Text -- 1 Samuel 16:6 (NET)

16:6 When they arrived, Samuel noticed Eliab and said to himself, “Surely, here before the Lord stands his chosen king!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 16:6

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, Deu 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.

JFB: 1Sa 16:6-10

Here Samuel, in consequence of taking his impressions from the external appearance, falls into the same error as formerly (1Sa 10:24).

TSK: 1Sa 16:6

Eliab : 1Sa 17:13, 1Sa 17:22; 1Ch 2:13, 1Ch 27:18, Elihu

Surely : Jdg 8:18; 1Ki 12:26

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Sa 16:6

When they were come when the most of Jesse’ s sons were come, either to the place of the feast, or to some other place near it, appointed for this private discourse, whither they were to come before they went to the feast. It must also be understood that Samuel had acquainted Jesse with his design, which is easily gathered out of the context, and needed not be expressed.

Is before him i.e. 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 , Deu 12:7 , i.e. before or near his altar, where God was present in a special manner. And the ground of this expression seems to be this, that Jesse brought not all his sons together, but made one after another to come to the place, and to pass before Samuel, who stood before the Lord, in some place near the altar, that this great business might be managed with more solemnity. And Eliab being the person now before Samuel, is said to be now before the Lord . But whatsoever the ground of this phrase is, this is certain and confessed, that this is his meaning, This I take to be the person whom I am sent to anoint; wherein yet he was greatly mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God in the case, as 2Sa 7:3 .

Haydock: 1Sa 16:6

Him. Hebrew, "surely the Lord's anointed is in his presence." This he spoke by his own spirit, judging from the comeliness of Eliab. (Calmet) ---

But the beauty of Saul's body had concealed a deformed soul. (Haydock)

Gill: 1Sa 16:6

And it came to pass, when they were come,.... Jesse and his sons, into the house where the entertainment was; and perhaps before they sat down, went into a private apartment by the direction of Samuel, where he acquainted Jesse with the business he came upon:

that he looked on Eliab; who was Jesse's firstborn, 1Ch 2:13, called Elihu, 1Ch 27:18.

and said, surely the Lord's anointed is before him; or this is the person it is his pleasure should be anointed king.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 16:6

¹ tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

² tn Heb “saw.”

³ tn Heb “said”; the words “to himself” are implied, given the secrecy surrounding Samuel’s mission to Bethlehem (v. 2).

⁴ tn Heb “his anointed one.”

Geneva Bible: 1Sa 16:6

And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S ^{( d )} anointed [is] before him.

^{( d )} Thinking that Eliab had been appointed by God to be made king.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 16:1-23

1 Samuel sent by God, under pretence of a sacrifice, comes to Beth-lehem.

6 His human judgment is reproved.

11 He anoints David.

15 Saul sends for David to quiet his evil spirit.

Maclaren: 1Sa 16:1-13

1 Samuel 16:1-13

The chief purpose in these verses is to bring out that the choice of David was purely God's. The most consummate art could have taken no better way of heightening the effect of his first appearance than that adopted in this perfectly unartificial story, which leads us up a long avenue to where the shepherd-boy stands. First, we have Samuel, with his regrets and objections; then Jesse with his seven stalwart sons; and at last, when expectation has been heightened by delay and by the minute previous details, the future king is disclosed,--a stripling with his ruddy locks glistening with the anointing oil, and his lovely eyes. We shall best catch the spirit by simply following the letter of the story.

I. We Have Samuel And His Errand To Bethlehem.

After that sad day at Gilgal, he and Saul met no more, though their homes were but a few miles apart, and it must have been difficult to avoid each other. Samuel yearned over the man whom he had learned to love, and it must have been pain to him to see the shattering of the vessel which he had formed. However natural his mourning, and however indicative of his sweet nature, it was wrong, because it showed that he had not yet reconciled himself to God's purpose, though his conduct obeyed. The mourning which submits while it weeps, and which interferes with no duty. is never rebuked by God. He never says, How long dost thou mourn?' unless sorrow has deepened into accusation of His providence, or tears have blinded us to the duty that ensues. But the true cure for overmuch sorrow is work, and, for vain regrets after vanished good, the welcome to the new good which God ever sends to fill the empty place. His resources are not exhausted because one man has failed. There are as good fish in the sea as ever came out of it.' Saul has been rejected, but a king shall be found; and Samuel is to dry his tears and anoint him. He evidently had no thought of a successor to Saul till this command came; and when it comes, how little it tells him! He gets light enough for the next step, but no more. That is always God's way. Duty opens by degrees, and the way to see farther ahead is to go as far as we see.

Samuel's sorrow and the incomplete command show plainly that he was but an instrument. At every step the view is confuted which makes him a far-seeing statesman who inaugurated and carried through a peaceful revolution. The history, which is our only source, tells another story, and makes God the actor, and the prophet only a tool in His hands. If we cut the supernatural out of the story, the fragments do not hang together, and no reason is forthcoming why they should be any more true than are the rejected pieces. Samuel does not show to advantage in either of the two things mentioned about him here. In neither was he true to his early vow, Speak, for Thy servant heareth.' But there was much reason for his fear, if once God was left out of the account; for Saul's ever-wakeful suspicion had become a disease, and it was not wonderful that he should be on the watch for any act which looked like putting the sentence of deposition into effect. If ever a man lived with a sword hanging by a hair over him, it was this unhappy king, who knew that he was dethroned, and did not know when or by whom the divine rejection would be made visible to all men. But Samuel had faced worse dangers without a murmur; and no doubt his alarm now, which makes him venture all but flatly to refuse to obey, indicates that, to some extent, he had lost his hold of God by his indulgence in his sorrow. If he had been true to his high calling, he would have filled his horn,' and gone on God's errand, careless of a hundred Saul's or a hundred deaths. But it is easy for us, who have never periled anything for obedience, to sit in judgment on him. Wherein thou judgest another, thou condemnest thyself.' God judges him mercifully, and provides a shelter for his weakness, which he should not have needed. To hide his true errand behind the cloak of the sacrifice was second-best, and only permitted in consideration of his fear which had a touch of sin in it. He was not, at the moment, up to treading the heroic plain path; and God opened an easier one for him. It is sometimes allowable to use an avowed purpose to conceal the real one, but it is a permission which should be very sparingly used.

II. We Have Samuel At Bethlehem, With Jesse And His Sons.

An old man is suddenly seen coming up the hill to the gate of the little city on foot, driving or leading a heifer, and carrying a horn in his hand. In such humble fashion did the prophet travel; but reverential awe met him, and his long years of noble service surrounded him as with a halo. Apparently, Bethlehem had not been included in his usual circuits, and the village elders were somewhat scared by his sudden appearance. Their question may give a glimpse into the severity which Samuel sometimes had to show, and is a strange testimony to the reality of his power: Comest thou peaceably?' One old man was no very formidable assailant of a village, even if he did not come with friendly intent; but, if he is recognized as God's messenger, his words are sharper than any two-edged sword,' and his unarmed hand bears weapons mighty to pull down strongholds.' Why should the elders have thought that he came with a rod ? Because they knew that they and their fellow-villagers deserved it. If men were not dimly conscious of sin, they would not be afraid of God's messenger or of God.

The narrative does not tell whether or not the sacrifice preceded the review of Jesse's sons. Probably it did, and the interval between it and the feast was occupied in the interview It is evident that Samuel kept the reason of his wish to see Jesse's sons to himself; for disclosure would have brought about the danger which he was so anxious to avoid. It appears, too, from verse 13, that only the family of Jesse were present. So we have to fancy the wondering little cluster of burly husbandmen with their father surrounding the prophet, and, one by one, bracing themselves to meet his searching gaze. Again the choice is emphatically represented as God's, by the mention of Samuel's hasty conclusion, from the look of the eldest, that he was the man. Had not Samuel had enough of kings of towering stature? Strange that he should have been in such a hurry to fix on a second edition of Saul! The most obedient waiters on God sometimes outrun His intimations, and they always go wrong when they do. Samuel has to learn two lessons, as he is bidden to repress the too quick thought: one, that he is not choosing, but only registering God's choice; and one, that the qualifications for God's king are inward, not bodily. In these old days, the world's monarchs had to be men of thews and sinews, for power rested on mere brute force; but God's chosen had to rule, not by the strength of his own arm, but by leaning on God's. The genius of the kingdom determined the principle of selection of its king. Samuel does not again attempt to forecast the choice; but he lets the other six pass, and, hearing no inward voice from God, tells Jesse, as it would seem, that the Lord has not chosen them for whatsoever mysterious purpose was in His mind.

III. We Have The Lord's Chosen.

Samuel was staggered by the apparent failure of his errand. God had told him that he had provided a king from this family, and now they had passed in review before him, and none was chosen. Again he is made to feel his own impotence, and his question, Are here all thy children?' has a touch of bewilderment in it. God seldom shows us His choice at first; and both in thought and practice we get at the precious and the true by a process of exclusion, having often to reject seven' before we find in some all-but-forgotten eighth' that which we seek. David's insignificance in Jesse's eyes was such that his father would never have remembered his existence but for the question, and his answer is a kind of assurance to the prophet that he need not take the trouble to see the boy, for he will never do for whatever he may have in view. His youth and occupation put him out of the question. We know, from the other parts of his story, that his brothers had no love for him; nor does his father seem to have had much. Probably the lad had the usual lot of genius,--to grow up among uncongenial, commonplace people, understanding him little, and liking him less. It is a hard school; but where it does not sour, it makes strong men. His solitary shepherd life taught him many precious lessons, and, at any rate, gave him the priceless gift of solitude, which is the nurse of poetry, heroism, and religion. The glorious night-piece in Psalm viii., and its companion day-piece in Psalm 19., may bear the impress of the shepherd life; which is idealized and sanctified for ever in the immortal sweetness of Psalm 23. There were many worse schools for the future king than a solitary shepherd's life on the bare hills round Bethlehem.

The delay of the feast and the pause of idle waiting heighten the expectation with which we look for David's coming. When he does come, what a bright young figure is lovingly painted for us! He is ruddy, and withal fair of eyes, and goodly to look upon,'--of fair complexion, with golden hair (rare among these swarthy Orientals), and with lustrous poet's eyes. What a contrast to Saul's grim face and figure,--like a sunbeam streaming athwart a thunder-cloud seamed with its own lightning! Silently the divine voice spoke, and silently, as it would seem, Samuel poured the oil on the boy's bowed curls. No word of the purpose escaped his lips, and the awestruck youth was left to wonder for what high destiny he was chosen. One can fancy the looks of his brothers as they bitterly watched the anointing with hearts full of envy, contempt, and rage. 1 Samuel 17:28 shows what they felt to David.

What was the use of this enigmatical anointing for an undisclosed purpose? It is Samuel's last act, and his last appearance, except for the mention of David's flight to him from the court of Saul, and that weird scene of Saul prophesying and lying naked before Samuel and David for a day and a night. It was therefore the solemn final act of the prophet,-transferring the monarchy; but it was for David the beginning of his training for the throne, in two ways, The Spirit of the Lord came upon David from that day forward.' There was an actual communication of divine gifts fitting him for his unknown office, and he was conscious of a new spirit stirring in him. Beside this, the consciousness of a call to unknown tasks would mature him fast, and bring graver thoughts, humbler sense of weakness, and clinging trust in God who had laid the burden on him; and the necessity for repressing his dreams of the future, in order to do his obscure present duties, would add patience and self-control to his youthful ardor. What a whirl of thoughts he carried back to his flock, and how welcome would the solitude be!

The great lesson here is the one so continually reiterated in Scripture, from Isaac downwards, that God chooses the weak things of the world to confound the things that are mighty,' and thereby magnifies both the sovereign freedom of His choice and the power of His Spirit, which takes the stripling from the sheepcotes and qualifies him to be the antagonist of the grim Saul, and the king of Israel. There are subsidiary lessons, especially for young and ardent souls confined for the present to lowly tasks, and feeling some call to something higher in a dim future. Patience, the faithful doing of to-day's trivial tasks, the habit of self-repression, the quiet trust in God who opens the way in due time,--these, and such like, were the signs that David was called to a throne, and that God's Spirit was preparing him for it. They are the virtues which will best prepare us for whatever the future may have in store for us, and will be in themselves abundant reward, whether they draw after them a high position, which is a heavy burden, or, more happily, leave us in our sheltered obscurity.

MHCC: 1Sa 16:6-13

It was strange that Samuel, who had been so disappointed in Saul, whose countenance and stature recommended him, should judge of another man by that rule. We can tell how men look, but God can tell what they are. He judges of men by the heart. We often form a mistaken judgment of characters; but the Lord values only the faith, fear, and love, which are planted in the heart, beyond human discernment. And God does not favour our children according to our fond partiality, but often most honours and blesses those who have been least regarded. David at length was pitched upon. He was the youngest of the sons of Jesse; his name signifies Beloved; he was a type of God's beloved Son. It should seem, David was least set by of all the sons of Jesse. But the Spirit of the Lord came upon David from that day forward. His anointing was not an empty ceremony, a Divine power went with that instituted sign; he found himself advanced in wisdom and courage, with all the qualifications of a prince, though not advanced in his outward circumstances. This would satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory, is, our being sealed with the Spirit of promise, and experience of a work of grace in our hearts.

Matthew Henry: 1Sa 16:6-13

If the sons of Jesse were told that God would provide himself a king among them (as he had said, 1Sa 16:1), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,

I. How all the elder sons, who stood fairest for the preferment, were passed by.

1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord's anointed, 1Sa 16:6. The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, 2Sa 7:3. But God rectified the prophet's mistake by a secret whisper to his mind: Look not on his countenance, 1Sa 16:7. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa 11:3. The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price (1Pe 3:4), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.

2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, 1Sa 16:8, 1Sa 16:10. Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.

II. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name signifies beloved, for he was a type of the beloved Son. Observe, 1. How he was in the fields, keeping the sheep (1Sa 16:11), and was left there, though there was a sacrifice and a feast at his father's house. The youngest are commonly the fondlings of the family, but, it should seem, David was least set by of all the sons of Jesse; either they did not discern or did not duly value the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; and God often exalts those whom men despise and gives abundant honour to that part which lacked. The Son of David was he whom men despised, the stone which the builders refused, and yet he has a name above every name. David was taken from following ewes to feed Jacob (Psa 78:71), as Moses from keeping the flock of Jethro, an instance of his humility and industry, both which God delights to put honour upon. We should think a military life, but God saw a pastoral life (which gives advantage for contemplation and communion with heaven), the best preparative for kingly power, at least for those graces of the Spirit which are necessary to the due discharge of that trust which attends it. David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes precedence of sacrifice. 2. How earnest Samuel was to have him sent for: " We will not sit down to meat"(perhaps it was not the feast upon the sacrifice, but a common meal) " till he come hither; for, if all the rest be rejected, this must be he."He that designed not to sit at table at all is now waited for as the principal guest. If God will exalt those of low degree, who can hinder? 3. What appearance he made when he did come. No notice is taken of his clothing. No doubt that was according to his employment, mean and coarse, as shepherds' coats commonly are, and he did not change his clothes as Joseph did (Gen 41:14), but he had a very honest look, not stately, as Saul's, but sweet and lovely: He was ruddy, of a beautiful countenance, and goodly to look to (1Sa 16:12), that is, he had a clear complexion, a good eye, and a lovely face; the features were extraordinary, and there was something in his looks that was very charming. Though he was so far from using any art to help his beauty that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sweetness of his aspect, gave manifest indications of an amiable temper and disposition of mind. Perhaps his modest blush, when he was brought before Samuel, and received by him with surprising respect, made him look much the handsomer. 4. The anointing of him. The Lord told Samuel in his ear (as he had done, 1Sa 9:15) that this was he whom he must anoint, 1Sa 16:12. Samuel objects not the meanness of his education, his youth, or the little respect he had in his own family, but, in obedience to the divine command, took his horn of oil and anointed him (1Sa 16:13), signifying thereby, (1.) A divine designation to the government, after the death of Saul, of which hereby he gave him a full assurance. Not that he was at present invested with the royal power, but it was entailed upon him, to come to him in due time. (2.) A divine communication of gifts and graces, to fit him for the government, and make him a type of him who was to be the Messiah, the anointed One, who received the Spirit, not by measure, but without measure. He is said to be anointed in the midst of his brethren, who yet, possibly, did not understand it as a designation to the government, and therefore did not envy David (as Joseph's brethren did him), because they saw no further marks of dignity put upon him, no, not so much as a coat of divers colours. But bishop Patrick reads it, He anointed him from the midst of his brethren, that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find (1Sa 17:28), it should seem, Eliab did not. It is computed that David now was about twenty years old; if so, his troubles by Saul lasted ten years, for he was thirty years old when Saul died. Dr. Lightfoot reckons that he was about twenty-five, and that his troubles lasted but five years. 5. The happy effects of this anointing: The Spirit of the Lord came upon David from that day forward, 1Sa 16:13. The anointing of him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory is our being sealed with the Spirit of promise, and our experience of a work of grace in our own hearts. Some think that his courage, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit's coming upon him. However, this made him the sweet psalmist of Israel, 2Sa 23:1. Samuel, having done this, went to Ramah in safety, and we never read of him again but once (1Sa 19:18), till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

Keil-Delitzsch: 1Sa 16:1-13

Anointing of David. - 1Sa 16:1. The words in which God summonedSamuel to proceed to the anointing of another king, " How long wilt thoumourn for Saul, whom I have rejected, that he may not be king overIsrael? "show that the prophet had not yet been able to reconcile himselfto the hidden ways of the Lord; that he was still afraid that the people andkingdom of God would suffer from the rejection of Saul; and that hecontinued to mourn for Saul, not merely from his own personal attachmentto the fallen king, but also, or perhaps still more, from anxiety for thewelfare of Israel. He was now to put an end to this mourning, and to fillhis horn with oil and go to Jesse the Bethlehemite, for the Lord had chosena king from among his sons.

1Sa 16:2-3

But Samuel replied, "How shall I go? If Saul hear it, he will killme." This fear on the part of the prophet, who did not generally showhimself either hesitating or timid, can only be explained, as we may seefrom 1Sa 16:14, on the supposition that Saul was already given up to thepower of the evil spirit, so that the very worst might be dreaded from hismadness, if he discovered that Samuel had anointed another king. Thatthere was some foundation for Samuel's anxiety, we may infer from thefact that the Lord did not blame him for his fear, but pointed out the wayby which he might anoint David without attracting attention (1Sa 16:2, 1Sa 16:3). " Take a young heifer with thee, and say (sc., if any one ask the reason foryour going to Bethlehem), I am come to sacrifice to the Lord ."There wasno untruth in this, for Samuel was really about to conduct a sacrificialfestival and was to invite Jesse's family to it, and then anoint the onewhom Jehovah should point out to him as the chosen one. It was simply aconcealment of the principal object of his mission from any who mightmake inquiry about it, because they themselves had not been invited. "There was no dissimulation or falsehood in this, since God really wishedHis prophet to find safety under the pretext of the sacrifice. A sacrificewas therefore really offered, and the prophet was protected thereby, sothat he was not exposed to any danger until the time of full revelationarrived"(Calvin).

1Sa 16:4

When Samuel arrived at Bethlehem, the elders of the city came tomeet him in a state of the greatest anxiety, and asked him whether hiscoming was peace, or promised good. The singular ויּאמר maybe explained on the ground that one of the elders spoke for the rest. Theanxious inquiry of the elders presupposes that even in the time of Saul theprophet Samuel was frequently in the habit of coming unexpectedly to oneplace and another, for the purpose of reproving and punishing wrong-doing and sin.

1Sa 16:5

Samuel quieted them with the reply that he was come to offersacrifice to the Lord, and called upon them to sanctify themselves and takepart in the sacrifice. It is evident from this that the prophet wasaccustomed to turn his visits to account by offering sacrifice, and sobuilding up the people in fellowship with the Lord. The reason whysacrifices were offered at different places was, that since the removal ofthe ark from the tabernacle, this sanctuary had ceased to be the only placeof the nation's worship. התקדּשׁ , to sanctify one's self by washings andlegal purifications, which probably preceded every sacrificial festival (vid.,Exo 19:10, Exo 19:22). The expression, "Come with me to the sacrifice," is constructio praegnans for "Come and take part in the sacrifice."" Call tothe sacrifice "(1Sa 16:3) is to be understood in the same way. זבח isthe slain-offering, which was connected with every sacrificial meal. It isevident from the following words, "and he sanctified Jesse and his sons," that Samuel addressed the general summons to sanctify themselves moreespecially to Jesse and his sons. For it was with them that he was about tocelebrate the sacrificial meal.

1Sa 16:6-7

When they came, sc., to the sacrificial meal, which was nodoubt held in Jesse's house, after the sacrifice had been presented upon analtar, and when Samuel saw the eldest son Eliab, who was tall andhandsome according to 1Sa 16:7, " he thought ( lit . he said, sc., in his heart), Surely His anointed is before Jehovah ,"i.e., surely the man is nowstanding before Jehovah whom He hath chosen to be His anointed. ButJehovah said to him in the spirit, " Look not at his form and the height ofhis stature, for I have rejected him: for not as man seeth (sc., do I see); forman looketh at the eyes, and Jehovah looketh at the heart ."The eyes, ascontrasted with the heart, are figuratively employed to denote the outwardform.

1Sa 16:8-10

When Jesse thereupon brought up his other sons, one afteranother, before Samuel, the prophet said in the case of each, "This alsoJehovah hath not chosen." As Samuel must be the subject to the verb ויּאמר in 1Sa 16:8-10, we may assume that he had communicatedthe object of his coming to Jesse.

1Sa 16:11

After the seventh had been presented, and the Lord had notpointed nay one of them out as the chosen one, " Samuel said to Jesse, Arethese all the boys? "When Jesse replied that there was still the smallest ,i.e., the youngest, left, and he was keeping the sheep, he directed him tofetch him; "for," said he, "we will not sit down till he has come hither," סבב , to surround, sc., the table, upon which the meal wasarranged. This is implied in the context.

1Sa 16:12-13

When David arrived, - and he was ruddy , also of beautiful eyesand good looks ( אדמוני , used to denote the reddish colour ofthe hair, which was regarded as a mark of beauty in southern lands, wherethe hair is generally black. עם is an adverb here = therewith), andtherefore, so far as his looks and figure were concerned, well fitted,notwithstanding his youth, for the office to which the Lord had chosenhim, since corporeal beauty was one of the outward distinctions of a king, - the Lord pointed him out to the prophet as the chosen one; whereupon heanointed him in the midst of his brethren. Along with the anointing theSpirit of Jehovah came upon David from that day forward. But Samuelreturned to Ramah when the sacrificial meal was over. There is nothingrecorded concerning any words of Samuel to David at the time of theanointing and in explanation of its meaning, as in the case of Saul (1Sa 10:1). In all probability Samuel said nothing at the time, since, according to 1Sa 16:2,he had good reason for keeping the matter secret, not only on his ownaccount, but still more for David's sake; so that even the brethren of Davidwho were present knew nothing about the meaning and object of theanointing, but may have imagined that Samuel merely intended toconsecrate David as a pupil of the prophets. At the same time, we canhardly suppose that Samuel left Jesse, and even David, in uncertainty asto the object of his mission, and of the anointing which he had performed. He may have communicated all this to both of them, without letting theother sons know. It by no means follows, that because David remainedwith his father and kept the sheep as before, therefore his calling to be kingmust have been unknown to him; but only that in the anointing which hehad received he did not discern either the necessity or obligation to appearopenly as the anointed of the Lord, and that after receiving the Spirit ofthe Lord in consequence of the anointing, he left the further developmentof the matter to the Lord in childlike submission, assured that He wouldprepare and show him the way to the throne in His own good time.

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 16:1--18:6

A. David's Rise as the New Anointed 16:1-18:5

According to Swindoll, more was written in the Bible about David than about any other character--66 chapters plus 59 references to his life in the New Testament.¹⁷¹ This large amount a material reflects his great importance for Bible readers.

Constable: 1Sa 16:1-23

1. God's selection of David for kingship ch. 16

"One of the many indications that the two halves (vv. 1-13, 14-23) of chapter 16 are closely related is that each section is framed by an inclusio: Horn with/of oil' is found in vv. 1 and 13, and the phrase Spirit . . . departed from' constitutes the first words of v. 14 and the last words of v. 23 . . ."¹⁷²

Constable: 1Sa 16:1-13

David's anointing 16:1-13

This time God's choice was not a king for the people according to their desires, but a king for Himself (v. 1) who would put Yahweh first (13:14; cf. Gal. 4:4-5). Saul would have perceived Samuel's anointing another man as king as an act of treason (v. 2). He showed more concern for his own interests than for the will of God. Evidently Samuel had gained a reputation as an executioner when he had killed Agag (v. 4; cf. 15:33).

Samuel judged Jesse's sons by their external qualities just as the Israelites judged Saul acceptable because of those characteristics (v. 6). Verse 7 clarifies how God evaluates people, namely, on the basis of their hearts (affections), not their appearance or abilities (cf. Matt. 3:17; Mark 10:31; 1 Cor. 1:27). As He had done earlier in Scriptural history, God chose the son that was not the natural choice showing that He does not bind Himself to what is traditional. It is unusual that Jesse did not have David present for Samuel's inspection since he too was one of his sons. This may suggest that Jesse did not think as highly of David as he did of his other sons (cf. Ps. 27:10, where David wrote of his parents forsaking him). Was David a neglected or even an abused child that his father viewed more as hired help than as a son?

"It's remarkable, isn't it, how Jesse reveals two very common mistakes parents make. Number one, he didn't have an equal appreciation for all of his children. And number two, he failed to cultivate a mutual self-respect among them. Jesse saw his youngest as nothing more than the one who tended the sheep."¹⁷³

"The shepherd/flock image is a kind of Leitmotif for David from this point on. . . . The book's last story shows David deeply concerned for the flock [2 Sam. 24:17]."¹⁷⁴

David (probably meaning "beloved of the Lord") was physically attractive (v. 12; cf. Isa. 53:2). Nevertheless God did not choose him for that reason but because of God's sovereign election and because of David's heart attitude.¹⁷⁵

"What does it mean to be a person after God's own heart? Seems to me, it means that you are a person whose life is in harmony with the Lord. What is important to Him is important to you. What burdens Him burdens you. When He says, God to the right,' you go to the right. When He says, Stop that in your life,' you stop it. When He says, This is wrong and I want you to change,' you come to terms with it because you have a heart for God."¹⁷⁶

David and his family were the first after Samuel to learn that he would be the next king. In time all Israel would learn this as David became the instrument through whom God blessed the nation. He became successful because God's Spirit came on David, remained with him from then on, and empowered him for service (cf. Matt. 3:16-17).¹⁷⁷

Verse 13 records Samuel's departure for his home in Ramah. At this point in the book he becomes a minor figure who no longer plays an active role in the progress of events. His anointing of David, therefore, was the climax and capstone of his career.

Guzik: 1Sa 16:1-23

1 Samuel 16 - God Chooses David

A. Samuel anoints David as king.

Psalms that may go with this period: 8, 19, 23, and 29.

1. (1-3) God tells Samuel to go and anoint a new king over Israel.

Now the LORD said to Samuel, "How long will you mourn for Saul, seeing I have rejected him from reigning over Israel? Fill your horn with oil, and go; I am sending you to Jesse the Bethlehemite. For I have provided Myself a king among his sons." And Samuel said, "How can I go? If Saul hears it, he will kill me." And the LORD said, "Take a heifer with you, and say, 'I have come to sacrifice to the LORD.' Then invite Jesse to the sacrifice, and I will show you what you shall do; you shall anoint for Me the one I name to you."

a. How long will you mourn for Saul: There is a time to mourn, but there is also a time to move on and do what God wants us to do. Fill your horn with oil must have excited Samuel, because he knew that God wanted him to anoint someone else as king over Israel.

i. God will never allow His work to die with the death or failure of a man. If it is God's work, it goes beyond any man. Perhaps Samuel was paralyzed with mourning because of Saul's tragic rebellion, but God was not paralyzed.

ii. Surely, Satan wanted Samuel to remain trapped in mourning over the tragedies of the past. He wanted Samuel stuck there, unable to move on with the LORD. But there are times when God tells us to simply move on. This is what God told Moses at the shores of the Red Sea: Why do you cry to Me? Tell the children of Israel to go forward. (Exodus 14:15) It was time for Samuel to go forward.

b. I am sending you to Jesse the Bethlehemite: The new king for Israel would be found among his sons, the sons of Jesse. Jesse was the grandson of Ruth and Boaz (Ruth 4:17, 22).

c. How can I go? If Saul hears it, he will kill me: We can certainly understand Samuel's fear. There isn't any doubt that Saul would consider this treason. At the same time, it shows a note of fear in Samuel we are almost surprised to see. Perhaps Samuel's excessive mourning over Saul has introduced an element of fear and unbelief in his heart. In truth, Samuel didn't have anything to worry about, because God promised I will show you what you shall do.

i. Was God telling Samuel to lie? Not at all. "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 this collected Jesse's sons. But he did not tell the principle 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." (Clarke)

d. For I have provided Myself a king among his sons: Years before this, Israel rejected the LORD God as their king, and they wanted a human king instead. God gave them their human king, after their own desire (Saul), but God is still on the throne, crowning who He pleases, as He pleases.

i. The simple fact was that God was ruling Israel. They could recognize His rule, submit to it, and enjoy the benefits; or they could resist His reign over Israel, and suffer because of it. It does not matter what my attitude towards God is, as far as it affects His ultimate victory. The LORD is God and King, and will always triumph. But my attitude matters everything as it affects my ultimate destiny.

ii. Poole on I have provided Myself 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 inordinate and sinful desires; they desired him for themselves, and for their own glory and safety, as they supposed; but this is a king of my own providing, one that I have spied out, one of that tribe to which I have allotted the kingdom."

iii. We don't have to fear for the future when we know God has provided for Himself leaders. In some unlikely place, God is raising up leaders for His people. He will keep them obscure and hidden until the right time, then God will raise them up. God will always provide for Himself leaders.

e. You shall anoint for Me the one I name to you: The first king of Israel was anointed for the people. He was the "king from central casting," the kind of king the people wanted. Now, the "people's choice" had failed and disqualified himself. Now, the LORD said, it's time for a king for Me. God was going to show Israel His king.

i. Because Israel was not walking in God's heart, and God's mind, we should expect that God's king would not look like the "people's choice" king. God had no interest in bringing "Saul Number Two" to the throne of Israel. This would be a different kind of king, who would be unto the LORD a man after His own heart (1 Samuel 13:14).

2. (4-5) Samuel comes to sacrifice at Bethlehem.

So Samuel did what the LORD said, and went to Bethlehem. And the elders of the town trembled at his coming, and said, "Do you come peaceably?" And he said, "Peaceably; I have come to sacrifice to the LORD. Sanctify yourselves, and come with me to the sacrifice." Then he consecrated Jesse and his sons, and invited them to the sacrifice.

a. So Samuel did what the LORD said, and went to Bethlehem: Bethlehem was a small town, not very far from Jerusalem. It was the home of Ruth and Boaz, from whom the family of Jesse descended. It was a hilly grain-growing region, with many small grain fields carved into the hillsides.

b. And the elders of the town trembled at his coming, and said, "Do you come peaceably?" Considering what Samuel had just done with the Amalekite king Agag (1 Samuel 15:33), it's no wonder the elders of Bethlehem were afraid.

c. Come with me to the sacrifice: The idea was not that Jesse and his sons were to just watch Samuel sacrifice this heifer. They would watch the sacrifice, then they would share in a large ceremonial meal, eating the meat that came from the sacrificed animal.

i. When an animal was sacrificed to atone for sin, none of it was eaten and it was all burned before the LORD. But when an animal was sacrificed as a peace offering, a fellowship offering, or a consecration offering, then part of the animal was burnt before the LORD, and part of it was eaten in a special ceremonial meal.

3. (6-10) God doesn't choose any of Jesse's older sons.

So it was, when they came, that he looked at Eliab and said, "Surely the Lord's anointed is before Him." But the LORD said to Samuel, "Do not look at his appearance or at the height of his stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart." So Jesse called Abinadab, and made him pass before Samuel. And he said, "Neither has the LORD chosen this one." Then Jesse made Shammah pass by. And he said, "Neither has the LORD chosen this one." Thus Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, "The LORD has not chosen these."

a. Surely the LORD's anointed is before Him: As Samuel looked at Eliab, the oldest son of Jesse, he thought "This man sure looks like a king. This must be the one God will tell me to anoint. That's a good choice, God!" Samuel saw a tall, good looking young man who looked like he would be a great king and leader.

b. Do not look at his appearance or at the height of his stature, because I have refused him: Samuel made the mistake of judging Eliab based on his appearance. This was the same mistake Israel had made when it came to the failed king Saul. Saul looked the part of a king, but he didn't have the heart a king of God's people should have. It didn't matter how good Eliab looked, because God said, "I have refused him."

c. For the LORD does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart. This was both a statement of fact, and an exhortation to godly thinking.

i. First, it was a statement of fact. Man looks at the outward appearance, but the LORD looks at the heart. Even the best of men will look at the outward appearance. Samuel was guilty of it right at that moment. We must understand that we can't read the secrets of someone else's heart, and we often do only judge on outward appearance. "The world is full of idolatries, but I question if any idolatry has been more extensively practices than the idolatry of the outward appearance." (Blaikie)

ii. Second, it was an exhortation to godly thinking. God was telling Samuel, "Your natural inclination is to only judge on outward appearance. But I can judge the heart that you can't see. So look to Me, and don't be so quick to judge a person only on their outward appearance." Samuel needed to know his natural inclination to judge only on outward appearance, but he didn't have to give into it. He could seek the LORD and seek God's heart and mind when looking at people.

d. The LORD has not chosen these: God told Samuel that He had not chosen any of the seven sons of Jesse who attended the sacrificial feast. It wasn't that these sons of Jesse were bad men, but they were not God's choice. God had a man in mind different from Samuel's or Jesse's expectation.

i. Eliab and the seven oldest sons of Jesse were perfect potential kings as far as the flesh is concerned. But God didn't want a king after the flesh. Israel already had one of those! God needed to do more than fix up a fleshly king; God looked for a different kind of king. "To educate and refine the flesh so that it may become profitable in His service is never God's plan. He insists on the sentence of death upon everything that you and I are in ourselves . . . There is only one place for all that is 'self' - on Calvary." (Redpath)

ii. "All the things which men count as privileges, and therefore as creating fitness for position and high service, are in themselves of no value in the sight of God. He looketh on the heart. He considers the deepest fact in personality, the inner and hidden impulse, desire, affection." (Morgan)

4. (11) Samuel asks about a missing son.

And Samuel said to Jesse, "Are all the young men here?" Then he said, "There remains yet the youngest, and there he is, keeping the sheep." And Samuel said to Jesse, "Send and bring him. For we will not sit down till he comes here."

a. Are all the young men here? Samuel had a problem. God had told him of Jesse, I have provided Myself a king among his sons (1 Samuel 16:1). Yet here were the seven sons of Jesse, and God had not chosen any of these. Since Samuel knew God's word was true, he knew there must be another son of Jesse who was not at the sacrificial feast.

i. Samuel was a prophet, and knew how to trust the word of the LORD given to him. He might have said, "I guess the LORD was wrong when He told me it would be one of Jesse's sons," but he didn't say that. He might have said, "It has to be one of these seven sons, so pass them by me again" but he didn't say that. He had confidence in the word of the LORD when it came to the prophecy regarding Jesse's sons, and he had confidence in the word of the LORD when it came to God's rejection of each of the seven sons. We should trust God's Word as much as Samuel trusted the word of the LORD!

b. There remains the youngest: This shows the low regard David had among his own family. First, his father doesn't even mention him by name. Second, he wasn't even invited to the sacrificial feast. Third, he would not have been brought unless Samuel insisted on it.

i. "So small was David in his father's esteem that it wasn't considered necessary to include him in the family when the prophet of God called them to sacrifice." (Redpath)

ii. When we consider that David was the youngest of eight sons, we aren't surprised at the low regard he had in his own family. It wasn't because David's character or conduct was unworthy, it was simply because he was the youngest of eight sons.

iii. This is often how God chooses. Paul wrote that not many wise according to the flesh, not many mighty, not many noble are called (1 Corinthians 1:26). God often chooses unlikely people to do His work, so that all know the work is God's work, not man's work. He wants to work in a way so that people regard His servants as they regarded Samson: they wondered at the secret of his strength (Judges 16:5).

iv. "You may not be intellectual or well thought of in your family circle; you may be despised by others for your faith in Christ. Perhaps you had only a little share in the love of your parents, as David did. But remember that those who are rejected of men often become beloved of the Lord." (Redpath)

v. "You may have nothing in your outward semblance, nothing in your surroundings or circumstances, to indicate the true royalty within; but if you bare your heart to God, you shall stand revealed as his son, as a priest and a king unto Himself." (Meyer)

c. And there he is, keeping the sheep: When was David called for this great anointing? When he was out keeping the sheep. David was simply doing his job, being faithful in small things and doing what his father told him to do.

i. Keeping the sheep was a servant's job. The fact that David was out keeping the sheep showed that the family of Jesse was not especially wealthy, because if they were, a servant would have been keeping the sheep. But they were not affluent enough to have servants. David was the servant, and keeping the sheep was a servant's job. "David was none of your strutting peacocks who cannot be content unless all eyes are upon them; he sang God's praises as the nightingale will sing in the dark when no human ear is listening and no eye is admiring. He was content to bloom unseen, knowing that the sweetness of a renewed heart is never wasted on the desert air. He was satisfied with God alone as his auditor, and he coveted not the high opinion of man." (Spurgeon)

ii. Keeping the sheep meant you had time to think. David would spend a lot of time looking over the sheep and looking at the glory of God's creation. God built in him the heart that would sing,

The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world. (Psalm 19:1-4)

O LORD, our Lord, how excellent is Your name in all the earth, who have set Your glory above the heavens! Out of the mouth of babes and nursing infants You have ordained strength, because of Your enemies, that You may silence the enemy and the avenger. When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained, what is man that You are mindful of him, and the son of man that You visit him? For You have made him a little lower than the angels, and You have crowned him with glory and honor. You have made him to have dominion over the works of Your hands; You have put all things under his feet, all sheep and oxen; even the beasts of the field, the birds of the air, and the fish of the sea that pass through the paths of the seas. O LORD, our Lord, how excellent is Your name in all the earth! (Psalm 8)

iii. Keeping the sheep took a special heart, a special care. It meant you knew how sheep needed the care and help of a good shepherd. It meant that you knew you were a sheep and God was your shepherd. During these years, God built in David the heart that would sing,

The LORD is my shepherd; I shall not want. He makes me to lie down in green pastures; He leads me beside the still waters. He restores my soul; He leads me in the paths of righteousness for His name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup runs over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever. (Psalm 23)

iv. Keeping the sheep meant you had to trust God in the midst of danger. David had lions and bears and wolves to contend with, and the sheep had to be protected. "The country round Bethlehem was not a peaceful paradise, and the career of a shepherd was not the easy life of lovesick swains which poets dream." (Blaikie)

v. Does God have you keeping the sheep right now? Are you in a humble, lowly, servant's place, but feel that God has called you to greater things? If He has, it will only be fulfilled as you are faithful in keeping the sheep right where you are at. This isn't waiting time, this is training time. David was a great man, and a great king over Israel, because he never lost his shepherd's heart.

5. (12-13) David is chosen and anointed.

So he sent and brought him in. Now he was ruddy, with bright eyes, and good-looking. And the LORD said, "Arise, anoint him; for this is the one!" Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the LORD came upon David from that day forward. So Samuel arose and went to Ramah.

a. Now he was ruddy, with bright eyes, and good-looking: The physical description of David tells us he was of fair complexion (this is probably the meaning of ruddy, and alight complexion was considered attractive in that culture). He had bright eyes, which speak of vitality and intelligence. And he was good-looking.

i. David had a pleasant appearance, but he did not look like Saul, who was a choice and handsome young man. There was not a more handsome person than he among the children of Israel. From his shoulders upward he was taller than any of the people. (1 Samuel 9:2) David looked nice, but you didn't look at him and say, "There's a born leader. There is a king." That is what people said when they looked at Saul. When they looked at David, they said "That's a nice looking boy."

ii. But look at what God said to Saul about David prophetically in 1 Samuel 15:28: The LORD has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you. As unlikely as he appeared, David was better than Saul in the eyes of God.

iii. We don't know how old David was at this time. The ancient Jewish historian Josephus says that David was ten years old. Others guess he was about fifteen years old. It's safe to say he was somewhere in that range.

b. And the LORD said, "Arise, anoint him; for this is the one!" David's seven brothers, by all outward appearance, seemed to be better material for royalty. David, as unlikely as he was, was the one.

i. If it was strange for God to find the king of Israel at the sheepfold, it was even stranger for the Savior of the World to come from a carpenter's shop. God looks for different qualities in leaders than we normally look for.

ii. David was a shepherd, but there were a lot of shepherds. David was good-looking, but so were a lot of young men. David was young, but there were plenty of young men God could have chosen. God described what made David special in 1 Samuel 13:14: The LORD has sought for Himself a man after His own heart, and the LORD had commanded him to be commander over His people. What made David the one was that he was a man after God's own heart.

iii. God's choice of David shows that we don't have to quit our jobs and enter into full-time ministry to be people after God's own heart. We don't need to be famous or prominent to be people after God's own heart. We don't need to be respected or even liked by others to be people after God's own heart. We don't need status, influence, power, the respect or approval of men, or great responsibilities to be people after God's own heart.

iv. Where did David get this heart? Obviously, from time spent with the LORD. But someone started him on that path. David says nothing of his father, but twice in the Psalms he refers to his mother as a maidservant of the LORD (Psalm 86:16 and 116:16). Probably, it was David's godly mother who poured her heart and love and devotion of the LORD into him, and gave him a foundation to build on in his own walk with the LORD. Like Timothy, another young man used of the LORD, God used David's mother to pour into him a godly faith (2 Timothy 1:5). Mothers, might God use you to raise up a David or a Timothy?

d. Then Samuel took the horn of oil and anointed him in the midst of his brothers: From the actions of David, Jesse, and David's brothers from this point on, we can gather that only God and Samuel knew exactly what was happening here.

i. Everyone else probably thought that Samuel was just honoring David for some reason. Probably no one even dared to think that this was David's anointing to be king over all Israel. But God knew, because He had been working in David's heart for a long time. "The public anointing was the outcome of what had taken place in private between David and God long before." (Redpath)

ii. In some ways, David's anointing was similar to Saul's (1 Samuel 10:1). Both were anointed in secret, and neither immediately took the throne. But over time, David responded to the anointing of God in a completely different way than Saul.

iii. There were three outward evidences of the destiny God had for David's life. The first evidence was the anointing. He received that immediately. The second evidence was the spiritual battle he entered into with Saul. The final evidence was when he received the crown and was enthroned in Israel, some 25 years later. It was a long time between the time David was chosen and anointed to be a king and the time he was crowned. In our lives, it is a long time for most of us between when we are chosen and anointed, and the time when we receive our crowns (2 Timothy 4:8). In between, there is a lot of conflict and spiritual warfare God has for us. The spiritual warfare is just as much evidence of our destiny as the anointing and the crowning!

e. And the Spirit of the LORD came upon David from that day forward: The real anointing happened when the Holy Spirit came upon David. The oil on the head was just a sign of this inward reality.

i. The symbol of the Holy Spirit coming upon David was the anointing oil on his head. The symbol of the Holy Spirit coming upon Jesus was the dove that appeared from heaven. The symbol of the Holy Spirit coming upon the disciples was the tongues of fire that appeared over their heads. The Holy Spirit loves to do His work as He wills, in many different ways.

f. So Samuel arose and went to Ramah: What? Didn't Samuel begin a "Let's Enthrone David" political party? Didn't he begin to undermine Saul's throne, and look for a way to establish David as king? No. Samuel took one look at David, and reacted exactly the way God wanted him to: "LORD, I don't know why You chose this kid. But You will have to put him on the throne. I can't do it."

i. And God would do it. 1 Samuel 16:13 is the first mention of the name David in the book of 1 Samuel. He has been prophetically referred to on several occasions before (1 Samuel 13:14, 15:28). But this is the first mention of his name, which means "Beloved" or "Loved One."

ii. David will become one of the greatest men of the Bible, being mentioned more than 1,000 times in the pages of Scripture - more than Abraham, more than Moses, more than any man in the New Testament. It's no accident that Jesus wasn't known as the "Son of Abraham" or the "Follower of Moses," but as the Son of David (Matthew 9:27 and at least a dozen other places).

iii. "From whatever side we view the life of David, it is remarkable. It may be that Abraham excelled him in faith, and Moses in the power of concentrated fellowship with God, and Elijah in the fiery force of his enthusiasm. But none of these was so many-sided as the richly gifted son of Jesse." (Meyer)

iv. But it all began here - as David was keeping the sheep. No wonder the LORD would later say of David, in Psalm 78:70-72: He also chose David His servant, and took him from the sheepfolds; from following the ewes that had young He brought him, to shepherd Jacob His people, and Israel His inheritance. So he shepherded them according to the integrity of his heart, and guided them by the skillfulness of his hands.

B. Saul's distressing spirit.

1. (14) Saul's distressing spirit troubles him.

But the Spirit of the LORD departed from Saul, and a distressing spirit from the LORD troubled him.

a. In 1 Samuel 16:13, the Spirit of the LORD came upon David from that day forward. As the Spirit of the LORD comes upon David, a distressing spirit came to Saul, and troubled him.

b. If God is all-good, why did He send a distressing spirit upon Saul? There are two senses in which God may send something. He may send something in the active sense, or He may send something in a passive sense. Actively, God never initiates or performs evil; He is the Father of lights, with whom there is no variation or shadow of turning (James 1:17). Passively, God may withdraw the hand of His protection, and therefore allow evil to come, without being the source of the evil itself.

c. This is indicated by what happened with Saul. First, the Spirit of the LORD departed from Saul. This meant Saul lost his spiritual "protection" and covering. So, Satan was more than ready to send a distressing spirit to fill the void in Saul.

i. "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." (Clarke)

ii. This is why the continual presence of the Holy Spirit for all Christians is such a comfort for us. We don't have to fear that God will take the Holy Spirit from us (Romans 8:9-11, 1 Corinthians 6:19-20).

iii. Ellison on the distressing spirit: "With us it suggests a spirit that was morally evil . . . here it merely conveys the thought that the outcome of his working was calamitous for Saul."

c. Why? Did God allow all this? Perhaps this was to judge Saul's past wickedness and rebellion against the Holy Spirit's guidance. This may be an example of God giving Saul over to his sin.

i. Saul clearly had the Spirit of the LORD upon him at one time (1 Samuel 10:10). Yet, as he showed himself proud and rebellious against God, Saul resisted the Holy Spirit. He told the Holy Spirit "No" and "Go away" so many times, that God finally gave Saul what he wanted. But Saul never realized the price he would pay when the Spirit of the LORD departed from him. Saul thought he would be more free to do his thing without the Spirit of the LORD "bugging" him. He didn't realize he would be in even more bondage to a distressing spirit that troubled him.

ii. Even in this, Saul could have repented. He was not past the place of repentance and restoration before God. It was up to him to receive God's correction and respond with a tender, repentant heart before the LORD.

d. A distressing spirit from the LORD troubled him: Today, Saul would probably be diagnosed as mentally ill. Yet his problem was spiritual in nature, not mental or psychological.

i. There are many people in mental hospitals today that are really suffering from spiritual problems. It is certainly wrong to assume that every case of mental distress is spiritual, because chemical imbalances and physiological problems are also real in our fallen world. Even so, there are certainly some that liberation from a distressing spirit, and may never find it in our modern mental health system.

ii. "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." (Clarke)

2. (15-17) A solution suggested.

And Saul's servants said to him, "Surely, a distressing spirit from God is troubling you. Let our master now command your servants, who are before you, to seek out a man who is a skillful player on the harp; and it shall be that he will play it with his hand when the distressing spirit from God is upon you, and you shall be well." So Saul said to his servants, "Provide me now a man who can play well, and bring him to me."

a. Saul's servants said to him, "Surely a distressing spirit from God is troubling you." It was obvious to Saul's servants, but it does not seem to have been obvious to Saul. Often our spiritual condition is far more apparent to others than it is to our selves.

b. Seek out man who is a skillful player: Essentially, Saul's servants are advising that he find what we would call a "worship leader." They will seek out a man who can, using music, bring the love, peace, and power of God to Saul.

i. God created music, and gave it the capability to touch people with great power. Music can be used for great good or for great evil, because it is such a power tool of communication to our inner being.

ii. Especially, God wants the power of music to be used in worshipping Him. In heaven, God's people worship Him with music and singing (Revelation 14:2-3). On earth, we should worship God the same way (Psalm 150). Worship is, and should be, more than music and singing; but certainly music and singing are wonderful, God-appointed ways to worship the LORD!

iii. God wants His people to worship Him, and God can do a tremendous work in the hearts and lives of His people through worship. Because worship is so important, worship leaders are important. Saul needed to be led into worship, so it was important to seek out a man to do the job.

iv. There is a sense in which the worship minister is like a priest in the Old Testament, standing between God and the congregation. His job is not to entertain the people, or even to please the people, but to lead them into worshipping God in Spirit and in truth.

v. In describing the ministry of priests in Exodus 28:1-21, 29, the LORD repeatedly called them to minister to Me. Clearly, the job of the priests was to offer ministry unto God; yet at the same time, God wanted them to have a heart for the people. On their shoulders and over their hearts, God wanted to priests to have the names of the tribes of Israel. This shows both aspects of worship ministry - it has to be done unto the LORD, yet with the people on our hearts and shoulders. In worship ministry, there can be two harmful extremes. We can do ministry connected to the LORD, but not to the people; or we can do ministry connected to the people but not to the LORD. We have to be in close communion with God, and have the people on our hearts (loving them) and on our shoulders (working hard for them).

c. You shall be well: In the past, Saul received the Spirit of the LORD in the presence of music (1 Samuel 10:10). Perhaps this is an effort to recreate that experience.

3. (18) A man is nominated.

Then one of the servants answered and said, "Look, I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him."

a. Look, I have seen a son of Jesse: Saul's servants suggested that Saul command a search; Saul commanded the search, and then one of Saul's servants answered and said he had found a man to be Saul's worship leader. What kind of man was this son of Jesse (David), to make him a fit worship leader for Saul?

b. Skillful in playing: To lead Saul in worship, and to minister to him in music, David had to be skillful in playing. The technical quality of music makes a difference in being an effective worship leader. The heart matters, but so does technical ability.

i. This doesn't mean that a person has to be a virtuoso before they can be used of God. But it does mean that they cannot tolerate a too casual, unconcerned, lazy, "we don't really need to practice" attitude. Skillful in playing reflects an attitude as much as it reflects ability.

c. A mighty man of valor, a man of war: Worship ministry is a constant battleground. There are often conflicts and contentions surrounding worship ministry, and if someone isn't equipped and ready for spiritual warfare, they will probably be spiritually and emotionally "injured" in worship ministry, and probably "injure" others!

i. So much of what makes a person a good musician or a good artist goes against true worship ministry. The desire for the spotlight, the desire for prominence, the desire for attention, the need for ego satisfaction, all work against effective worship.

ii. Worship ministers must make war against the world. Worldly ideas and approaches to music don't belong in worship ministry. This isn't to say that certain musical styles are off-limits; much of today's "old fashioned gospel music" was cutting edge when first composed. But it does mean that the things that are important to the world in music shouldn't be important in worship.

iii. Worship ministers must make war against the devil. He is constantly trying to stir up strife, jealousy, hurt feelings, pride, discouragement, and anything else he can find. Satan has a special "regard" for worship ministry, because before his fall, he was the "worship leader" of heaven (Ezekiel 28:12-15).

iv. Worship ministers must make war against the flesh. To be effective in worship ministry, or in any ministry, one must die to self. If you "must" be up on the platform, you need to die to self. If you "must" have a solo, you need to die to self. If you "must" have it your way, you need to die to self. Much of the conflict in worship ministry blamed on the devil really comes just from the flesh. The devil just doesn't have the time to be the source of all the problems that can come up in worship ministry! Sometimes it is much more convenient to blame then devil than to die to self and crucify the flesh with its passions and desires.

d. Prudent in speech: Good worship ministry needs a lot of diplomacy. Everyone has an opinion on music, and everyone has a suggestion. Effective worship ministers know when to speak and when to be quiet on the platform, among the team, and in the congregation.

e. A handsome person: David was a good-looking young man (1 Samuel 16:12). An effective worship minister doesn't need to be a fashion model, but their appearance is important. They need to present themselves so as to be invisible. If they are so dressed up, or so dressed down, that their appearance calls attention to themselves, it needs to change.

f. The LORD is with him: This is the most important attribute. The other measures will grow and develop, but it must be said of any worship minister, the LORD is with him. This means that they called by God, submitting to God, and submitting to whatever leadership the LORD has placed over them.

4. (19-23) David enters Saul's court.

Therefore Saul sent messengers to Jesse, and said, "Send me your son David, who is with the sheep." And Jesse took a donkey loaded with bread, a skin of wine, and a young goat, and sent them by his son David to Saul. So David came to Saul and stood before him. And he loved him greatly, and he became his armorbearer. Then Saul sent to Jesse, saying, "Please let David stand before me, for he has found favor in my sight." And so it was, whenever the spirit from God was upon Saul, that David would take a harp and play it with his hand. Then Saul would become refreshed and well, and the distressing spirit would depart from him.

a. Send me your son David, who is with the sheep: Since this happened after Samuel anointed David, we know that he simply returned to the sheep after he was anointed king. Perhaps David didn't understand the significance of what Samuel did yet. Or, if he did, he understood that it was God's job to bring him to the throne. In the meantime, David would simply go back to the sheep.

b. David did not have to manipulate his way into the palace or into Saul's favor. He allowed the LORD to open the doors for him. David didn't have to wonder, "Is this of the LORD or is of me?" because he let the LORD open the doors for him.

i. "Wonder not that David was so suddenly advanced, from a poor contemptible shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord, which he received when he was anointed." (Poole)

c. And he loved him greatly, and he became his armorbearer: David was an outstanding young man who was worthy of his name ("Beloved" or "Loved One"). Saul took to him immediately, and gave him the important and trusted position of armorbearer, his chief assistant in battle. A soldier's life would often depend on the courage and faithfulness of his armorbearer, and Saul knew David was worthy of this position.

i. This was an important time in David's life and training for the destiny God had for him. For the first time, he was in a royal court, and began to learn the customs and manners that he would need to be a good king later in life.

d. David would take a harp and play it: A harp is a lyre, the ancient version of the guitar. This isn't speaking of one of the big harps you might find in an orchestra.

e. Then Saul would become refreshed and well: God used David to minister to Saul. David was happy to be used. What seemed like a great arrangement would not stay great for very long.

i. God was at work in ways no one could see. It seems plain to us from our distant perspective, but at the time, perhaps only Samuel knew what was going on. "Unwittingly, Saul was becoming dependent on the one designated to succeed him." (Baldwin)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 16 (Chapter Introduction)

Overview

1Sa 16:1, Samuel sent by God, under pretence of a sacrifice, comes to Beth-lehem; 1Sa 16:6, His human judgment is reproved; 1Sa 16:11, He anoints David; 1Sa 16:15, Saul sends for David to quiet his evil spirit.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 16 (Chapter Introduction)

SAMUEL CHAPTER 16

Samuel is sent by God; who, under pretence of a sacrifice for fear of Saul, cometh to Bethlehem; sanctifieth Jesse and his sons, 1Sa 16:1-5 . His human judgment in choosing Eliab the eldest son is reproved, 1Sa 16:6,7 . God had chosen David the youngest to be king in Saul’ s place, 1Sa 16:8-12 . Samuel anointeth him, and the Spirit of God cometh upon him; but departeth from Saul, and an evil spirit cometh on him, 1Sa 16:13,14 . He sends for David to quiet it: his praise: Saul loveth him, and maketh him his armour-bearer: he playeth before Saul when the evil spirit disquieted him, 1Sa 16:15-23 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 16 (Chapter Introduction)

(1Sa 16:1-5) Samuel sent to Bethlehem to Jesse.

(1Sa 16:6-13) David is anointed.

(1Sa 16:14-23) Saul troubled with an evil spirit, is quieted by David.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 16 (Chapter Introduction)

At this chapter begins the story of David, one that makes as great a figure in the sacred story as almost any of the worthies of the Old Testament, one that both with his sword and with his pen served the honour of God and the interests of Israel as much as most ever did, and was as illustrious a type of Christ. Here I. Samuel is appointed and commissioned to anoint a king among the sons of Jesse at Bethlehem (1Sa 16:1-5). II. All his elder sons are passed by and David the youngest is pitched upon and anointed (1Sa 16:6-13). III. Saul growing melancholy, David is pitched upon to relieve him by music (1Sa 16:14-23). Thus small are the beginnings of that great man.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 16 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 16

In this chapter Samuel is ordered to anoint a king among the sons of Jesse of Bethlehem, 1Sa 16:1 all whose sons were made to pass before him, excepting David, 1Sa 16:6 who being then with his father's sheep, was sent for and was anointed, 1Sa 16:11, after which the Spirit of the Lord departed from Saul, and he became melancholy, and it was advised to seek out a musician for him, and David was mentioned to him as a proper person, 1Sa 16:14 upon which he was sent for, and acted as a musician to Saul, and also became his armourbearer, which was the first rise of him, 1Sa 16:19.