14 23. David’s introduction to the Court of Saul<\/p>\n
14<\/strong>. But the spirit of the Lord departed from Saul<\/em> ] Note the contrast to 1Sa 16:13<\/em><\/span>. As David rose, Saul sank.<\/p>\n an evil spirit from the Lord<\/em> ] The cause of Saul’s mental disorder is described as “an evil spirit from Jehovah,” or “of Jehovah” (1Sa 19:9<\/span>); “an evil spirit of God” ( 1Sa 16:15-16<\/em><\/span>, 1Sa 18:10<\/span>); “the spirit of evil” ( 1Sa 16:23<\/em><\/span>); even “the spirit of God” ( 1Sa 16:23<\/em><\/span>); because it was God’s messenger of judgment. Cp. 1Ki 22:19-22<\/span>. It is never called “the spirit of Jehovah,” which always designates the spirit of holiness. Saul’s apostasy was punished not merely by the withdrawal of the grace which had been given as the endowment of his office, but by positive assaults from the powers of evil, akin to the demoniacal possession of the N. T. The result was a form of melancholy madness. The cause of the disease was (as we commonly speak) “supernatural,” the cure employed “natural.” The inference is that it is impossible to draw a sharp line of distinction between the two spheres. They are in closer connexion than is commonly recognised.<\/p>\n 1Sa 16:14<\/span><\/p>\n But the Spirit departed from Saul.<\/em><\/p>\n<\/p>\n Temptations driving to God<\/strong><\/p>\n Saul was rejected from being king, and the Spirit of God taken from him, and at the same time an evil spirit from the Lord troubled him, terrified or seized him suddenly. How startling this is! But, observe, it is not an evil spirit of the Lord. Evil spirits are not of God. Their evil is opposed to His will. He is wholly and unchangeably opposed to evil. No man can say when he is tempted of evil–I am tempted of God, for God cannot be tempted of evil, neither tempteth He any man. But when a man chooses and cleaves to sin, clings to his own way, and persists in rebellion against God, he opens his mind to evil spirits and evil influences of all sorts. Even the natural world radiates influences which to a being like man are not ell good, are sometimes even directly evil. The cunning, deceit, treachery and cruelty of some animals has a malign influence, The influences of nature, bland and stern, present subtle and powerful temptations. Over against the influences for evil, often inextricably intertwined with them, are the influences for good. Men feel that the drift and tendency of things is toward goodness, that the constitution of things favours righteousness. And over all things and every heart the Spirit of God broods, seeking to bring order out of chaos and life out of death. To moral beings belongs the prerogative of resisting and repelling influences, or welcoming and absorbing them. But how was this evil spirit from the Lord? It was permitted by God as a punishment. But this is not all; the terror, pain and strife raised by the evil spirit were meant by God as a force to constrain Saul to turn and cry to God for help. Saul was delivered up to this evil spirit that he alight know that it was an evil and bitter thing to depart from God. Had the rebellious Saul, sick, laden and tortured by evil, cried to God, he would have been heard, and would have become a better man than he ever was, a new man. Though he might not have been a king, he would have been a true child of God, a spiritual king and priest.<\/p>\n 1. <\/strong>Melancholy. Sauls was a very conspicuous and overmastering melancholy. Melancholy is essentially the feeling of loneliness, the sense of isolation, of having a great burden of existence to bear. It is the souls fear and shrinking and chill in the vast solitude of its house. It has driven many souls to God. Such haunted souls can scarcely escape an earnest look at life. They are continually incited to seek a medicine for their malady. They cannot rest in a formal, superficial religion, but must get into the very secret of God. So the melancholy man may become the most joyous of religious men.<\/p>\n 2. <\/strong>A feeling of the vanity of existence is another great temptation and trouble. This is not melancholy; for men who have this feeling may be merry enough. To be followed, as many are, by the thought that life is a poor game at best, without substance, not worth the trouble that men take with it–this must take earnestness out of life, and make men mockers. It is a sore disease thus to live on the very surface of things, and feel as if one were only playing a part. Many are infected with the tendency. What does this feeling of emptiness and vanity point to? What is the voice that comes from it but this–Escape to the one substance and reality which alone gives substance and reality to life.<\/p>\n 3. <\/strong>The mystery of life weighs on others. The sense of weakness and ignorance in the midst of a vast system of forces; the feeling of chaos that rules in the moral world and human life; the black tragedy of so many lives; the calamities, wars, inconceivable woes of millions; the disappointment, chagrin, disease, crime, and ruin everywhere–these press on some minds at times with immense weight. That is what Wordsworth calls. the weight and mystery of all this unintelligible world. There are men to whom these questions are inevitable, rushing upon them like beasts of prey, or stretching like thunderclouds between them and the sun. Where is relief from such thoughts to be found? Where but in the belief in infinite goodness and wisdom lying behind all, can any thinking soul find rest?<\/p>\n 4. <\/strong>The gloom and desolation of doubt and unbelief constrain and impel men to turn to God. It sometimes happens that men who have long hovered round religion, making it an object of curiosity and speculation and debate, rather than matter of heart and life, fall gradually away from all belief. Even those who have never speculated, but only maintained a careless attitude towards religion, drift in this direction. But here a state of feeling arises which they had not dreamt of. Though they never had any earnestness in religion, yet the kind of belief they had gave them comfort and threw a certain meaning into life. Now they feel lonely without a Father in Heaven. The whole aspect of things has grown bare. They are no longer sure of right. The cord that tied things together has been taken away. Then comes the period of decay when all types lessen and lower down to the original blank. And certainly, if the fortunes of the human race are bound up with the history of the sun, nothing else can he looked for. Since all suns and worlds are like flowers that blossom and then wither, the doom of beings dependent on them cannot be different if there is no God and Father, there is no escape from this conclusion. If there is no eternal home, where He gathers souls beyond the reach of evanescent systems, this is the prospect. There is no other outlook, if we cannot turn to Him and say, Doubtless thou art our Father: Thy name is from everlasting. See you not how men are being taught by this loneliness and utter desolation what an evil and bitter thing it is to depart from God? Do you not see how the feeling of orphanhood, uncertainty, barrenness, coldness, and hopelessness are constraining the heart to cry out for the living God.<\/p>\n 5. <\/strong>Fierce temptations to evil drive many souls to God. (J. Leckie, D. D.<\/em>)<\/p>\n<\/p>\n An evil spirit from the Lord troubled him.<\/strong>—<\/em><\/strong><\/p>\n Saul troubled by an evil spirit<\/strong><\/p>\n We see, especially in the history of Saul, the awful progress of the soul, from the gradual changes that take place in him, while in his successive trials evil prevails over the Spirit of grace and opportunities of good. There is also a sort of natural goodness about him that rivets our interest; so that from the very feeling of a common nature we are partly inclined to forget his crimes in his miseries. Scripture always speaks to us in history and life what it enjoins us in word and precept: our Lord says, Hold fast, that no man take thy crown, and here before our eyes we see the choice and the crown transferred from one to another, and we see the reasons why–and the effect. Let us not put away from us this account of Saul as belonging to another state of things, for whatever it may speak to kings and nations, it is full of a home lesson for the heart of each. For may not each of us in the home of his own heart have an evil spirit that troubleth him? It may be so with many in various degrees who think not of it. The cares which most suffer are from this source. What is envy, covetousness, impatience, the plague of the heart, but this, that a man has in some degree, perhaps in years long past, sinned in this way; and so, not having repented, given place to an evil spirit that troubles and keeps him from God? This may be the case, and yet for awhile he may have much comfort in religion, as Saul had in the harp of David; Church music may in like manner soothe him and raise him up as it were to Heaven; or it may be impressive sermons; or even the study of Gods holy Word; so much so that under the influence of these the evil spirit may depart, and he may be refreshed, nay, more, he may find rest in Christ. But this is not enough, unless he press forward earnestly, and give no place to such an inmate in his breast any more. Scripture reveals to us that there is in such eases a spiritual being, a living person, who takes possession of the mind. And I would particularly call attention to the expression of the text, an evil spirit from the Lord. Now, although this is an awful expression, yet it is also full of instruction and comfort, as everything must be which reminds us that we are in the hands of God; as we noticed in the history of Pharaoh. When we trace in our very disquietudes and sorrows the indications of an evil spirit that troubles us, this teaches us where our health is. That this evil spirit is from God is no proof that we are given up of Him. For, indeed, even David himself when he numbered the people had an evil spirit from God, allowed to bring upon him that temptation and its consequent misery. He can touch no one but as permitted of God; and that permission may be for various reasons: he was allowed to tempt Job for his greater perfection; through the false prophets he deluded Ahab to bring upon him Gods judgment; he troubled Saul with gloom and pride on his departing from God; he tempted Judas that he might go to his own place; he prompted David to sin from which he speedily recovered by repentance. In like manner he is allowed to tempt us; and it is indeed sometimes, as in the case of Saul and of David, a judgment upon us for some fault on our part, or some secret unbelief or pride of heart, but we are thus by this expression of the text taught to go to God for help. We cannot be too often urged in every way to do this. When you find in yourself any ill-will, any worldly disappointment or envious sadness, go to Him at once in earnest prayer, entreating Him to remove from you the power and guilt of that sin which has allowed the evil spirit to disquiet you. When you have thus done all in your power, then again the lesson of Saul and David will come in for your guidance, warning you not to take things into your own hands from impatience and distrust of God, but to wait patiently upon Him. He will have the remedy and deliverance to be entirely His own doing. He only wants your faith and confidence in Himself. And His word is Be still then, and know that I am God. (Isaac Williams, B. D.<\/em>)<\/p>\n<\/p>\n An evil spirit from the Lord<\/strong><\/p>\n All great painters and poets whose works are of the first order have availed themselves of the force of contrast–that there should be a dark background to set forth some beautiful and radiant object. The Bible excels in its use of this striking method of laying emphasis.<\/p>\n Verse 14<\/span>. The Spirit of the Lord departed from Saul<\/B><\/I>] He was thrown into such a state of mind by the judgments of God, as to be deprived of any regal qualities which he before possessed. God seems to have taken what gifts he had, and given them to David; and then the evil spirit came upon Saul; for what God fills not, the devil will.<\/P> <\/P> An evil spirit from the Lord<\/B><\/I>] The evil spirit was either immediately sent from the Lord, or permitted to come. Whether this was a diabolic possession, or a mere mental malady, the learned are not agreed; it seems to have partaken of both. That Saul had fallen into a deep melancholy, there is little doubt; that the devil might work more effectually on such a state of mind, there can be but little question. There is an old proverb, Satan delights to fish in troubled waters; and Saul’s situation of mind gave him many advantages.<\/P> <\/P> The theory of Dr. Scheuchzer, in his Physica Sacra<\/I>, on the malady of Saul, is allowed to be very ingenious. It is in substance as follows: Health consists in a moderate tension of the fibres<\/I>, which permits all the fluids<\/I> to have an entire freedom of circulation, and to the spirits<\/I>, that of diffusing themselves through all the limbs; on the contrary, disease<\/I> consists in tensions of the fibres morbidly weak or morbidly strong. This latter seems to have been the case of Saul; and as the undulations of the air which convey sound<\/I> communicate themselves to and through the most solid bodies, it is easy to suppose that by the modulations of music all the fibres of his body, which were under the influence of the morbidly increased tension, might be so relaxed as to be brought back into their natural state, and thus permit the re-establishment of a free and gentle circulation of the fluids, and consequently of the animal spirits, and thus induce calmness and tranquillity of mind. I believe this theory to be correct, and I should find no difficulty to amplify and to illustrate the subject. Even a skilful playing upon the harp was one means to bring a disordered state of the nervous and fibrous system into a capacity of affording such uninterrupted tranquillity to the mind as to render it capable of receiving the prophetic influence; see the case of Elisha, 2Kg 3:14-15<\/span>. It has been said: – <\/P> “Music hath charms to sooth the savage breast.”<\/P> This has been literally proved: a musician was brought to play on his instrument while they were feeding a savage lion<\/I> in the tower of London; the beast immediately left his food, came towards the grating of his den, and began to move in such a way as to show himself affected by the music. The musician ceased, and the lion returned to his food; he recommenced, and the lion left off his prey, and was so affected as to seem by his motions to dance with delight. This was repeatedly tried, and the effects were still the same.<\/P> <\/p>\n God took away that prudence, and courage, and alacrity, and other gifts and assistances of Gods Spirit, wherewith he had qualified him for the management of his public employment. <\/P> An evil spirit; <\/B>properly so called; for what need is there of forsaking the proper signification of the word? It is evident, both from Scripture and experience, that God hath permitted some men to be really acted and disquieted by the devil; and why not Saul as well as others? <\/P> From the Lord, <\/B>i.e. by Gods permission or judgment, delivering him up to Satan. <\/P> Troubled him; <\/B>stirred up in him unruly and tormenting passions; as envy, rage, fear, despair, and the like. <\/P> <\/p>\n 14-18. The Spirit of the Lorddeparted from Saul, and an evil spirit from the Lord troubled him<\/B>Hisown gloomy reflections, the consciousness that he had not acted up tothe character of an Israelitish king, the loss of his throne, and theextinction of his royal house, made him jealous, irritable,vindictive, and subject to fits of morbid melancholy.<\/P><\/p>\n But the Spirit of the Lord departed from Saul<\/strong>,…. As a spirit of prophecy as at first, as a spirit of wisdom and prudence in civil government, and as a spirit of fortitude and courage, as the Targum:<\/p>\n and an evil spirit from the Lord troubled him<\/strong>; the reverse of the former, which by the permission of God, and as a punishment to him for his sins, came upon him; he seemed to be a demoniac, as Josephus represents i him, as if possessed with the devil; by whom he was almost suffocated and strangled, as well as was distracted in his counsels, and became weak and foolish; lost all courage and greatness of mind, was timorous and fearful, and alarmed by everything, and was full of envy, suspicion, rage, and despair.<\/p>\n i Antiqu. l. 6. c. 8. sect. 2.<\/p>\n David’s Introduction to the Court of Saul. – 1Sa 16:14<\/span>. With the rejection of Saul on the part of God, the Spirit of Jehovah had departed from him, and an evil spirit from Jehovah had come upon him, who filled him with fear and anguish. The “ evil spirit from Jehovah<\/em> ” which came into Saul in the place of the Spirit of Jehovah, was not merely an inward feeling of depression at the rejection announced to him, which grew into melancholy, and occasionally broke out in passing fits of insanity, but a higher evil power, which took possession of him, and not only deprived him of his peace of mind, but stirred up the feelings, ideas, imagination, and thoughts of his soul to such an extent that at times it drove him even into madness. This demon is called “ an evil spirit<\/em> (coming) from Jehovah<\/em>,” because Jehovah had sent it as a punishment, or “ an evil spirit of God<\/em> ” ( Elohim<\/em>: 1Sa 16:15<\/span>), or briefly “ a spirit of God<\/em> ” ( Elohim<\/em>), or “ the evil spirit<\/em> ” (1Sa 16:23<\/span>, compare 1Sa 18:10<\/span>), as being a supernatural, spiritual, evil power; but never “the Spirit of Jehovah,” because this is the Spirit proceeding from the holy God, which works upon men as the spirit of strength, wisdom, and knowledge, and generates and fosters the spiritual or divine life. The expression (1Sa 19:9<\/span>) is an abbreviated form for , and is to be interpreted according.<\/p>\n 1Sa 16:15-16<\/span> <\/p>\n <\/strong> When Saul’s attendants, i.e., his officers at court, perceived the mental ailment of the king, they advised him to let the evil spirit which troubled him be charmed away by instrumental music. “ Let our lord speak<\/em> (command); thy servants are before thee<\/em> (i.e., ready to serve thee): they will seek a man skilled in playing upon the harp; so will it be well with thee when an evil spirit of God comes upon thee, and he<\/em> (the man referred to) plays with his hands<\/em>.” The powerful influence exerted by music upon the state of the mind was well known even in the earliest times; so that the wise men of ancient Greece recommended music to soothe the passions, to heal mental diseases, and even to check tumults among the people. From the many examples collected by Grotius<\/em>, Clericus, and more especially Bochart in the Hieroz<\/em>. P. i. l. 2, c. 44, we will merely cite the words of Censorinus ( de die natali<\/em>, c. 12): “ Pythagoras ut animum sua semper divinitate imbueret, priusquam se somno daret et cum esset expergitus, cithara ut ferunt cantare consueverat, et Asclepiades medicus phreneticorum mentes morbo turbatas saepe per symphoniam suae naturae reddidit. <\/em> ”<\/p>\n 1Sa 16:17-18<\/span> <\/p>\n <\/strong> When Saul commanded them to seek out a good player upon a stringed instrument in accordance with this advice, one of the youths ( , a lower class of court servants) said, “ I have seen a son of Jesse the Bethlehemite, skilled in laying, and a brave man, and a man of war, eloquent, and a handsome man, and Jehovah is with him<\/em>.” The description of David is “ a mighty man<\/em> ” and “ a man of war<\/em> ” does not presuppose that David had already fought bravely in war, but may be perfectly explained from what David himself afterwards affirmed respecting his conflicts with lions and bears (1Sa 17:34-35<\/span>). The courage and strength which he had then displayed furnished sufficient proofs of heroism for any one to discern in him the future warrior.<\/p>\n 1Sa 16:19-20<\/span> <\/p>\n <\/strong> Saul thereupon sent to ask Jesse for his son David; and Jesse sent him with a present of an ass’s burden of bread, a bottle of wine, and a buck-kid. Instead of the singular expression , an ass with bread, i.e., laden with bread, the lxx read , and rendered it ; but this is certainly wrong, as they were not accustomed to measure bread in bushels. These presents show how simple were the customs of Israel and in the court of Saul at that time.<\/p>\n 1Sa 16:21-23<\/span> <\/p>\n <\/strong> When David came to Saul and stood before him, i.e., served him by playing upon his harp, Saul took a great liking to him, and nominated him his armour-bearer, i.e., his adjutant, as a proof of his satisfaction with him, and sent to Jesse to say, “ Let David stand before me<\/em>,” i.e., remain in my service, “ for he has found favour in my sight<\/em>.” The historian then adds (1Sa 16:23<\/span>): “ When the<\/em> (evil) spirit of God came to Saul<\/em> ( , as in 1Sa 19:9<\/span>, is really equivalent to ), and David took the harp and played, there came refreshing to Saul, and he became well, and the evil spirit departed from him<\/em>.” Thus David came to Saul’s court, and that as his benefactor, without Saul having any suspicion of David’s divine election to be king of Israel. This guidance on the part of God was a school of preparation to David for his future calling. In the first place, he was thereby lifted out of his quiet and homely calling in the country into the higher sphere of court-life; and thus an opportunity was afforded him not only for intercourse with men of high rank, and to become acquainted with the affairs of the kingdom, but also to display those superior gifts of his intellect and heart with which God had endowed him, and thereby to gain the love and confidence of the people. But at the same time he was also brought into a severe school of affliction, in which his inner man was to be trained by conflicts from without and within, so that he might become a man after God’s heart, who should be well fitted to found the true monarchy in Israel.<\/p>\n Saul Troubled by an Evil Spirit.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1065.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 14 But the Spirit of the LORD<\/B> departed from Saul, and an evil spirit from the LORD<\/B> troubled him. 15 And Saul’s servants said unto him, Behold now, an evil spirit from God troubleth thee. 16 Let our lord now command thy servants, which are<\/I> before thee, to seek out a man, who is<\/I> a cunning player on a harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well. 17 And Saul said unto his servants, Provide me now a man that can play well, and bring him<\/I> to me. 18 Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is<\/I> cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD<\/B> is<\/I> with him. 19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is<\/I> with the sheep. 20 And Jesse took an ass laden<\/I> with bread, and a bottle of wine, and a kid, and sent them<\/I> by David his son unto Saul. 21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. 22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight. 23 And it came to pass, when the evil<\/I> spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.<\/P> We have here Saul falling and David rising.<\/P> I. Here is Saul made a terror to himself (v.<\/I><\/span> 14<\/span>): The Spirit of the Lord departed from him.<\/I> He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul (as it is expressed, 2 Sam. vii. 15<\/span>); for, when the Spirit of the Lord departs from us, all good goes. When men grieve and quench the Spirit, by wilful sin, he departs, and will not always strive. The consequence of this was that an evil spirit from God troubled him.<\/I> Those that drive the good Spirit away from the do of course become prey to the evil spirit. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the divine permission, troubled and terrified Saul, by means of the corrupt humours of his body and passions of his mind. He grew fretful, and peevish, and discontented, timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him.<\/P> II. Here is David made a physician to Saul, and by this means brought to court, a physician that helped him against the worst of diseases, when none else could. David was newly appointed privately to the kingdom. It would be of use to him to go to court and see the world; and here his doing so is brought about for him without any contrivance of his own or his friends. Note, Those whom God designs for any service his providence shall concur with his grace to prepare and qualify for it. Saul is distempered; his servants have the honesty and courage to tell him what his distemper is (v.<\/I><\/span> 15<\/span>), an evil spirit,<\/I> not by chance but from God<\/I> and his providence, troubleth thee.<\/I> Now, 1. The means they all advised him to for his relief was music (v.<\/I><\/span> 16<\/span>): “Let us have a cunning player on the harp<\/I> to attend thee.” How much better friends had they been to him if they had advised him, since the evil spirit was from the Lord, to give all diligence to make his peace with God by true repentance, to send for Samuel to pray with him and to intercede with God for him! then might he not only have had some present relief, but the good Spirit would have returned to him. But their project is to make him merry, and so cure him. Many whose consciences are convinced and startled are for ever ruined by such methods as these, which drown all care of the soul in the delights of sense. Yet Saul’s servants did not amiss to send for music as a help to cheer up the spirits, if they had but withal sent for a prophet to give him good counsel. And (as bishop Hall observes) it was well they did not send for a witch or diviner, by his enchantments to cast out the evil spirit, which has been the abominably wicked practice of some that have worn the Christian name, who consult the devil in their distresses and make hell their refuge. It will be no less than a miracle of divine grace if those who thus agree with Satan ever break off from him again. 2. One of his servants recommended David to him, as a fit person to be employed in the use of these means, little imagining that he was the man whom Samuel meant when he told Saul of a neighbour of his, better than he, who should have the kingdom, ch.<\/I><\/span> xv. 28<\/span>. It is a very high character which the servant of Saul’s here gives of David (v.<\/I><\/span> 18<\/span>), that he was not only fit for his purpose as a comely person and skilful in playing, but a man of courage and conduct, a mighty valiant man, and prudent in all matters, fit to be further preferred, and (which crowned his character) the Lord is with him.<\/I> By this it appears that though David, after he was anointed, returned to his country business, and there remained on his head no marks of the oil, so careful was he to keep that secret, yet the workings of the Spirit signified by the oil could not be hid, but made him shine in obscurity, so that all his neighbours observed with wonder the great improvements of his mind on a sudden. David, even in his shepherd’s garb, has become an oracle, a champion, and every thing that is great. His fame reached the court soon, for Saul was inquisitive after such young men, ch.<\/I><\/span> xiv. 52<\/span>. When the Spirit of God comes upon a man he will make his face to shine. 3. David is hereupon sent for to court. And it seems, (1.) His father was very willing to part with him, sent him very readily, and a present with him to Saul, v.<\/I><\/span> 20<\/span>. The present was, according to the usage of those times, bread and wine (compare, 1Sa 10:3<\/span>; 1Sa 10:4<\/span>), therefore acceptable because expressive of the homage and allegiance of him that sent it. Probably Jesse, who knew what his son David was designed for, was aware that Providence was herein fitting him for it, and therefore he would not force Providence by sending him to court uncalled, yet he followed Providence very cheerfully when he saw it plainly putting him into the way of preferment. Some suggest that when Jesse received that message, Send me David thy son,<\/I> he began to be afraid that Saul had got some intimation of his being anointed, and sent for him to do him a mischief, and therefore Jesse sent a present to pacify him; but it is probable that the person, whoever he was, that brought the message, gave him an account on what design he was sent for. (2.) Saul became very kind to him (v.<\/I><\/span> 21<\/span>), loved him greatly,<\/I> and designed to make him his armour-bearer,<\/I> and (contrary to the manner of the king, ch.<\/I><\/span> viii. 11<\/span>) asked his father’s leave to keep him in his service (v.<\/I><\/span> 22<\/span>): Let David, I pray thee, stand before me.<\/I> And good reason he had to respect him, for he did him a great deal of service with his music, v.<\/I><\/span> 23<\/span>. Only his instrumental music with his harp is mentioned, but it should seem, by the account Josephus gives, that he added vocal music to it, and sung hymns, probably divine hymns, songs of praise, to his harp. David’s music was Saul’s physic. [1.] Music has a natural tendency to compose and exhilarate the mind, when it is disturbed and saddened. Elisha used it for the calming of his spirits, 2 Kings iii. 15<\/span>. On some it has a greater influence and effect than on others, and, probably, Saul was one of those. Not that it charmed the evil spirit, but it made his spirit sedate, and allayed those tumults of the animal spirits by which the devil had advantage against him. The beams of the sun (it is the learned Bochart’s comparison) cannot be cut with a sword, quenched with water, or blown out with wind, but, by closing the window-shutters, they may be kept out of the chamber. Music cannot work upon the devil, but it may shut up the passages by which he has access to the mind. [2.] David’s music was extraordinary, and in mercy to him, that he might gain a reputation at court, as one that had the Lord with him. God made his performances in music more successful, in this case, than those of others would have been. Saul found, even after he had conceived an enmity to David, that no one else could do him the same service (1Sa 19:9<\/span>; 1Sa 19:10<\/span>), which was a great aggravation of his outrage against him. It is a pity that music, which may be so serviceable to the good temper of the mind, should ever be abused by any to the support of vanity and luxury, and made an occasion of drawing the heart away from God and serious things: if this be to any the effect of it, it drives away the good Spirit, not the evil spirit.<\/P><\/p>\n King’s Musician, vs. 14-23<\/strong><\/p>\n In contrast to David <\/em>the Spirit of the Lord left Saul and there came instead an evil spirit. The Scriptures say “an evil spirit from the Lord,” which simply means that with the Spirit of God no longer present to prevent it the evil spirit was permitted to possess him. It is not as though the Lord sent the evil spirit, but rather that He permitted it to possess him because he had rejected the Lord. This evil spirit so troubled Saul that it led to dementia, making the servants anxious for his safety, and doubtless for their own as well.<\/em><\/p>\n Saul’s counselors advised Saul <\/em>that he should seek an accomplished musician to play music to soothe his troubled mind and counteract the influence of the spirit demon. When Saul thought on the suggestion he gave his servants permission to seek out a cunning musician to play for him. At this, one of the servants recommended the son of Jesse of Bethlehem, David himself. He was recommended very highly by this one, who must have been very closely acquainted with Jesse’s family. Thus God is moving to get David in a place of training for the future.<\/em><\/p>\n Note the qualifications listed to recommend David: <\/em>a) he was a talented musician; b) he was valiant, or courteous and pleasant; c) he was called a man of war, though still a youth, implying his bravery; d) he was prudent, or had a good head for reasoning; e) he was comely, or handsome; f) and best of all, he had the Lord with him, meaning that he trusted the Lord. In the youth David is one of the finest recommendations in the Bible for the young generation in every age.<\/em><\/p>\n This seemingly highly qualified young man <\/em>interested King Saul, so he sent request to Jesse to send his shepherd son, David, to him. Jesse could hardly have refused the request of the king, and he may have had more than a little anxiety about sending David. Jesse may have feared that Saul had heard of David’s private anointing and perhaps seeking to get rid of him. However, he must comply with good grace, so he sent a present to Saul such as might have been expected of a man of Jesse’s modest means. It consisted of a donkey load of bread, a bottle of wine, and a kid of the goats.<\/em><\/p>\n Saul was <\/em>very pleased with David. <\/em>The beautiful music he made on the harp soothed the troubled king, and he felt much better. Soon Saul came to love David as his son and honored him by making him the king’s armorbearer. He sent back to Jesse requesting permission to keep David in his palace. David’s playing on the harp refreshed and relieved Saul of the demon influence which had seized him after Samuel’s pronouncement of his loss of the kingdom.<\/em><\/p>\n Some lessons: 1) <\/em>Care should be taken lest individual judgments do not overturn the desires of God in one’s determinations; 2) caution is always in order that evil forces be not provoked against one; 3) it is often the most insignificant which is most adaptable to the will of God; 4) where godly influence is lost evil influence will fill the vacuum; 5) personal commendation should be possible with regard to all the Lord’s people.<\/em><\/p>\n Saul Seeks a Musician. 1Sa. 16:14-23<\/span><\/p>\n 14 But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. 17 And Saul said unto his servants, Provide me now a man that can play well, and bring him to me.<\/p>\n 18 Then answered one of the servants and said, Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him.<\/p>\n 19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.<\/p>\n 20 And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul.<\/p>\n 21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armor-bearer. 14.<\/p>\n What was the evil spirit which came upon Saul? 1Sa. 16:14<\/span><\/p>\n Jamiesson says that he had lost everything and was irritable. Matthew Henry said that he grew fretful and peevish and discontented, timorous and suspicious, ever and anon starting and trembling. Josephus says that he was as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him. The affliction was a divine visitation, apparently mental perturbation. It is described as an evil spirit from Jehovah. It is difficult to discover the exact idea. There is no trace of a belief in the existence of evil spirits, in our sense of the word. We conclude that the spirit thought of as the agency of evil is a higher evil power, which took possession of him, and not only deprived him of his peace of mind, but stirred up his feelings, ideas, imagination, and thoughts. It is from Jehovah, because God sent it as a punishment.<\/p>\n 15.<\/p>\n What was Sauls reaction to the servants suggestion? 1Sa. 16:17<\/span><\/p>\n Sauls servants, seeing him in such an evil state, suggested that he secure a musician to render such music as would bring him comfort. Music was known as a remedy, and the courtiers recommended that he seek a skillful harpist. The powerful influence exerted by music upon the state of mind was well known even in earliest times so that the wise men of ancient Greece recommended music to soothe the passions, to heal mental diseases, and even to chuck tumults among the people. Saul approved his courtiers plan, and David was mentioned by one of Sauls attendants. Saul sent for David; and coming to court, David speedily established himself in the favor of the king.<\/p>\n 16.<\/p>\n How could David be called a man of war? 1Sa. 16:17-18<\/span><\/p>\n The description of David as a mighty man and a man of war does not presuppose that David had already fought bravely in war, but may be perfectly explained from what David himself afterwards affirmed respecting his conflicts with lions and bears (1Sa. 17:34-35<\/span>). The courage and strength which he had then displayed furnished sufficient proofs of heroism for any one to discern in him the future warrior.<\/p>\n 17.<\/p>\n Why did Saul send for David? 1Sa. 16:19<\/span><\/p>\n Saul sent for David to be his attendant. Davids name means beloved, and he had a bubbling personality with a great deal of talent. His name does not mean chieftain, as some evidence from the Mari letters may indicate. Saul was not looking for a chieftain as some translations would suppose. He was looking for a man to play the harp before him, and to calm his troubled mind when the evil spirit came upon him.<\/p>\n 18.<\/p>\n What presents did Jesse send to Saul? 1Sa. 16:20<\/span><\/p>\n Davids father sent an ass laden with bread, a bottle of wine, and a kid to Saul. The Septuagint translation does not show an ass laden with bread, but rather a bushel of bread. This change of translation was made in misreading a Hebrew word for a beast of burden as a homer, and ancient Israelite measure. The circumstances point to Davids taking a beast of burden for these various provisions rather than his carrying such a load himself. Such humble gifts to a king indicate that Sauls court was very crude.<\/p>\n 19.<\/p>\n What was Sauls attitude toward David? 1Sa. 16:21<\/span><\/p>\n Saul was attracted to David from the first time he saw him. He had no idea that David had been anointed to succeed him. Had there been no jealousy, Saul would have loved David as his own son. It was only when he saw his real potentiality and popularity that Saul was afraid of David and jealous of him. These verses explain how the two men met for the first time. David hardly looked at Saul as a man to replace. He was simply conscientious about his work. His being in the court afforded him the opportunity to learn the responsibilities of a leader of the state. At the same time he was in a position to demonstrate his abilities and talents and thus prepare for the time when he would take over the full responsibilities of the government.<\/p>\n 20.<\/p>\n Why did Saul want David to stand before him? 1Sa. 16:22<\/span><\/p>\n Radical critics attack this verse and charge that it was interpolated. There is absolutely no reason for taking this verse out of the text. Its meaning affects the narrative considerably. Saul evidently called David before him and gave him a short trial period of service. He passed the first examination with flying colors. Saul was attracted to David and loved him. Saul therefore sent word to Jesse and asked him to consider David his servant permanently. Here is an example of the kind of thing which Samuel said would happen when the people got a king. Samuel said that he would take their sons and appoint them for himself (1Sa. 8:11<\/span>). Saul was not despotic but rather made a request of the father.<\/p>\n 21.<\/p>\n What was Davids service? 1Sa. 16:23<\/span><\/p>\n Davids principal services to Saul consisted mainly of his being with Saul when the evil spirit came upon him. This last verse indicates that his services were needed repeatedly. The Septuagint translates the verb in the way that lends itself to giving the idea of repeated activity. David did not have to do this only once when he was first called to administer to Saul. His services were needed repeatedly, and he was the means of sustaining Saul in his activities.<\/p>\n DAVID’S INTRODUCTION TO THE COURT OF SAUL, 1Sa 16:14-23<\/span>.<\/p>\n 14<\/strong>. <\/strong> The Spirit of the Lord departed from Saul <\/strong> The divine influences of which he had been made a partaker at the beginning of his career (see 1Sa 10:10<\/span>; 1Sa 11:6<\/span>) were withdrawn from him, and God no longer inspired him to noble enterprises.<\/p>\n Saul’s Serious Medical Condition Results In David Being Introduced Into Court Circles ( 1Sa 16:14-23<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n Sadly for Saul the Spirit of YHWH had departed from him. YHWH had now rejected him as king, and the Spirit no longer came on him. Thus there was no special divine help for him as he fought the Philistines. Fortunately for Israel, however, YHWH would provide another who did have the Spirit of YHWH on him, and that was David. <\/p>\n Even more sadly for Saul ‘an evil spirit from YHWH troubled him’. In the light of the New Testament we can tend to read back to this what we learn about evil spirits from there. But in fact possession by evil spirits is rarely if ever depicted in the Old Testament among the Israelites because those Israelites about whom we have details did not on the whole indulge in idol worship. Certainly Saul did not. It is therefore quite probable that this ‘evil spirit from YHWH’ originally refers to a medical condition whereby his own ‘spirit’ was affected. We can compare the similar situation in Jdg 9:23<\/span>. There we read that ‘God sent an evil spirit between Abimelech and the men of Shechem’ with the result that they dealt treacherously. In context this does not appear to refer to spirit possession, and it must seriously be questioned whether it refers to more than a general ‘spirit’ of distrust that set the parties against each other. Thus it is probable that we are to see the same thing here. <\/p>\n That it was ‘from YHWH’ is, of course, true because in the end all disease and sensitivity of spirit comes from YHWH, but the idea of a satanic spirit coming from YHWH seems unlikely, even though we do discover later that even Satan acts under YHWH’s control, although not directly (2Sa 24:1<\/span> with 1Ch 21:1<\/span>). However, even then it is not something brought out by the author of Samuel. That is left to the Chronicler. In fact having spent a considerable period of my life with those who have suffered from clinical depression and schizophrenia what I read about in these narratives bears all the marks of those diseases. <\/p>\n Yet it may be that we cannot totally wholly dismiss the idea of evil spirits at work for in 18:10 we read that, ‘an evil spirit from God (the elohim) came mightily on Saul, and he prophesied’. That certainly at first sight suggests a malignant spiritual force at work, although not one that permanently possessed him. It is not like the evil spirits of the New Testament. On the other hand it may simply indicate that in his clinically depressed state he became so utterly distraught because of an evil disposition that YHWH put in him that for a while that he babbled to himself. The whole question is necessarily a difficult one in view of the sparsity of references to evil spirits in the Old Testament. <\/p>\n I must admit that there was a time when I was younger that I felt a little uncomfortable with the fact that Saul could really have behaved in the irrational way that is described in later chapters, for at first some of the incidents do appear to be a little far-fetched. For example we may ask, would Saul really have hurled a spear at his own firstborn son? Today, however, I have no difficulty whatsoever in believing them, for I have seen similar things with my own eyes, and in these cases it is often those nearest to the person, who are seen as plotting against them, who suffer the most. How Saul behaved was precisely how we could expect an untreated schizophrenic to behave. In such cases paranoia, delusion and rash actions, appearing outwardly to come from someone who at other times is in their right mind. These are all typical of certain types of schizophrenia, and the intensity of feeling and emotion can look very much like a person possessed by a spirit. <\/p>\n Note again the inclusio represented in 1Sa 16:14<\/span> and 1Sa 16:23<\/span>, in 1Sa 16:14<\/span> the Spirit of YHWH departs from Saul and in 1Sa 16:23<\/span> when the Spirit-possessed David plays the evil spirit departs from him. In both the ‘evil spirit’ is troubling him. <\/p>\n Analysis. <\/p>\n a <\/strong> Now the Spirit of YHWH departed from Saul, and an evil spirit from YHWH troubled him (1Sa 16:14<\/span>). <\/p>\n b <\/strong> And Saul’s servants said to him, “See now, an evil spirit from God troubles you. Let our lord now command your servants, who are before you, to seek out a man who is a skilful player on the harp, so it will be, when the evil spirit from God is on you, that he will play with his hand, and you will be well” (1Sa 16:15-16<\/span>). <\/p>\n c <\/strong> And Saul said to his servants, “Provide me now a man who can play well, and bring him to me” (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>Men must either have the Holy Spirit of God, or an evil spirit. God loves to dwell in the human heart. That is His chosen temple. The sky is vast. Its canopy is thick with worlds. But God does not choose that temple. Man rears lofty piles, and spends labour and art on them, lavishes beauty and splendour which are precious as evidences of love and reverence: but Gods chosen temple is not there. His temple is in the lowly heart, in the bosom of the meanest of the sons of men who cries out for the living God. That temple may be stained and defiled, haunted with unclean things; but if there is penitence and faith in Gods Son, God will come in and Himself cleanse the house. God abides in the soul, fills it and gladdens it. But if man will not have God, he cannot shut the door of his heart against other visitors. It is the nature of a spirit to come into contact with spirit, as it is the nature of the body to come into contact with matter, and either attract or repel it. Spirit cannot isolate itself from spirit, any more than matter can from matter. But the spirit can decide whether it will ally itself with the good or the evil. Whosoever receives the Infinite Spirit into his soul takes the one way of shutting out evil of every kind. Exclusion of God is not emptiness, it is most positive, active, and decided evil. Men that will not have God are really claiming kindred with evil spirits, and opening their heart to be inhabited by them. Man is like a house situated between two winds. On the one side comes the wind from a dreary, bleak desert, laden with fog and disease, blowing across foul and rotten things. The other side of the house fronts the sunlight and winds that blow from the wide, fresh sea and over gardens, orchards, and blooming fields. Everyone must decide on which side he is going to open. Both doors cannot be shut. You can only get the dismal, fatal door shut by opening wide the door that looks to the sea of eternity and the sunshine of God. The wind blowing in through this open door keeps that door of ruin about.<\/p>\n
II. <\/strong>The stress of inward temptation and trouble is often peculiarly fitted and evidently intended to drive men to God. Of temptations and troubles which have this adaptation in a marked degree may be mentioned first–<\/p>\n
I. <\/strong>the dawn of a fair promise. Samuel cried unto the Lord for Saul, if haply he might arrest the terrible and imminent consequences of his sin. But he was made aware that prayer would not avail. It seemed as though Saul had already made the fatal choice, and had committed the sin which is unto death, and concerning which we have no encouragement to pray. The summons of the hour was, therefore, not to prayer, but to action. The Spirit of God bade Samuel go to Bethlehem, and among the sons of Jesse discover and anoint the new king.<\/p>\n
II. <\/strong>An overcast afternoon. We have morning with David; afternoon with Saul. Here youth; there manhood, which has passed into prime. Here the promise; and there the overcast meridian of a wrecked life. You will notice that, whereas it is said that the Spirit of God descended upon David, we are told that The Spirit of the Lord had departed from Saul. That does not necessarily mean that all the religious life of Saul had become extinct, but that the special faculty and power by which he had been prepared for his kingly work was withdrawn from him. It is abundantly sure that the work which a man does in this world is not wrought only by the force of his genius, the brilliance of his intellect, or by those natural gifts with which God may have endowed him, but by a something beyond and behind all these–a spiritual endowment which is communicated by the Spirit of God for special office, and which is retained so long as the character is maintained. So Saul lost the special enducement of power which had enabled him to subdue his enemies and to order his kingdom. Secondly, we have the mysterious power of opening our nature to the Holy Spirit of God, who is the medium of communicating all the virtue, the energy, and the life of God; filling spirit, soul, and body; quickening the mind, warming the heart, elevating and purifying the whole moral life. We have also the awful alternative power of yielding ourselves to the evil spirits, or demon spirits, of which the spiritual sphere is full. It is affirmed that an evil spirit from the Lord troubled Saul. To interpret this aright we must remember that, in the strong, terse Hebrew speech, the Almighty is sometimes said to do what He permits to be done. And surely such is the interpretation here. When, therefore, we read that an evil spirit from the Lord troubled Saul, we must believe that, as Saul bad refused the good and gracious influences of the Holy Spirit, and definitely chosen the path of disobedience, there was nothing for it but to leave him to the working of his own evil heart.<\/p>\n
III. <\/strong>The lurid gleams of an overcast sky. In 2Sa 21:2<\/span>, you have this: The king–that is, David–called the Gibeonites–(now the Gibeonites were not of the children of Israel, but of the remnant of the Ammorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah). Saul was smarting under Samuels words, writhing under the sentence of deposition, and his soul was stirred to neutralise, if possible, the Divine verdict, so as to still keep the favour of God. It was true, and Saul knew it well, that he had failed in one distinct call to obedience; he had kept the choice of the spoil for himself–but why should he not, by excessive zeal in other directions, win back his lost inheritance? Now there were two such commandments which seem to have occurred to him. The one enacted that when the children of Israel entered the Land of Promise they should destroy all the people of the land. The Gibeonites, however, succeeded in securing that they should be excepted, because they had made a covenant with Joshua, and Joshua had sworn to them (Jos 9:1-27<\/span>). The Gibeonites, therefore, had lived amongst the children of Israel for many centuries, and had become almost an integral part of the nation. But in his false zeal for God Saul seems to have laid ruthless hands upon these peaceable people. Secondly, there was on the statute book a very drastic law against necromancers and witches, and it was commanded that these should be exterminated from the land (Exo 22:18<\/span>). Therefore, Saul turned his hand against them. In his heath he still believed in them. In order to show his zeal for God, and to extort the reversal of his sentence, he began to exterminate them. But as his edicts went forth, there was rottenness in his heart. While on the one hand, therefore, there was this outburst of lurid zeal for God, his own heart was becoming more and more enervated and evil. Do not we know this in our own experience? When one has fallen under the condemnation of conscience, the heart has endeavoured to whisper comfort to itself by saying, I will endeavour to redeem my cause by an extravagance of zeal. We have plunged into some compensating work to neutralise the result of failure. It is zeal, but it, is false, it is zeal, but it is strange fire; it is zeal, but it is self-originated; it is zeal, but it is only for self and not for God; it, is zeal, but it is zeal for the letter, for the tradition, for the external form–it is not the zeal of the man who is eaten up and devoured by a passionate love for the Son of God and for the souls He has made. (F. B. Meyer, B. A.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
<\/P> 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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
15 And Sauls servants said unto him, Behold now, an evil spirit from God troubleth thee.
16 Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on a harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.<\/p>\n
22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favor in my sight.
23 And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n