1 Samuel 16

John MacArthur · Citado em PreceptAustin

1 Samuel 16

MacArthur - Jesse the Bethlehemite. God’s new king of Israel (and ultimately the Messiah; Gen. 3:15; Num. 24:17; 1 Sam. 2:10; Ps. 2) would come from the tribe of Judah (Jesse; cf. Ruth 4:12, 22; Gen. 49:10) and from Bethlehem of Judah (cf. Mic. 5:2; Matt. 2:2–6). (Borrow The MacArthur Study Bible )

1 Samuel 16

MacArthur - Saul … will kill me. Saul’s unbalanced emotional state was already known in Israel. It is ironic that Samuel’s initial reaction to the word of the Lord was fear of Saul instead of rejoicing at God’s provision to Israel (and ultimately to all the nations; e.g., 1 Kin. 8:41–43). The route from Ramah to Bethlehem would take Samuel through Gibeah of Saul (cf. 10:26; 11:14). (Borrow The MacArthur Study Bible ) And the LORD said, "Take a heifer with you and say, 'I have come to sacrifice to the LORD - Yahweh gives Samuel an "out", as we might say today, which would serve to minimize any undue suspicions regarding Samuel's trip. In offering a sacrifice to the LORD, Samuel would be carrying out a function he had performed before. (cf 1Sa 9:12, 1Sa 11:15) There would be no "raised eyebrows" or surprise at Samuel performing a sacrifice. Adam

1 Samuel 16

MacArthur - The place of sacrifice could be in any town until the establishment of the house of God in Jerusalem (Deut. 12:11). (Borrow The MacArthur Study Bible ) Blaikie: “it was an act of concealment, but it does not follow that it was an act of duplicity. ” Mattoon - God’s solution to Samuel’s concerns is to conceal his plans. The concealment was not a deception. It is the glory of God to conceal a thing: but the honour of kings is to search out a matter (Proverbs 25:2).

1 Samuel 16

MacArthur - David’s first anointing was performed by Samuel, symbolizing God’s recognition/ordination (cf. 2:10). The following two anointings (2 Sam. 2:7; 5:3) were to establish David as king publicly for the benefit of Judah and Israel respectively. (Borrow The MacArthur Study Bible ) Mattoon - God has His eyes on Jesse’s family. He would instruct Samuel as to who should be anointed. God was instructing Samuel to follow His leading and guidance. He is trying to get us to do the same thing. God promises He will guide us if we will let Him. Psalm 32:8—I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. God guides with His Word, Spirit, wise counsel, parents, authorities in our life, and circumstances. Guzik on anoint for Me - The first king of Israel was anointed for the people. He was the “king from central casting,” the kind of king the people wanted. Now the “people’s choice” failed and disqualified himself. “Now,” the Lord said, “It’s time for a king for Me.” God was going to show Israel His king. Anoint (04886) masah/maschah is a verb which basically means to smear something on, to rub with oil, to anoint (as in setting one apart for office or function - Elisha as prophet = 1Ki 19:16, kings for office = 1Sa 9:16 = Saul,1Sa 16:12 = David, 1Ki 1:39 = Solomon) and by implication to sanctify (set aside for sacred purpose) or consecrate (dedicate for a sacred purpose) (altar = Nu 7:10; vessels for worship - Ex 29:36 = "you shall anoint it to consecrate it;" Ex 30:26, 40:9-10). In the first OT use, Jacob "anointed a pillar" and made a vow to God (Ge 31:13; Lxx = aleipho = to anoint by applying a liquid - Jesus' feet were anointed with perfume - Lk 7:38, 46). Baker adds that "The anointing was done with oil to symbolize the elevation of the person to a new position such as priest or king (2Sa 5:3)." Masah is used of Aaron being anointed (Ex 28:41+, Ex 29:7+, Ex 29:29+) and is translated in the Septuagint (Lxx) with chrio which means to anoint and in the NT only referred to an anointing by God of someone, setting them apart for special service under divine direction (2Co 1:21). In Lk 4:18+ chrio refers to the anointing of Jesus for His ministry (quoting from Isa 61:1+ which also uses chrio to translate masah) Chrio also refers to Jesus' being anointed in Hebrew 1:9+ "“YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS.” ANOINTING - Dictionary of Biblical Imagery - page 154 - online - To anoint literally means to pour or rub oil on a person or thing. Rooted in OT culture the practice of anointing in the Bible symbolizes various kinds of special recognition shown to places (Gen 28:18); temple and its furnishings (Ex 40:9–10); garments (Lev 8:30); kings (1 Kings 1:39; 2 Kings 9:6); religious leaders (Ex 28:41; Lev 8:12, priests; 1 Kings 19:16, prophets); heavenly beings (Ezek 28:14); or simply honored guests (Ps 23:5; cf. Lk 7:46; Jn 11:2). Anointing usually means two things: it sets a person or thing apart as holy and consecrated, and it confers authority on a person who is anointed. In the Bible the holiness and authority that reside in ritual anointing are considered to be conferred by God, though mediated through a person acting on God’s behalf. In the ancient Near East, anointing with oil was used to ratify and solemnize commitment in diplomatic relations, business contracts, nuptial rites and the liberation of slaves. It did not necessarily have religious significance. Some of these aspects are reflected in OT passages such as Genesis 28:18–22, where the anointing rite is a symbol of contractual relations between Jacob and God, or Hosea 12:1 and 1 Kings 5:11, where oil is used as an expression of friendship. In addition, Mesopotamian anointing rites included the idea of people being permeated by divine activity and supernatural power. In OT religious rituals, anointing signifies consecration for priestly (Ex 30:30; Lev 4:3, 5) and royal service (1 Sam 2:10). It symbolizes God’s choice and appointment and therefore involves divine action in preparation for service (1 Sam 10:1). The powerful symbolism of this rite accounts for the preservation of Saul’s life in 1 Samuel 26:9–23-to kill Saul would show disregard for the king’s special status as God’s anointed (see 2 Sam 1:16; 2 Sam 19:21). In this respect, anointing involves God’s blessing and preservation (Ps 18:50; Hab 3:13). After Solomon’s anointing, words of blessing are declared on him (1 Kings 1:39), and warnings come to kings themselves not to harm God’s anointed prophets (1 Chron 16:22; cf. Ps 105:15). The theme of blessing is further associated with the anointing rite in Psalm 133:2, where precious oil is used as a metaphor for God’s bountiful provision for priestly leaders. A similar emphasis occurs in Psalm 45:7, where the anointing of a royal figure is described as an anointing of joy. In 1 Samuel 10:6–9 God’s role in anointing is associated with the receiving of God’s Spirit, the change of heart and the promise of God’s presence. The same emphasis occurs in 1 Samuel 16:13, where David’s anointing immediately precedes his receipt of “the Spirit of the LORD … in power.” Thus the anointing of OT kings is a special symbol of God’s provision through the gift of his Spirit. It is appropriate, therefore, that in the OT the title “anointed one” becomes a synonym for individuals chosen, appointed, consecrated and equipped for office. The title is restricted to royal figures (Ps 2:2; 89:38; 132:10) except for Daniel 9:25–26, where it refers to a future ruler. Hence, in the NT it is appropriate that the title, in its Greek form “Christ” (Christos), is applied to Jesus (Jn 1:41; 4:25; Acts 4:24–27). In the NT the rite of anointing is not used for consecration or worship. Instead, anointing is often thought of in figurative terms to describe the spiritual basis of Jesus’ ministry (Lk 4:18; Acts 10:38; Heb 1:9) and the spiritual work God performs in believers’ lives (2 Cor 1:21–22; 1 Jn 2:20, 27). The emphasis is not on the act of anointing but on the Holy Spirit with whom one is anointed. The NT also refers to the social use of anointing for embalming and cosmetic purposes (Mt 6:17; Mk 16:1; Lk 7:38, 46; Jn 11:2; 12:3). These instances also suggest that anointing symbolizes the giving of recognition, a concept with its basis in the OT (see above). The NT draws on the cultural use of olive oil for medicinal/healing (see Disease and Healing) purposes in NT times (cf. Mk 6:13; Lk 10:34; Jas 5:14). QUESTION - Who was Jesse in the Bible? ANSWER - Jesse in the Bible is father of David and thus an important part of the lineage of Christ, the Son of David (Matthew 22:42). We don’t know much about Jesse as a person; most of the Bible’s references to Jesse come in the context of his relation to his famous son David. In order to understand the rich history surrounding the name of Jesse, one might begin by tracing his lineage back to Abraham. God chose Abraham and promised that through his seed all the nations of the world would be blessed (Genesis 22:16–18). Jumping forward several generations, we are introduced to Boaz, a wealthy and God-fearing resident of Bethlehem. Boaz demonstrates God’s redemptive character by wedding himself to Ruth the Moabitess, who forsook her ungodly heritage (see Numbers 25:1–5) and clung to the God of Israel (Ruth 1:16). The book of Ruth is an incredible story of God’s salvific nature. By faith Ruth is welcomed into the fellowship of God’s covenant people, Israel. After her marriage to Boaz, Ruth gives birth to Obed (Ruth 4:13), and the Bethlehemite women rejoice in the blessing of God over her family (verses 14–15). Boaz and Ruth’s son Obed later begets Jesse, who becomes the father of David (verse 22), God’s choice for king for Israel (1 Samuel 16:1). Thus Ruth was granted a place of honor as the great-grandmother of David, who was a type of and faithful predecessor to the Christ-King Jesse takes the stage with his eight sons in 1 Samuel 16–17. The prophet Samuel invites Jesse and his family to a sacrificial feast, but Jesse only brings his seven oldest sons, including Eliab, Abinadab, and Shammah; all seven were rejected by God as king (1 Samuel 16:6–10). Jesse had chosen to leave David, his youngest son, to tend the sheep. However, it is this lowly shepherd boy whom, to the probable surprise of both Jesse and Samuel, God directs Samuel to anoint as the chosen king (1 Samuel 16:11–13). Although it is David’s kingship that typifies and anticipates the reign of the Christ-King, Jesse’s name still receives mention in a couple prophecies of the Messiah. In Isaiah, Jesse is mentioned as the stump from which a Branch (Christ) would come forth to be a banner for all peoples; to this banner all nations would rally (Isaiah 11:1–3, 10; cf. Jeremiah 23:5). Furthermore, Micah 5:2 identifies Bethlehem—the little town of Jesse—as the source of the King of all kings. The Branch from the root of Jesse would eventually spring forth and bear everlasting fruit. The New Testament begins with these words: “This is the genealogy of Jesus the Messiah the son of David, the son of Abraham” (Matthew 1:1). From God’s promise to Abraham and all the way to God’s promised Messiah, our vision of God’s universal program of salvation expands as new narratives bring fuller color and understanding. Jesus’ genealogy in Matthew references not only Israelites but also Gentiles, including Rahab, the God-fearing mother of Boaz and former prostitute from Jericho (Joshua 2:1–21), and Ruth the Moabitess, grandmother of Jesse. From this mixed (Jew and Gentile) clan, Christ came to be the banner not just for the people of Israel but for peoples of all nations (Romans 15:7–13). Jesus was not the beginning of a message of salvation for all but the climactic expression and extension of the salvation God had already extended to all who believe. Who is Jesse? Although a relatively minor character in the biblical drama, Jesse shares in a rich lineage essential to God’s plan of redemption for all nations. May Jesse’s name be to you a symbol of a grander narrative, a blessed lineage, a beacon of hope for all who choose to call upon the name of the Lord, young and old, Jew and Gentile, slave and free.GotQuestions.org QUESTION - What is the meaning of the root of Jesse in the Bible? ANSWER - Root of Jesse is a metaphor found in Isaiah 11:10: “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious.” The term root of Jesse figuratively stands for the Messiah. The “root” of a family is its progenitor. Jesse was King David’s father. We know from the genealogical records (Matthew 1:1–17 and Luke 3:23–38) that Jesus was descended from the line of Jesse and his son David. In Isaiah 11:10, the Hebrew word used for “root” (sheresh) implies a root that remains alive and sends up a shoot or branch; thus, the root of Jesse was a root from which more descendants could come. When Isaiah began to prophesy, there was a current hope among the people that a glorious earthly king—the Messiah—would assume the throne of David. Through the prophet Samuel, God had promised David that his offspring would establish an eternal kingdom: “When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. . . . Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12–16). The messianic title “Son of David” traces back to this prophecy. Isaiah’s use of root of Jesse expresses the promise of a messianic king who would be born of David’s family line and focuses Judah’s expectation of survival on a sparse, leaderless remnant. The prophet uses a similar metaphor—“a shoot from the stump of Jesse”—in Isaiah 11:1 to describe their future hope. This “stump” signifies the remnant of Jesse’s family that would barely survive. God’s judgment was coming on Judah, and the nation would be left with nothing but a seemingly lifeless “stump,” but there would be life yet. God promised to retain a remnant to carry on His work and the bloodline of King David. What seemed to be a dead, decaying stump would bring forth new life in the Messiah, Jesus Christ. Quoting from the Septuagint, the apostle Paul referred to Isaiah’s prophecy in Romans 15:8–13. Paul specifically acknowledged Jesus Christ as the root of Jesse in whom the Gentiles put their hope: “And again, Isaiah says, ‘The Root of Jesse will spring up, one who will arise to rule over the nations; in him the Gentiles will hope’” (verse 12). And in the book of Revelation, Jesus states, “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star” (Revelation 22:16). Isaiah’s use of the phrase root of Jesse calls into focus the humanity of Jesus. The Messiah would possess human ancestry. It also underscores Christ’s humble origins. As a shepherd from Bethlehem, Jesse occupied a relatively humble station in life. King Saul often used the phrase the son of Jesse to refer to David in a derogatory manner (1 Samuel 20:27, 30–31; 22:7–8). The Jesse Tree is an Advent custom that originates from Isaiah’s prophecy of the root of Jesse. Instead of perishing, Jesse’s family grew into a branch that bore fruit in the form of Messiah: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit” (Isaiah 11:1). During Advent, some use a Jesse Tree to represent the genealogy of Jesus Christ. The Jesse Tree tradition dates back to the Middle Ages. Tapestries and stained-glass windows depicting a tree with Jesse at the roots and Jesus at the top branch were prevalent in the earliest displays. As pictorial representations, they allowed unschooled people to learn the stories in Scripture from the time of creation until the birth of Jesus Christ. Today, families often use a Jesse Tree in place of an Advent calendar to teach their children about the Bible and the story of salvation at Christmastime. Each day of Advent, symbolic ornaments are placed on the tree, an act followed by a short devotional to explore and reinforce the biblical significance of each ornament. Several variations of Jesse Tree themes exist, including messianic prophecies, ancestors in the bloodline of Jesus, the promises of God, and important Bible stories. While little is known from Scripture about the man Jesse, throughout the Old and New Testaments, he is associated with the Messiah and mentioned as an ancestor of Jesus Christ. In the book of Acts, Paul makes it clear once again that the “root of Jesse,” God’s promise to David, is indeed the Messiah and Savior, Jesus Christ: “After removing Saul, he made David their king. God testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do.’ From this man’s descendants God has brought to Israel the Savior Jesus, as he promised” (Acts 13:22–23).GotQuestions.org 1 Samuel 16:4 So Samuel did what the LORD said, and came to Bethlehem. And the elders of the city came trembling to meet him and said, "Do you come in peace?" BGT 1 Samuel 16:4 καὶ ἐποίησεν Σαμουηλ πάντα ἃ ἐλάλησεν αὐτῷ κύριος καὶ ἦλθεν εἰς Βηθλεεμ καὶ ἐξέστησαν οἱ πρεσβύτεροι τῆς πόλεως τῇ ἀπαντήσει αὐτοῦ καὶ εἶπαν εἰρήνη ἡ εἴσοδός σου ὁ βλέπων LXE 1 Samuel 16:4 And Samuel did all that the Lord told him; and he came to Bethleem: and the elders of the city were amazed at meeting him, and said, Dost thou come peaceably, thou Seer? KJV 1 Samuel 16:4 And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? NET 1 Samuel 16:4 Samuel did what the LORD told him. When he arrived in Bethlehem, the elders of the city were afraid to meet him. They said, "Do you come in peace?" CSB 1 Samuel 16:4 Samuel did what the LORD directed and went to Bethlehem. When the elders of the town met him, they trembled and asked, "Do you come in peace?" ESV 1 Samuel 16:4 Samuel did what the LORD commanded and came to Bethlehem. The elders of the city came to meet him trembling and said, "Do you come peaceably?" NIV 1 Samuel 16:4 Samuel did what the LORD said. When he arrived at Bethlehem, the elders of the town trembled when they met him. They asked, "Do you come in peace?" NLT 1 Samuel 16:4 So Samuel did as the LORD instructed. When he arrived at Bethlehem, the elders of the town came trembling to meet him. "What's wrong?" they asked. "Do you come in peace?" NRS 1 Samuel 16:4 Samuel did what the LORD commanded, and came to Bethlehem. The elders of the city came to meet him trembling, and said, "Do you come peaceably?" NJB 1 Samuel 16:4 Samuel did what Yahweh ordered and went to Bethlehem. The elders of the town came trembling to meet him and asked, 'Seer, is your coming favourable for us,' NAB 1 Samuel 16:4 Samuel did as the LORD had commanded him. When he entered Bethlehem, the elders of the city came trembling to meet him and inquired, "Is your visit peaceful, O seer?" YLT 1 Samuel 16:4 And Samuel doth that which Jehovah hath spoken, and cometh in to Beth-Lehem, and the elders of the city tremble to meet him, and one saith, 'Is thy coming peace?' trembling: 1Sa 21:1 2Sa 6:9 1Ki 17:18 Ho 6:5 11:10 Lu 5:8 8:37 Come: 1Ki 2:13 2Ki 9:22 1Ch 12:17,18 1 Samuel 16 Resources - Multiple Sermons and Commentaries Related Passage: 1 Samuel 21:1 Then David came to Nob to Ahimelech the priest; and Ahimelech came trembling to meet David and said to him, “Why are you alone and no one with you?” Samuel Journeys to Bethlehem GOD'S PROPHET STIRS TREMBLING So - As a conjunction "so" means "and for this reason" or "therefore," SO in this context it is a term of conclusion and the conclusion is that Samuel, even though he had been mourning, did not have a "pity party," but obeyed the Word of the LORD. I would not go so far as to say (since the text does not say) his mourning turned into dancing, but there clearly was a new perspective on the "failure of the first king" problem. Samuel did what the LORD said - The man of God (then and now) obeyed the command of the LORD. THOUGHT - Sometimes God gives us commands we think at first glance are not reasonable (from our finite human perspective). Or they may even appear downright impossible! As a husband, the one that comes to mind is Ephesians 5:25+ "Husbands, love your wives, just as (HOW?) Christ also loved the church and gave Himself up for her (FOR US = DEATH TO SELF!)." Love (agapao) is a command to make this quality of (agape) love your lifestyle, your daily practice (aks present imperative). I dare you to try to obey this command by depending on your flesh (self) to follow through with this selfless, unconditional, giving quality of love! You (I) cannot do this! And yet just as Yahweh provided an answer to Samuel ("take a heifer...") to enable him to obey the command Yahweh has provided supernatural enable for us, but we daily need to depend on the Holy Spirit to obey! That means we must begin each day filled with His Spirit and His Word and then we are able to walk (live) by the Spirit and love like Jesus loved (and loves) the Church! And came to Bethlehem - O little town of Bethlehem, how still we see thee lie, but not for long! Samuel would soon anoint David and the Son of David, the King of kings would come from this sleepy little town! O little town of Bethlehem How still we see thee lie Above thy deep and dreamless sleep The silent stars go by Yet in thy dark streets shineth The everlasting light The hopes and fears of all the years Are met in thee tonight And the elders of the city came trembling to meet him and said, "Do you come in peace (shalom)?" - Why were they trembling? What had they recently seen or at least heard about the prophet Samuel? Surely, the news had spread that Samuel was skilled with a sword, having hewed the Amalek King Agag to pieces (1Sa 15:33+)! And so they came out trembling not knowing what to expect, for Samuel as God's mouthpiece also had another sword, the sword of the Spirit, which is the Word of God (Eph 6:17+). And so the lead elders of Bethlehem were tremulous as they cautiously received Samuel. Trembling (startle, frightened, afraid, terrified) (02729) charad means to tremble, quake or shudder and describes human trembling before some strange or fearsome event. It conveys the the idea of movement resulting from agitation, usually trembling coming from emotional trauma as when Isaac realized Jacob had deceived him and received Esau's blessing (Ge 27:33) or when Joseph's brothers who had abandoned him in a pit met him in Egypt (Ge 42:28). In the future Millennium Israel will forget her disgrace and treachery against Yahweh and will live securely in the promised land "with no one to make them afraid." (Ezek 39:26+, cf Micah 4:4+, cf Mic 4:1-3, also Zeph 3:13+) After Jonathan and his armor bearer had slaughtered about 20 Philistines, "there was a trembling (noun form charadah) in the camp, in the field, and among all the people. Even the garrison and the raiders trembled (verb - charad), and the earth quaked so that it became a great trembling (noun form charadah)" (1Sa 14:15, cf Da 10:7). 1 Samuel 16:5 He said, "In peace; I have come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice." He also consecrated Jesse and his sons and invited them to the sacrifice. BGT 1 Samuel 16:5 καὶ εἶπεν εἰρήνη θῦσαι τῷ κυρίῳ ἥκω ἁγιάσθητε καὶ εὐφράνθητε μετ᾽ ἐμοῦ σήμερον καὶ ἡγίασεν τὸν Ιεσσαι καὶ τοὺς υἱοὺς αὐτοῦ καὶ ἐκάλεσεν αὐτοὺς εἰς τὴν θυσίαν LXE 1 Samuel 16:5 And he said, Peaceably: I am come to sacrifice to the Lord. Sanctify yourselves, and rejoice with me this day: and he sanctified Jessae and his sons, and he called them to the sacrifice. KJV 1 Samuel 16:5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice. NET 1 Samuel 16:5 He replied, "Yes, in peace. I have come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice." So he consecrated Jesse and his sons and invited them to the sacrifice. CSB 1 Samuel 16:5 "In peace," he replied. "I've come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice." Then he consecrated Jesse and his sons and invited them to the sacrifice. ESV 1 Samuel 16:5 And he said, "Peaceably; I have come to sacrifice to the LORD. Consecrate yourselves, and come with me to the sacrifice." And he consecrated Jesse and his sons and invited them to the sacrifice. NIV 1 Samuel 16:5 Samuel replied, "Yes, in peace; I have come to sacrifice to the LORD. Consecrate yourselves and come to the sacrifice with me." Then he consecrated Jesse and his sons and invited them to the sacrifice. NLT 1 Samuel 16:5 "Yes," Samuel replied. "I have come to sacrifice to the LORD. Purify yourselves and come with me to the sacrifice." Then Samuel performed the purification rite for Jesse and his sons and invited them to the sacrifice, too. NRS 1 Samuel 16:5 He said, "Peaceably; I have come to sacrifice to the LORD; sanctify yourselves and come with me to the sacrifice." And he sanctified Jesse and his sons and invited them to the sacrifice. NJB 1 Samuel 16:5 'Yes,' he replied. 'I have come to sacrifice to Yahweh. Purify yourselves and come with me to the sacrifice.' He purified Jesse and his sons and invited them to the sacrifice. NAB 1 Samuel 16:5 He replied: "Yes! I have come to sacrifice to the LORD. So cleanse yourselves and join me today for the banquet." He also had Jesse and his sons cleanse themselves and invited them to the sacrifice. YLT 1 Samuel 16:5 and he saith, 'Peace; to sacrifice to Jehovah I have come, sanctify yourselves, and ye have come in with me to the sacrifice;' and he sanctifieth Jesse and his sons, and calleth them to the sacrifice. consecrate yourselves: Ex 19:10,14,15 Lev 20:7-8 Nu 11:8 Jos 3:5 7:13 2Ch 30:17-20 Job 1:5 Ps 26:2-6 Joe 2:16 1Co 11:28 1 Samuel 16 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 19:10, 14, 15 The LORD also said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments; 14 So Moses went down from the mountain to the people and consecrated the people, and they washed their garments. 15 He said to the people, “Be ready for the third day; do not go near a woman.” SAMUEL COMES IN PEACE TO SACRIFICE TO YAHWEH He said, "In peace (shalom); I have come to sacrifice to the LORD - Samuel immediately puts their fears to rest with the Hebrew word (often used as greeting) Shalom. Then he explains why he came (ostensibly) was to sacrifice, but he does not tell them his other purpose was to anoint a new king (see preceding note on was Samuel being deceptive?). Consecrate (qadash; Lxx = hagiazo in aorist imperative) yourselves and come with me to the sacrifice (zebah)." - Samuel commands the elders to set themselves apart from all that is profane and would defile (ideally this speaks of not just external, but internal and this latter might necessitate confession). THOUGHT - The elders (and Jessee's family) were going to present themselves to the LORD for worship (worship means valuable, highly thought of, etc). Since God is holy (Isa 6:3+), they were to make themselves holy (as holy as men can be). Can you see the application for the church? Do you consecrate yourself before you attend the worship service to "offer up a sacrifice of praise to God, which is the fruit of your lips that gives thanks to His Name?" (Heb 13:15, 16+) If you have been going to church with your heart unprepared (and unhallowed, so to speak), could this be one of the reasons your time of worship seems less than fulfilling and gratifying? Just wondering! He also consecrated (qadash;Lxx = hagiazo) Jesse and his sons and invited them to the sacrifice - Samuel knew that the family of Jesse was the key family. What he did not yet know was which of the family was the king designee. THOUGHT - There is a principle here - God often leads His children to His desired goal for them step by step (Play "Step by Step"). So be patient, for your patience reflects your trust in His leading (Ps 23:1,2,3, Ps 25:5, Ps 31:3, Ps 43:3, Ps 48:14, Ps 61:2 - Play Lead Me to the Rock). Sacrifice (sacrifices) (02077) zebah from zabah - to slaughter for sacrifice) refers to an offering killed and presented by the worshiper to God as an act of devotion (to fill a special vow - Nu 15:3), thanksgiving (Lev 22:29, Ps 107:22, 116:17) or to meet the need for forgiveness (expiation, propitiation). The first specific mention of an animal sacrifice in Ge 4:4 (although it does not use the word zebah). The first use of zebah in Genesis describe sacrifices by Jacob (Israel) (Ge 31:54 - associated with the covenant between Jacob and Laban, Ge 46:1). In Ge 31:54 and Ex 18:12 we see zebah associated with sharing of a meal. In Ex 23:18 God refers to zebach as "My sacrifice." In the cutting of the Mosaic covenant, zebah played a major role providing the animal's blood that was sprinkled on the altar (Ex 24:5-6) and the people (Ex 24:7-8) to ratify the Mosaic covenant. In Ex 34:15 we see the first use of zebah in reference to sacrifices to the pagan deities (cf Lev 17:7, Jdg 16:23, 2Ki 5:17, 2Ki 10:19, Ps 106:28 is amplified in Nu 25:2 - this latter resulted in God sending a plaque killing 24,000! Nu 25:9). In contrast to heathen sacrifices that could be down at various sites throughout the land, the worship of the LORD (and the sacrifices) was to be centered in the place of His designation (Dt 12:5-6, 11). Gilgal, Bethel, and Shiloh were temporary centers before the Temple was built in Jerusalem (2Chr 7:12, contrast Ezek 20:28). Today worship is centered in the Word (Christ) who became flesh, because He made one sacrifice for all time (Heb 9:26). Samuel clearly instructed Saul to wait to sacrifice (1Sa 10:8), he blatantly disobeyed (1Sa 11:15) resulting in Samuel's classic reproof that "to obey is better than sacrifice." (1Sa 15:22) In Neh 12:43 we see a link between zebah and joy (rejoicing) when "they offered great sacrifices (zebah) and rejoiced because God had given them great joy, even the women and children rejoiced, so that the joy of Jerusalem was heard from afar." (Cf "offer in His tent sacrifices [zebah] with shouts of joy.") Consecrate (sanctify)(06942) (qadash) means to set apart for a specific use. The root sense of this word group (see cognates below) describes an act of setting something apart from profane or ordinary use. Removed from common use. To be holy. To show one's self to be holy. To consecrate or dedicate. To set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. Qadash could refer to anything reserved exclusively for God (Ex 13:2, 12, 13; Nu 18:15) Qadash signifies an act or a state in which people or things are set aside for use in the worship of God, i.e., they are consecrated or made sacred for that purpose. They must be withheld from ordinary (secular) use and treated with special care as something which belongs to God (Ex 29:21). Otherwise, defilement makes the sanctified object unusable (cf. Dt 22:9; Eze 44:19; 46:20). Webster's Dictionary definition #2 for consecrate is convicting - " make or declare sacred; esp devote irrevocably to worship of God by a solemn ceremony." Qadash is used with various objects: people of Israel - Ex 19:10, 14; Joshua 7:13 altar in the Temple - Ex 29:36; 1Ki 8:64 priests - Ex 28:41; 29:1;1Sa 7:1 mountain - Ex 19:23 Sabbath - Ge 2:3; Ex 20:8 new building - Neh 3:1 fast - Joel 1:14; 2:15 1 Samuel 16:6 When they entered, he looked at Eliab and thought, "Surely the LORD'S anointed is before Him." BGT 1 Samuel 16:6 καὶ ἐγενήθη ἐν τῷ αὐτοὺς εἰσιέναι καὶ εἶδεν τὸν Ελιαβ καὶ εἶπεν ἀλλὰ καὶ ἐνώπιον κυρίου χριστὸς αὐτοῦ LXE 1 Samuel 16:6 And it came to pass when they came in, that he saw Eliab, and said, Surely the Lord's anointed is before him. KJV 1 Samuel 16:6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed is before him. NET 1 Samuel 16:6 When they arrived, Samuel noticed Eliab and said to himself, "Surely, here before the LORD stands his chosen king!" CSB 1 Samuel 16:6 When they arrived, Samuel saw Eliab and said, "Certainly the LORD's anointed one is here before Him." ESV 1 Samuel 16:6 When they came, he looked on Eliab and thought, "Surely the LORD's anointed is before him." NIV 1 Samuel 16:6 When they arrived, Samuel saw Eliab and thought, "Surely the LORD's anointed stands here before the LORD." NLT 1 Samuel 16:6 When they arrived, Samuel took one look at Eliab and thought, "Surely this is the LORD's anointed!" NRS 1 Samuel 16:6 When they came, he looked on Eliab and thought, "Surely the LORD's anointed is now before the LORD." NJB 1 Samuel 16:6 When they arrived, he looked at Eliab and thought, 'This must be Yahweh's anointed now before him,' NAB 1 Samuel 16:6 As they came, he looked at Eliab and thought, "Surely the LORD'S anointed is here before him." YLT 1 Samuel 16:6 And it cometh to pass, in their coming in, that he seeth Eliab, and saith, 'Surely, before Jehovah is His anointed.' Eliab: 1Sa 17:13,22 1Ch 2:13 27:18, Elihu Surely: Jdg 8:18 1Ki 12:26 1 Samuel 16 Resources - Multiple Sermons and Commentaries SAMUEL SELECTS BY SIGHT When they entered, he looked at Eliab (“My God is Father”) and thought, "Surely the LORD'S anointed is before Him." - Once again even this man of God is looking at the sons like most men would do -- at their external appearance. One would think that Samuel would have learned from the sad saga of King Saul (cf 1Sa 9:2+) that exterior is not nearly as critical as interior! After all it was even Samuel who issued the verdict against handsome Saul declaring "But now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you.” (1Sa 13:14+). Saul too looked the part, But sad to say, he lacked the heart! Paul Apple applies this passage - Man’s Wisdom Can Not Be Trusted in the Selection Process (Eliab) Avoid Presumption and jumping to conclusions and acting too quickly. Therefore, we need a selection process that seeks God’s counsel. (THROUGH PRAYER!) 1 Samuel 16:7 But the LORD said to Samuel, "Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart." BGT 1 Samuel 16:7 καὶ εἶπεν κύριος πρὸς Σαμουηλ μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ ὅτι ἐξουδένωκα αὐτόν ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος ὄψεται ὁ θεός ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον ὁ δὲ θεὸς ὄψεται εἰς καρδίαν LXE 1 Samuel 16:7 But the Lord said to Samuel, Look not on his appearance, nor on his stature, for I have rejected him; for God sees not as man looks; for man looks at the outward appearance, but God looks at the heart. KJV 1 Samuel 16:7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. NET 1 Samuel 16:7 But the LORD said to Samuel, "Don't be impressed by his appearance or his height, for I have rejected him. God does not view things the way men do. People look on the outward appearance, but the LORD looks at the heart." CSB 1 Samuel 16:7 But the LORD said to Samuel, "Do not look at his appearance or his stature, because I have rejected him. Man does not see what the LORD sees, for man sees what is visible, but the LORD sees the heart." ESV 1 Samuel 16:7 But the LORD said to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart." NIV 1 Samuel 16:7 But the LORD said to Samuel, "Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart." NLT 1 Samuel 16:7 But the LORD said to Samuel, "Don't judge by his appearance or height, for I have rejected him. The LORD doesn't see things the way you see them. People judge by outward appearance, but the LORD looks at the heart." NRS 1 Samuel 16:7 But the LORD said to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart." NJB 1 Samuel 16:7 but Yahweh said to Samuel, 'Take no notice of his appearance or his height, for I have rejected him; God does not see as human beings see; they look at appearances but Yahweh looks at the heart.' NAB 1 Samuel 16:7 But the LORD said to Samuel: "Do not judge from his appearance or from his lofty stature, because I have rejected him. Not as man sees does God see, because man sees the appearance but the LORD looks into the heart." YLT 1 Samuel 16:7 And Jehovah saith unto Samuel, 'Look not unto his appearance, and unto the height of his stature, for I have rejected him; for it is not as man seeth -- for man looketh at the eyes, and Jehovah looketh at the heart.' Look: 1Sa 9:2 10:23,24 2Sa 14:25 Ps 147:10,11 Pr 31:30 sees: Job 10:4 Isa 55:8,9 Lu 16:15 1Pe 2:4 3:4 looks: Joh 7:24 2Co 10:7,10 at the heart: 1Ki 8:39 1Ch 28:9 2Ch 16:9 Ps 7:9 139:2 Pr 15:11 16:2 Jer 11:20 17:10 20:12 Ac 1:24 Heb 4:13 Rev 2:23 1 Samuel 16 Resources - Multiple Sermons and Commentaries Related Passages: Luke 16:15 And He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God. Matthew 12:34b+ “You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. 1 Corinthians 1:26-29+ For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. 2 Chronicles 16:9 “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” "About Face" GOD LOOKS AT THE HEART! But the LORD said to Samuel - This term of contrast sets up one of the most memorable "changes of direction" (which is always the effect of "but" - always check context asking what is the "change of direction"?) in the entire Bible. Yahweh, almost like a commanding general, is calling Samuel to have an "about face" in his mind, to have a change like that depicted above (Samuel's "about face" of course being mental, not physical)! In essence God tells Samuel "about face," because it is NOT about FACE! Do not look at his appearance or at the height of his stature, because I have rejected him - God explains why the external appearance is to be rejected, and it is because God has rejected one with fine external appearance. Surely Yahweh's word "rejected" must have stirred reminders of His rejection of Saul. And Samuel may have thought "I don't want another Saul debacle, another rejected king!" For God sees not as man sees - For is a great term of explanation in this passage and explains why God had rejected the "fine face!" Men look at other men's fine features and show them favor. God's attribute of impartiality does not operate the way men's minds operate. For man looks at the outward appearance - Yahweh explains that men look at the external. William Blaikie wrote "The world is full of idolatries, but I question if any idolatry has been more extensively practiced than the idolatry of the outward appearance.” but the LORD looks at the heart (lebab; Lxx = kardia) - But introduces a second contrast in this passage and it is the most critical. Instead of looking at the external, God looks at the internal, at the heart, at the "control center" so to speak of a man. The heart of a man is what makes him "tick" so to speak, guiding his thoughts (1Chr 28:9, Ps 139:23), words (Mt 12:34b+) and actions (Dt 30:2, 17, Ro 6:17). The LORD looking at the heart is a frequent subject - 1Sa 2:3; 1Ki. 8:39; 1Ch 28:9; Ps. 7:9; Ps 11:4-5; Ps 17:3; Ps 26:1-2; Ps 139:23; Pr 16:2; Pr 21:2; Pr 24:12; Jer. 11:20; Jer 17:10; Jer 20:12; Luke 16:15; Acts 1:24; Acts 15:8; Ro 8:27; Rev. 2:23 Thus David would fulfill Samuel's prophecy “But now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you (SAUL) have not kept what the LORD commanded you.” (1Sa 13:14+) A W

1 Samuel 16

MacArthur - The “heart” commonly refers to the mind as the center of thinking and reason (Pr 3:3; 6:21; 7:3), but also includes the emotions (Pr 15:15, 30), the will (Pr 11:20; 14:14), and thus, the whole inner being (Pr 3:5). The heart is the depository of all wisdom and the source of whatever affects speech (Pr 4:24), sight (Pr 4:25), and conduct (Pr 4:26, 27). (Borrow The MacArthur Study Bible) HEART - page 1262 in the Dictionary of Biblical Imagery online - In antiquity very little was known about the heart, whose rhythmic beating coincided with all the functions of life and whose cessation meant death. The references in the Bible to the heart as a physical organ are few and by no means specific (e.g., 2 Kings 9:24), but the word heart is often used of such things as personality and the intellect, memory, emotions, desires and will. Personality. The heart is used metaphorically to describe the intangibles that constitute what it means to be human. In this sense it is the antonym of the “flesh” or body. We see this in the psalmist’s confession, “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Ps 73:26NIV). To use a modern idiom, the heart is often used in the Bible to describe “what makes us tick,” that is, human personality. In other words, the heart is used to describe those dynamic forces that make us unique individuals. As such, the heart can be imbued with moral qualities. For instance, the poet in Psalm 131:1 claims that his “heart is not proud” (cf. 2Ch 32:26). Hearts can also be “evil” (1 Sam 17:28) or “deluded” (Is 44:20; cf. Jer 17:9). In this regard we also find complex metaphors concerning the heart among the writers of the Bible. A heart not yet bound to God may be referred to as an “uncircumcised heart” (Deut 10:16; Jer 9:26; Rom 2:29; see CIRCUMCISION). On the other hand, hearts can be transformed from self-serving to God-fearing. Ezekiel describes the process as transforming hearts of stone into hearts of flesh (Ezek 11:19). In another place, the prophet refers to this transformation as the reception of a “new heart” (Ezek 18:31). It is because the heart stands for human personality that God looks there rather than at our actions to see whether we are faithful or not. We are called upon to seek God with all our heart (Deut 4:29; 6:5), so that is where he looks to see if we are his people (1 Sam 16:7). Our personality is a function of many different aspects of our being, including our thinking, remembering, feeling, desiring and willing. It is therefore not surprising that the Hebrew word for heart, lēb, is used as an image of these as well. Intellect and Memory. We associate thought and memory with the brain today, but in the idiom of the Bible, thinking is a function of the heart. The psalmist thought about his present difficult situation in the light of his past. As he “remembered [his] songs in the night,” he says, “My heart mused and my spirit inquired” (Ps 77:6 NIV). As a prelude to the flood, the book of Genesis tells us that God noted “how great man’s wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time” (Gen 6:5 NIV). When the Bible reports internal dialogue, whether silent prayer to God or simply thought, it uses the idiom “in the heart.” For instance, Hannah prayed to God “in her heart” (1 Sam 1:13); and throughout the book of Ecclesiastes, the Teacher’s mental processes are reported as something he said “in his heart” (e.g. Eccles 2:1, 15). As Mary witnessed all the wonderful things that happened at the time of the birth of her child, Jesus, she is said to have “pondered them in her heart” (Lk 2:19). Emotions. According to biblical usage, the heart is the source from which the emotions flow. Aaron’s heart flows with joy when he sees Moses (Ex 4:14). Leviticus 19:17 warns God’s people not to hate their brother in their heart. Fear is expressed as a loss of heart (Deut 1:28), indicating that courage is also a heartfelt emotion (Ps 27:3). These and many other emotions-for instance, despair (Deut 28:65), sadness (Neh 2:2), trust (Ps 28:7) and anger (Ps 39:3)—are said to come from one’s heart. The heart is the seat of desire as well. Ill-fated Shechem, son of Hamor the Canaanite, has his “heart set on Dinah” the daughter of Jacob (Gen 34:3, 8). Abner asks David if he can set things in motion for the king so David can “rule over all that your heart desires” (2 Sam 3:9). The psalmist tells his hearers to turn to God so he can give them the “desires” of their heart (Ps 37:4). Will. The heart not only thinks and feels, remembers and desires, but it also chooses a course of action. Jesus himself taught that “out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander” (Mt 15:19 NIV). The obstinacy of the human heart is also an act of will (Deut 2:20), and here we may mention the many references in the book of Exodus to the “hard heart” of Pharaoh (e.g., Ex 4:14, 21; 7:3; 8:15). This is a heart that refuses to choose in accordance with God’s will, which leads ultimately to the Egyptian king’s destruction. On the positive side, the Bible talks of a heart that prompts a person to give a gift to the Lord (Ex 25:2). It speaks of the “integrity” of a person’s heart (1 Kings 9:4) and of a “discerning” heart (1 Kings 3:9). God’s Heart. Perhaps the most striking use of heart in the Bible is in reference to God (Gen 6:6; 8:21). The usage is similar to that applied to humankind and should be a reminder that we are created in the image of God (Gen 1:26–27). God, after all, is a personal being who thinks, feels, desires and chooses. One of the most intriguing passages in this connection is found in Hosea 11. The prophet quotes God as saying that, while he will indeed punish Israel for their rebellion, he will not completely destroy them. The decision to refrain from their utter destruction was not easy; it was the result of God’s inner turmoil: My heart is changed within me; all my compassion is aroused. I will not carry out my fierce anger, nor devastate Ephraim again. (Hos 11:8–9NIV) In the verse that follows, God justifies his change of mind on the basis of his divinity. Humankind, when angered, is naturally inclined toward a course of destruction of those who offend. But God is divine, not human, so his grace wins out. See also BODY; HARD, HARDEN, HARDNESS; MIND; STONE. BIBLIOGRAPHY. Borrow H. W. Wolff, Anthropology of the Old Testament (Philadelphia: Fortress, 1974). James Smith - HEART-SEARCHING 1 SAMUEL 16:7 1. Two Aspects of Man. The “outward appearance” and the “heart.” These are often contradictory. 2. The Judgment of Men. “Man looketh on the outward appearance.” 3. The Judgment of God. “The Lord looketh on the heart.” Man says, “Reform.” God says, “Repent.” J J Knap in With Loins Girded - The LORD Looketh on the Heart 1Sa. 16:7 When Samuel had to anoint a new king over Israel instead of the rejected Saul and he judged the sons of Jesse one by one, he thought to have found the designated one immediately in the oldest. He had a royal stature like that of Saul! Truly a royal appearance and an imposing stature, just fit for the dignified position of the throne! Idle assumption to judge a man on his outward appearance and to measure and to weigh his inward worth according to his status or possession, in any case according to something he has rather than only to depend upon what he is. Of course, only the One who knows the secrets within, is fully able to do the latter, because it remains with the word of our text for today: “For man looketh on the outward appearance, but the LORD looketh on the heart.” The LORD looketh on the heart,—a word of reproach for many who are satisfied with only outward godliness. The Pharisee of Jesus’ days made much ado about his keeping of the law and of his cleaving after the Lord. In eye-catching praying upon the corners of the streets. In giving alms accompanied with the sound of the trumpet. Particularly in the washing of hands before sitting at the table. In the same manner continuing to seek his strength in what could be seen. That Pharisee still lives in many a heart, namely in all those who join a dull heart with a confessing mouth, in whom all godliness dissolves in a going to church without any true need, and with whom it is like a garment around them, underneath which the unbelieving heart continues to beat unperturbed. The LORD looketh on the heart,—a word of encouragement for the many who are ignored by the world, who are even counted lightly by their fellow believers because their humble condition does not draw any attention, and who live on as forgotten citizens. Who considered the widow that cast a mite in the offerbox?—yet she did not escape the divine attention of the Messiah. Who considered David, the youngest of all the sons of Jesse, that had been left with the sheep?—yet it was his head that was anointed. The LORD looketh on the heart,—a word of consolation for anyone who knows himself. Our word of confession in the midst of the world is usually so halting! Our labour in the kingdom of God is so often so clumsy, while our prayer is often little more than a stammering before God’s countenance, so that in the depth of our soul we are ashamed of it! God be praised that the Lord does not halt with these infirm expressions of our soul’s life, but that He penetrates to the inward intentions, to the attitude that is expressed by it, and also here it applies: “The LORD looketh on the heart.” R C

1 Samuel 16

MacArthur - Note the verb chosen (repeated from 1Sa 16:8, 9, 10) indicating that God is sovereignly in full control of this selection. (Borrow The MacArthur Study Bible )

1 Samuel 16

MacArthur - David’s anointing was an external symbol of an inward work of God. The operation of the Holy Spirit in this case was not for regeneration, but for empowerment to perform his (David’s) role in God’s program for Israel (cf. Saul, 10:6). After David sinned with Bathsheba (2 Sam. 11, 12), he prayed, “… Do not take Your Holy Spirit from me” (Ps. 51:11). (Borrow The MacArthur Study Bible ) Carl Laney points out, “David, the great grandson of Ruth and Boaz, was the youngest son of his father Jesse. His youthful years of shepherding sheep in the hills near Bethlehem were providentially used by God to prepare King David to shepherd Israel. David contributed greatly to the worship of Yahweh in Israel, both in planning and building of the temple and in writing psalms for praise and worship. The historical setting of many of the 73 Davidic psalms may be found in the books of Samuel.” (Borrow First and Second Samuel) A W

1 Samuel 16

MacArthur - God, in His sovereignty, allowed an evil spirit to torment Saul (cf. Jdg. 9:23; 1Ki 22:19–23; Job 1:6–12) for His purpose of establishing the throne of David. This spirit, a messenger from Satan, is to be distinguished from a troubled emotional state brought on by indwelling sin, or the harmful consequences of the sinful acts of others (e.g., spirit of jealousy, Num. 5:14). This demon spirit attacked Saul from without, for there is no evidence that the demon indwelt Saul. There are several NT occasions where God turned people over to demons or Satan for judgment (see Acts 5:1–3; 1 Cor. 5:1–7; 1 Tim. 1:18–20). (Borrow The MacArthur Study Bible ) Gene Getz - “If the evil spirit troubling Saul was indeed a demon, how do we explain that this evil personage came from the Lord. This would probably refer to the fact that God permitted the spirit to come upon Saul. It would be a reference to the Lord’s sovereign control over all things. Though he has given Satan and his company of evil spirits a great deal of freedom they cannot do anything without God’s permission, especially in the lives of His children. The word evil can legitimately refer to discontent, calamity, or disaster. Thus the Lord could have sent to Saul this kind of spirit or sense of distress and anxiety, rather than being an outside evil force sent as a demon. The spirit could have been a psychological condition within Saul’s inner being, resulting directly from God’s judgment upon him. Therefore, Saul’s case would be different from demon possession and also different from a typical psychological problem. Whatever the interpretation, one thing needs to be made clear. Without doubt, Saul brought this condition on himself. It began with Saul’s outright disobedience to God’s personal and direct communication. And once God’s Spirit left him, Saul deteriorated in his relationship, both with God and with people. Though Saul could have thrown himself upon God’s mercy to deliver him from his uncomfortable and difficult state, he chose to try to solve the problem in his own strength. But even then, we see God continuing to reach out to Saul in love. In fact, God’s judgment was discipline, an act of love designed to turn Saul’s heart back toward righteousness.” (Borrow David: God's man in faith and failure) (Ed note - click the link at left to read Getz's discussion of this somewhat controversial passage. As an aside Getz makes the dogmatic statement "And Saul, without doubt, was one of God's true children." There are other scholarly writers who are just as dogmatic that he was not a true believer! Personally, I have my leanings, but after studying Saul's life in some depth, I can honestly say that I am not absolutely sure of his salvation status and will be content to wait until we get to Heaven where we will know for sure!). Terrorized (01204)(baath) to fall upon, startle, to fear, to be or to make afraid, to startle, terrify Baker - The basic ideas of this word can be summarized as an individual's realization that he or she is less powerful than someone or something else and can be overcome. An evil spirit tormented Saul (1 Sam. 16:14, 15), but God is also accused of making people afraid (Job 7:14; 9:34). It is used of humans, as when Haman was terrified (Esther 7:6). This word can also mean to fall upon or to overwhelm (Job 3:5; Ps. 18:4[5]).(The Complete Word Study Dictionary – Old Testament. Elmer Martens - Though men may be the occasion of terror (e.g. Esther 7:6; cf Job 13:11), it is primarily Yahweh that strikes terror. David is terrified (bāʿat) when confronted with the sword-carrying angel (1 Chron. 21:30). Saul was terrorized (bāʿat) by an evil spirit from Yahweh (1 Samuel 16:14). Visions, regarded as from God, bring terror, as shown in the account of Eliphaz (Job 4:14ff.) and Job's comment (Job 7:14). The coming of God, even via the angel Gabriel, strikes terror into the heart of Daniel and this devout servant falls to his face (Daniel 8:17). This experience is helpful in understanding the background against which Job makes his request, viz., that God not intimidate (bāʿat) him with his power and dread (Job 9:34; Job 13:21). The wicked have every reason to be terrified because they stretch forth their hand against God (Job 15:24f.). bāʿat is the reaction of both saint and sinner who experience Yahweh. bāʿat underlines the greatness and overpowering aspect of God. Before such a God reverence and awe at the least are demanded. TWOT - online) Gilbrant - This Hebrew verb means "to terrify," or "to be overcome by sudden terror." Baʿath occurs three times in the Niphal (passive) tense. David had taken an ill-advised census of Israel and Judah, and "was afraid of the sword of the angel of the Lord" (1 Chr. 21:30). Esther 7:6 says that when the queen accused Haman of being a wicked adversary of her and her people, he "was terrified before the king and queen." Daniel was terrified when the angel Gabriel came near (Dan. 8:7).In the intensive form, this word refers to Saul being "tormented" by conviction (1 Sam. 16:14), the wicked being frightened on every side (Job 18:11) and David praising God for delivering him from the terrors of being chased by Saul (2 Sam. 22:5; Ps. 18:4). Baath - 16x/16v - frighten(1), frightened(1), overwhelmed(1), overwhelms(1), terrified(3), terrify(7), terrorized(1), terrorizing(1). 1 Sam. 16:14; 1 Sam. 16:15; 2 Sam. 22:5; 1 Chr. 21:30; Est. 7:6; Job 3:5; Job 7:14; Job 9:34; Job 13:11; Job 13:21; Job 15:24; Job 18:11; Job 33:7; Ps. 18:4; Isa. 21:4; Dan. 8:17 EVALUATION OF SAUL'S LIFE GOOD POINTS DEGENERATED INTO Striking Appearance 1Sa 9:2 Pride 1Sa 18:8 Initiative 1Sa 11:7 Rebellion 1Sa 20:31 Bravery 1Sa 13:3 Recklessness 1Sa 14:24 Patriotic Spirit-filling 1 Sa 11:6 Demon Possession 1 Sa 16:14 R C