Exegetical and Hermeneutical Commentary of 1 Samuel 16:7
But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for [the LORD seeth] not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.
7. for [ the Lord seeth ] not as man seeth ] The words in brackets are rightly supplied in the Sept. For the thought see 1Ch 28:9; Luk 16:15; Act 1:24, &c. God first gave the people a king of stately stature and majestic appearance, such as they would have chosen for themselves (1Sa 10:24): now He will choose “a man after His own heart” on the true ground of his inner moral worth.
Fuente: The Cambridge Bible for Schools and Colleges
1Sa 16:7
Look not on his countenance, or on the height of his stature.
Gods estimate of human availability
This enunciation of one fixed principle in the Divine government is of immense value as having a practical bearing upon all the mighty relations which each man sustains to his Maker.
I. Let us try to analyse the statement on the negative side, to begin with. The Lord does not look upon the outward appearance in fixing His judgment of any human soul. It so happens that this very narrative actually specifies many of those particulars which men are wont to regard as highest in value.
1. For example, the Lord does not look upon ones social rank. The family of Jesse had no conspicuousness or remarkableness, as the world reckons. Moreover, David was the one that made it royal, and when he was chosen he was by no means the head of it. Good Lady Huntingdon used to say she thanked God for the letter M, for he did not tell Paul to say not any, but not many. Now it is certainly true that the best part of the worlds highest worth has risen from what would by some be called its lowest sources. It is usual to sneer at the plebian birth of Oliver Cromwell as well as that of Napoleon Bonaparte; but this had nothing to do with any vices they displayed or any virtues they possessed. These men were kings of other men by reason of a manhood which Charles the First; never got from the contemptible Stuarts, nor Louis the Sixteenth from the more contemptible Bourbons. The pride of rank is prone to run into an extreme of superciliousness, of self-seeking, and of oppression. Cornelius Agrippa actually institutes an argument to prove that there was never a nobility which had not wicked beginning.
2. Furthermore, the Lord does not look upon ones family history. The lineage of Jesse, Obed, and Ruth was quite humble in its origin. Davids mother is not even mentioned by name in the Scriptures. It is pitifully mean and conceited for anyone to set himself up as meritorious because his family once had a hero among its members.
3. Again, the Lord does not; look upon ones fortune. If anyone supposes that the wealth of the rich kinsman Boaz had come down by inheritance into this family estate, we are surely without hint that the property had anything to do with the lot of the shepherd boy David.
4. Nor does the Lord look ripen ones appearance. It is interesting to notice that in the margin of our English Bibles the words in the seventh verse of this chapter, the outward appearance, are rendered more literally the eyes; and also the words in the twelfth verse, a beautiful countenance, are rendered fair of eyes. That is to say, David is not chosen for his good looks, nor is Eliab rejected because of his; they may both have had fine eyes, but; the Lord doth not regard such things in His selection of men for high service of Himself. John Milton was blind, and Thomas Carlyle was not considered attractive in showy company. Paul was diminutive and half blind, in bodily presence weak and in speech contemptible; but, says Chrysostom, this man of three cubits height became tall enough to touch the third heaven.
5. Once more: the Lord does not look upon ones age in making His choice of men. He sometimes selects children, and then trains them at His will. Polycarp was converted at nine years of age, Matthew Henry at eleven, President Edwards at seven, Robert Hall at twelve, and Isaac Watts at nine. God chooses His best workers often in the beginning of their intelligent existence; they that seek Him early are sure to find Him.
II. Turn to the positive side of the statement concerning the Divine choice of men. The Lord does not look upon the outward appearance: what does he look upon? What is meant here by the word heart? The Lord seeth not as man sooth; for man looketh on the outward appearance, but the Lord looketh on the heart. It is not necessary that we try to be abstruse and philosophical in giving an interpretation to this familiar word heart. The entire nature of the individual is brought into view.
III. In a sober review of what has already been said, it seems as if there might be wisdom in picturing our own lives for a little while, in holding them out before careful and discriminating analysis. Then we can put some fair questions.
1. For example, this. Do we hope for Gods favour on the ground of a long line of personal recommendations? Some there are who conceive of their advantages as far higher than those of others, although many men with whom they compare themselves are on much superior elevations both in experience and in communion with God.
2. Then again: this subject leads us to inquire whether our personal salvation is to be settled by what the world around us thinks about, our showy piety, or by what the Lord Himself thinks. There is an outward sanctimoniousness which looks very like sanctity: will it all end the same way?
3. Finally, in view of this subject, there would follow this question: How much of what worldlings prize will vanish when the Lord makes known His register of actual worth? Calmly does that eye of God keep gazing down upon men: it registers us all justly; end that estimate will stand forever undisturbed. (C. S. Robinson, D. D.)
Outward appearance
Men of the world worship outward beauty, but if they find it nothing more than an appearance without a reality in manner and deed, it soon tires them. An old writer compares beauty to an almanac; if it last more than a year it is a marvel. Men weary of that, beauty which is nothing more than an ornamental show. A modern writer aptly says that the highest beauty is the expression of an honest heart and a sweet disposition. There is a flower known by the name of Imperial Crown, which is admired on account of its showy appearance, but you throw it away because of its unpleasant perfume. The Lord values men and women, not by their diamonds, their gold, their carriages, and their titles, but by the purity of their heart and the helpfulness of their disposition. In Gods mind, there is no distinction of plebeians and aristocracy. The only nobility God recognises is the truth of the heart and the goodness of the life.
1. God has created us in order that we may acquire true beauty. If we are honest, we shall admit that in heart we are not beautiful. The New Testament, confirms this; but the gospel is good news, revealing that every man may be transformed into the children of light by the indwelling of the beautiful spirit of God. When governed by the new nature, which God gives to everyone that asks, all mankind shall become beautiful. He is still a man, but he has received the nature of a God. Do you think God sent you into the world only to stitch at that machine, or to go up a ladder with bricks, or to sweep that gutter? He sent you into the world to be made a beautiful being, with a holy character, a sweet disposition, an angelic life. Let us live for our high destiny. Do not be troubled though it takes many years to grow beautiful.
2. If we would be beautiful in the sight of God, and exhibit this character to our fellow men, we must learn His will, and do it, and on no account grieve Him.
3. Another foundation for a beautiful character is that you are not only to love God, but also love your fellow men. If you would be beautiful in your life, you must copy the disposition of Jesus, Who lived for one great object, namely, to bless and save mankind. (W. Birch.)
Man looketh on the outward appearance, but the Lord looketh on the heart.
Gods estimate of human character
I. Gods purpose claims a specific direction: the Lord looketh on the heart. What, does this mean? Davids own understanding of the examination through which he in company with his brothers passed in this instance comes to view afterward in the rehearsal of one of his historic Psalms for the temple use: The Lord shall judge the people: judge me, O Lord, according to my righteousness, and according to mine integrity that is in me. The chief of all the words he here employs is integrity: this he accepts cordially for himself and repeats with equal candour for the aid of others. Now we know that the word integrity is derived from the Latin integer; and the meaning of integer is whole; and wholeness is our old strong Saxon for holiness. That is to say, what God means by stating that He looks upon, not the outside of a man, but his heart, is, that He considers the wholeness of ones nature, and desires it to become holiness. He looks at each man through and through, and registers him by his soundness, his genuineness, his entire character.
II. Gods purpose erects a fixed standard. A mans heart, as thus understood in the religious sense and as worthy of the Divine regard, depends upon the thoroughness with which the man adjusts each exertion of his will to the Divine wall. That is to say, Gods heart is the test of mans heart, Gods wish, Gods plan, Gods purpose–in a single word, Gods law–showing the perfect standard.
III. Gods purpose starts a permanent revolution in a human character. The most interesting verse in this narrative, as well as the most valuable, is that which announces how the Spirit of the Lord came upon David from that day forward. If, is wonderful to think of these changes now wrought upon thin anointed stripling. Henceforth he is to be the shepherd of Israel; so he continues to manage his fathers flocks a while longer, in order that he may learn the shepherds duty. Henceforth he is to be the sweet singer of Israel; so he lingers out under Bethlehem sunsets and Syrian stars, in order that he may seek poetic images a while longer for some additional Psalms. Henceforth he is to be the monarch of Israel; so he is led a while longer among fierce outlaw experiences, consorting with the oppressed and the poor, in order that he may learn to understand his own subjects before he has hold of the sceptre by which be is to rule them wisely. And during this entire period this crownless king is hastening unconsciously forward in the lines of Gods unfaltering purpose. The Unseen One is the All-seeing One. He does not look on the outward appearance at all, save as one of His ways of knowing the mans heart. This leads to another question: What is the use of wasting years of weary life in just trying to keep up appearances before men and women and before God? Oh, how full this old world is of those who spend their time and energy in fashioning parades of unreality and hypocrisy and emptiness, not one of which is looked on by God, not one of which is respected by meal. And this, too, to the neglect of the heart, upon which are grounded the decisions of present favour and future destiny. What disappointments at the day of final reckoning there will be for men and women who have fought for a title, a star, or a ribbon, in the vain hope of being looked upon because of it! What disclosures of folly, what revelations of surprise! How ignoble their aims, how empty their achievements, how absurd their ambitions, how fierce their rivalries, how useless their victories, how unimportant even their worst defeats! The call of God does not confer on any one the privilege of pride or the indulgence of haughtiness; it calls a servant to service, and kingship comes further on. It only makes a true soul more knightly and more bumble to know that he has been summoned in secret into the grand purposes of God. (C. S. Robinson, D. D.)
The standard of Gods judgment
I. We learn the difference between Gods judgment and mans. God looketh on the heart; man on the outward appearance. The greatest heart, in that family best in the humblest bosom. God saw the only kingly heart in the shepherd boy, and He made him king. So the world stands before God. He divests men of the trappings of wealth, the robes of office, the assumptions of power These things are temporal and adventitious circumstances, mere cobwebs we have woven round us. Man looks on the face, God on the heart; man on the body, God on the soul. Mans judgment is false; Gods is true.
II. Then we learn that appearances are often deceitful. Our race has had bitter lessons of this truth. Our first parents learned that the glittering folds of the serpent only covered the malignant spirit of the devil. How often have we learned one may smile and smile and be a villain. I remember that the grandest man I saw in the war, grand in the splendour of his military equipment, was an ignorant and presumptuous corporal; and the plainest and most unpretentious man was the greatest general. In the Saviours time the most pretentious men, who thanked God they were not like other men, were the Pharisees, who paraded their virtue and advertised their pride before the ignorant and astonished multitude.
III. We learn that honour belongs to no station. This man was a shepherd. His brothers were warriors. God put the shepherd over the soldiers. When He would select a man to write the immortal Pilgrims Progress, where did he find him? A noble from the English court? A professor from the Oxford faculty? No; but a tinker from Bedfordshire. Here is his own description of himself: I was of low and inconsiderable generation; my fathers house being of that rank that was meanest and most despised of all families in the land. I never went to school to Aristotle or Plato, but was brought up in my fathers house in a very mean condition among a company of poor countrymen. James A. Froude says of this man: This is the account given of himself and his origin by a man whose writings have, for two centuries, affected the spiritual condition of the English race, in every part of the world, more powerfully than any other book or books except the Bible. God saw the heart of a kingly man beneath the tinkers coat of John Bunyan. Do you wonder at the astonishment of the people when a poor peasant stood up in the synagogue in his own village and said: The Spirit of the Lord is upon me. Do you wonder that they said, Is not this a carpenter, the son of a carpenter? That is the language of men.
IV. Finally, let us be content with an humble station. Davids life is an illustrious example of this: He was, doubtless, never so happy or contented as when following his fathers sheep over Judeas hills. His greater honours only brought him greater cares and greater sorrows. Then let us learn humility and contentment in our lot. (E. O. Guerrant, D. D.)
The imperfection of human insight
From the outset of Davids life, then, we may draw three important conclusions. First, that God makes choice of those to inherit His best blessings whose hearts He knows to be right. Secondly, to be very cautious in our opinions concerning ourselves. Thirdly, to be equally circumspect in our judgments concerning others.
I. First of all it is to be observed, that, when the Scriptures speak of persons as ordained and predestinated to future blessings, it is only either because their lives and conversation are pleasing to God, or, if not be, because He foreknows that they will afterwards prove so. When it is said of Abraham that he shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him; a reason immediately follows: For I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment. When the honour of giving existence to John the Baptist is bestowed on Zacharias and Elizabeth, the sacred historian takes pains to inform us that they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. When Cornelius was chosen to be the first- fruits of the Gentile harvest, we are told: He was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. The case of St. Paul, which is ordinarily brought forward as an especial proof of Gods arbitrary selection, is, indeed, a confirmation of what we are now saying. The heart of Paul was especially adapted for receiving, embracing, and diffusing the mercies of the Gospel. Man, who looked on the outward appearance, judged otherwise;–Ananias, who knew him only by the fame of his persecutions, would remonstrate with God: Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem; and here he hath authority from the chief priests to bind all that call on Thy name. But the Lord replied as he did to Samuel; he confuted the proud self-complacency of human penetration, with go thy way, for he is a chosen vessel unto Me. Similarly in the text, the reason given for the selection of David from all the sons of Jesse is, the Lord looketh on the heart. The Lord knew the sincerity and the piety of his intentions, and therefore, although he was despised of men, he was accepted of God This conduct of the Lord, with respect to David, is especially important, because it is only a sample of His dealings in regard to ourselves. The Lord is now looking on the heart of everyone amongst us. It should be remembered that the greatest sinner may be anxious to preserve a good reputation with the world, because without this, it would be impossible to maintain a comfortable existence: but it should also be remembered that reputation is not virtue, but only its semblance: and those who strive to obtain a good name are generally successful, since man looketh only on the outward appearance. Doubtless, a good name is a valuable possession; but we are not to suppose that we are good precisely in proportion as we are so reputed. We may act from a desire to stand well with the world, instead of a wish to approve ourselves to God. Regard not the opinion of the world as any standard of your situation in respect of God. Like Eliab, you may win the admiration and affection of the world, and yet not be accepted by God.
II. Moreover the Christian will acquire another important lesson from the text, as regards the consideration of his own condition. No one among us ought to esteem himself unhappily circumstanced, whatever may be his situation, or whatever his afflictions. Remember that of the sons of Jesse seven were honoured and esteemed by their father, add among men; one was neglected and despised; yet were all the former rejected by the Lord, while the poor unhonoured David was taken from the sheepfold to be a king and the ancestor of the blessed Messiah. But at the same time remember, that David was not chosen because he was despised among men, but, because his heart was right towards God; poverty and lowliness of estate in themselves give us no title to the favour of God; but the poor who endeavour to do their duty in their station, and the afflicted who bear their afflictions patiently, have no reason to repine: the Lord has looked on their hearts, and pronounced concerning them.
III. What the text instructs us with regard to our judgments of others. The text shows the extreme unreasonableness, no less than wickedness of such conduct. We can only judge by outward appearance after all: Samuel, a religious man, chosen by God to be His minister and interpreter, is mistaken in his estimate of Eliab: and, after this, we must acknowledge that the wisest among us have little chance of an insight into the character of others, so long as our opinions must be guided by outward appearance. But above all, this incapability of seeing the hearts of men should restrain us from all curious speculation on the characters of those with whom we have no concern. Could we see their hearts as clearly as we can observe their outward conduct, we should still be inexcusable, as frail and fallible creatures, in passing judgment on our brethren: but, as it is, our judgments may be false as they are cruel and criminal: like Jesse, nay, like Samuel, we may despise those whom God has not despised. (H. Thompson, M. A.)
David anointed king
Samuels grief over Sauls failure and consequent rejection seems natural. To Samuel Jehovah had first revealed the fact that Saul was to be king Samuel had anointed him. Samuel stood sponsor for him. Between them had grown up a warm attachment, so that one ground of his grief would be the sense of personal disappointment. Then he also grieved for the nation. But even sacred and sincere grief may transgress its law and become sinful. There is a natural and healthy sorrow for what is gone, that is right. And there is a morbid and unreasonable clinging to what we cannot call back, that is wrong. There is a stubborn refusal to accept the situation, that is rebellious and wicked. Then Jehovah states the ground for this chiding: How long wilt thou mourn? I have rejected him I have provided me a king among the sons of Jesse. Kings come and go, but the kingdom stays. Gods workers appear and disappear, but His work goes on The importance of a single individual to the success of Gods work is often exaggerated. The very life of this church is said to depend on the ministrations of a certain pastor. The loss of this generous and devout layman, we are told, would kill the church. But if the rank and file are steady and faithful, the loss of a leader does not bring inevitable defeat. God provides against emergencies. At every great crisis, God speaks and says: I have provided me a man. When the time has come for missionary work among the Gentiles, Paul is ready When the time is ripe for the Reformation, Luther is ready. When American slavery is to be fought with words and laws and grape shot, Wendell Phillips and Lincoln and Grant are ready. Every large doorway of opportunity is filled with a large man. But back behind all emergencies God sits and waits. His great right hand is full of men, and when the hour strikes he speaks to the crisis and says: I have provided me a king. Men who do not know God wonder at the opportune appearance of the right man at the right place and lust in the nick of time. It all comes naturally and inevitably in the order of Providence. When summer comes, the beasts of the field need shade trees to protect them from the heat of the sun. But the same sun that brings the necessity for shade calls out the leaves to furnish it. There is purpose and unity in it all. The children of God never marvel at the meeting of the man and the occasion. And in this passage, one hand of God was rejecting Saul, was clearing the ground for a new and better reign; and the other was already reaching for David, anointing him king, and leading him up to the empty throne. I have rejected, I have provided, are the two aides of the picture, the two hands of Gods activity. One makes the emergency, the other makes and moves the needed man to meet it. The chief grounds for choosing Saul, the former king, had been his physical and fighting excellence. Now in the face of this failure, which resulted from the lack of inward fitness, it was natural that Jehovah should say to Samuel: Look not on his countenance, or on the height of his stature; . . . for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. Saul was selected for his outward excellence, but now a man must be chosen who has the inner qualities of faith and obedience; one who, because of that inner attachment to God may become in spite of faults and sins a man after Gods own heart. The Lord seeth not as man seeth. Jehovah is not simply asserting his keener judgment, but that his seeing is bent on different objects. It goes for the inwardness of things. And it is important that Gods children should have firm hold of this same canon of judgment–not the outward, but the heart. It is a valuable principle in judging individual men and in judging wide movements of men. Some proposed social or industrial reform may wear an attractive outward appearance, but we are to look to the real inwardness, the heart of it. In the last analysis what will it do for the spirit of man, for the man who lives in and back of all the outward prosperity and adversity with which the reform deals? The purpose of society is not so much to get the bodies of men well fed, well housed, well clothed, as to make men. And you can only make men as you get down to where the man lives, where the man is. Within all prosperity or adversity dwells an ethical and spiritual being, and he must be faced and provided for. And all social efforts must look at the heart and recognise that nothing but the bringing of the heart into harmony with the Divine order will secure permanent and prosperous harmony in things outward, so that, before we can anoint any movement and call it king, we look at its inwardness. Thus instructed by the spirit of the Lord as to the principle of right judgment, Samuel reviews the remaining sons of Jesse with new eyes. He realises now that we cannot put a man on the scales and weigh him or stand him against the wall and measure him and tell how much man we have God in choosing kings and leaders breaks away from our little man-made rules of primogeniture. He ignores our petty conventionalities as to grades of honour and dishonour in kinds of honest work. His choices seem to go across lots and break down the little fences men have built along the lines of succession. The Spirit of God, which is the only anointing and ordaining power in the Church or in the world, goeth where it listeth. So in this lesson the spirit of God looked over the tops of the little objections Jesse laid in the way, on out to the fields where the last son of the family was humbly tending sheep, and recognising the royalty in him, said: Send and fetch him: we will not sir, down until he comes hither. And when David came the Lord said: Arise, anoint him: for this is he. Here was another proof of the central thought, that the Lord seeth not as man seeth. David had done nothing kingly yet. The signs and tokens of coming royalty were not in any outward marks or deeds. He was all in the bud. But the Lord looked on the heart and saw inside of the shepherd, a king, and he knew that it only required time to make the kingliness live and grow and sit upon its throne. (C. R. Brown.)
The Divine method of judging character
I. It is exclusively Divine. It is not given to man, not given perhaps to the highest created intelligence, to peer into the depths of another spirit, and there sound all the motives and impulses of action. In sooth, man is unable to detect or ascertain all the varied forces even within himself, which prompt his own actions. Who can understand his errors? cleanse Thou me from secret faults. Still less able is he to penetrate into the motives of his fellow men.
II. It is manifestly just.
1. To judge from appearance would be very inaccurate judgment.
(1) Some of our external actions have no intentions at their root. They start from blind impulse, break forth from a sudden rush of passion. Such actions are scarcely ours. From a sudden gust of feeling the soul has lost its balance, and an act is performed which is regretted the moment after its execution. Surely it would be wrong to judge a man from these sudden outbreaks of impulse, the rare exceptions of his life.
(2) Actions apparently bad spring sometimes from good intentions. Saul persecuted the Church of God from good intentions.
(3) Sometimes actions apparently good have their rise in bad intentions.
2. To judge from appearance would be a very partial judgment. Suppose it were possible to catalogue all your external actions, say for one week of your existence, and then catalogue also the unembodied desires, wishes, volitions, cravings, aspirations of the soul during that week, what would be the one compared to the other? A page to a volume. Our inner activities are incessant, varied, and almost innumerable. Therefore to judge a man by his external conduct would be a very partial judgment. From this it seems clear that Gods method of judgment is after all the true method.
III. It is alarmingly suggestive.
1. It suggests the imperfection of the best of us in the sight of Heaven.
2. It suggests terrible revelations at the last day.
3. It suggests the necessity of a hearts renovation. (Homilist.)
The fallibility of human judgment
Here is a principle of the Divine government which is well worthy of attention; for it is put before us in direct contrast with our own natural tendencies and habits; and put before us in a way powerfully calculated to show us the fallacy and the carnality of our own mode of judging of each other. The Lord seeth not as man seeth. Now, it is not to be supposed that man is condemned because he has not the omniscience of the Deity: it is not mans sin that he does not look at the heart; he cannot look at the heart. But the error into which Samuel fell, and into which the majority of men fall, is, a carnal readiness to form a conclusion, in a manner not delegated to them, upon inadequate grounds. It is wisdom in such a case to recognise our unfitness to form a judgment, owing to the scanty range of our knowledge: and yet we see how frequently the reverse is the case, and how, on inadequate grounds, men rush to an immediate conclusion. Samuel suffered all the testimony of his experience, founded on Sauls wilful and impenitent conduct, to be silenced by the outward personal attractions of Eliab: and though he had manifest proof of the unfitness of Saul for the throne, he did not allow himself to entertain the idea which his experience might have suggested to him, that, in this case also, a comely exterior might cover a weak understanding and a depraved heart. This, then, is the difference between the judgment of man and the judgment of God. God looks through all the motives, and forms a just and impartial judgment from all the premises before Him: man sees but little indeed; but he forms a hasty, and partial, and inferior judgment from all the evidence that is really before his eyes. The various scenes of life present unnumbered instances of the evil to which we refer.
I. With a view, therefore, to correct this evil, allow me to illustrate it by a reference to several facts of Scripture. The Scripture supplies us with some very striking cases which exemplify this impartial judgment of the Lord.
1. The judicial decision in the garden of Eden is a remarkable instance of it. Both Adam and Eve throw the blame from themselves. But how wisely and justly does the holy Lord God discriminate between them, and so fairly apportion to each their due measure of punishment, as to leave it beyond all question that the Lord searcheth the heart.
2. There are some striking instances in which God marks and discerns the wickedness that is unseen by man. The instance of Enoch is one of these. The ungodly men of his days had spoken hard speeches against him, and decided him and his prophecies: but, in the meantime, Enoch walked with God; and the eye of God was upon him, and he saw not as men seeth.
3. The history of Moses presents to us a similar instance. In his early endeavours to benefit his people, he was misunderstood; and, having interfered for their welfare at the risk of his life, he was driven by the treacherous conduct of those whom he laboured to serve, to leave the palace and seek shelter in the wilderness. But there the Lord recognised him as a chosen servant; and from hence, at length He called him to be the leader and commander of His people and the law-giver to the whole world.
4. There is a still more striking case in the mysterious dealing of God with Job. The misfortunes which burst simultaneously upon him, deceived his best friends; and, judging from outward appearances, they pronounced him a wicked man. But, in the midst of all these trials, the Lord knew him to be a just man, one who feared God and eschewed evil; and, in the end, He brought forth his judgment as the light and his righteousness as the noon-day.
5. We pass on to the instance of the Redeemer Himself. Our blessed Lord was regarded by the priesthood and the people as a madman and a deceiverse Men accounted Him a blasphemer; but the Lord declared that grace and truth were in His lips. Man regarded His death as a satisfaction due to the broken law of His own nation; the Lord accounted Him the spotless victim in the cause of redeeming mercy. There never has been a more striking exemplification of the difference between the judgment of God, and that of man.
6. A similar difference of estimation, also is found with reference to the Apostles, the first preachers of Christian truth. Men thought lightly of their character. He speaks of their being regarded as reprobates. But what in the midst of this contempt of men, is the judgment of God? We are unto God a sweet savour of Christ, in them that are saved, and in them that perish. They were approved by the Divine wisdom as the ministers of God, and in all their varied labours they had his testimony with them.
7. We may just glance at other instances, where those who obtain the favourable estimation of men, stood condemned before Him who searcheth the heart. This was the case with Saul, who was still honoured before the people, long after God had rejected him: with Absalom, whose personal appearance stole away the hearts of the people, and seduced the subjects of David from their rightful sovereign: with Nebuchadnezzar, who, walking in his pride, commanded the adoration of the people to a golden image, which he blasphemously set up to represent himself: and the Lord doomed him seven years to a degraded condition in the wilderness. It was the case also with Herod, who, while the people cried, seduced by his oratory, It is the voice of a god, and not the voice of a man, was smitten by the angel of the Lord, and was eaten of worms, because be gave not the glory to God.
II. We ought to endeavour to profit by these considerations: and although we cannot impart to ourselves the accuracy of full and unerring observation and judgment, yet, at least, the consideration of the circumstances in which we are placed, and of our tendency to error, ought to lead us to watch with jealousy the judgment we form.
1. In the first place, then, we should suspect the judgment that we form of the outward appearance, and the importance we are sometimes led to attach to it. Why should we estimate so highly that which is so soon to decay? Let us learn from the pestilence that walketh in darkness, and from the destruction that wasteth at noon-day, the madness of priding ourselves on distinctions which a single hour may destroy.
2. How erroneous is the estimate that men in general are disposed to form of character. We are perpetually the slaves of our own prejudices; led by a few general blandishments, we mistake that which is faulty for that which is good, and account all that glitters gold.
3. How much deeper is our error in the defective and partial standard by which we judge ourselves; and yet, we are willing to acknowledge we stand on a very different ground for judgment. Conscience brings us near to God; even we do not bear with the outward appearance. No man can so completely turn away from his inward conscience as not to know something that is passing within–something of his defects; in some measure, in fact, to look at the heart. One of the great sins of man, however, is the settled, resolute habit of looking only to external and superficial merits, and trying to destroy all consciousness of the future by the follies of the life that is present.
4. Consider again, bow this view of the dealings of God exalts the grace of redemption. The Lord looked down from heaven, we are told; and when he saw there was none righteous–no, not one, then His own arm brought salvation. He knew the amount of the evil that was in the creature He determined to redeem, or the remedy would not have been adequate. But what a thought it is that the Lord should so provide for the cure of sin in all its disgusting forms, and, in His pity, should blot it out forever by the blood of His own Soul. It is almost inconceivable that such a price should be paid for such a race and nothing but such evidence as God has vouchsafed, could make us believe it.
5. The Lord looketh at the heart. If His inspection is such at all times, how much more solemn is the thought of His coming, when He shall judge the secrets of mens hearts at the last day! (E. Craig, A. M.)
Judgments, Human and Divine
Admiration for physical height and bulk natural to warlike peoples. Regarded by them as indispensable qualification for leadership. Thus Herodotus tells us that the Ethiopians confer the sovereignty upon the man whom they consider to be of the largest stature, and to possess strength proportionable to his size. And again, after stating that the armies of Xerxes numbered more than five millions of men, he continues: But of so many myriads, not one of them, for beauty and stature, was more entitled than Xerxes himself to possess the power. Saul then was just the kind of man to fulfil such conditions as these. From his shoulders and upward he was higher than any of the people. Nor was he deficient in other qualities, courage for instance, such as would recommend him to a bold and warlike people. But in judgment he was lacking, and in action self-willed. The malady which came upon him during his later life was the fit precursor of his tragic end. His sun set in darkness and in blood upon the mountains of Gilboa. The gloom of Sauls closing years had been deepened by the knowledge that he had been superseded by the Divine degree, and that as he had been the first so he was to be the last of his family to occupy the throne. Soma years before the death of Saul, Samuel had been seat to Bethlehem to anoint one of the sons of Jesse king in his room. We must not however suppose, because David was chosen by Him Who looketh not on the outward appearance, but upon the heart, that he was not well-favoured and attractive. Physical beauty even, if more than skin deep, if it result from the shining through the windows of the beautiful tenant within the house, is and always has been a great moral force in the world. The thing to be noted, however, is that while these attractions were well fitted to be the handmaids and helpers of the internal qualities which the fair young shepherd boy possessed, it was not on account of his graces of form and feature that the Lord chose David His servant, and took him from the sheep folds, etc. (Psa 78:70-71.)
The principle on which the selection was made is clearly indicated in the words, The Lord looketh on the heart. What was there in the heart of David to commend him? There was that in the heart of David which in some way or other rendered applicable to him the designation which was thus prophetically given him, and which has clung to him ever since. Saul had been mans man, David was to be Gods man. And yet rash and sinful though Saul was we do not find that he descended to such depths of wickedness as those which David, in his later history, fathomed. We encounter something like the same difficulty here as we are familiar with in the matter of the Divine preference, shall I say? of Jacob to Esau (Mal 1:2-3; Rom 9:13). Naturally Esaus was the more generous and open nature, just as there are magnanimous traits in the character of Saul which it would not be easy to find so prominent in the disposition of David. But the truth is that: both in Jacob and in David, with all their faults and failings, there were aspirations after goodness, which were altogether foreign to the natures of the two men with whom, on the page of history, they stand contrasted. We cannot imagine Esau occupying the place, or undergoing the experience of Jacob at Peniel. Neither can we think of Saul as the author of such outpourings of a broken and a contrite spirit as the penitential psalms. And one of the best answers that can be given to the question, How comes it that such an one as David could be spoken of as a man after Gods own heart? is to be found in such words as those of Thomas Carlyle on the subject. The text then presents us with a contrast between human judgments and the Divine judgment of men and things. The Lord seeth not as man seeth, for Man looketh on the outward appearance.
I. Here we have the secret of the imperfection, the necessary imperfection of human judgments.
1. The outward appearance may lead us to over estimate the values of things. In small things and in great we are to a large extent at the mercy of the impressions made upon us through the senses. How slow we are to learn that an attractive exterior may conceal a false and faithless heart; that the value of a deed depends not upon the scale on which it was done, but upon the motive which inspired it; that the only true greatness, whether of men or of actions, is that which is moral and spiritual.
2. But, on the other band, we must also remember that we may easily be led by the outward appearance to the undervaluing of mens motives and characters. There are a hundred and one facts which ought to be taken into the account before a perfect judgment of any man can be formed, facts of which his fellow men are, and must be, largely ignorant. Again, The Lord seeth not as man seeth, for The Lord looketh on the heart
II. While our judgments must be partial and imperfect because our knowledge is so limited, there is One Who knows. The features in any mans life and character, our ignorance of which disables us from appraising at their proper worth his words and actions, are all known to God: the hereditary bias towards some form of evil which has made his life a continual battlefield; the educationary influences which surrounded him in early youth, and which have necessarily done so much to make him, for good or evil, what he is today; all these and many other factors in the problem which every human life presents, are fully known to Him.
III. This great and solemn truth yields us two lessons:–
1. One of warning. We may impose upon our fellow men, and even delude ourselves, but we can never deceive God.
2. One of consolation and encouragement for all who have been made the victims of the slander and misrepresentation of their fellows, etc. What does He see when He looks upon your heart and mine? (F. R. Bailey.)
Deceptiveness of appearance
Were men to be guided by the appearance of things only, in forming their judgment, how erroneous and deceptive would it be! The sun would be no more than a few miles distant and a few inches in diameter; the moon would be a span wide and half a mile away; the stars would be little sparks glistening in the atmosphere; the earth would be a plain, bounded by the horizon a few miles from us; the sun would travel and the earth stand still; nature would be dead in winter and only alive in summer; men would sometimes be women and women men; truth would often be error and error truth; honest men would be rogues and rogues honest men; piety would be wickedness and wickedness piety. In fine, there is scarcely any rule so deceptive as the rule of appearance; and there are multitudes who, in many things, have no other rule by which they form their judgment. Hence the errors of their speech and life; the ridicule and blunders into which they plunge themselves before the world. If appearance were the only rule of judging, what would you say of Jesus in His humble birth; in His lowly training; in His fasting and temptation; in His servant form; in His persecutions from the people; in His poor disciples; in His bloody sweat; in His base trial; His mock kingship; His ascent up Calvary; His crucifixion with two thieves; His dying exclamation? What would you say of Christianity as the religion of this Man and His poor Apostles? But you are not to judge Jesus and His religion by the appearance, any more than nature and man.
The Lords choice
The world loves that which strikes the eye, something or somebody who is imposing in appearance, and who makes an impression. How far is this from the thought of God! He would not have a repetition of Saul. It was just because Jesus had no beauty–according to the eyes of men–that they should desire Him, that the people of Israel despised and rejected Him They wanted one whose pomp would vie with the court of Rome. They wanted one who should resist evil; one who should value earthly glory; another Solomon. And they saw a Man coming from the carpenters shop, meek and lowly in heart, associating with the very poorest, touching the leper, allowing the vilest of women to weep over His feet, eating with publicans and shiners: One whose only might was over sin, sickness, sorrow, and death. And they despised His meekness and poverty of spirit; there was nothing in Him that the world could pride itself upon; so they cast Him out and crucified Him. (M. Baxter.)
The Lord looketh at the heart—
The life of the heart
Judge not realities by appearances. Let me point out to you a most thriving and prosperous man, whose case will explain exactly what I mean. There is no question that in trade he is very successful. He drives into town every morning as well? Yes. And generally has a flower in his button hole? Yes. His name is seldom seen on a subscription list, and he makes but a poor figure amongst the charities which are popular in the circle in which he moves, he is called stingy and mean: people say sharp things about him when his back is turned. You saw him putting down five pounds just now, and you thought the figure looked shabby without a cypher at the end of it; but you dont know that last year be paid a thousand pounds of his fathers debts, for his father, though an honourable man, had been ruined in business; nor do you know that only this morning, on which he gave the despised five pounds, he sent a cheque for fifty guineas to his two sisters, end that he sends them a cheque of the same value four times in the course of every year! nor do you know that he is paying for the education of two brothers, and that he is laying by what he can afford to give them a nice start when they are ready for business. Judge not, that ye be not judged! The Lord looketh on the heart! There is another side to this picture. Here is a fine dashing fellow, who is the charm of every circle into which he enters. A free-handed, genial, sparkling man. Many a ten-pound note he gives away; many a subscription list he nobly leads. Wherever he is known he is praised as a charitable man. Could you have heard as I have heard him, your feelings would undergo no trifling change. I have heard his words in secret, end seen his face when the true expression of the soul was upon it. Why not lessen your expenses? said a confidential friend. Appearances, he sternly replied, must be kept up. We must get money somehow. What securities have we in hand, we mortgage them, sell them, do what you like with them–only get me what money I want. He must keep the blacking on his boots and the nap on his hat, for if he fail in surface he will fail altogether. He is made up of surface. A pin point could scratch it off. So let him beware, for a touch may topple him over into his own place. Man has a heart life as well as a hand life. It is upon the heart life that God looks, and upon it that He pronounces His judgment. We cannot put all that is in our heart into our hand. God knows our advantages and disadvantages, and His judgment is the result of His omniscience. There was a sharp discussion the other day in a gentlemans kitchen. One speaker said to another, I am ashamed of you; we ought not to be in the same house together; you are common and vulgar looking, besides being scratched and chipped all overse Look at me; there is not a flaw upon all my surface; my beauty is admired, my place in the house is a place of honour. The other speaker was not boisterous; there was no resentment in the tone of the reply: It is true that you are very beautiful, and that I am very common, but that is not the only difference between us. See how you are cared for; you are protected by a glass shade; you are dusted with a brush made of the softest feathers; everybody in approaching you is warned of your delicacy. It is very different with me; whenever water is wanted I am taken to the well; when servants are done with me they almost fling me down; I am used for all kinds of work; and there never was a scullery maid in the house who did not think herself good enough to speak of me with contempt. It is so with men. Some of us live under glass shades; others of us are as vessels in common wear; but we could not change places; each must do his proper work, and each will have his appropriate reward. The Lord looketh on the heart! There are two gravestones in yonder churchyard which occasion a good deal of remark. You will be pleased to hear something about them. The first is considered a marvel of art. The marble and the granite of which it is composed are the purest that can be found, and what can exceed the brilliance of their polish? The stone tells you that it is put up to commemorate the life of the best of mothers. It was erected by her son, who resides in the chief mansion in the vicinity. He is proud of the stone. For nothing else is he known but for that stone He has never written his name on the holy roll of charity. No poor family would miss him were he to have a similar stone put above his own head. The other stone is modest, but really good. There is not one line of pretence about it. It, too, was put up by filial piety to commemorate motherly excellence You should hear how it is talked about by the man who owns the fine stone He says: I am ashamed of such men! It is true enough that he was not very well off when his mother died but look how he has got on since! Why, he must be worth some thousands a year. I wonder he is not ashamed of himself, to leg that thing stand there–he should take it up and put another in its place. I dont know how men can do such mean things. And having so said he walks towards his own stone, and heaves a sigh that has meaning in it. And how about that other son? Thus! He never allows a poor woman to go from his door without help because her presence reminds him of what his own mother used to be in the days of her poverty, and never does he give the help without saying in his heart: Sacred to the memory of my dear mother. He never sees a poor woman go along the road but he looks after her end says: Once my mother was very much like that, and for her sake I must do something for this poor creature. It is in this way that he sets up his gravestones; in this way that he honours his mother, he says nothing about it. He writes epitaphs on hearts, not on stones; and though be is misjudged by man there is One who makes an imperishable record of his love–for the Lord looketh on the heart!
1. The Lord looketh on the heart,–This must be terrible news to a bad man.
2. The Lord looketh on the heart,–This is the joy of all men who live in truth.
3. The Lord looketh on the heart,–Then mans supreme concern should bear upon his spiritual life. Fool is he who filters the stream when he might purify the fountain. How is it with our hearts? (J. Parker, D. D.)
Mans heart under Gods eye
The man who simply looks at himself in the light of the opinions which his fellow men form of him, is in imminent danger of making fatal mistakes. The man who even looks at himself in the light of the favourable judgment which the Church of Christ may form of him, is in a most dangerous position. But no man is in this danger who has formed the habit of always judging of himself, as he appears to himself when he stands face to face, if I may use this phrase, with God. The reason of our mistakes upon most subjects is, that we have too much fellowship about them with Gods erring creatures, and too little communion with Himself.
I. Gods knowledge of human nature. It is–
1. Immediate and direct. His acquaintance with us men is not through outward appearance; it is not in any sense by the outward; He looketh on the heart. The body does not intercept His vision. The body is not even a medium, he sees the body, and knows the body as perfectly as He knows the spirit. He is not dependent on our words for His knowledge of sin. He is not dependent upon our actions for knowledge of us, neither upon our history. He has no informant. Gods knowledge of human nature is not second-hand or inferential, but immediate and direct.
2. Being immediate and direct, Gods knowledge of man is perfect. His eye is upon your thoughts and your thinkings. His eye is upon your reason and upon your reasonings. His eye is upon the emotional part of your nature, and the rising and falling of your emotional susceptibilities. Sin, while being conceived, He sees.
3. Because Gods knowledge is direct and perfect it surpasses mens knowledge of each other, and of themselves. It surpasses what call be known by men of themselves, and of each other. Men, with reference to self-knowledge, consult their consciousness. I do not say the conscience. The word consciousness is a more general word, including a state of the entire nature; but I speak not of the state of one faculty, but rather, I repeat, of the whole being. Men consult consciousness, and they consult memory. But then, the heart is deceitful above all things, and desperately wicked; so that men, with relation to self-knowledge, are very often self-deceived. Now, on all these grounds, Gods knowledge surpasses that knowledge of ourselves, and of each other, that is even possible to us. But yet, more, does it surpass what is actually known; because none of us, or few of us, have the knowledge of human nature, the knowledge of ourselves, or of each other, which we might have, perhaps, if we sought for it. This seems to be the doctrine of the text.
II. Now let us consider the life lessons it yields.
1. The first practical thing here taught us is, the folly of permitted self-delusion. Now do not call the words permitted self-delusion, a contradiction, for they do not involve a contradiction, or, it they do, it is just one of those contradictions that we so often find in human nature. Permitted self-delusion is not uncommon in other spheres. The case of a man who, in trading, knows perfectly well that he is not solvent, but tries to believe that he is solvent, and goes on as though he were solvent, is a ease of permitted self-delusion. The man does not actually face his business circumstances. I say that is a case of permitted self-delusion, and there is something very much like this in professed religious life. Men more than half know that they are not Christians, but they try to persuade themselves that they are Christians. Now the doctrine we have been looking at, or rather, the fact of Gods perfect knowledge of human nature, shows the utter stupidity of all this. Delusions and deceptions with reference to character cannot continue. Just as in the spring and autumn, you have often seen the early mists dispelled by the sun, so all mists on all subjects, and especially on the character of man, will ere long be dispersed by the strong light of Gods light, and every man will appear to be just what he is–exactly what he is.
2. At the same time it shows us the utter uselessness of all hypocrisy. The two things are so closely connected together that it is only for the sake of giving force to them that I can at all separate them. Say that instead of a man being thus willingly self-deceived, he wears a mask, and does not mind saying, in certain quarters, and to certain persons, that he wears a mask–how utterly useless that mask is! because the eye with which we chiefly have to do, has never rested on that mask, as on a surface; it has always gone right through it–piercing it at every point. On the mask there is the eye of a saint, and on the eye of the real face there is the eye of a lascivious, sensual sinner. But God has never been cheated by that mild saints eye.
3. Then we learn, further, the exposed position of all our sins. But there is another view we may take of this subject, that may help us in another direction.
4. We see through Gods perfect knowledge of human nature, His thorough competency to save us. Men die of diseases with which their medical attendants are unacquainted, as the best physician and surgeon would frankly acknowledge. Every day mistakes are made–unavoidably made, I say, not carelessly made. Men go down to the grave, and all about them are ignorant of what bus taken them down to the tomb. Now, suppose God were in this position with reference to our sins. You see at once that He could not entirely save us. We have accustomed ourselves, therefore, really to look on Gods searching the qualifications to redeem us.
5. There is another lesson we may learn here, that is, the duty of being passive under Divine discipline. Troubles may come upon you, and you may perplex yourself as to their intent. You cannot see what faults they are sent to correct. But, generally, you will find, when God chastens, there is a close connection between the sort of chastening and the fault He chastens for, so that you can tell whether the affliction be a correction–whether it be a chastening or not. But very often sorrows are sent not as chastisements. And they are sent for what purpose? They are sent to prevent sin; not to correct you for sin already committed, but to prevent you committing come sin.
6. And we see, the reasonableness of our acting on Gods judgment of men. Do let us look upon mankind, brethren, with the light of Gods Word about men. You will find here, in the truth of the text, an antidote for disquiet under misconception and misrepresentation; a motive to diligence in keeping the heart. And you will learn, further, the advantageous position of Him who is now our Lord and Master, and Who will come to be our Judge. Let us just recognise our ignorance even of our own nature. There is a sort of rebuke here, or if not a rebuke, God points with His finger at our limited knowledge. The Lord sooth not as man seeth. That implies that we do not see all; we see only in part; we see only imperfectly. Let us recognise the limit of our knowledge, let us recognise the fact that we do not, except as we see ourselves, in light of Gods light, see our own real hearts, and that we are not in a position, alone, even to understand ourselves. Let us apply this rule in judgment of our fellow men, cherishing, at the same time, if we be Gods children, a child-like trust in Gods knowledge. I see nothing terrible in this truth if a man be sincere. I see everything terrible in it if a man be willing to deceive himself, or if a man be a hypocrite. (Samuel Martin.)
God looketh on the heart
God does not judge of the heart by the actions, but of the actions by the heart. In His sight the stream of our conduct is pure or impure according to the state of the heart–the fountain of action: Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.
I. That it is the exclusive prerogative of God to look upon the heart. The heart is covered with an impenetrable veil, through which no eye can pierce; it is a field of operation into which we cannot look. Within its secrecies the meanest feelings are fostered, and the most generous purposes rise unnoticed and unknown. The knowledge of the human heart is, in fact, a portion of the experimental philosophy, and is only to be acquired by a careful investigation of facts. It is a solemn consideration, but it is possible that our hearts may be filled with enmity or love to the Creator, our minds may be essentially carnal or spiritual, while our nearest earthly friend is wholly ignorant of the relation in which we stand to the eternal world. Were our most intimate friend, to endeavour to unbosom his mind to us, with how little would he make us acquainted; how much must there ever remain wrapt in obscurity, and in all the darkness of secrecy! All we know of the hearts of others is what they are pleased to tell us; but we are frequently deceived; our confidence is often betrayed, and we receive the thrust of an enemy through the professions of a friend. We are not even free from deception and mistake if we turn to our own hearts. We vary frequently persuade ourselves that we are actuated by right motives, whilst a secret principle of selfishness is contaminating the fountain of action. The Lord looketh on the heart, not as implying a curious search, arising from previous ignorance. It is said of the angels concerning the mysteries of redemption, that they desire to look into them, but there are no secrets with the Divine Being. When it is said that God looketh on the heart, it is implied that He regards the state of the heart: it is not an inoperative knowledge, a passive contemplation, but an influential regard in opposition to the procedure of man, who is only influenced by the outward appearance. The state of the heart is not a matter of indifference to Him, but His watchful eyes are ever engaged in a vigilant inspection of human spirits. No barriers can interrupt His view. He marked the sin of Achan when his covetousness was excited by the wedge of gold, and the Babylonish garment; He detected the same sin when Gehazi robbed Naaman, and lied unto the prophet, and he exposed the guilt of David in the matter of Uriah.
II. The administration of the Divine government proceeds on the principle of my text. The Lord looketh on the heart, not only in the administration of His laws, but the scheme of Providence in all its ramifications is but an adaptation of His perfections to this truth. However inscrutable His dispensations may appear to us, they are not an unmeaning exercise of power, a blind bestowment of favour, or a tyrannical infliction of pains and penalties, they are the exercise of His power according to the dictates of infinite wisdom and goodness. In selecting instruments to carry into effect these purposes of His will, the Lord looketh on the heart: He sent Samuel to Bethlehem to the family of Jesse, and ordered him to anoint one of Jesses children, whom He would point out to him, to be king over Israel. In illustration of the same truth, we may refer you to His choice as the messenger of His grace to the Gentile world. Who would have selected the persecutor breathing out threatenings and slaughter against the church of God, to display a warmer zeal and holier courage in building up the temple he once attempted to destroy? Infinite wisdom discerned the fitness of the instrument, and consecrating it to the most hallowed purposes. Whenever the church has revived, and Zion has arisen from the dust and put on her beautiful garments, individuals have been selected eminently calculated to effect the desired object. Witness the holy energy and unconquerable perseverance of Luther. In the field of missionary labour we have a Brainerd and a Swartz, a Morrison and a Milne. The venerable Carey, whose power in acquiring languages has only been equalled by his unpretending piety, and his devotion to the sacred work of his Master, was selected by that God who looks on the heart, and was raised to a dignity and moral elevation which the grace of God could alone enable him to adorn. By the same principle God overrules the machination of wicked, and the errors of good men, for His own glory. In the ordinary dispensations of His Providence He acknowledges the same principles of operation. He has perpetual reference to the state of the heart. He is subjecting us to a moral discipline, by which we are to be trained up for glory, and virtue, and immorality. We must not imagine that affliction is the only way by which God manifests a vigilant attention to the heart. He makes the opposite state of felicity and enjoyment a proving time. How frequently has the accumulation of wealth proved to be the touchstone of a mans character. But not only in the arrangements of our worldly affairs, but in His gracious dealings with us, the Lord looketh on the heart. The discipline to which Christians are subject, arises from the intimate acquaintance which God has with the hearts of all men.
III. We must improve our subject, which is full of instruction.
1. It teaches us the necessity of uprightness. Does God look upon the heart? How vain will it be, then, to garnish our exterior, whilst the soul remains unclean and polluted!
2. Again, our subject teaches us the nature of all acceptable worship. God is a spirit, and must be worshipped in spirit and in truth. Mere formality must ever appear hateful to Him. Where the heart is not engaged, there can be no true worship.
3. Our subject teaches us the awful condition of the impenitent sinner. He lives forgetful of God, but God is not forgetful of him.
4. Our subject is a source of encouragement to the church collectively, and to the individual believerse Are the affairs of this world managed, and the interests of the church superintended on the principle that the Lord looketh on the heart?
5. But it is not only a source of encouragement, but our text is a motive to holiness. All the dispensations of His Providence, end the operations of His grace should furnish a separate motive to purity. (S. Summers.)
Right-heartedness
I. The Divine superiority to human prejudices. The prophet was misled by a mere prejudice. Very frequently the outside show, the mere accidental circumstances of personal appearance, wealth, or position, are taken as criteria of worth. Now we may observe respecting such modes of estimation:–
1. That the standard is obviously false.
2. It is one of which many take advantage. Many avail themselves of this common prejudice for purposes of the darkest villany. It is the convenient cloak of the base and the hypocritical.
3. It is often the cause of great wrong. Much injustice is perpetrated through the force of this prejudice. The wicked are justified while the righteous are condemned.
II. The certainty of the right-hearted being preferred. Those whose hearts are right with God may be contemned by the world, but they may be sure of approval in His sight who looketh on the heart. That such will ever be the ease may be argued:–
1. From universal conviction. False as are the principles on which men choose to act, their convictions are generally on the side of the right. The common conscience of humanity testifies to the worth of right-heartedness.
2. From the voice of revelation. The Bible is decisive in its assertion of this principle. It pronounces as with a voice of thunder, its indignant repudiation of the prejudice by which human conduct is governed, and maintains the opposite as the eternal rule of Divine preference.
3. From their own consciousness. The wrong-hearted are self-condemned, while those whose hearts are right with God enjoy a cheering consciousness of His approbation.
III. The importance of attending to heart culture. It is of vital importance to have the heart made and kept right with God. How is this to be secured?
1. It can be attained only through Christ. The heart will never be right with God till it is made so through the redemptive work of Christ.
2. It requires the operation of the Holy Spirit. To obtain such views of the truth as it is in Jesus, and such signify for it, as shall issue in the rectification of the heart God-ward, there must be the cooperation of the Spirit.
3. It demands the most strenuous efforts. The most strenuous efforts, on the part of man, are required to become and continue right-hearted. Learn–
(1) To value men as God values them.
(2) To consider the question, is thy heart right with God?
(3) To give greater attention to the culture of the heart. (S. A. Browning.)
Man measured from the depths
When in Scotland recently, I went to a very interesting place, the Observatory at Paisley. I there saw an instrument for measuring earthquakes, a seismological register. A block of stone, twenty-four solid feet in depth, was thrust into the ground; down and down it went, standing like an isolated column in the vacuum carefully preserved on every side of it. On the top a delicate instrument was poised, which actually wrote with a pencil a record of the vibrations and oscillations that were taking place in every part of the globe. Said the gentleman in charge, If an earthquake were to take place in Japan, its motions would be written here as faithfully as though we were on the spot to measure it. Then what about the rumbles here in Paisley? said I. You make noises enough in your streets: would they be registered by your instrument? No, was the reply. We do not trouble about vibrations on the surface. We measure from the depths. That is the way to measure–truth in the inward parts. We do not, measure by a mans profession, but by what comes from the depths of his nature. (R. J. Campbell, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Man looketh on the outward appearance] And it is well he should, and confine his looks to that; for when he pretends to sound the heart, he usurps the prerogative of God.
In what way were these communications made from God to Samuel? It must have been by direct inspirations into his heart. But what a state of holy familiarity does this argue between God and the prophet! I believe Moses himself was not more highly favoured than Samuel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord spake by secret inspiration.
The height of his stature; whereby thou wast once deceived in Saul, 1Sa 10:23,24, and therefore shouldst not now be deceived a second time.
Man looketh on the outward appearance; men value men by their outsides.
The Lord looketh on the heart; God esteems of men by the goodness of their hearts, and hath now proceeded by that rule in the choice of a king, and would have done so before, if the peoples sinful desires had not provoked him to give them a bad king.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But the Lord said to Samuel,…. By a secret impulse upon his mind, as if he had spoken with an articulate voice to him:
look not on his countenance; which was comely and majestic:
or on the height of his stature; which was like that of Saul’s; and because the Lord had chosen him, who was superior to the people in this respect, Samuel thought he meant to have such an one now anointed king:
because I have refused him; or it is not my pleasure that he should be king; though Ben Gersom thinks this refers to Saul, that the Lord had rejected him, though of an high stature, and therefore Samuel should not look out for such a person to be king; and Abarbinel refers it to the height of stature itself, that God had rejected that, and laid it aside as a qualification of a king, or as a rule to judge of a proper person to be a king; but no doubt it respected Eliab:
for the Lord seeth not as man seeth; man only sees what is without, but the Lord sees what is within; only the outward visible form of the body is seen by man, but the inward qualifications and endowments of the mind are seen by the Lord:
for man looketh on the outward appearance; the comeliness of a man’s person, the majesty of his countenance, the height of his stature, and size of his body, things which recommended men to be kings among the nations of the world; [See comments on 1Sa 9:2], or “to the eyes” a; the liveliness, and briskness, and sharpness of them, thereby to judge of the sagacity and penetration of the mind, as physiognomists do; who guess at the disposition of men by them, when they are small or great, watery or dry, of this or the other colour b;
but the Lord looketh on the heart; and knows what is in that, what wisdom and prudence, justice and integrity, mercy and goodness, and other princely qualifications are in that. The Jewish writers conclude from hence that the heart of Eliab was not right; it may be, full of wrath, pride, envy, &c. which disqualified him for government.
a “ad oculos”, Montanus. b Vid. Schotti Thaumaturg. Physic. par. 4. l. 7. c. 8.
Fuente: John Gill’s Exposition of the Entire Bible
THE HEART S THE MAN
1Sa 16:7
THIS is an age in which special, if not undue, prominence is being given to the physical sciences. Theologies are now reckoned as a most important branch in education. The things in the heavens above, the earth beneath, and in the waters under the earth, are described and discussed under a common terminationAstrology, Geology, Ichthyology, etc. etc. But there is an ology more important, and yet more difficult to understand and reduce to scientific expression than all these. Pardon the big term, but I mean Anthropology, or the science of man, his body, mind and soul considered. That we do not oftener employ this term is probably due to the fact that it involves more of philosophy than of science, and the times upon which we have fallen are not philosophical, The patient, thorough and sympathetic student of men is a scientist we too rarely come upon. There are not a few people in the world who proudly boast themselves to be close observers upon their fellows actions, shrewd diviners of thought, motive and life. But the vast majority of these are grossly ignorant of the most important features of human nature, and are as unjust in their judgment of men as they are superficial in their study. It is one thing to watch the crowds passing on the streets, to visit them in their workshops, to look upon them in their banqueting halls, to go with them to their places of amusement, or of religious service, that you may learn their fundamental notions, their essential habits, and their actual life. It is quite another thing to show a morbid curiosity in the peculiarities, weaknesses, faults and vices of our fellows. Socrates did the first, whilst many of our boasted philosophers today are only guilty of the second. The old Greek, standing on the street corner in Athens, studied the language, manners, dress and actions of passers-by, as the expression of some inward principle. But how often now we hear one say of some large, yet motley gathering, It is a fine opportunity to study human nature, when the lightness of his remark indicates the scope of his proposed interest. The evident intention is to amuse himself with the variety in bonnets; to find in dress patterns the occasion of contempt or laughter; to discover in short pantaloons, long-tailed coats, and many colored neckties, the opportunity of wit, or cause of self-vanity. Many a man after hurling his last joke at a receding procession, or having exhausted his humor upon a dispersing crowd, has gone about more serious business, thinking himself to have been studying human nature. In very truth he has only exposed his own shallowness by confounding petty personalities in manners and dress with that more subtle, yet noble something which determines the man. If the false notions of our fellows (which too many of us entertain) are ever corrected, it will be when we adopt Gods method of judgment: For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart (1Sa 16:7).
When we remember the circumstances under which our text was uttered, there appears in it certain obvious and valuable lessons. I wish to mention a few of those which we need most to learn.
THE DRESS DOES NOT DECIDE THE MAN
I make this my first proposition for the double reason that dress is an external which often invites our first attention, and to which many give an undue prominence. It is not my wish to defend, or in any way to apologize for the slouch. I have but little patience, indeed, with that manner of dress which totally disregards cleanliness and neatness. It is not an unusual thing to meet people whose presence always remind one of the old saying, Cleanliness is next to godliness. And we are never better persuaded of that truth than at the sight of them. It is a question, indeed, whether the man who has not enough of self-respect to avoid a repulsive habit has any right to expect friendly recognition from people of some refinement.
But if we make not the mistake of seeming over-nice in this matter, we must keep in mind that no standard of dress is absolute. Within certain lines every man must be allowed to choose his own. You have no right to expect me to order from your choice of cloth at the tailor shop, and I have no business to determine what you shall bring from the millinery store. A failure to recognize this fact will often lead men to uncharitable judgment of one another. The poor man passing his richer neighbor on the street, looks at his dress and despises him as a dude. That splendid gentleman, in his responsive glance, bespeaks his contempt for the ragamuffin. At the bank yonder, two men come so close together that their fingertips touch in handling a check. The banker turns from the transaction to wonder why it is that farmers look so seedy. The farmer goes back to his plow to think contemptuously of the pampered clerk, who wears his Sunday suit all the week, having no need to touch the mud, handle the tar, and gather the smell from the field. A similar want of kindly judgment occurs at the wholesale house. The merchantman has come to order drygoods, the miller to get an order for his flour. They look at each other and part to soliloquize. The one wonders what womanish trade the man can follow that leaves him looking as though just out of the newest bandbox. The other mutters the pity that some men had not been born pigs, so that their disposition to wallow could have enjoyed the mud rather than the meal. And there are preachers, doubtless, whose judgment of their fellow ministers is equally shallow and carping. The pastor who can walk well paved streets in shining shoes, and enter the pulpit in spotless cloth, has his tastes too easily offended, and his ideas of a clergymans dress too readily outraged, when he shows a contempt for some faithful agent of the church, who from the drudging work brings to that same pulpit a suit worn from traveling on the train, and spotted from plowing over country roads through storm and wind, to do faithful service unto the living God. We need to learn well the lesson that dress does not decide the man.
To insist that our standard in this matter shall be the standard for all the world, despising at once differences in birth, breeding, education, wealth and aesthetic tastes, is about as reasonable as if I discarded every man who has not my physical proportions. What unadulterated egotism I would be chargeable with if I strutted the highway of life, declaring every man less than six feet two inches tall a miserable pigmy, and every one above that, an awkward giant. If it be a fact that Matthew Hale dressed so shabbily when a law student, that by mistake he came near being made a slave to the King, that is no excuse for him who would justify sloth; but it does serve to illustrate the claim that dress does not decide the man. Because Philopoemen, one of the most noble Greeks, looked so shabby that being mistaken for a servant, one ordered him to splitting wood, does not argue that all great men are careless in their habits; but it does prove that the greatest men may pay less attention to that than the smallest dudes have done. A minister is reported to have written from Saratoga to a friend in these words, The belle of the season here wears a dress valued at the amount of my salary for two years, a set of diamonds equal in value to the cost of a comfortable mission church, with infant room attached, gas fixtures and cabinet organ included. I should not like to seem uncharitable toward such a woman, because to do so would disprove the point upon which we are here insisting. And yet, who of us would have been in the least surprised had that minister added, When a good sermon is preached on the Need of Missions or The Condition of the Poor, this woman weeps with the rest. But when a collection is taken, she goes to the bottom of her well-filled port-manteau and brings up the measure of her soula ten cent piece. To our mind, the modest nurse, dressed in calico, living virtuously, earning two dollars a week for rolling the baby wagon along the street, is worth more to this world and has a better chance for the next than the proud mother who lazily follows in rustling silk, keeping up the fashion by carrying a poodle dog. If we are to follow the inspiration of our text, that the Lord looketh not on the outward appearance, but on the heart, there will be some radical changes made about the time we move from this world into the next. The society of heaven, I am persuaded, will be cast in a very different mold from that which the earth has employed. Some will be disappointed, I have no doubt, when the Lord making up His jewels, discards themsilks, diamonds, and all.
It is hard for the pampered child of earth to believe that, heart or no heart, he can ever fail of favoritism beyond the skies. The world has flattered his ornaments, flung back its richest doors to his entrance, and given him entertainment so royal that he has known little necessity of heart graces. His ideas of heaven are too often only those of an earth transferred and elevated; his conception of eternal life, an ordinary day indefinitely prolonged, and his standard of intrinsic worth a question of social caste. Such peoples expectations for the future often remind us of the little girls saying: Ma, if I should die and go to heaven, would I wear my moire-antique dress? No, my love, we can scarcely suppose we shall wear the attire of this world in the next. Then, tell me, ma, how the angels would know I belonged to the best society? We should like to be comforting to all who are troubled with such questions, but when we look into this text and think upon its essential truth, we are in grave doubt whether the angels will ever make the acquaintance of some of earths most elegant beaus and brightest belles. For the dress does not decide the man. The Lord seeth not as man seeth; for man tooketh on the outward appearance, but the Lord looketh on the heart. God sees more in David than Eliab. That boy was dressed in a plain shepherds coat. It had not the beauty of his brothers military suit; it must have been coarse and torn; it must have been faded with the alternate touch of mid-night dew and mid-day sun; it must have been spotted with the blood of slain lions, and soiled with that drawn from the bear. But the dress does not decide the man. God was looking for that more noble something, and found it in the ruddy child of the pasture. Beneath the plainest cloth, heaven discovers her King. Arise, anoint him: for this is he
Another thing which we need to know is suggested by this text when we remember its scriptural connection.
PHYSIQUE IS NO SURE INDEX OF CHARACTER
This text is bounded on both sides by illustrations of this truth. By Divine direction the Prophet Samuel was in Bethlehem to anoint the King. That office in Israel was not vacant as yet, but God intended that Saul should not long continue. Notwithstanding his apparent fitness for the office, the administration had been an ignominious failure. His physique had promised the very opposite results. A magnificent man in personal appearance! The inspired penman has given us a graphic sketch of his splendid form. As we behold him standing among the people, higher than any of them from his shoulders and upward, it seems that he was born for royalty. The Prophet has only expressed our intended speech when he cries, See ye him whom the Lord hath chosen, that there is none like him among all the people. The crowd only voices our intended response when all the people shout, God save the King! But why is it that Samuel is already looking out for Sauls successor? In what possible way has that king proven a disappointment, or succeeded to failure? Has some dread disease fastened upon his noble form, and begun its work of disabling him for office? No, not that! Have the enemies of Israel then combined their forces, routed the armies and carried away the King? No, not that! Then has Jehovah decided to save His people from the worship of a man by giving to them a King of less noble mien? No, not that! The trouble is, Saul himself has proven a positive contradiction of all he promised. That noble brow portending so much of wisdom, concealed instead a mind of madness; that heaving bosom lodged a stone instead of a heart of flesh; that grand form was wedded to a pigmied soul; that palatial body, a temple built for the gods, had opened its doors to the dominance of devils. The lesson is plain. Appearances are a thing apart from the man. Physique is no sure index of character.
It is exceedingly difficult to persuade men of this truth. Even Samuel, with a perfect knowledge of Sauls career, is still disposed to accept appearances as infallible guides. At the first sight of the noble looking Eliab, the old man is ready to repeat his former mistake and anoint him. How the text in one breath discovers and rebukes the mind of the Prophet. Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. How many of us are yet blundering in the Prophets tracks? Society invites into her choicest circles the women of decided beauty, and the men of handsome face upon terms so easy as to disregard essential worth. Commercial rings are disturbed and outwitted again and again by bland manners and seductive smiles. The Church of Christ even, has found it too hard to shut the door against personal appearances. So our lesson goes on gathering fresh illustrations of its truthfulness from circles social, commercial, religious. Difficult as it is for us to see it, God seems determined to teach it well.
I do not understand this text to teach that appearances count for absolutely nothing. There are times when the outer and inner man are complementary. The eyes often tell the tale of honesty or roguishness. The features whisper of intelligence, or blankly speak its lack. The very step is to the sensible observer an indication of character, and tells of laggardness, or declares courage and energy. Everything about a manhis dress, his manners, his form, his stature, his gaitshould be studied, if he is to be understood. But after we have done that much, we must look deeper, or in our judgment be liable to miss the mark a mile. A few years since we heard a lecture from one of the most noted phrenologists of the land. After he had finished, he asked the audience to select a man and send him to the platform, that he might examine his head and decide his powers. A certain name was called, and the man responding submitted to the examination. This subject was a splendid looking fellow. His head seemed almost a model, his form was erect and well proportioned; his stature was grand, without being gigantic. The learned doctor examined the bumps, and then said about what I should, had I known no more than he of the case in hand: Ladies and gentlemen, this man has many talents; he might succeed largely in business; I find certain indications of power should he drive one of the learned professions. In short, he is admirably suited to push life itself, turn his abilities in what direction he may. The truth of the matter was, that outside of the single talent for song, the mans abilities were far below mediocre.
Somebody tells the story that Coleridge once dined at the table with a magnificently appearing stranger; his venerable head was ponderous; his bright eyes seemed scintillating with the fires of genius, and the expression of the face suggested large capacity, laboriously suppressed. Coleridge was wild to hear the man speak; he expected his wit to flash and his words to weigh, and his arguments to convince, and his speech to flame in eloquence. At last, lifting his face, he opened his mouth and Coleridge caught eagerly at the words, only to fall back with the shock of disappointment. The first sentence showed the man to be a drone, if not indeed a fool. I suppose none of us who have read Hawthornes Scarlet Letter will soon forget his half humorous portraits of the Old Custom-House Officers. In physique not a few of them were as perfect specimens as the best bred shorthorn, while in mental and spiritual perception they were equally allied to that good stock. Essential manliness, then, is not a question of physical structure or contour. The Apostle Paul would have appeared pitiable, almost contemptible, in the presence of the handsome, yet wayward, Absalom, their physique considered. But only reckon their manhood, and the Apostle to the Gentiles so far out-giants him, that Absalom looks like, and is, a mere dwarf. People who knew Robert Hall, the matchless orator, may have said of him, as some early Christians did of the great Apostle, His bodily presence is weak! But oh, what utterances, and what a man! Elizabeth Barrett Browning, that princess of verse, was the weakest, most frail of human creatures, constantly seeking an atmosphere which she could breathe, and live; yet what a soul she must have had to feel and write what she did!
I would not teach men to underestimate facial beauty. Truly, it is a joy forever. No man can be indifferent to the preeminence of a kingly form. But this is my point: Better be ugly enough to frighten the children from the streets, small enough to be known as The Dwarf, crooked enough to excite the pity of every passer-by, and yet be a man, essentially a man, be a woman, thoroughly a woman, than to be possessed of all beauty and grace in form, whilst lacking in soul and mind. For although man looketh on the outward appearance, the Lord, who seeth best, looketh deeper, looketh on the heart, and therefrom are the issues of life.
Thinking upon the text, yet another lesson is suggested.
POSITION DOES NOT INFALLIBLY DETERMINE POWERS
That Samuel should expect to find in the eldest son the greatest competency for the royal office was natural. If Eliab had been less attractive in person, did he not enjoy a preeminence in age, in experience, and in official station? The oldest boy in a Jewish home was the heir-actual, whilst the younger ones were only heirs-apparent. Besides, it is highly probable that Eliab had shown some military power, and had gained some honors already from war. We are apt to judge mens ability by the station which we find them holding. Oftentimes such judgment comes near the truth, and yet the method is not absolutely reliable. How many we know whose talents fit them for exalted positions that hold lovingly to lower ones for conscience sake. Only a little while ago, I held long converse with one whose present life is a case in point. For years he has clung to a work which returns to him a scanty support, and more than once has refused the higher call. In the course of an afternoon talk he said something like this, I love my work here, and I am willing to make all reasonable sacrifice rather than leave the post. I have felt that my work was of Gods appointment, and as such I delight in it. The position, tis true, imposes some hardships. My meagre salary will not allow me to purchase such books as my soul fairly pants after. The opportunities of travel, with all its advantages, I can seldom enjoy. My domestic life is somewhat straightened by comparative poverty. But do you know, he added, those are not the hardest things to bear; they are incidental to an office which I honor, and they sit lightly upon me. This, however, I count a hardship indeedthe uncharitable judgment of ones fellows who often measure ones ability by the length of ones salary. Such a measurement is as false in the case of many others as it was in that of my friend. It is a mistake sure to be made unless we go deeper than the cloth in our study of men. A small soul cannot understand the spirit of that young man who sacrifices himself daily rather than cripple a business firm which he has learned to love, by leaving it for a higher salary. A narrow mind will not readily believe that a brilliant teacher is stinting himself to save a college from the injury incident to leaving it for halls of greater honor and better pay. The lesser spirits of a congregation are sure to think their pastor stands on the last rung which he could reach in the pulpit ladder. Our own bushel is the measure for all the world, and if we have pushed into it the last dollar within our reach, and the last honor to which we could stretch, we are apt to imagine that every other mans measure holds the same. If there is one thing which the world needs today, and will need tomorrow, it is men; men of larger soul; men of broader mind; men of loftier spirit, men who can give charitable judgment to others, because they have dealt charitably with themselves.
Those who heard a lecture which Col. Geo. W. Bain delivered at Chautauqua many years ago, could not forget an illustration that the gifted speaker used. It was the tale of a young man who once labored in a certain rolling mill. He appeared from the first to be very poor, eating his cold dinner daily from his basket, and sleeping at night on some straw in a little shop. But why he should live so, when his wages were good, was a mystery. He was never known to buy a cigar, or to touch a glass of whisky, and the mill boys decided that he was a miser. On a bright day in autumn the foreman proposed a holiday and a splendid boat ride down the river. He explained that they need only lose two days and be at an expense of two dollars and a half each. Instantly all responded save the cold dinner and straw bed man. He explained his indisposition to go, on the ground that he had neither the money nor time to spare. The shout of Miser! Miser! broke forth from a hundred lips. Lifting his head he said: Gentlemen, will you hear me but a moment, then mock me if you will? I have been an orphan from a child; I have neither friends nor kindred, save a darling sister. Long ago people tried to put her in an asylum, but I begged to keep her instead. At fourteen years she was attacked with sore eyes and was going blind. I heard of a doctor in London who could cure her, and two years ago I sent her there. She is well now, gentlemen, and ready to start home as soon as I can spare the money to bring her and pay the last hundred on the doctors bill. For this I have slept on the shavings and eaten my cold dinners! For this I have submitted to your hard names and scorn! For this I would even die! Now, mob me, if you will. The foreman first broke the silence to say, Here is two dollars for you to help bring her home, and a hundred men followed his example as fast as fingers could give and receive. In a few weeks that brother pressed to his great loving heart the sister of his love. Be careful how you judge mens powers by their positions. The lowliest office may be infinitely exalted when it is held for the sake of love. Look deeper, and learn whether men have hearts or not, for after all, according to God, the hearts the man. We need men who are possessed of hearts! Not hearts of stone, that poverty and wretchedness cannot appeal to; not hearts of indifference that are little concerned whether the world goes to the devil or not; not hearts of selfishness that seek only the good of personal ends; but hearts of flesh pulsing in purest sympathy for every afflicted one; hearts of affection that would sacrifice self to assist another; hearts akin to that speared on Calvary, that throb to love, and break to save. Jesus was plainly dressed; Jesus was not most attractive in form; Jesus held the humblest station among men! Yet Jesus was Gods own Son, because in His bosom beat the great heart of God. Oh, weary soul, press your heart to His, and be revived! Oh, despairing sinner, come stand by Calvary and let a drop from that speared side make you clean! Oh, humble servant, learn the sweetest of sacrifices from Him! Then shall your dress become the garment of holiness; your face shine with the beauty of Heaven, and your humblest station be exalted to the honor of Kings and Priests unto God. For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.
Fuente: The Bible of the Expositor and the Evangelist by Riley
Samuel Anoints David. 1Sa. 16:7-13
7 But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.
8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the Lord chosen this.
9 Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this.
10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these.
11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither.
12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he.
13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah.
10.
Who were Jesses seven sons? 1Sa. 16:10
Eliab was the first to pass before him, and in I Chronicles we learn that Abinadab and Shammah were also sons of Jesse. So were Nethanel, Raddai, Ozem, and David himself. These are listed in 1Ch. 2:13-15. According to 1Sa. 17:12, Jesse had eight sons. This count in Chronicles, which agrees with that in 1Sa. 16:8-12, may be reconciled with the enumeration in 1Sa. 17:12 on the supposition that one of the sons died without posterity, hence he was not listed in the passage in Chronicles.
11.
Who was anointed to take Sauls place? 1Sa. 16:11
Samuel was sent to David. After the seven sons of Jesse had been presented, and the Lord had not pointed out any one of them as the chosen one, Samuel was prompted to ask if these were all. David was absent, having been sent into the field to tend the flock. A full description of his person is given as the narrator tells of his entrance. The adjective ruddy is used at times to denote the reddish color of the hair, which was regarded as a mark of beauty in lands where the hair is generally black. All that is said of him indicates how eminently he was fitted, so far as his looks and his figure were concerned, for the office to which the Lord had chosen him. Along with the anointing, the Spirit of Jehovah came upon David from that day forward.
12.
What did Samuel experience in selecting the one to be anointed? 1Sa. 16:12
Samuel came to Bethlehem and was met by the elders of the city. He sanctified Jesse and his sons. In attempting to find the son God had chosen to anoint king, all seven of the sons of Jesse were brought before Samuel. Having been told by the word of God that none of these seven was the right one, Samuel asked Jesse if these were all of his sons. He was informed that there was one more, the youngest, who was watching over the sheep. Samuel told Jesse to fetch him, and that they would not so much as eat until he had come. When David was brought to Samuel, Samuel was told of God that this was the right one.
13.
Did Davids brothers know he was to be king? 1Sa. 16:12-13
There is nothing recorded concerning any words of Samuel to David at the time of the anointing and in explanation of its meaning, as in the cast of Saul (1Sa. 10:1). In all probability Samuel said nothing at the time, since, according to verse two, he had good reason for keeping the matter secret, not only on his own account, but still more for Davids sake; so that even the brethren of David who were present knew nothing of the meaning and the object of the anointing, but many have imagined that Samuel merely intended to consecrate David as a pupil of the prophets. Immediately following the account of the anointing, we read this brief note, So Samuel arose and went to Ramah. At the same time, we can hardly suppose that Samuel left Jesse and even David in uncertainty as to 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 the other sons know. It by no means follows that because David remained with his father and kept the sheep as before that his calling to be king must have been unknown to him. In the anointing which he had received he did not discern either the necessity or obligation to appear openly as the anointed of the Lord. After receiving the Spirit of the Lord in consequence of the anointing, he left the further development of the matter to the Lord in childlike submission, assured that He would prepare and show him the way to the throne in His own good time.
Fuente: College Press Bible Study Textbook Series
7. Look not on his countenance, or on the height of his stature This seems to be a plain allusion to the external appearance of Saul. 1Sa 9:2. That which chiefly recommended him to the favour of Israel was his size and beauty; but now, in selecting a man after his own heart, Jehovah shows that his divine judgment is based not on external form or comeliness, but on the inner life. David also, however, was of a goodly appearance. 1Sa 16:12.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 300
GOD INSPECTS THE HEART
1Sa 16:7. The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.
WHAT a solemn and awful declaration is this! how interesting to every one of us! The generality, it is to be feared, scarcely think of themselves as in the presence of God: whereas his eye is immediately upon our hearts, inspecting the very inmost recesses of them, and marking every imagination of them with a view to a future judgment. The admonition, though arising out of particular circumstances, is general, and deserves from every one of us the most attentive consideration. The occasion of it was this. God having determined to reject Saul from being king over Israel, and to place on the throne one who should fulfil all his will, commanded Samuel to take a horn of oil, and to anoint to the kingly office one of the sons of Jesse the Beth-lehemite. Samuel, the more effectually to cloke the real object of his mission, was directed to offer a sacrifice at Beth-lehem, and to invite to it both Jesse and all his sons. Eliab, the eldest of the sons, came first before him; and Samuel concluded, from his portly mien and his majestic stature, that he must be the person whom God had ordained to the office: but God rectified his mistake, and told him, that HE did not form his estimate after the manner of men; for men regarded only the outward appearance; whereas he looked on the heart. A similar intimation was given to Samuel in relation to seven of Jesses sons, who passed before him; in consequence of which, David, the youngest, was sent for, and was anointed in the midst of his brethren. There was in his heart what God did not see in the heart of any of his brethren. There were in them many external recommendations; but he was a man after Gods own heart: and to his internal qualities God had respect, in appointing him to the kingdom. Having thus seen the scope of the words as delivered on that particular occasion, we shall proceed to notice,
I.
The truth contained in them
God does inspect the hearts of men
1.
He is qualified to do so
[He is light; and with him there is no darkness at all [Note: 1Jn 1:5.]. His eyes are in every place, beholding the evil and the good [Note: Pro 15:3.]. There is no possibility of going from his presence: if we ascend to heaven, he is there: if we make our bed in hell, behold, he is there also. If we say the darkness shall cover us, the darkness and the light to him are both alike [Note: Psa 139:7-12.]. All things are naked and opened before him, just as the sacrifices, when flayed and cut open, were to the inspection of the priest [Note: Heb 4:13. See the Greek.]. Hell and destruction are before him; and much more the hearts of the children of men [Note: Pro 15:11.].]
2.
He does so
[His eyes run to and fro throughout the whole earth [Note: 2Ch 16:9.]. And not only do his eyes behold, but his eyelids try the children of men [Note: Psa 11:4.]; insomuch that he marks with the utmost precision every imagination of the thoughts of their hearts [Note: Deu 31:21.]. And, to preclude all possibility of mistake, he represents himself as searching the hearts of men [Note: Rev 2:23.], and trying their reins [Note: Psa 7:9.], yea, as pondering their hearts [Note: Pro 21:2.], and weighing their spirits [Note: Pro 16:2.]. This, I say, he does: and it is his exclusive prerogative to do so; as Solomon has told us: Thou, even thou only, knowest the hearts of all the children of men [Note: 1Ki 8:39.].]
3.
He does so with an express reference to a future judgment
[Having ordained a future judgment for the express purpose of manifesting the justice and equity of his procedure, he notes every thing in the book of his remembrance, and will bring every secret thing into judgment, whether it be good or evil [Note: Ecc 12:14.]. There is not a thought or counsel in the heart of any man which he will not then make manifest, in order to pass his judgment upon it [Note: 1Co 4:5; Rom 2:16.]. Nay more, as every evil thought brings with it certain consequences, defiling the soul, hardening the heart, grieving the Holy Spirit, and dishonouring God, so he will hold us responsible for these consequences, as well as for the evil from whence they proceed. And of this he has warned us, saying, I the Lord search the heart; I try the reins, even to give to every man according to his ways, and according to the fruit of his doings [Note: Jer 17:10.].]
Such is the truth declared in our text. Let us now mark,
II.
Its aspect on our future destinies
[We have seen that God had respect to the heart of David, when he appointed him to the kingdom. We are not to suppose that David was by nature better than other men: for he himself says, that he was shapen in iniquity, and that in sin his mother conceived him [Note: Psa 51:5.]. Much less are we to imagine that David was justified before God by any righteousness of his own: for St. Paul assures us, that he was justified solely by faith in Christ, whose righteousness was imputed to him without any works of his own [Note: Rom 4:5-8.]. Nor can any of us hope to be exalted to heaven on account of our own superior goodness: for we are all sinners before God; and, if ever we are accepted of him, we must be accepted in, and through, his beloved Son, being found in him, not having our own righteousness, but the righteousness which is of God by faith in him [Note: Php 3:9.]. Nevertheless, though none will possess the kingdom on account of their own righteousness, none will possess it who have not previously been made meet for it, and are not truly righteous in their own souls.]
This truth being unquestionable, let me now, like Samuel, summon you all to the Sacrifice which is prepared for you in the Gospel; and let me declare which of you God has ordained to the kingdom of heaven.
Who is this that first presents himself before me? He is one possessed of exemplary morality
[Surely, I say, this is the person whom God has chosen. Behold, how decorous his habit! how amiable his deportment! how unimpeachable his character! Doubtless, I must congratulate you as the happy person to whom I am authorized to declare Gods designs of love and mercy.
No, says God: thou hast erred in judgment respecting him: thou admirest him, because of his outward appearance: but I look at the heart: and I command thee to pass him by, because I have refused him. Blameless as he appears, he is not accepted of me, because he is trusting in his own righteousness, and not in the righteousness of my dear Son [Note: Rom 9:31-32.]. He has a form of godliness, it is true; but he is destitute of its power [Note: 2Ti 3:5.]. He is ignorant of his own state before me: he fancies himself rich, and increased with goods, and in need of nothing; whilst, in reality he is wretched, and miserable, and poor, and blind, and naked. He is lukewarm in all that relates to me; and therefore I lothe him, and shall cast him off with abhorrence [Note: Rev 3:15-17.]. He draws nigh to me with his lips; but his heart is far from me [Note: Mat 15:7-9.]. I consider him, therefore, as no better than a whited sepulchre, beautiful without, but full of every thing that is offensive within. His self-righteousness and self-complacency render him odious in my sight; and therefore dismiss him: and proceed.]
Whom is it that I behold advancing next? He is the man, no doubt: for he is one that loves the Gospel of our Lord Jesus Christ
[I am in no fear of erring now. Behold, thou believest in Christ! Dost thou not? And thou regardest him as all thy salvation, and all thy desire. Thou art highly valued, too, in the Church of Christ: thou hast more than mere morality: thou renouncest all confidence in the flesh, and rejoicest in Christ alone, I congratulate
Pause, saith the Lord: thou art deceived again. This is not the man whom I have chosen. He has embraced the Gospel, it is true: but his soul is not upright within him [Note: Hab 2:4.]. He has a name to live, but in reality he is dead [Note: Rev 3:1.]. He has come into the fold: but he climbed over the wall; and is therefore, in my estimation, no better than a thief and a robber [Note: Joh 10:7-9.]. He never came in at the strait gate: he was never truly broken-hearted and contrite: he never fled for refuge to the hope that was set before him: he has taken up religion lightly, and he will renounce it lightly: if tribulation should arise to him on account of the word, he will presently be offended; and in the time of temptation will fall away [Note: Mat 13:21.]. Dismiss him: for he has not the root of the matter in him [Note: Job 19:28; Mat 13:6.]; and therefore is none of mine.]
Now then, I trust, I cannot err: for he whom I now see has long made an honourable and consistent profession of religion
[I think I have long seen thee a regular attendant on the house and ordinances of God. I have long seen thee a supporter of the Gospel, and a friend of all who profess it. Thou hast withstood many a storm of temptation and persecution; and hast maintained a good profession before many witnesses. Of thee, therefore, I can have no doubt. Draw nigh, and receive the tokens of Gods favourable acceptance.
But what do I see here? What! Lord, am I deceived again? Yes; thou still art attracted too much by the outward appearance. He is not the man whom I have chosen. He has left his first love [Note: Rev 2:4.]: he is a backslider in heart, if not in act; and therefore shall be filled with his own ways [Note: Pro 14:14.]. See what a hold the world has upon him; and how all the seed that has been sown in his heart, is choked, so that he brings forth no fruit to perfection [Note: Luk 8:14.]! He gives me but a divided heart, and therefore cannot be accepted of me [Note: Hos 10:2.]. He once embraced my covenant; but he was not steadfast in it; his heart was never right with me [Note: Psa 78:8; Psa 78:37.]: he never followed me fully. He says he is a Jew; but he lies [Note: Rev 3:9.]: for he is not a Jew, who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God [Note: Rom 2:28-29.].]
Beloved Brethren, it is not in the power of man to point out, with certainty, which of you shall inherit the kingdom of God. It is probable enough that there is some obscure David, unthought of by man, yet chosen of God, and through grace endued with that integrity of heart, which many, who make a figure before men, are destitute of, and who, though last in mans esteem, shall be first in Gods.
But, as the event can be determined ultimately by God alone, let me entreat you all,
1.
To examine carefully your own hearts
[This we are commanded to do; and we should do it with all imaginable fidelity and care. We should not, however, rest in our own endeavours, but should entreat of God to search and try us, and to see whether there be, unperceived by ourselves, any wicked way in us, and to lead us in the way everlasting [Note: Psa 139:23-24.]. Desperate is the deceitfulness of the human heart: who can know it? There are thousands who think themselves to be something, when they are nothing [Note: Gal 6:3.]. Remember, I pray you, not to be too confident of your own state: but, after the strictest search, adopt the modest diffidence of St. Paul, and say, Though I know nothing by myself, yet am I not thereby justified: but He that judgeth me is the Lord [Note: 1Co 4:4.].]
2.
To give yourselves unreservedly to God
[This is the very improvement which David himself, in his dying counsels to Solomon, teaches us to make of this subject: Thou, Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts [Note: 1Ch 28:9.]. God requireth truth in the inward parts [Note: Psa 51:6.]: nor will he accept any, who are not, like Nathanael, Israelites indeed, and without guile [Note: Joh 1:47.]. Remember, a kingdom is at stake; and not an earthly kingdom, that shall soon pass away, but a kingdom that shall be possessed for ever. Bear in mind, too, that whomsoever you deceive, you cannot deceive God: and that, whatever you may judge respecting yourselves, or others may judge of you, Gods sentence, and that alone, will stand [Note: Jer 44:29.]: for not he that commendeth himself shall be approved; but he whom the Lord commendeth [Note: 2Co 10:18.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“Look not on his countenance, or on the height of his stature.” 1Sa 16:7 .
Men are always doing this: hence they become the victims of appearances. A man has only to be good-looking in order to win the confidence of many people; they think that so fair an exterior must represent an interior worthy of itself. In the estimation of God height is nothing, formal beauty is nothing; the man is within and not without, and not until his spiritual qualities have been tested, can it be known what the man really is. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” Here is an irony which ought to be intolerable to us, namely, that there should be an infinite discrepancy between the outward appearance and the heart: one would suppose that what a man was in his heart he would be also in his countenance. The poet has told us of a villain with a smiling cheek, “a goodly apple rotten at the core.” When the work of Christ is done in the soul, the result will report itself in the face and manner and voice, in every uplifting of the hand, and in every expression of the eye. There may not indeed be formal beauty, but there will be an expression which testifies as to the indwelling and the inworking of God. Many men hold their places in society today, simply because they are of fair countenance or of lofty stature. Time is against all such men; events are never finally in their favour; there comes a period when merely formal beauty is dismantled, and moral ghastliness is revealed in all its reality and sadness; there comes also a time when the despised and rejected, men without form and comeliness, show that they have beauty of heart, dignity of mind, and that they belong to the very aristocracy of heaven.
Fuente: The People’s Bible by Joseph Parker
1Sa 16:7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for [the LORD seeth] not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.
Ver. 7. Because I have refused him. ] Licet primogenitum, pulchrum, et procerum. All these are but as ciphers to God, which signify nothing without some figure set before.
For man looketh on the outward appearance.
But the Lord looketh on the heart.
a Baron., Annal. Antonin., tit. x. cap. 9.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD seeth. These words correctly supply the Ellipsis (App-6.), from the Septuagint
man= ‘adam. App-14.
seeth = looketh to.
looketh on = looketh to.
heart. Compare 1Ch 28:9. Psa 7:8. Jer 11:20; Jer 17:10; Jer 20:12.
Fuente: Companion Bible Notes, Appendices and Graphics
Look not: 1Sa 9:2, 1Sa 10:23, 1Sa 10:24, 2Sa 14:25, Psa 147:10, Psa 147:11, Pro 31:30
seeth not: Job 10:4, Isa 55:8, Isa 55:9, Luk 16:15, 1Pe 2:4, 1Pe 3:4
looketh: Joh 7:24, 2Co 10:7, 2Co 10:10
outward appearance: Heb. eyes
on the heart: 1Ki 8:39, 1Ch 28:9, 2Ch 16:9, Psa 7:9, Psa 139:2, Pro 15:11, Pro 16:2, Jer 11:20, Jer 17:10, Jer 20:12, Act 1:24, Heb 4:13, Rev 2:23
Reciprocal: Gen 48:17 – displeased him Deu 1:17 – shall not Jdg 7:4 – I will 1Sa 16:12 – of a beautiful countenance 1Sa 17:28 – I know 2Sa 7:3 – all that 2Sa 7:20 – knowest 1Ch 17:2 – Do all 1Ch 17:18 – thou knowest 1Ch 29:17 – triest the heart 2Ch 1:11 – this was 2Ch 25:2 – but not Job 9:32 – not a man Psa 45:13 – all glorious Psa 51:6 – inward Pro 21:2 – the Lord Pro 24:12 – doth not he that Ecc 12:1 – Remember Isa 11:3 – and he shall not Zec 7:6 – did not ye eat for Mat 23:28 – ye also Joh 2:24 – because Joh 4:24 – must Joh 8:15 – judge Joh 8:16 – yet Act 15:8 – which Rom 2:29 – which 1Co 4:3 – it is
Fuente: The Treasury of Scripture Knowledge
1Sa 16:7-8. The Lord said unto Samuel By a secret inward suggestion. Look not on his countenance All have not a noble spirit who have a noble aspect, as appeared by Saul; which should have prevented Samuels concluding so hastily from Eliabs appearance that he was the person whom God had chosen. Neither hath the Lord chosen this God suggested to him, as he did concerning the former that this was not the man of his choice.