5<\/strong>. sanctify yourselves<\/em> ] By the usual ceremonial purifications, such as washing the body and clothes, the outward symbols of spiritual preparation. See Gen 35:2<\/span>; Exo 19:10<\/span> ff. The Sept. adds, “and rejoice with me this day.”<\/p>\n And he sanctified<\/em>, &c.] In the case of Jesse’s family Samuel super-intended the necessary purification himself. This gave him the opportunity of a private interview with them in Jesse’s house, at which David’s anointing took place. The sacrifice appears to have followed afterwards.<\/p>\n Verse 5<\/span>. Sanctify yourselves<\/B><\/I>] Change your clothes, and wash your bodies in pure water, and prepare your minds by meditation, reflection, and prayer; that, being in the spirit of sacrifice, ye may offer acceptably to the Lord.<\/P> <\/p>\n Sanctify yourselves; <\/B>prepare yourselves in the manner expressed, Exo 19:14<\/span>,15<\/span>. <\/P> To the sacrifice, <\/B>Heb. in the sacrifice<\/I>, i.e. join with me in this act of worshipping God, and offering this sacrifice, thereby to give thanks for the blessings you have received from him, and to pray for what you want. It seems evident fiat there was something peculiar in Jesses invitation. For, first, Both he and his sons were invited, whereas the others are only invited for their own persons. Secondly, The different phrase here used, that he sanctified these<\/I>, when he only bade the other sanctify<\/I> themselves, argues a singular care and agency of Samuel in their sanctification; (unless we should say, He sanctified them<\/I>, is no more but that he caused them to be sanctified<\/I>; that is, these in particular amongst others;) which makes it probable that the rest were only to join with him in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifice; which feast is here called a sacrifice, as it is above, 1Sa 16:3<\/span>. And the only inconvenience of this interpretation is, that the word sacrifice is taken in different senses in the same verse, which is no unusual thing. See Mat 8:22<\/span>. And this difference may possibly be intimated by the differing prepositions prefixed to the same word, the first being bazzabach<\/I>, and the latter lazzabach<\/I>. Howsoever, that only Jesse and his sons were present at the feast may seem probable, from Samuels design of privacy, and from the following relation. <\/P> <\/p>\n 5. sanctify yourselves<\/B>by thepreparations described (Exo 19:14<\/span>;Exo 19:15<\/span>). The elders were tosanctify themselves. Samuel himself took the greatest care in thesanctification of Jesse’s family. Some, however, think that theformer were invited only to join in the sacrifice, while the familyof Jesse were invited by themselves to the subsequent feast.<\/P><\/p>\n And he said, peaceably I am come to sacrifice unto the Lord<\/strong>,…. Which he could say with truth, it being one end of his coming, though not the only one for which he came, and which he was not obliged to tell:<\/p>\n sanctify yourselves, and come with me to the sacrifice<\/strong>; prepare themselves for it, which was done by washing their garments, c. and then attend with him, and assist him in the sacrifice:<\/p>\n and he sanctified Jesse and his sons, and called them to the sacrifice<\/strong> he ordered them to sanctify themselves; he distinguished them from the rest of the inhabitants, and invited them to partake of the feast, the remainder of the peace offerings.<\/p>\n (5) Peaceably: I am come to sacrifice.<\/strong>The answer at once re-assured the villagers. He had simply come to perform the usual rite of sacrifice among them. The reasons of his coming were unknown, but his mission was one alone of blessing. There was nothing unusual in his sanctifying Jesse and his sons. This was evidently the principal family in the place, and the village sheik and his sons would be the fittest persons to assist in preparing for, and then carrying out, the sacrificial rites.<\/p>\n 5<\/strong>. <\/strong> I am come to sacrifice <\/strong> A purpose the same as that which led him to the city were he first met Saul. See notes on 1Sa 9:6<\/span>; 1Sa 9:12<\/span>. <\/p>\n Sanctify yourselves <\/strong> According to the directions of the law, by change of clothes, washings, and abstinence. See Exo 19:10-15<\/span>. <\/p>\n Jesse and his sons <\/strong> For these particularly the sacrifice was intended, and it is probable, from the acts and words of Samuel on this occasion, that he privately informed Jesse of his object to anoint one of his sons, but it nowhere appears that Jesse was informed of David’s royal destiny. Though the prophet may have told him of his purpose to anoint one of his sons, he did not acquaint him with the object of that anointing, but left it for the developments of providence to show.<\/p>\n 1Sa 16:5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.<\/p>\n Ver. 5. I am come to sacrifice unto the Lord.<\/strong> ] This prophets might do, either upon occasion, or without, for the blessing and comfort of certain places and cities. See 1Sa 9:12<\/span> . <\/p>\n <\/p>\n Sanctify yourselves.<\/strong> ] By washing your garments; Exo 19:14-15 but especially your hearts: Isa 1:16 prepare yourselves both legally and spiritually. <\/p>\n <\/p>\n And called them to the sacrifice.<\/strong> ] And to the feast that followed the sacrifice with part of the peace offering, kept, likely, at the house of Jesse.<\/p>\n Jesse and his sons. He had eight sons and two daughters, Zeruiah (mother of Abishai, Joab, and Asahel) and Abigail (mother of Amasa). David is the eighth here (verses: 10, 11), but called the seventh in 1Ch 2:15. One son must have died shortly after this, or been the son of a concubine, or died without issue and so not reckoned in the genealogy. Samuel is history, Chronicles is genealogy. <\/p>\n sanctify yourselves: Exo 19:10, Exo 19:14, Exo 19:15, Lev 20:7, Lev 20:8, Num 11:8, Jos 3:5, Jos 7:13, 2Ch 30:17-20, Job 1:5, Psa 26:2-6, Joe 2:16, 1Co 11:28 <\/p>\n Reciprocal: 1Ki 2:13 – Comest Zep 1:7 – bid Joh 11:55 – to purify Act 5:13 – of<\/p>\n 1Sa 16:5. I am come to sacrifice unto the Lord That was one intention of his coming; and though there was another, namely, to anoint one of Jesses sons to be king, he was not bound to declare it. For where there are two ends of any action, a person may, without any injury to truth, declare the one and conceal the other. Thus Moses did when he told Pharaoh they must go and sacrifice to God in the wilderness; but suppressed their intention to march to the land of Canaan. This is set in a clear light by Dr. Waterland: As to Samuel pretending a sacrifice, it was a just pretence, and a true one; for he did offer sacrifice, as God had commanded him, 1Sa 16:5. And what if he had a further intention? was he bound to declare all he knew, or to disclose to every man the whole of his errand? Secrecy is of great use in all important business; and the concealing one design by going upon another, to prevent giving offence, or doing other worse mischief, is as righteous and as laudable a practice as the drawing a curtain to keep off spies. The making one good design the cover for a better is doing two good things at once; and both in a proper way; and though men have been blamed, and very justly, for using acts of religion as a cloak for iniquity, yet I have never heard that there could be any thing amiss in performing one act of obedience toward God in order to facilitate the performance of another. See Scrip. Vind., p. 95.<\/p>\n He sanctified Jesse and his sons It seems evident that there was something peculiar in Jesses invitation. For, first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the others sanctify themselves, argues a singular care of Samuel in their sanctification. Which makes it probable that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices.<\/p>\n And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice. 5. sanctify yourselves ] By the usual ceremonial purifications, such as washing the body and clothes, the outward symbols of spiritual … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 16:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7612","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7612","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7612"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7612\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7612"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7612"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7612"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"