13<\/strong>. in the midst of his brethren<\/em> ] This can only mean “in the presence of his brethren.” As in the subsequent history they do not seem to have any idea of their brother’s high destiny, the true significance of the act appears to have been concealed from them. Whether it was made clear even to Jesse and David himself may be doubted. They may have supposed that Samuel had selected David for a pupil in his prophetic school. See 1Sa 19:18<\/span> ff.<\/p>\n the spirit of the Lord came upon David<\/em> ] As upon Saul at the first (1Sa 10:6<\/span>). For “came upon” see note on 1Sa 11:6<\/span>. The special supernatural preparation for his office began from that hour.<\/p>\n David<\/em> ] The name means “beloved” or “darling,” and was probably given to him as the youngest of the family.<\/p>\n The Spirit … came upon David – <\/B>The exact phrase used of the Judges and Saul. See 1Sa 10:6<\/span>, note; Jdg 3:10<\/span>, note; Jdg 6:34<\/span>, note; Jdg 11:29<\/span>, note; Jdg 14:18<\/span>, note; Jdg 15:14<\/span>, note.<\/P> <\/p>\n 1Sa 16:13<\/span><\/p>\n The Spirit of the Lord came upon David from that day forward.<\/em><\/p>\n<\/p>\n From that day forward<\/strong><\/p>\n From whatever side we view the life of David, it is remarkable. It may be that, Abraham excelled him in faith; and Moses in the power of concentrated fellowship with God; and Elijah in the fiery force of his enthusiasm. But none of these was so many-sided as the richly-gifted son of Jesse. But in all he seemed possessed of a special power with God and man, which could not be accounted for by the fascination of his manner, the beauty of his features, the rare gifts with which his nature was dowered, or the spiritual power which was so remarkable an attribute of his heart. The Spirit of the Lord came mightily on David from that day forward.<\/p>\n The secular gifts of the Holy Ghost<\/strong><\/p>\n It is not necessary to state that the gifts of the blessed Spirit have always been holy and good; but it is important to observe that they differ in the two Testaments. In the new covenant they are bestowments of grace and spiritual powers; but in the older prominence is given as well to secular gifts–skill for the craftsman, courage for the soldier, and statesmanship for the ruler. It is greatly wise to take this wider view of the Spirits work as seen in the world as well as in the Church, in the more secular gifts of the great men of old time as well as the spiritual gifts of the holy apostles and prophet. In Illustrating the secular gifts of the Holy Ghost, and the value of inspiration in common life, this discourse will deal with three eventful periods of Old Testament, end shew how apposite were the bestowments of the Spirit.<\/p>\n 1. <\/strong>The first period gives an example of inspiration in the world of art. In the wilds of Sinai Moses received the command to build the tabernacle, and to prepare the vessels for holy ministry; the voice Divine saying with much impressiveness: See that thou make all things according to the pattern showed to thee in the mount. The Jews alarmed that an ark of fire and a table and lamp stand of fire came down from heaven to Moses as patterns, and that Gabriel, clothed as a workman, showed Moses how to make them. But this is a needless and clumsy invention; nor can we think of the gentle presence-angel descending to earth in the guise of a grimy Vulcan. Comparing this commission with that given to David, we find the true interpretation: All this the Lord made me understand in writing by His hand upon me, even all the works of this pattern. But the task of embodying the types shown to Moses fell to humbler minds and hands. Gods Where art thou? seldom fails to bring out the man for His service; and in this case it drew out of obscurity the first sod only great artist that Israel ever produced; and the name and effigy of Bezaleel, the son of Uri, appear on the Albert Memorial in Hyde Park among the greatest sculptors and painters known to fame. It is remarkable that the inspiration of Bezaleel is mentioned most clearly and fully three times over, more emphatically than that of any man in the Scriptures. Statuary was not permitted in Israel until the days of contact with the Assyrians, and so one department of art was excluded; but in the very varied work connected with the construction and ritual of the tabernacle there was scope enough for the large inspiration of the great artist. What a striking witness to the existence of the religiousness of true work lingers among us in the common word calling–a mans daily task regarded as a Divine appointment! The builders of our ancient minsters have long commended this spirit to later times; and in such truth and patience Bezaleel wrought his holy task. It may be that an undesigned proof of the religious spirit of this artist is to be found in the chapter following the account of his call and equipment. When the people madly cried, Up, make us gods, the too compliant Aaron, who lacked not the family genius, was ready for the task; and when the moulded calf was brought forth, it was he who gave it the finishing touches with a graving tool. Is it not natural to ask how it came to pass that his nephew Bezaleel was not employed in this shameless violation of the first commandment? Is it not fair to conclude that he firmly declined to debase his gifts in such a service, and that, like the Hebrew confessors of an after time, he refused to bow down to the golden image? The gifts of the worlds greatest artists have been consecrated to the service of the Church, and he who would see their highest proofs of genius must visit the noble temples of Christendom. Shall we deny a Divine inspiration to these men? It is said of the Spanish painter, Juan Joannes, that he first received the sacrament before commencing any great work; of Fra Angelico, that he never put his brush to the canvas without kneeling on the floor of his cell to ask help of God; of John of Fiesola, that all his tasks were inspired by religion, and in earlier days Paulinus of Tyre was called the second Bezaleel. Nor have the evangelists of art ceased from among men. The pictures of Holman Hunt and Noel Paten have touched thousands whom a sermon flies. Let us own that the worlds of science and of art are both revealed and ruled by God, and let us pray for the artist as well as the preacher, that he may be so touched by the simple story of Bethlehem and the pathos of the cross, and so moved by the Holy Ghost, that he may in turn move the hearts of multitudes.<\/p>\n The peace of heaven is theirs, that lift their swords<\/p>\n In such a just and charitable war.<\/p>\n Young in years, but in sage counsel old,<\/p>\n Than whom a better senator neer held<\/p>\n The helm of Rome.<\/p>\n Without irreverence we may believe that the Divine call which drew David from the sheepfolds to guide the destinies of his country, brought forth that poor country lad from the far wilds of the west, and made him the occupant of the White House, that he might do that deed of glory which sheds undying lustre on his rule–the freeing of the slave. (R. Butterworth.<\/em>)<\/p>\n<\/p>\n Man-building<\/strong><\/p>\n Emerson says, the main enterprise of the world, for splendour and for extent is the upbuilding of a man. Of that enterprise, David, the son of Jesse, the victor of Goliath, the King of Israel, and the Poet of Humanity, is one of the most signal and fruitful examples. It is difficult, if not impossible, to find his peer. David is not only the topmost man of his century, but also the climax of the best life of the chosen people of God, the consummate flower of the religion of Moses in its best days. Hence, with a full recognition of his place in the building up of the life of men the Hebrew annalists record his career with a fulness of detail, warmth of colour, and rapture of feeling, that belong to no other biography of the ancient Revelation; as that we know the darling of Israel as well as we know General Gordon, and better than we know the Apostles Paul and John; as well as we know St. Augustine from his Confessions and sermons, and far better than we know Socrates from the reports of Xenophon and the dialogues of Plato. It is the real humanness of David that wins all hearts, and perpetually renews his influence in the thought and life of the world. It is David, the man, the young man, the man in the making, that fixes our gaze. He is not a priest exciting a momentary curiosity by superb attire and solemn acting, or kindling awe by an assumed mastery of the secrets of the invisible world. He is not a prophet, starting up out of the desert sands, like the Bedouin Elijah before Ahab, and terrifying us into submission. Nor, indeed, is it his kingly greatness and courtly magnificence that holds us spellbound in his presence. Nor again, is it his physique that gains upon us. It is rather that we see in him one of our very selves, a man springing from the people, sharing their lot, and bearing their misfortunes; but battling on, and still on, using as his strongest weapon that true trust in a spiritual God which is within every mans grasp, and of which he never relaxes his hold. What then is the full tale of this mans upbuilding? How was he put together?<\/p>\n 1. <\/strong>Remember first, man is a spirit. We know him as body, as we know electricity by a shock from a battery or a message from a distant friend, or as we know chemical force by its effects. But the body is only the wire along which the spiritual electricity runs, the case in which the actual watch ticks, the pipes and reeds through which the soul of the organist thrills us, the cage in which the bird sings, the tent in which the man dwells. The man is not in the till but in the character, not in the nerve but in the conscience, not in the sense but in the regal will, not in the outward appearance but in the heart.<\/p>\n 2. <\/strong>Remember next, that which is born of the flesh is flesh. Spirit builds spirit. Soul makes soul. Man does not live by bread alone–he cannot live without it, but he does not live the life of a man by it, but by every word that proceedeth out of the mouth of God. Standing in full view of these eternal principles you are not surprised that the Hebrew historian, with an exuberant enthusiasm and an unquestioning assurance, accounts for David–for all he was and all he did–by the simple and comprehensive statement, the Spirit of the Lord came upon David from that day forward–came decisively and clearly, and continued to come with character-building energy for evermore. With similar prominence does this fact bulge in all Davids references to himself. Thy humility, i.e.<\/em>, Thy condescension, Thy eagerness to dwell in the heart that is contrite, to guide the spirit that looks for Thy leading, to give strength to those that fight for Thee, to reward all those who serve Thee–this hath made me great. But decisively and fully as this exposition of the upbuilding is given in the Hebrew Scriptures it does not content us. We still ask for light as to the way along which the universal Spirit of God came to, and took possession of him, the method by which the diverse materials of his nature were completed into a spiritual and vital unity, and the processes used in raising them to their maximum of energy and serviceableness. The anointing of David was not only the designation of a successor to Saul; it was also the crowning and perfecting of the long influence of Samuel on Davids heart and character. Josephus suggests that as the consecrating oil bathed the flowing locks and fell on the garments of the lad, the prophet whispered his kingly destiny in his ear, and so set his whole soul aflame with Divine ambitious, far-reaching yearnings, and oppressive and goading solicitudes. Certainly such Divine whispers have often been heard from human lips. Does not Hugh Miller fix the moment, as one of mental regeneration is which he was roused to the consciousness of the possession of a power superior to that required in shaping stones? Did not Henry Martyn start on a new and higher career after he had been made aware of his possibilities, and inspired by a friend to say, I verily think I may do something, and I will set about it? Were not the germs of the new life infused into Saul of Tarsus as he gazed on the angelic patience and undying devotion of Stephen, the first of Christian martyrs? It is Gods law. He does not dispense with the human, He uses it. Man is saved by man. The Incarnation and the Cross are the type and pattern of all life, and of all ministry, and of all progress. God flows through man to man. Samuels anoint Davids. (J. Clifford, D. D.<\/em>)<\/p>\n Verse 13<\/span>. The Spirit of the Lord came upon David<\/B><\/I>] God qualified him to be governor of his people, by infusing such graces as wisdom, prudence, counsel, courage, liberality, and magnanimity.<\/P> <\/p>\n In the midst of his brethren:<\/B> according to this translation, his brethren were present at this act, and knew that David was anointed king. But this seems, to some, neither consistent with Samuels design of secrecy, nor with Eliabs scornful words concerning him after this, 1Sa 17:28<\/span>. But to this others reply, that Davids brethren saw Davids unction, but did not particularly understand that he was anointed to the kingdom; but were only told by Samuel at he was anointed to some great service, which hereafter they should know, but at present it was fit to be concealed. Thus Jesse only and David understood the whole business, and his brethren were able to attest to that act of Samuels anointing him, which, with other collateral evidences, was abundantly sufficient to prove Davids right to the kingdom, if need should be. And this seems fairly to accord and explain the matter. But the words may be otherwise translated out of the Hebrew, that he anointed him out of the midst of his brethren<\/I>, i.e. he selected him from amongst the rest of his brethren to be king; as Christ is said to be raised from the midst of his brethren<\/I>. And whereas the Hebrew word is bekereb, in the midst<\/I>, not mikkereb, out of the midst<\/I>; it is confessed that the preposition beth, in<\/I>, is oft used for min, of<\/I>, or out of<\/I>, as hath been formerly showed by many instances; and so it may be here. And further, the place may be thus rendered, that Samuel anointed him<\/I>, being taken out of the midst of his brethren<\/I>; and so these words may be added, to signify that Samuel took him out from the rest of the company, and privately anointed him; Jesse only being present at the action. And thus there is an ellipsis of a verb or particle, which is frequent; as Gen 12:15<\/span>, The woman was taken<\/I> (i.e. was taken<\/I> and carried) into Pharaohs house<\/I>; and many such places. <\/P> The Spirit of the Lord came upon David from that day forward<\/I>, i.e. he was immediately endowed with extraordinary gifts of Gods Spirit, as strength, and courage, and wisdom, and magnanimity, and other excellent qualities, which fitted him for and put him upon noble attempts; for which he presently grew famous, even whilst he lived a private life. See below, 1Sa 16:18<\/span>; 17:34<\/span>, &c. <\/P> <\/p>\n 13. Then Samuel took the horn ofoil, and anointed him<\/B>This transaction must have been strictlyprivate.<\/P><\/p>\n Then Samuel took the horn of oil<\/strong>,…. Out of his pocket, which he brought along with him by the direction of God:<\/p>\n and anointed him in the midst of his brethren<\/strong>; not in the presence of them, they sitting around, or standing by and seeing the ceremony performed; which is not consistent with the secrecy with which Samuel was directed to manage this affair, and which was necessary to observe, to keep it from the knowledge of Saul; and with Eliab’s treatment of David afterwards, who would never have addressed him in the manner he did, had he known that he was anointed king, 1Sa 17:28<\/span> but the sense is, according to Kimchi and Abarbinel, that he was selected out of them, and separated from them, and privately anointed by Samuel, and at most only his father Jesse present; wherefore some observe, that the words may be rendered, “anointed him from the midst of his brethren” h; that is, he took him apart from them, and anointed him:<\/p>\n and the Spirit of the Lord came upon David from that day forward<\/strong>; not as a spirit of grace and holiness, which probably had come upon him before this time; but a spirit of prophecy, as did on Saul after his unction; and which particularly showed itself in music and poetry, in which he immediately became very eminent, and he was taken notice of for it, and which was the means of bringing him into Saul’s court; and a spirit of wisdom and prudence, in civil as well as in sacred things; and a spirit of fortitude, as the Targum, of strength of body, and courage and valour of mind; whereby he was enabled to encounter with the lion and bear, and get the mastery of them; which, with all other gifts of the spirit fitting him for government, he was now endowed with, and which continued with him:<\/p>\n so Samuel rose up and went to Ramah<\/strong> his native place, and where he resided; that is, after the festival of the peace offerings, to which Jesse and his sons were invited; for the anointing seems to be before that.<\/p>\n h So Pool, Patrick, &c.<\/p>\n CRITICAL AND EXPOSITORY NOTES<\/strong><\/p>\n 1Sa. 16:13<\/span>. Then Samuel took the horn of oil<\/strong>, etc. 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 case of Saul (1Sa. 10:1<\/span>). In all probability Samuel said nothing at the time, since, according to 1Sa. 16:2<\/span>, he had good reason for keeping the matter secret, not only on his own account, but also for Davids sake; so that even the brethren of David, who were present, knew nothing about the meaning and object of the anointing, but may have imagined that Samuel merely intended to consecrate David as a pupil of the prophets. 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. (Keil.)<\/em> And the Spirit of the Lord came upon David.<\/strong> The youth entered upon a new stage in the development of his inner life which was wholly consecrated to God. The rich talents wherewith he was endowed from his birth received on all sides fresh unfolding. The law, the holy records of the books of Moses, in which he had been instructed from his earliest years, opened themselves to his enlightened eyes more and more. The peaceful stillness of nature amid which, tending his fathers flocks, he spent his days, and often, also, the mild, starry nights, favoured his penetration into the secrets of the Divine revelation. His heart, moved and directed from above, already poured itself out in sacred song and poem, which he sang to the accompaniment of his harp, to the praise of that God before whom, from his childhood, he had learned to bow the knee; and it may well be assumed that even then, amid that rural loneliness, psalms streamed forth from his heart, such as the eighth, which overflows with adoring wonder at the condescension and grace with which the glorious Creator of heaven and earth has concerned Himself with frail man. (Krummacher.)<\/em><\/p>\n 1Sa. 16:14<\/span>. An evil spirit from the Lord.<\/strong> This spirit is, according to the narrative, not the condition itself of gloomy melancholy and torturing anguish, but an objective power which produced it. It is a wicked spiritual power, which came upon him as the opposite of the good holy spirit which he once possessed, and goaded him to rage and madness, finding its occasion in the conflict within his soul, and in the passionateness of his nature, which, after the spirit of the Lord left him, was unbridled. It came on Saul from the Lord;<\/em> that is, the Lord gave him over to the power and might of this spirit as punishment for his disobedience and defiant self-will. (Erdmann.)<\/em><\/p>\n 1Sa. 16:18<\/span>. A mighty valiant man<\/strong>, etc. Davids reputation for courage, etc., was already very great. Doubtless since the Spirit of the Lord came upon him his natural qualities and powers had been greatly enhanced. His feat of killing the lion and the bear (1Sa. 17:34<\/span>; 1Sa. 17:36<\/span>) had been performed, like Sampsons feats of strength, under the same supernatural influence, and was probably more or less known. (Biblical Commentary.)<\/em><\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>1Sa. 16:13-18<\/span><\/em><\/p>\n SAUL AND DAVID<\/p>\n I. Both the Spirit of God and the agents of Satan seek congenial soil for their operations.<\/strong> When the Spirit of the Lord came upon David, He found a heart prepared to receive His influence and to profit by it. David had already yielded himself up to those ordinary influences of the Holy Spirit which come to men in general, and he was therefore capable of receiving and being blest by a special outpouring of that same gracious and sanctifying power, to fit him for a sacred office and a special work. Those who have received into their minds the elementary principles of a science, or the rudiments of a language, possess a basis upon which a teacher may lay other truths concerning the same science or language; and so the pupil who has diligently mastered the alphabet of any branch of knowledge is the one most likely to be rewarded with further instruction. So the man who has profited by the spiritual light which has been already afforded him is in the way to receive a further revelationhe who has opened his heart to receive the teachings of Christ which have been given him has a basis upon which the Spirit of God can operate to his further enlightenment. The ingenuous confession of Nathaniel (Joh. 1:40<\/span>) showed that he was fit to receive greater knowledge, and to be made acquainted with greater and more glorious truths concerning Christ and His Kingdom; and hence the Saviours promise: Thou shalt see greater things than these<\/em> (Joh. 1:50<\/span>). The confession of Peter in Csarea Philippi (Mat. 16:16<\/span>) showed that he had mastered the first lesson in connection with the Kingship of Christ; and because he thus gave proof of having made good use of the evidence concerning his Divine Master which had already been given him, he was permitted to receive more and more, and at last to be an eyewitness of His Majesty when He received from His Father honour and glory in the holy mount<\/em> (2Pe. 1:16-17<\/span>). If Peter and his brother Apostles had not already yielded themselves up to the teachings which flowed from the every-day manifestations of their Lord, we may be sure they would not have been permitted to receive the higher revelation of His transfiguration. So was it with David. The Spirit of God found in him a basis upon which to raise a superstructure of such a character as would fit him to be a worthy ruler of the chosen people, and a type of Him who should hereafter rule the whole Israel of God (Mic. 5:2<\/span>). Saul also had been wrought upon by the Spirit of God, but although he had thereby become intellectually stronger and more fit for the kingly office, the more blessed and sanctifying influences of that Holy Spirit had found no receptive soil upon which to operate. His heart was like the rocky ground of our Lords parable, where the few plants which sprung up soon withered away because they had no root (Mat. 13:6<\/span>); and the powers of evil never leave such a heart untenanted. When a man resists the Holy Ghost as Saul did, He ceases at length to strive with him, and the Evil One, finding the house empty, sends his agents to take up their abode there, and so the last state of that man is worse than the first (Luk. 11:26<\/span>).<\/p>\n II. The powers of evil are under Divine rule.<\/strong> A monarch has under his sceptre not only those obedient subjects who find their truest freedom in observing the statutes of the realm, but also the lawless and disobedient who yield him no willing service. Yet this latter class do serve by compulsionas criminals and prisoners they may be used to do work which the free citizen could not do so well, and so they also may unwillingly render service to the king. So the powers of evil are subjects of the King of kings as truly as the angels of light; and although they are rebels against His righteous rule, they can do nothing without His permission, and sometimes in following the dictates of their own evil natures they undesignedly fulfil Gods purposes. This was remarkably the case in the experience of Job. Satan could only distress and afflict Job by Divine permission, and while he seemed to be only working out his own evil intentions, he was really fulfilling a Divine purpose towards a godly man. And the spirits of darkness are also made instruments of Gods chastisement, especially in relation to men who are in rebellion against Him. We can conceive that this terrible but necessary work in a world of sinners could not be done by a good angel as it can be done by a fallen and malignant spirit; this we know from the teaching of Scripture in this passage, and in others, that God does so over-rule the malignity of evil spirits and evil men as to make them executioners of His judgments upon other sinners. The evil spirit which now troubled Saul was from the Lord in the sense that it was permitted to be an instrument of chastisement for his disobedience.<\/p>\n III. Even when God chastises for disobedience, He leaves some influences within reach of the offender to modify the punishment.<\/strong> Saul was not wholly forsaken of God while he was not wholly forsaken of men, for men are that to us, and no more, than God permits them to be (Henry)<\/em>. Saul, a prey to his own evil passions, and to the malice of his spiritual adversary, could hardly have been at this time a good master or a man calculated to attract friends, yet there were those still around him who were sorry for him in his affliction, and who were anxious to alleviate his suffering. And so it is generally. When men, by a course of wilful transgression of Divine laws have brought upon themselves the penalty of mental or physical suffering, some kindly heart and hand is permitted by God to be moved in their behalf, and human sympathy and help lessens in some measure the weight of the deserved chastisement.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n 1Sa. 16:13<\/span>. Here was the sign that all the inward discipline and preparation of David had an object, another object than merely to make him a faithful keeper of sheep, or even a wise and righteous man. But a Divine sign is not a mere ceremony. It would be deceitful and insincere if there were not a present blessing denoted by it, the communication of an actual power to fit the man for tasks to which he has not hitherto been appointed. From that day forward there was a power within David stirring him to thoughts and acts which connected him directly with Israelites, with human beings. There is a time in mens lives, before they enter upon some great work to which they have been consecrated, a time when they are permitted to look back upon the years which they have already past, to see them no longer as fragments, but as linked together, as having a Divine purpose running through them which makes even their incoherences and discords intelligible. In such a time of retrospection, when the future is seen mirrored in the past, David may have found his harp much more than the mere solace of lonely hours, the mere response to his inward sorrows and thanksgivings. He may have begun to know that he was speaking for other men as well as for himself; that there were close and intimate fibres uniting men utterly unlike and separated by tracts of time and space; that there is some mysterious source of these sympathies, some living centre who holds together the different portions of each mans life, and in whom there is a general human life of which all may partake. The Spirit of God, which had taken possession of David, may have been teaching him these lessons and inspiring the song which was the utterance of them before he was prepared to come forth as the actual deliverer. And that Spirit will assuredly have been preparing him for his after conflicts, by making him feel that he had, even then, enemies most fierce to struggle with, subjects most turbulent to subdue. The invisible God does not make known to man that He is his shepherd, without making known to him also that there are invisible powers more fearful than bears and lions, which would tear his flock asunder, which would bring each separate sheep into the valley of the shadow of death.Maurice<\/em>.<\/p>\n 1Sa. 16:14<\/span>. The Power of darkness, which is personal<\/em>, and in souls in the condition of that in which Sauls now was, finds all open for his operations, wrought in him with greater energy to deepen yet more and more that dreadful gulf which separated the king from Jehovah, eternally enthroned in the heavens; yea, to increase the estrangement of the miserable man from God yet more and more till it became a demoniacal hatred of God.Krummacher<\/em>.<\/p>\n In regard to the negative or privative declaration that the Spirit of the Lord had departed from Samuel, we may take it to mean that God withdrew from him all those special aids which, in connection with his anointing to the royal office, had been conferred upon him. Perhaps, also, we may include in it the taking from him of those gracious influences of the Holy Spirit, without which a man becomes, in the saddest and solemnest of all senses, abandoned. This is what Paul has described as a being given over to a reprobate mind, to do those things which are not convenient (Rom. 1:28<\/span>), and what, in the simple Saxon of our common speech, we call, a being left to ones self. The Saviour has said, From him that hath not shall be taken away even that he hath. Now, in Saul, we have a deeply suggestive instance of the execution of this sentence.Dr. W. M. Taylor<\/em>.<\/p>\n Man is governed by the Spirit from above, or by the spirit from beneath; there is no third course. For he is as little isolated in the invisible as in the visible world; he must be part of the organism of the one or the other of the invisible worlds; he belongs either to the kingdom of light or to the kingdom of darkness; he is guided either by the Spirit of the Lord or by the evil spirit, according as he decides for a permanent attitude of heart and direction of will to this side or that.Langes Commentary<\/em>.<\/p>\n Whether any more be meant by this than that God, for Sauls hardened impenitence, withdrew His restraining and guiding grace, and left him a prey to his own passions, I cannot take upon me to say. This only I am sure of, that no man living needs a heavier chastisement from Almighty God than the letting his own passions loose upon him. The consequence to the mind, I apprehend, would in that case be much the same as it would be to the body, if the restraining power of the air were removed, and all the muscles, vessels, and humours left to the full freedom of their own powers and tendencies.Delany<\/em>.<\/p>\n 1Sa. 16:15<\/span>; 1Sa. 16:18<\/span>. Does not the penetration of these people excite our surprise? Are we not astonished at the far-reaching enlightenment which they manifest of the existence of a world of fallen spirits, whom Jehovah is wont to make use of, not seldom, for putting to trial His own people, as well as for visiting with punishment the wicked? Must we not conclude that they were indeed already acquainted with the book of Job, and that it was a constituent part of their holy canonical books? An Israelite adhered to his Bible under all circumstances, even when he was destitute of spiritual life and his conduct was condemned by it They recommend to him the power of music as a means for relieving his mind, but with a wise discriminating judgment regarding its character. The servants knew well the power of music to produce, according to its kind and quality, not less the most depraved than the holiest impressions. Music can unfetter the most destructive passions; but it can also, at least for a time, tame and mitigate the wildest storms of the human heart. The music which the servants of the king thought of was not that which pleases the world, and which only opens the door to unclean spirits, but such as, animated by a nobler inspiration, might insensibly elevate the soul by its harmonious melody, as on angels wings, towards heaven. They thought of the harp, then the most solemn instrument of music, and on the melodies which were wont to sound forth in the sanctuary at the time of the sacred festivals of Israel.Krummacher<\/em>.<\/p>\n If they had said, Sir, you know that this evil comes from that God whom you have offended, there can be no hope but in reconcilement labour your peace with Him by a serious humiliation, make means to Samuel to further the atonement, they had been wise counsellors, divine physicians: whereas now, they do but skin over the sore, and leave it rankled at the bottom. The cure must ever proceed in the same steps with the disease, else in vain we shall seem to heal: there is no safety in the redress of evils but to strike at the root.Bp. Hall<\/em>.<\/p>\n We see here, distinctly marked, these two things, the plan of God and the liberty of man. David, in his devotion to his harp, had no thought of thereby rising to the royal favour; the servant who mentioned his name to Saul had no idea of the fact that he was already anointed to be Sauls successor; yet each, in his own way, and by working out the choice of his own free will, was helping on the fulfilment of the purposes of God. So it is still, the only difference being that, in ordinary history, we are not always thus permitted to see the different agencies at work.Dr. W. M. Taylor<\/em>.<\/p>\n (13) Anointed him in the midst of his brethren.<\/strong>The history here simply relates the bare fact that the young shepherd was anointed in the presence of his brethren. No words of Samuel on this occasion are recorded; we are left, therefore, uncertain whether any reason was given for the choice of David, or any explanation of this peculiar anointing. It would seem most probable that Samuel kept silence for the present respecting the high destinies of the boy standing before him, and that he merely anointed him as one chosen to be his assistant in the sacrifice he was about to offer, stating probably that the Spirit of the Lord had directed him thus to associate the young son of Jesse with himself, and to adopt him in some way as a pupil in his prophetic school. From this time forward much of Davids time was doubtless spent in Samuels company. From him he received his training in poetry and music, for which he subsequently became distinguished; from the wise seer, too, the future king derived those early lessons of wisdom and learning which enabled him later to fill so nobly the great position for which he was thus early marked out. David was, before everything, Samuels pupil, and the last years of that long and memorable career of the prophet were spent in moulding the life of Israels greatest king.<\/p>\n And the Spirit of the Lord came upon David . . . (14) But the Spirit of the Lord departed from Saul.<\/strong>This Spirit of the Lord which on the day of his anointing by Samuel came upon the shepherd boy, was the Holy Ghost, or good Spirit of God, and is clearly and formally opposed to those evil spirits which (to use the words of Bishop Pearson) must be acknowledged persons of a spiritual and intellectual subsistence, as the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. <\/em>Now, what those evil spirits from the Lord were is apparent from the sad example of Ahab, concerning whom we read, There came out a spirit and stood before the Lord, and said, I will entice him; and the Lord said unto him, Wherewith? and he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the Lord said, Thou shalt entice him, and thou shalt also prevail; go out, and do even so. <\/em>From whence it is evident that the evil spirits from God were certain personseven bad angelsto which the one good Spirit as a person is opposed, departing from him to whom the other cometh (Bishop Pearson, Creed, <\/em>Art. 8).<\/p>\n The effect of this descent <\/em>of the Spirit of the Lord upon David was that the shepherd boy grew up into a hero, a statesman, a scholar, and a wise, far-sighted king. The effect of the departure <\/em>of the Spirit from Saul was that from that hour the once generous king became a prey to a groomy melancholy, and a victim to a torturing jealousy of others, which increased as time went on, and which goaded him now and again to madness, ruining his life, and marring utterly the fair promise of his early years.<\/p>\n 13<\/strong>. <\/strong> Anointed him in the midst of his brethren <\/strong> But though these sons of Jesse saw this honour conferred on their youngest brother, they seem not to have understood its meaning. They may have thought that he was anointed because of some desire or intention of the prophet to make him a pupil of one of the prophetical schools. <\/p>\n The Spirit of the Lord came upon David from that day forward <\/strong> “A spirit of prudence to behave himself wisely upon all occasions; with a spirit of courage, so that he durst grapple with a lion and a bear; and the spirit of prophecy, in which he was afterwards very eminent. In short, a spirit fit for a prince.”- Patrick. <\/em> It does not appear that Samuel informed David of his destiny, as he did Saul; but the special movings of the Spirit on his heart, and the successive developments of Providence in his favour, must have gradually convinced him that he was sooner or later to be recognized as the Lord’s anointed. At a later time this seems to have been openly revealed. 2Sa 3:18<\/span>.<\/p>\n 1Sa 16:13<\/span><\/em><\/strong>. <\/strong>In the midst of his brethren<\/em><\/strong><\/strong> Secretly, from his brethren. <\/em>Wat. This translation of Dr. Waterland’s seems just; as Samuel was afraid to have the purpose of his commission known, and as it plainly appears from Eliab’s treatment of David, ch. 1Sa 17:28<\/span> that he did not know him to be the king elect of God’s people. Houbigant is for our reading. He thinks the anointing was made publicly, but that Samuel did not declare the purpose of his anointing. <\/p>\n REFLECTIONS.<\/strong>The king being to be chosen out of the sons of Jesse, we have them here passing in review before Samuel. <\/p>\n 1. The eldest came, and being a goodly personage, tall, and majestic, Samuel was ready to conclude that this was God’s elect; so much does a noble presence prepossess us in a man’s favour: but God let him know that he was mistaken. God judgeth not, as man, by outward qualifications, but by the heart, the dispositions of which he regards, and with the inmost thoughts of which he is acquainted. Six more of Jesse’s sons appear, yet none of these does God choose. Hereupon, 3. He is no sooner anointed, than the Lord pours out upon him an extraordinary measure of his spirit, fitting him for the great designs he has in view; not only increasing his spiritual gifts and graces, but filling him with courage, and probably bestowing an extraordinary skill in music and poetry. 1Sa 16:13 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.<\/p>\n Ver. 13. Then Samuel took the horn of oil.<\/strong> ] Not a cruse or phial, as when Saul and Jehu were anointed, to show the short continuance of their kingdom, say some. <\/p>\n <\/p>\n And anointed him in the midst of his brethren,<\/strong> ] i.e., <\/em> Amongst them all, as Deu 18:15<\/span> Exo 33:5<\/span> . Not in the presence of them all; for then Saul might soon have heard all. Seven may keep counsel, if six be away. <\/p>\n <\/p>\n And the Spirit of the Lord came upon David.<\/strong> ] Not the spirit of felicity only, as R. Levi, but the spirit of fortitude, of prudence, of prophecy, and of piety, whereby he became, as his name David signifieth, dilectus et desiderabilis,<\/em> amiable and acceptable to all, able to do great exploits, and famous for them; so that the courtiers took notice of him, and commended him to their prince. 1Sa 16:18 <\/p>\n anointed him. Three anointings of David: (1) by Samuel, here; (2) by “men of Judah” (2Sa 2:4); and (3) by “the elders of Israel “(2Sa 5:3). <\/p>\n the Spirit. Hebrew. = ruach. App-9. <\/p>\n David = beloved. <\/p>\n anointed: 1Sa 10:1, 2Ki 9:6 <\/p>\n the Spirit: 1Sa 16:18, 1Sa 10:6, 1Sa 10:9, 1Sa 10:10, Num 11:17, Num 27:18, Jdg 3:10, Jdg 11:29, Jdg 13:25, Jdg 14:6, Isa 11:1-3, Joh 3:34, Heb 1:9 <\/p>\n Reciprocal: Gen 37:4 – hated him Deu 17:15 – whom 1Sa 11:6 – Spirit of God 1Sa 16:3 – anoint 1Sa 17:28 – Eliab’s anger 1Sa 18:8 – and what 1Sa 18:12 – the Lord 1Sa 27:1 – And David 1Sa 28:15 – God 1Sa 28:17 – thy neighbour 1Sa 30:25 – forward 2Sa 2:4 – anointed 2Sa 3:18 – for the Lord 2Sa 5:2 – feed 2Sa 5:3 – anointed 2Sa 12:7 – I anointed 2Sa 15:7 – forty years 2Sa 16:18 – General 2Sa 23:1 – the anointed 1Ki 1:34 – Zadok 1Ki 1:39 – an horn 2Ki 8:15 – And it came 2Ki 9:3 – pour it 2Ki 11:12 – anointed him 1Ch 11:2 – Thou shalt 1Ch 11:3 – anointed 1Ch 12:23 – according 1Ch 28:4 – among the sons Psa 21:3 – preventest Psa 28:8 – his Psa 45:7 – hath Psa 71:5 – my trust Psa 89:20 – General Psa 131:1 – my heart Ecc 12:1 – Remember Eze 2:2 – General Zec 4:14 – These Act 13:22 – he raised Heb 11:32 – David<\/p>\n 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. 13. in the midst of his brethren ] This can only mean “in the presence of his brethren.” … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 16:13”<\/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-7620","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7620","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=7620"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7620\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7620"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7620"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7620"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>It began like any ordinary day. No angel trumpet heralded it; no faces looked out of heaven; the sun arose that morning according to his wont over the purple walls of the hills of Moab. With the first glimmer of light the boy was on his way to lead his flock to pasture lands heavy with dew. His father and brothers had followed their pursuits and pleasures in almost total disregard of the young son and brother who was destined to make their names immortal. He had borne it all in patience. It was a genuine pleasure to feel that the family circle in great Samuels eyes was not complete till he had come He therefore left his sheep with the messenger, and started at full speed for home. Let us so live as to be prepared for whatever the next hour may bring forth. The spirit in fellowship with God, the robe stainlessly pure, the loins girt, the lamp trimmed. The faithful fulfilment of the commonplaces of daily life is the best preparation for any great demand that may suddenly break in upon our lives.<\/p>\n
II. <\/strong>It was the consummation of previous training. We must not suppose that now, for the first time, the Spirit of God wrought in Davids heart From his earliest days, David had probably been the subject of His quickening and renewing work; but he had probably never experienced, before the day of which we treat, that special unction of the Holy One symbolised in the anointing oil, and indispensable for all successful spiritual work. Our Lord was born of the Spirit; but His anointing for service did not take place till at the age of thirty, when on the threshold of His public work, He emerged from the waters of baptism. The Apostles were certainly regenerate before the day of Pentecost; but they had to wait within closed doors until they were endued with power for the conversion of men. This blessed anointing for service cannot be ours, except there has been a previous gracious work on the heart. There must be the new life–the life of God. The descending flame must fall upon the whole burnt offering of a consecrated life.<\/p>\n
III. <\/strong>It was ministered through Samuel. The old prophet had conferred many benefits on his native land; but none could compare in importance with his eager care for its youth. Saul, in the earlier years of his manhood, felt the charm and spell of the old mans character. The descent of the oil was symbolical; in other words, it had no spiritual efficacy, but was the outward and visible sign that the Spirit of God had come mightily on the shepherd lad.<\/p>\n
IV. <\/strong>It was a day of rejection. Seven of Jesses sons were passed overse (F. B. Meyer, B. A.<\/em>)<\/p>\n<\/p>\n
II. <\/strong>The next instance of secular inspiration belongs to the iron age of the Judges–a troubled, restless time, that called not for the artist, scarcely for the prophet (for the voice of Deborah alone breaks the long silence between Moses and Samuel), but the soldier with his gifts of prowess and courage. The inspiration of the great chiefs of that period is distinctly asserted. The lesson of Horeb is still needed by the nations, that what Hazaels sword of war could not effect should be done by Jehus sword of justice, and what this could not smite should fall before Elishas two-edged blade of truth. But though war is not the mightiest force, it has unquestionably played a great part in the history of the world, and an honourable part when it has been waged, not in wrath and ambition, but in defence of country and conscience. Surely we may believe that Joshua is not the only soldier to whom the heavenly Warrior has appeared, that Gideon is not alone in his claim to wield the sword of the Lord, and that the book of Joshua does not contain the last of the wars of the Lord. If we allow Heavens inspiration to a man like Jephthah, it is not irreverent to claim it for Gustavus Adolphus, whose motto was, God is my armour; for our Alfred the Great, who felt himself to be the instrument of the Eternal; for Francis Drake, who said when he stepped on board his tiny craft to meet the thundering fleets of Spain, I have put my hand to the plough, and by the grace of God I shall never look back. History records few nobler utterances than the reply of William of Orange to Governor Sonoy: You ask me if I have entered into a firm treaty with any king or potentate; to which I answer, that before I ever took up the cause of the oppressed Christians in these provinces, I had entered into a close alliance with the King of kings; and I am firmly convinced that all who put their trust in Him shall be saved by His almighty hand, Truly<\/p>\n
III. <\/strong>We pass to the days of the Kings for a third example of secular inspiration. Saul turned his steps homeward after his memorable interview with the grand old king-maker. As the elect of God drew near the company of prophets the Spirit of God came mightily upon him, and he began in almost a paroxysm of inspiration to join in their sacred exercises. The importance of that high visitation is strongly marked by two statements: God gave him another heart, and he was turned into another man. These expressions must not be charged too strongly with theological meanings; they are rather assurances that the awkward peasant, trembling at the destiny awaiting him, was then and there endowed with gifts befitting the head of the nation. The same high inspiration came to the second king of Israel. No sooner had the anointing oil fallen on his head than it is recorded that the Spirit of the Lord came upon David from that day forward. Gods cruse of holy oil is not yet exhausted, nor are all His great commissions given out. Shall we allow, as we are bidden, that Cyrus the heathen was called and girded by God, and deny the gift and calling of Heaven to that young English Daniel who ere he was little beyond his teens guided the labouring ship of state through the wild white waters of Englands most perilous days?<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/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
2. Samuel asks Jesse if he has no other children, and receives for answer, that the youngest, the little one, was with the sheep. Instantly he is sent for; his presence was the most needful of any at the feast: he appears in his shepherd’s dress; the bloom of youth was on his ruddy cheek; his countenance, or, as the word may signify, his eyes <\/em>beautiful and sparkling; and his aspect and manner bespoke the more pleasing dispositions of his mind: this is he. God commands, and Samuel obeys; the horn of oil is poured upon him, in token of the divine designation; and in, or rather from, the midst of his brethren he is anointed, as chosen out of them, or in private from them, as it was a secret which required concealment. Note; <\/em>(1.) Youth and beauty are pleasing recommendations; and when the mind is fraught with divine grace and natural sweetness, it spreads a new lustre on the external gifts of nature, and makes the possessor doubly amiable. (2.) Diligence in an inferior station is the way to rise to greater honour. (3.) This shepherd-king is the type of that anointed Jesus, his son and successor, who was to feed his flock like a shepherd. <\/p>\n
4. Samuel now retires, to Ramah, where he lives and dies in peace, and is but once more mentioned in this history. He had finished his work, and God brings him shortly to his reward. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/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","protected":false},"excerpt":{"rendered":"