. 95.

He sanctified Jesse and his sons — It seems evident that there was something peculiar in Jesse’s invitation. For, first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the others sanctify themselves, argues a singular care of Samuel in their sanctification. Which makes it probable that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices.

5. I am come to sacrifice — A purpose the same as that which led him to the city were he first met Saul. See notes on 1 Samuel 9:6, 12. Sanctify yourselves — According to the directions of the law, by change of clothes, washings, and abstinence. See Exodus 19:10-15. Jesse and his sons — For these particularly the sacrifice was intended, and it is probable, from the acts and words of Samuel on this occasion, that he privately informed Jesse of his object to anoint one of his sons, but it nowhere appears that Jesse was informed of David’s royal destiny. Though the prophet may have told him of his purpose to anoint one of his sons, he did not acquaint him with the object of that anointing, but left it for the developments of providence to show.

V. 6. Before him-That is, in this place where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said, to be eaten before the Lord, Deuteronomy 12:7, that is, before or near his altar, where God was present in a special manner. This I take to be the person I am sent to anoint: wherein yet be was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God.

Verse 6. He looked on Eliab, and said, Surely the Lord’s anointed, &c. — Struck with the gracefulness and dignity of his person, he immediately concluded that this was the person whom God designed for his anointed; wherein, however, he was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God. Before him — That is, in this place, where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it, is said to be eaten before the Lord, Deuteronomy 12:7; that is, before, or near his altar, where God was present in a special manner.

THE ANOINTING OF DAVID, 1-13.

We are now about to be introduced to him who figures in the following history as one of the most interesting and honoured personages of the olden time — that neighbour of Saul, (1 Samuel 15:28,) that man after Jehovah’s heart, (1 Samuel 13:14,) who is to succeed Saul on the throne of Israel, and be the brightest star in all the host of kings. Soon after his anointing he is providentially introduced into the royal household, and still later, by his victory over Goliath, he suddenly becomes the idol of the nation’s heart. But from that proud day until the death of Saul he is persecuted by the jealous king, and flies from the court and from his home, and wanders up and down as an exile and outlaw.

1. How long wilt thou mourn for Saul — Samuel’s affectionate nature passed through a bitter struggle before he could become reconciled to the will of Jehovah. He had loved Saul, and done his utmost to preserve him. All night he had cried unto the Lord for him, (1 Samuel 15:11,) and when he thought of his sad fall, and the wrath of God against him, he trembled for the safety of the kingdom. Fill thine horn with oil — For the purpose of anointing another king. See note on 1 Samuel 10:1. Jesse — The only one who bears this name in Scripture. His genealogy is given Ruth 4:18-22, and 1 Chronicles 2:5-12.

Verse 7. Man looketh on the outward appearance] And it is well he should, and confine his looks to that; for when he pretends to sound the heart, he usurps the prerogative of God.

In what way were these communications made from God to Samuel? It must have been by direct inspirations into his heart. But what a state of holy familiarity does this argue between God and the prophet! I believe Moses himself was not more highly favoured than Samuel.

Verses 7, 8. The Lord said unto Samuel — By a secret inward suggestion. Look not on his countenance — All have not a noble spirit who have a noble aspect, as appeared by Saul; which should have prevented Samuel’s concluding so hastily from Eliab’s appearance that he was the person whom God had chosen. Neither hath the Lord chosen this — God suggested to him, as he did concerning the former that this was not the man of his choice.

Verse 7. The Lord said to Samuel. A cloud of proofs demonstrate, that the Eternal Word did personally accompany the holy prophets, and talk with them by voice in open vision. What nation had God so nigh unto them?

7. Look not on his countenance, or on the height of his stature — This seems to be a plain allusion to the external appearance of Saul. 1 Samuel 9:2. That which chiefly recommended him to the favour of Israel was his size and beauty; but now, in selecting a man after his own heart, Jehovah shows that his divine judgment is based not on external form or comeliness, but on the inner life. David also, however, was of a goodly appearance. Verse 12.

Verses 7, 8. The Lord said unto Samuel — By a secret inward suggestion. Look not on his countenance — All have not a noble spirit who have a noble aspect, as appeared by Saul; which should have prevented Samuel’s concluding so hastily from Eliab’s appearance that he was the person whom God had chosen. Neither hath the Lord chosen this — God suggested to him, as he did concerning the former that this was not the man of his choice.

THE ANOINTING OF DAVID, 1-13.

We are now about to be introduced to him who figures in the following history as one of the most interesting and honoured personages of the olden time — that neighbour of Saul, (1 Samuel 15:28,) that man after Jehovah’s heart, (1 Samuel 13:14,) who is to succeed Saul on the throne of Israel, and be the brightest star in all the host of kings. Soon after his anointing he is providentially introduced into the royal household, and still later, by his victory over Goliath, he suddenly becomes the idol of the nation’s heart. But from that proud day until the death of Saul he is persecuted by the jealous king, and flies from the court and from his home, and wanders up and down as an exile and outlaw.

1. How long wilt thou mourn for Saul — Samuel’s affectionate nature passed through a bitter struggle before he could become reconciled to the will of Jehovah. He had loved Saul, and done his utmost to preserve him. All night he had cried unto the Lord for him, (1 Samuel 15:11,) and when he thought of his sad fall, and the wrath of God against him, he trembled for the safety of the kingdom. Fill thine horn with oil — For the purpose of anointing another king. See note on 1 Samuel 10:1. Jesse — The only one who bears this name in Scripture. His genealogy is given Ruth 4:18-22, and 1 Chronicles 2:5-12.

THE ANOINTING OF DAVID, 1-13.

We are now about to be introduced to him who figures in the following history as one of the most interesting and honoured personages of the olden time — that neighbour of Saul, (1 Samuel 15:28,) that man after Jehovah’s heart, (1 Samuel 13:14,) who is to succeed Saul on the throne of Israel, and be the brightest star in all the host of kings. Soon after his anointing he is providentially introduced into the royal household, and still later, by his victory over Goliath, he suddenly becomes the idol of the nation’s heart. But from that proud day until the death of Saul he is persecuted by the jealous king, and flies from the court and from his home, and wanders up and down as an exile and outlaw.

1. How long wilt thou mourn for Saul — Samuel’s affectionate nature passed through a bitter struggle before he could become reconciled to the will of Jehovah. He had loved Saul, and done his utmost to preserve him. All night he had cried unto the Lord for him, (1 Samuel 15:11,) and when he thought of his sad fall, and the wrath of God against him, he trembled for the safety of the kingdom. Fill thine horn with oil — For the purpose of anointing another king. See note on 1 Samuel 10:1. Jesse — The only one who bears this name in Scripture. His genealogy is given Ruth 4:18-22, and 1 Chronicles 2:5-12.

V. 10. Seven-There are but seven named, 1 Chronicles 2:13-15, because one of them was either born of a concubine: or, died immediately after this time.

Verse 10. Seven of his sons] This certainly was not done publicly; Samuel, Jesse, and his children, must have been in a private apartment, previously to the public feast on the sacrifice; for Samuel says, 1 Samuel 16:11, We will not sit down till he (David) come.

Verse 10. Again (or rather, Thus) Jesse made seven of his sons to pass before Samuel — Not all at once, but seven in all, one after another, in order, David being the eighth. See 1 Samuel 17:12. Probably, however, one of these was either only an adopted son, or was born of a concubine, and therefore is not noticed 1 Chronicles 2:13, 15, where only seven of Jesse’s sons are named, and David is said to have been the seventh. Samuel said unto Jesse, The Lord hath not chosen these — These words show that Samuel had acquainted Jesse with his business.

10. The Lord hath not chosen these — This statement made to Jesse implies that Samuel had already, as we have remarked on verse 5, privately informed him of the object of his coming.

V. 11. Keepeth sheep-And consequently is the most unfit of all my sons for that high employment. Either therefore he did not understand David’s wisdom and valour, or he judged him unfit, by reason of his mean education. And God so ordered it by his providence, that David’s choice might plainly appear to be God’s work, and not Samuel’s, or Jesse’s. David signifies beloved: a fit name for so eminent a type of the Beloved Son. It is supposed, David was now about twenty years old. If so, his troubles by Saul lasted near ten years: for he was thirty years old when Saul died. Samuel having done this went to Ramah. He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

Verse 11. Behold, he keepeth sheep — And consequently is the most unfit of all my sons for that high employment. Either, therefore, he did not understand David’s wisdom and valour, or he judged him unfit, by reason of his mean education. And God so ordered it by his providence, that the choice of David might plainly appear to be God’s work, and not Samuel’s or Jesse’s. David signifies beloved; a fit name for so eminent a type of God’s beloved Son. It is supposed David was now about twenty years old. If so, his troubles by Saul lasted near ten years; for he was thirty years old when Saul died. Samuel, having done this, went to Ramah. He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

THE ANOINTING OF DAVID, 1-13.

We are now about to be introduced to him who figures in the following history as one of the most interesting and honoured personages of the olden time — that neighbour of Saul, (1 Samuel 15:28,) that man after Jehovah’s heart, (1 Samuel 13:14,) who is to succeed Saul on the throne of Israel, and be the brightest star in all the host of kings. Soon after his anointing he is providentially introduced into the royal household, and still later, by his victory over Goliath, he suddenly becomes the idol of the nation’s heart. But from that proud day until the death of Saul he is persecuted by the jealous king, and flies from the court and from his home, and wanders up and down as an exile and outlaw.

1. How long wilt thou mourn for Saul — Samuel’s affectionate nature passed through a bitter struggle before he could become reconciled to the will of Jehovah. He had loved Saul, and done his utmost to preserve him. All night he had cried unto the Lord for him, (1 Samuel 15:11,) and when he thought of his sad fall, and the wrath of God against him, he trembled for the safety of the kingdom. Fill thine horn with oil — For the purpose of anointing another king. See note on 1 Samuel 10:1. Jesse — The only one who bears this name in Scripture. His genealogy is given Ruth 4:18-22, and 1 Chronicles 2:5-12.

Verse 12. He was ruddy] I believe the word here means red-haired, he had golden locks. Hair of this kind is ever associated with a delicate skin and florid complexion.

Verses 12, 13. The Lord said, &c. — Spoke secretly by his Spirit to Samuel’s heart; for it is not probable that any audible voice was uttered. Samuel anointed him in the midst of his brethren — This is a perfectly literal translation of the Hebrew, confirmed by the Seventy; and the words seem evidently to imply that he was anointed publicly among his brethren. But though they saw his unction, it is probable they had no idea that he was anointed to the kingdom, but were only told by Samuel that it was to some great service, which they should be informed of hereafter. Samuel certainly was afraid to have it known at present that he was anointed to be king, and therefore would not tell it out among his brethren. And by Eliab’s treatment of David after this, (1 Samuel 17:28,) it appears that he did not know him to be the king elect of God’s people. Thus Jesse only and David understood the whole business; but his brethren would be able to bear witness to the fact of Samuel’s anointing him, which, with other collateral evidences, would be abundantly sufficient to prove David’s right to the kingdom, if need should be. Dr. Waterland proposes to translate the words, from the midst, instead of in the midst; but Houbigant approves of our reading, and thinks the anointing was made publicly, as has just been stated, but that Samuel did not signify, unless to Jesse, the purpose for which he was anointed. The Spirit of the Lord came upon David, &c. — That is, he was immediately endowed with extraordinary gifts of God’s Spirit, as strength, and courage, and wisdom, and other excellent qualities, which prepared him for, and excited him to, noble attempts.

12. Ruddy — ynwmda, red; it may refer either to the face or the hair, but as it is used of the hair in Genesis 25:25, we prefer so to understand it here and in 1 Samuel 17:42. These three are the only passages where the word occurs. Esau and David were alike in being red-haired, as well as in their wandering habits and skilful use of weapons. It is said that red hair was regarded as a rare mark of beauty in the East. Of a beautiful countenance — Rather, beautiful as to the eyes. This indicates that his eyes were keen and penetrating, enlivened by the fires of genius, and beaming with a generous warmth, by which the hearts of men and women were alike affected. Goodly to look to — That is, of a comely and prepossessing appearance.

V. 13. Anointed him-David’s brethren saw David’s unction, yet did not understand, that he was anointed to the kingdom; but were only told by Samuel, that he was anointed to some great service, which hereafter they should know. Thus Jesse only, and David, understood the whole business, and his brethren were able to attest to that act of Samuel’s anointing him, which, with other collateral evidences, was abundantly sufficient to prove David’s right to the kingdom, if need should be. The spirit, &c,-That is, he was immediately endowed with extraordinary gifts of God’s Spirit, as strength, and courage, and wisdom, and other excellent qualities which fitted him for, and put him upon noble attempts.

Verse 13. The Spirit of the Lord came upon David] God qualified him to be governor of his people, by infusing such graces as wisdom, prudence, counsel, courage, liberality, and magnanimity.

Verses 12, 13. The Lord said, &c. — Spoke secretly by his Spirit to Samuel’s heart; for it is not probable that any audible voice was uttered. Samuel anointed him in the midst of his brethren — This is a perfectly literal translation of the Hebrew, confirmed by the Seventy; and the words seem evidently to imply that he was anointed publicly among his brethren. But though they saw his unction, it is probable they had no idea that he was anointed to the kingdom, but were only told by Samuel that it was to some great service, which they should be informed of hereafter. Samuel certainly was afraid to have it known at present that he was anointed to be king, and therefore would not tell it out among his brethren. And by Eliab’s treatment of David after this, (1 Samuel 17:28,) it appears that he did not know him to be the king elect of God’s people. Thus Jesse only and David understood the whole business; but his brethren would be able to bear witness to the fact of Samuel’s anointing him, which, with other collateral evidences, would be abundantly sufficient to prove David’s right to the kingdom, if need should be. Dr. Waterland proposes to translate the words, from the midst, instead of in the midst; but Houbigant approves of our reading, and thinks the anointing was made publicly, as has just been stated, but that Samuel did not signify, unless to Jesse, the purpose for which he was anointed. The Spirit of the Lord came upon David, &c. — That is, he was immediately endowed with extraordinary gifts of God’s Spirit, as strength, and courage, and wisdom, and other excellent qualities, which prepared him for, and excited him to, noble attempts.

Ver. 13. Anointed him. David certainly knew that this was the regal unction, and he felt the Spirit accompany it. But critics agree that his brethren did not then so understand it.

13. Anointed him in the midst of his brethren — But though these sons of Jesse saw this honour conferred on their youngest brother, they seem not to have understood its meaning. They may have thought that he was anointed because of some desire or intention of the prophet to make him a pupil of one of the prophetical schools. The Spirit of the Lord came upon David from that day forward — “A spirit of prudence to behave himself wisely upon all occasions; with a spirit of courage, so that he durst grapple with a lion and a bear; and the spirit of prophecy, in which he was afterwards very eminent. In short, a spirit fit for a prince.”-Patrick. It does not appear that Samuel informed David of his destiny, as he did Saul; but the special movings of the Spirit on his heart, and the successive developments of Providence in his favour, must have gradually convinced him that he was sooner or later to be recognized as the Lord’s anointed. At a later time this seems to have been openly revealed. 2 Samuel 3:18.

V. 14. Departed-God took away that prudence, and courage, and alacrity, and other gifts wherewith be had qualified him for his public employment. From the Lord-That is, by God’s permission, who delivered him up to be buffeted of Satan. Troubled-Stirred up in him unruly and tormenting passions; as envy, rage, fear, or despair. He grew fretful, and peevish, and discontented, timorous and suspicious, frequently starting and trembling.

Verse 14. The Spirit of the Lord departed from Saul] He was thrown into such a state of mind by the judgments of God, as to be deprived of any regal qualities which he before possessed. God seems to have taken what gifts he had, and given them to David; and then the evil spirit came upon Saul; for what God fills not, the devil will.

An evil spirit from the Lord] The evil spirit was either immediately sent from the Lord, or permitted to come. Whether this was a diabolic possession, or a mere mental malady, the learned are not agreed; it seems to have partaken of both. That Saul had fallen into a deep melancholy, there is little doubt; that the devil might work more effectually on such a state of mind, there can be but little question. There is an old proverb, Satan delights to fish in troubled waters; and Saul’s situation of mind gave him many advantages.

The theory of Dr. Scheuchzer, in his Physica Sacra, on the malady of Saul, is allowed to be very ingenious. It is in substance as follows: Health consists in a moderate tension of the fibres, which permits all the fluids to have an entire freedom of circulation, and to the spirits, that of diffusing themselves through all the limbs; on the contrary, disease consists in tensions of the fibres morbidly weak or morbidly strong. This latter seems to have been the case of Saul; and as the undulations of the air which convey sound communicate themselves to and through the most solid bodies, it is easy to suppose that by the modulations of music all the fibres of his body, which were under the influence of the morbidly increased tension, might be so relaxed as to be brought back into their natural state, and thus permit the re-establishment of a free and gentle circulation of the fluids, and consequently of the animal spirits, and thus induce calmness and tranquillity of mind. I believe this theory to be correct, and I should find no difficulty to amplify and to illustrate the subject. Even a skilful playing upon the harp was one means to bring a disordered state of the nervous and fibrous system into a capacity of affording such uninterrupted tranquillity to the mind as to render it capable of receiving the prophetic influence; see the case of Elisha, 2 Kings 3:14, 15. It has been said:— “Music hath charms to sooth the savage breast.”

This has been literally proved: a musician was brought to play on his instrument while they were feeding a savage lion in the tower of London; the beast immediately left his food, came towards the grating of his den, and began to move in such a way as to show himself affected by the music. The musician ceased, and the lion returned to his food; he recommenced, and the lion left off his prey, and was so affected as to seem by his motions to dance with delight. This was repeatedly tried, and the effects were still the same.

Verse 14. The Spirit of the Lord departed from Saul — Which came upon him when he was first made king, and continued with him till this time, but which God now took away, depriving him of that prudence, courage, and alacrity, and other gifts wherewith he had qualified him for his public employment. An evil spirit from the Lord — That is, by God’s permission, who delivered him up to be buffeted by Satan. Troubled him — Stirred up in him unruly passions, such as envy, rage, fear, or despair. Hence he grew fretful, peevish, and discontented, timorous and suspicious, frequently starting and trembling, as the Hebrew word here used seems to import. He therefore became very unfit for business, being sometimes melancholy, or furious and distracted, and always full of anxiety and solicitude of mind.

DAVID’S INTRODUCTION TO THE COURT OF SAUL, 14-23.

14. The Spirit of the Lord departed from Saul — The divine influences of which he had been made a partaker at the beginning of his career (see 1 Samuel 10:10, and 11:6) were withdrawn from him, and God no longer inspired him to noble enterprises.

Verses 15, 16. His servants said, &c. — His courtiers could not but observe the change which had taken place in him, and the strange disturbance in his mind, and very probably ascribed it to the hand of God upon him. When the evil spirit from God is upon thee — When a melancholy fit seizeth thee. He shall play with his hand, and thou shalt be well — And the success confirmed their opinion. It is true, music cannot, of itself, have a direct influence on an evil spirit, to cause it to depart; yet because such a spirit, it seems, had not got possession of him, but only occasionally troubled him, by working on the passions of his mind, and humours of his body; and because it is manifest that music hath great power over these, frequently composing the spirits, and cheering and delighting the mind, and thereby gradually altering, qualifying, and sweetening the very juices and humours of the body; it is not strange if that evil spirit had not that power over Saul when these good effects of music had been experienced by him, which it had had before. Thus Satan had less power over lunatics in the decrease than in the increase of the moon, Matthew 17:15, 18. And seeing music prepared the Lord’s prophets for the entertainment of the good spirit, as 2 Kings 3:15, why might it not dispose Saul to the resistance of the evil spirit? and why might not the cheering of his heart, in some measure, strengthen him against those temptations of the devil which were encouraged and strengthened by his melancholy humour? And by this means David, without any contrivance of himself or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace to prepare and qualify them for it.

Ver. 15. An evil spirit from the Lord troubled him. Afterwards, the evil spirit departed, or ascended from him: ver. 23. The LXX in both places have evil spirit, which is followed in the Latin and English—From God, Arabic, “by the permission of God.” The fathers say that this spirit was a demon, but the moderns think it was a demon exciting melancholy, fury, and anger; a spirit of fear and jealousy.

15. An evil spirit… troubleth thee — A demon like those mentioned so frequently in the New Testament, sent by permission of the Lord, as Satan in the case of Job. Job 2:7. See notes on Matthew 4:24, and Mark 5:2. It is not only by Saul’s servants, but by the sacred writer himself, that we are told it was an evil spirit from the Lord; so we cannot regard it as merely a superstitious and mistaken notion of Saul’s physicians. Compare 1 Samuel 18:10; 19:9. But while he thus became possessed by a supernatural evil power, it is very likely that a mental disease bordering on insanity was the substratum on which the evil spirit worked. After Samuel’s last words of judgment the king could not be happy in his kingdom. The more he thought upon his doom, the more it harrowed up his soul. It was, perhaps, his highest ambition to be the father of a race of kings, and to have this hope suddenly dashed from him was to have darkness settle over all his life. “The Hebrew mind so linked itself to the future by the contemplation of posterity that it is scarcely possible to us, with our looser attachment to the time beyond ourselves, to apprehend, in all its intensity, the deep distress of mind with which any Hebrew, and much more a king, regarded the prospect that there would be no son of his succeeding.” — Kitto. Saul’s future gradually became full of ghostly images, and when, disengaged at times from the excitements of war and the cares of government, he sat down to think upon his darkened fortunes, his mind and heart, forsaken of all divine influences from Jehovah, became an easy prey to foul suspicions and gloomy fears — a most inviting state for demoniacal possession. The evil spirit, entering and revelling amid these mental disorders, carried him at times to the wildest height of madness.

V. 16. Be well-And the success confirms their opinion. For although music cannot directly have an influence upon an evil spirit to drive him away; yet, because the devil, as it seems, had not possession of him, but only made use of the passions of his mind, and humours of his body to molest him: and because it is manifest, that music hath a mighty power to qualify and sweeten these, and to make a man sedate and chearful; it is not strange, if the devil had not that power over him when his mind was more composed, which he had when it was disordered; as the devil had less power over lunaticks in the decrease, than in the increase of the moon: Matthew 17:15,18. And seeing music prepared the Lord’s prophets for the entertainment of the good Spirit, as 2 Kings 3:15. Why might it not dispose Saul to the resistance of the evil spirit? And why might not the chearing of his heart, in some measure strengthen him against those temptations of the devil, which were fed by his melancholy humour? And by this means, David without any contrivance of him or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace, to prepare and qualify them for it.

Verses 15, 16. His servants said, &c. — His courtiers could not but observe the change which had taken place in him, and the strange disturbance in his mind, and very probably ascribed it to the hand of God upon him. When the evil spirit from God is upon thee — When a melancholy fit seizeth thee. He shall play with his hand, and thou shalt be well — And the success confirmed their opinion. It is true, music cannot, of itself, have a direct influence on an evil spirit, to cause it to depart; yet because such a spirit, it seems, had not got possession of him, but only occasionally troubled him, by working on the passions of his mind, and humours of his body; and because it is manifest that music hath great power over these, frequently composing the spirits, and cheering and delighting the mind, and thereby gradually altering, qualifying, and sweetening the very juices and humours of the body; it is not strange if that evil spirit had not that power over Saul when these good effects of music had been experienced by him, which it had had before. Thus Satan had less power over lunatics in the decrease than in the increase of the moon, Matthew 17:15, 18. And seeing music prepared the Lord’s prophets for the entertainment of the good spirit, as 2 Kings 3:15, why might it not dispose Saul to the resistance of the evil spirit? and why might not the cheering of his heart, in some measure, strengthen him against those temptations of the devil which were encouraged and strengthened by his melancholy humour? And by this means David, without any contrivance of himself or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace to prepare and qualify them for it.

16. A cunning player on a harp — One skilled in the use of that instrument. He shall play with his hand, and thou shalt be well — Numerous instances in ancient and modern times illustrate the power of music to quell disorders of the mind. One old author says: “Music is the cure for many affections of the mind and body — such as absence of mind, fearful apprehensions and long-continued derangement.” Censorinus, a writer of the third century, says that the physician Asclepiades was accustomed by the melody of sound to allay the ravings of the delirious. Xenocrates is said to have done the same. Kitto also, quoting from the Memoirs of the French Royal Academy of Sciences, cites “the case of a person who was seized with fever, which soon threw him into a very violent delirium, accompanied by bitter cries, by tears, by terrors, and by an almost constant wakefulness. On the third day, a hint that fell from himself suggested the idea of trying the effect of music. Gradually as the strain proceeded his troubled visage relaxed into a most serene expression, his restless eyes became tranquil, his convulsions ceased, and the fever absolutely left him.” Instances of a similar nature might be multiplied. Dr. A. Clarke quotes from the Physica Sacra of Dr. Scheuchzer the following attempt at a physiological explanation of this phenomenon. “Health consists in a moderate tension of the fibres, which permits all the fluids to have an entire freedom of circulation; and to the spirits, that of diffusing themselves through all the limbs. On the contrary, disease consists in tensions of the fibres morbidly weak or morbidly strong. This latter seems to have been the case of Saul: and as the undulations of the air, which convey sound, communicate themselves to and through the most solid bodies, it is easy to suppose that by the modulations of music all the fibres of his body, which were under the influence of their morbidly increased tension, might be so relaxed as to be brought back into their natural state, and thus permit the re-establishment of a free and gentle circulation of the fluids, and consequently of the animal spirits, and thus induce calmness and tranquillity of mind.” When, now, Saul’s physical and mental derangement was checked by the power of musical sounds, the demon was for the time dispossessed, (verse 23,) because the psychological conditions of his absolute control over his victim were removed.

DAVID’S INTRODUCTION TO THE COURT OF SAUL, 14-23.

14. The Spirit of the Lord departed from Saul — The divine influences of which he had been made a partaker at the beginning of his career (see 1 Samuel 10:10, and 11:6) were withdrawn from him, and God no longer inspired him to noble enterprises.

V. 18. Prudent-Wonder not, that David was so suddenly advanced, from a poor shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord which he received when he was anointed. The Lord, &c.-That is, directs and prospers all his undertakings.

Verse 18. I have seen a son of Jesse] Dr. Warburton supposes the story is anticipated from 1 Samuel 16:14-23, and that the true chronology of this part of David’s life is the following:— 1. David is anointed by Samuel;

2. Carries provisions to his brethren in the army; 3. Fights with and kills Goliath; 4. Is received into the king’s court, 5. Contracts a friendship with Jonathan; 6. Incurs Saul’s jealousy; 7. Retires to his father’s house; 8. Is after some time sent for by Saul to sooth his melancholy with his harp; 9. Again excites Saul’s jealousy, who endeavours to smite him with his javelin. This anticipation between the 14th and 23d verse comes in, in the order of time, between verses 9 and 10, 1 Samuel 18:9, 10, where the breach is apparent.

Verse 18. Then answered one of the servants, &c. — It is likely this was some friend or acquaintance of David, who here gives him a very high character, which he did not disgrace, but fully verified, insomuch that Saul for a time highly esteemed him, finding him amiable in his spirit, and prudent in matters, and therefore useful to him in many other ways, as well as by his skill in music. We need not wonder that David was so suddenly advanced from a poor shepherd to so great a reputation; for this was the effect of those graces and gifts of the Divine Spirit which he had received when he was anointed. The Lord is with him — Said the servant; that is, directs and prospers all his undertakings.

18. A mighty valiant man, and a man of war — From what we learn in 1 Samuel 17:34, 35, of David’s early conflicts with wild beasts, we may readily infer that long before his warlike abilities became patent to the public eye there were individuals who knew of these his early conflicts, and discerned in the youthful hero the beginnings of a mighty warrior. Prudent in matters — Hebrew, knowing of speech; skilled in the use of language. The words and psalms of David show him to have been eloquent.

19. Thy son, which is with the sheep — Saul’s servant, who informed him of David, seems to have known this son of Jesse only as the remarkable shepherd boy.

V. 20. Sent him-This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those times, and to the condition of Jesse, which was but mean in the world. And it seems to have been the custom of those times, (as it is yet in the eastern countries) when they made their appearance before princes, or great persons, to bring a present.

Verse 20. Took an ass laden with bread] He must send a present to Saul to introduce his son, and this was probably the best he had. Dr. Warburton pleads still farther on the propriety of his rectification of the chronology in this place. David had at this time vanquished the Philistine, was become a favourite with the people, had excited Saul’s jealousy, and retired to shun its effects. In the interim Saul was seized with the disorder in question, and is recommended by his servants to try the effects of music. They were acquainted with David’s skill on the harp, and likewise with Saul’s bad disposition towards him; the point was delicate, it required to be managed with address, and therefore they recommend David in this artful manner: “As you must have one constantly in attendance, both in court and on your military expeditions; to be always at hand on occasion, the son of Jesse will become both stations well; he will strengthen your camp and adorn your court, for he is a tried soldier and of a graceful presence. You have nothing to fear from his ambition, for you saw with what prudence he went into voluntary banishment when his popularity had incurred your displeasure.” Accordingly Saul is prevailed on, David is sent for, and succeeds with his music; this dissipates all former umbrage, and, as one who is ever to be in attendance, he is made Saul’s armour-bearer. This sunshine still continued till his great successes awakened Saul’s jealousy afresh, and then the lifted javelin was to strike off all obligations. Thus we see what light is thrown upon the whole history by the supposition of an anticipation in the latter part of this chapter; an anticipation the most natural, proper, and necessary, for the purpose of the historian. Thus reasons Bishop Warburton, and with very considerable plausibility, though the intelligent reader may still have his doubts.

Verse 20. Jesse took bread, a bottle of wine, and a kid, and sent them — This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those ages, and to the condition of Jesse, which was but mean in the world. And it was usual in those days not to come before a prince without a present, as a token of respect.

20. An ass laden with bread… wine… kid — See note on 1 Samuel 9:7. The Hebrew is, literally, an ass of bread, and some have thought it to be the name of a weight or measure, but the English version conveys the better meaning. “It is a pleasant picture to conceive the future king of Israel stepping lightly along behind the animal, with his shepherd’s staff and scrip, and entertained as he went by the gambols of the kid. His light harp was, no doubt, slung to his back; and it is likely that he now and then rested under a tree and solaced his soul with its music.” — Kitto. The distance between Beth-lehem and Gibeah of Saul is about ten miles, and on this journey the youthful psalmist probably passed in sight of the stronghold of Zion, destined one day to fall before his conquering forces, and ever after to be known as “the city of David.” 2 Samuel 5:7.

V. 21. Stood before him-That is, waited upon him. And he loved him greatly-So there was something good in Saul still: he had not lost all, tho’ he had lost the kingdom. Armour-bearer-He had that place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his father upon some occasion not related; and had abode with him some considerable time before the war described, 1 Samuel 17:1-53, happened.

Verse 21. David came to Saul and stood before him — Ministered unto him among the rest of his servants. This sufficiently shows that Saul had no knowledge of the anointing of David, otherwise it cannot be supposed that he would have had him brought to his court. And he loved him greatly — So there was something good in Saul still; he had not lost all, though he had lost the kingdom. He became his armour-bearer — He had that place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his father upon some occasion not related; and had abode with him some considerable time before the war, described chap. 17., happened.

21. He became his armourbearer — That is, Saul conferred upon him this office as a token of confidence and love; but he never actually exercised its duties, unless, perhaps, for a short time after his victory over Goliath.

DAVID’S INTRODUCTION TO THE COURT OF SAUL, 14-23.

14. The Spirit of the Lord departed from Saul — The divine influences of which he had been made a partaker at the beginning of his career (see 1 Samuel 10:10, and 11:6) were withdrawn from him, and God no longer inspired him to noble enterprises.

V. 23. Departed-Namely, for a season. And the reason of this success, may be, partly natural, and partly, supernatural, respecting David; whom God designed by this means to bring into favour with the king, and so to smooth the way for his advancement.

Verse 23. The evil spirit from God] The word evil is not in the common Hebrew text, but it is in the Vulgate, Septuagint, Targum, Syriac, and Arabic, and in eight of Kennicott’s and Deuteronomy Rossi’s MSS., which present the text thus: רעה אלהים רוח ruach Elohim raah, spiritus Domini malus, the evil spirit of God. The Septuagint leave out qeou, of God, and have pneuma ponhron, the evil spirit. The Targum says, The evil spirit from before the Lord; and the Arabic has it. The evil spirit by the permission of God; this is at least the sense.

And the evil spirit departed from him.] The Targum says, And the evil spirit descended up from off him. This considers the malady of Saul to be more than a natural disease.

THERE are several difficulties in this chapter; those of the chronology are pretty well cleared, in the opinion of some, by the observations of Bishop Warburton; but there is still something more to be done to make this point entirely satisfactory. Saul’s evil spirit, and the influence of music upon it, are not easily accounted for. I have considered his malady to be of a mixed kind, natural and diabolical; there is too much of apparent nature in it to permit us to believe it was all spiritual, and there is too much of apparent supernatural influence to suffer us to believe that it was all natural. I SAMUEL

Verse 23. The evil spirit departed — Namely, for a season. And the reason of this success might be partly natural, and partly supernatural, respecting David; whom God designed by this means to bring into favour with the king, and so to smooth the way for his advancement.

Ver. 23. David took a harp and played. Ovid celebrates the fame of Orpheus, who could so play on the lute and the harp, that the rivers stopped their courses to listen; the rocks, the woods and forests were moved, and joined in the song. The lions, the tigers and bears forgot their natural ferocity, and were tamed. Metam. 10. 11. The moral is, that Orpheus, by the powers of music and song, softened the hearts and ferocious manners of the Thracians. Birds and beasts are often affected by the powers of music.

23. David… played… Saul was refreshed — “They sit side by side, the likeness of the old system passing away, of the new system coming into existence. Saul, the warlike chief, his great spear always by his side, reluctant, moody, melancholy; and David, the youthful minstrel, his harp in his hand, fresh from the schools where the spirit of the better times was fostered, pouring forth, to soothe the troubled spirit of the king, the earliest of those strains which have soothed the troubled spirit of the world.” — Stanley.