He sent, and brought him in. Now he was ruddy, with a handsome face and good appearance. Yahweh said, “Arise! Anoint him, for this is he.”
Parallel Translations
-
He sent, and brought him in. Now he was ruddy, with a handsome face and good appearance. Yahweh said, “Arise! Anoint him, for this is he.”
-
And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he.
-
And he sent, and brought him in. Now he was ruddy, and withal of beautiful eyes, and goodly to look upon. And the LORD said: 'Arise, anoint him; for this is he.'
Cross-references (11)
Passages linked to 1 Samuel 16:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 89:19-20 Then you spoke in vision to your saints, and said, “I have given strength to the warrior. I have exalted a young man from the people. I have found David, my servant. I have anointed him with my holy oil,
- Song of Solomon 5:10 My beloved is white and ruddy. The best among ten thousand.
- Lamentations 4:7 Her nobles were purer than snow. They were whiter than milk. They were more ruddy in body than rubies. Their polishing was like sapphire.
- Genesis 39:6 He left all that he had in Joseph’s hand. He didn’t concern himself with anything, except for the food which he ate. Joseph was well-built and handsome.
- 1 Samuel 9:17 When Samuel saw Saul, Yahweh said to him, “Behold, the man of whom I spoke to you! He will have authority over my people.”
- 1 Samuel 17:42 When the Philistine looked around, and saw David, he disdained him; for he was but a youth, and ruddy, and had a good looking face.
- Psalms 2:2 The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,
- Acts 4:27 “For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant, Jesus, whom you anointed,
- Acts 7:20 At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father’s house.
- Psalms 2:6 “Yet I have set my King on my holy hill of Zion.”
- Hebrews 11:23 By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they were not afraid of the king’s commandment.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain 1Sa 16:12 And he sent, and brought him in.…
1Sa 16:12 And he sent, and brought him in. Now he [was] ruddy, [and] withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this [is] he.
Ver. 12. Now he was ruddy, and withal of a beautiful countenance.] Not rufus, red haired, as Pellicau and Junius render it, but rubicundus, cherry-cheeked, as we say, {Lam 4:7 Son 5:10} sanguine and spiritful.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He was ruddy; which may be referred either to…
He was ruddy; which may be referred either to the colour of his hair; or rather, to the complexion of his face.
Goodly to look to; of a comely but masculine and majestic aspect.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And he sent and brought him in,.... Sent messengers…
And he sent and brought him in,.... Sent messengers into the field and to the flock for him, and being come home Jesse introduced him into the room where Samuel was:
now he was ruddy; which some understand not of the ruddiness of his complexion, or of his cheeks, but of the redness of his hair; the former seems best:
Read full note →
and withal of a beautiful countenance; of comely features: or "beautiful eyes" (e); bright, clear, and sparkling; eyes that are black or blue are reckoned beautiful:
and goodly to look to; of a pleasant countenance, delightful to behold; he carried sweetness as well as majesty in his face; in this he was a type of Christ, Sol 5:10. A beautiful aspect, as well as shape and height, recommended persons for government, as with the Ethiopians, as Aristotle (f) relates; so Agamemnon is represented by Priamus (g) for his personable appearance, as like a king, and fit to be one:
and the Lord said, arise, anoint him, for this is he; that he had spoken to him of, and who it was his pleasure should be anointed king; and therefore, by a secret strong impulse upon his mind, was put upon doing it immediately, without any hesitation or delay.
(e) "simul pulcher oculis", Montanus; "cum pulchritudine oculorum", Junius & Tremellius, Piscator. (f) Politic. l. 4. c. 4. (g) Homer. Iliad. 3. v. 166.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 12. He was ruddy] I believe the word…
Verse 12. He was ruddy] I believe the word here means red-haired, he had golden locks. Hair of this kind is ever associated with a delicate skin and florid complexion.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Sa 16:12-13. The Lord said, &c. — Spoke secretly…
1Sa 16:12-13. The Lord said, &c. — Spoke secretly by his Spirit to Samuel’s heart; for it is not probable that any audible voice was uttered. Samuel anointed him in the midst of his brethren — This is a perfectly literal translation of the Hebrew, confirmed by the Seventy; and the words seem evidently to imply that he was anointed publicly among his brethren. But though they saw his unction, it is probable they had no idea that he was anointed to the kingdom, but were only told by Samuel that it was to some great service, which they should be informed of hereafter. Samuel certainly was afraid to have it known at present that he was anointed to be king, and therefore would not tell it out among his brethren. And by Eliab’s treatment of David after this, (1Sa 17:28,) it appears that he did not know him to be the king elect of God’s people. Thus Jesse only and David understood the whole business; but his brethren would be able to bear witness to the fact of Samuel’s anointing him, which, with other collateral evidences, would be abundantly sufficient to prove David’s right to the kingdom, if need should be. Dr. Waterland proposes to translate the words, from the midst, instead of in the midst; but Houbigant approves of our reading, and thinks the anointing was made publicly, as has just been stated, but that Samuel did not signify, unless to Jesse, the purpose for which he was anointed. The Spirit of the Lord came upon David, &c. — That is, he was immediately endowed with extraordinary gifts of God’s Spirit, as strength, and courage, and wisdom, and other excellent qualities, which prepared him for, and excited him to, noble attempts.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Ruddy, like the spouse, Canticle of Canticles v. 10.…
Ruddy, like the spouse, Canticle of Canticles v. 10. Some explain it of his hair. So Alexander [the Great] is said to have had reddish or golden locks. --- Behold. Hebrew, "with the beauty of the eyes."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain he was ruddy, &c.--JOSEPHUS says that David was ten,…
he was ruddy, &c.--JOSEPHUS says that David was ten, while most modern commentators are of the opinion that he must have been fifteen years of age.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. Ruddy — אדמוני, red; it may refer either…
12. Ruddy — אדמוני, red; it may refer either to the face or the hair, but as it is used of the hair in Gen_25:25, we prefer so to understand it here and in 1Sa_17:42. These three are the only passages where the word occurs. Esau and David were alike in being red-haired, as well as in their wandering habits and skilful use of weapons. It is said that red hair was regarded as a rare mark of beauty in the East.
Of a beautiful countenance — Rather, beautiful as to the eyes. This indicates that his eyes were keen and penetrating, enlivened by the fires of genius, and beaming with a generous warmth, by which the hearts of men and women were alike affected.
Read full note →
Goodly to look to — That is, of a comely and prepossessing appearance.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. ruddy] The word denotes the red hair and…
12. ruddy] The word denotes the red hair and fair skin which are regarded as a mark of beauty in southern countries, where the hair and complexion are generally dark.
of a beautiful countenance, &c.] Lit. “beautiful-eyed and goodly in appearance.” Compare the description of Joseph (Gen_39:6), and Moses (Exo_2:2; Act_7:20, where compare the Gk. ἀστεῖος τῷ Θεῷ with the Sept. here, ἀγαθὸς ὁράσει Κυρίῳ).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The coming king.
Vers. 12, 13.
The coming king.
Read full note →
The facts are
1. The personal appearance of David is pleasing.
2. Samuel is instructed to anoint him as the chosen of God.
3. Subsequent to the anointing the Spirit of God rests on David.
4. Samuel, having performed this important duty, retires to Ramah.
Samuel, like many a servant of God in public affairs, carried in his heart a great secret. He sought the coming king, but not a word was said to indicate to the family of Jesse the specific object of his mission. For anything they knew, the selection of one of the family might be designed for some purpose connected with Samuel"s work not yet made plain. The command to anoint was based, not on any discovery of qualities from mere outward appearance, though these were not unfavourable, but on God"s knowledge of the inner life. Man"s king had been chosen because of his being an average representative of the age, and an embodiment of the physical and mental qualities agreeable to the people. The coming king was chosen because God knew him to be the best representative of the spiritual vocation of Israel in the world. The coming king may be regarded as
I A TYPE. Events under the Old Testament dispensation were so ordered of God as to shadow forth the Christ, and both Old and New Testaments especially speak of David as the type of the true King in Zion. This is seen in several respects.
1. In qualities. Of course no man, no words, no institutions can adequately set forth the qualities of the "express image" of the Father"s person. But, in comparison with others, David certainly shadowed forth more than any one some of the features of character so prominent in Christ. Negatively, there was an absence of the qualities on which men were accustomed to depend. Great physical strength, lofty stature, overpowering physique were not his. And so in Christ there was an absence of the outward form which men of tow type count powerful. He was not apparently competent to subdue the world by the only force which men take count of. But, positively, there was in this coming king an adumbration of the higher spiritual qualities which shone so brightly in Christ. The allusions to his personal appearance are both to indicate that he was not the embodiment of mere physical force, and that he did possess what was of more value, namely, vigour and freshness, capable of buoyant effort in any good endeavour; grace of spirit gentle, approachable, one of whom the poor and needy need not beafraid; sincerity and ingenuousness of mind, free from double motives and self-seeking; love of what is right and good because right and good, uncorrupted by long and dubious association with the world"s business; sympathy with God that finds joy in quiet fellowship with him by prayer or holy psalm; aspirations after the future elevation of mankind to a holier life; subordination of spirit to a higher will, for the working out of the covenant made with his people. He who sees not as man sees knew that these qualities were actually or germinally in the youngest son of Jesse. How fully the same were in Christ is evident from his life and words and sacrificial work.
1. In object. Saul"s reign was a failure in so far as concerned the elevation of the nation to its proper position. The object for which the coming king was anointed was to deliver Israel from thraldom, fear, and degradation, and enable them to more worthily subserve the ulterior spiritual ends of their existence as a nation. In large measure David did this. In this he was certainly a type of him who was chosen for the deliverance of a larger community from worse evils; and that, too, with reference to a permanent order of things stretching beyond the day of judgment. Joh 17 1Co 15)
2. In call and preparation. Leaving out the fact that Bethlehem was the place of birth to David and Christ, we may notice two or three correspondences. This youth was specially chosen of God irrespective of popular voice; he grew up in quietude, awaiting the opening of events before entering on his predestined work; and was anointed with the abiding presence of the Holy Spirit, and so gradually became qualified for his important duties. Emphatically, Christ was "the Chosen One," "Elect," "Precious;" in youth he grew in wisdom and stature, far removed from the worries of public business, and received the anointing of the Spirit "without measure.
II A MODEL. Confining attention to the qualities of this coming king, and the objects that in due course he set before himself, he may be regarded as the model king. It had been well for Israel had all subsequent kings shared these qualities and kept before them the same lofty spiritual ends. And although civilisation in the West differs from that of the East in David"s age, yet it would be a great boon to the nations if all kings and queens would adopt and manifest the same principles, and seek to harmonise all the people"s habits and aspirations with Messiah"s kingdom. Likewise, as each Christian is to be a "king" unto God, (Rev_1:5) we may see in the qualities and aspirations of this model king what manner of persons we ought to be.
III A CONTRAST. This is obvious. Saul was man"s man; David was God"s. Saul was man"s device for saving the people (ch. 8:5, 19, 20); David was God"s provision for raising them to the Messianic standard. Man"s device failed the instrument partook too largely of the weaknesses of the people to be raised; God"s provision succeeded, in so far as related to national freedom, higher spiritual elevation, and actual furtherance of Messianic purposes. The contrast is suggestive of a wider expedient and a more blessed provisions. Mankind was in need of deliverance from the evils consequent on sin. During long ages the human expedient of "wisdom" was tried, but in vain. But "after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." The CHRIST has become the Deliverer. His gospel is the power of God unto salvation. By him the highest and most blessed issues are wrought out for mankind. The contrast may be traced, also, in respect to our personal deliverance and elevation to the loftiest position attainable by human nature. Our bare human reason, human morality, human force of will must issue in trouble. We need the Anointed One, the God given Saviour. He transfusing our natural powers with his glorious energy, will make us "more than conquerors.
General lessons:
1. Great natures may be nurtured in lowly places while engaged in quiet pursuits.
2. Amidst the intricacies of life God keeps his eye on his loved ones, andcalls them forth in due time.
3. Aspirations are awakened, but insight into the future is not perfected atonce. David was stimulated, but knew not all at first.
4. Full confidence is felt when God reveals his call: then the "horn," not the 1Sa_10:1 may be used.
5. To God"s true servants the Holy Spirit comes as abiding Helper, toteach, sanctify, comfort, and elevate.
HOMILIES BY D. FRASER Vers. 12, 13.
The chosen one.
The Lord is never without resource. If Saul fail, the God of Israel has another and a better man in training for the post which Saul discredited. This new personage now appears on the page of history, and he will occupy many pages. It is David, the hero, the musician, the poet, the warrior, the ruler, a many-sided man, a star of the first magnitude.
1. Not chosen according to the thoughts of men. Samuel, who at first hesitated to go to Bethlehem on so dangerous an errand as the Lord prescribed to him? when he did go was inclined to be over hasty. Assuming that a new king who should supplant Saul ought to be not inferior to him in stature and strength, the prophet at once fixed on Eliab, the eldest son in Jesse"s family, as the one who should be the Lord"s anointed. Here was a man able to cope with, or worthy to succeed, the almost gigantic son of Kish. But the Lord corrected his servant"s mistake. The time was past for choosing a leader on the score of "outward appearance." The Lord sought for the regal position a man whose heart would be true and obedient. Now Eliab"s heart, as the next chapter shows, was small, though his body was large; his temper was vain and overbearing. So he had to pass; and all his brothers who were present at the feast had to pass. Not one of them had such a heart as the Lord required; and it is a significant fact that we never read of any of these men in after years as playing any honourable or memorable part in the history of their country, unless the Septuagint reading of 1Ch_27:18 be right, and the Eliab here mentioned held the office of a tribal chief under his royal brother.
1. Chosen according to the thoughts of God. When the young shepherd, being sent for by his father, entered the chamber with his bright hair and fair countenance, fresh from the fields, the Lord bade Samuel anoint him. "This is he." The selection of the youngest son is in keeping with what we find in many Bible stories. Divine choice traversed the line of natural precedence. The Lord had respect to Abel, not to Cain; to Jacob rather than to Esau; to Joseph above his eider brethren. Ephraim was blessed
2. above Manasseh; Moses was set over Aaron; Gideon was the youngest in his father"s house. In this there is something so pleasing to the imagination that it has passed into the tales and legends of many nations. Of three brothers, or seven brothers, it is always the youngest who surpasses everyone, accomplishes the difficult task, and rises to be a king. David"s superiority to his brothers was intrinsic, and the result not of luck, but of grace. The Lord had drawn his heart to himself in the days of youth. Accordingly, where such men as Saul and Eliab were weak David was strong. He revered and loved the Lord, and could therefore be depended on to do God"s will. "To whom also," says Stephen, "he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, who shall fulfil all my will." The last clause in this extract shows what is intended by the one which goes before. David was a man after the Lord"s heart in loyally doing his will. He was not without fault; he certainly displeased God more than once; but he thoroughly apprehended what Saul never could understand that a king of Israel must not be an autocrat, but should without question or murmur carry out the paramount will of God. In this respect David never failed. He had many trials and temptations, afflictions that might have made him discontented, and successes that might have made him proud; but he continued steadfast in his purpose of heart to be the Lord"s, to consult the Lord about everything, and carry out his revealed will.
3. Prepared in retirement for future eminence. There is a sort of augury of his career in his father"s words, "Behold, he keepeth the sheep." Saul first came before us going hither and thither in search of asses that were astray, and not finding them. So, as a king, he went up and down, restless and disappointed. But David kept the flock intrusted to him, and, as a king, he shepherded the flock of God. "So he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands.
(1) As a shepherd David formed habits of vigilance. He had to think for the flock, lead the sheep to pasture, see that they were regularly watered, watch that none strayed or were lost, and look well after the ewes and the tender lambs. All this served to make him in public life wary, prudent, thoughtful for others, a chieftain who deserved the confidence of his followers. Saul bad little or none of this. He went to and fro, and fought bravely, but evinced none of that unselfish consideration for his people which marks a kingly shepherd. David showed it all through his career. He watched over his subjects, thought for them, instructed and led them. Near the end of his reign he committed an error which brought disaster on Israel; and it is touching to see how the true shepherd"s heart was grieved that the flock should suffer through his fault. He Cried to the Lord, "Lo, I have sinned, and have done wickedly; but these sheep, what have they done?
(2) As a shepherd David proved and improved his courage. Shepherds in Palestine, in those days, were obliged to protect their flocks from prowling beasts of prey. How many encounters of this kind David may have had we do not know; but we learn from himself that, while yet a stripling, he had fought and slain both a lion and a bear rather than give up one lamb or kid of the flock. His was the best sort of courage natural intrepidity of a true and brave spirit, sustained and elevated by unquestioning trust in God. While encountering the wild beasts in defence of his flock David was being fitted, though he knew it not, to face an armed giant in behalf of Israel, and in many battles afterwards to beat down the enemies of his country. The springs of his courage were in God. "Jehovah is my light and my salvation: whom shall I fear? Jehovah is the strength of my life: of whom shall I be afraid?
(3) As a shepherd David had leisure for music and poetry. As he kept the sheep he learned to play on his harp with a skill which was the occasion of his first rise from obscurity; and he composed and sang sweet lyrics, pious and patriotic. Whether he looked up to the sky, or looked round on the hills and valleys, or recalled to mind famous passages of his nation"s history, everything gave him a song to Jehovah. Every poet writes juvenile pieces, which, though defective, show the bent of his genius; and in after years, if he has not rashly published them, he is able to recast them into new and more perfect forms as his mind grows and his skill improves. So, doubtless, the son of Jesse, in the pastoral solitude at Bethlehem, began to compose lyrics which in more mature life, under the guidance of the Holy Spirit, he threw into the forms of those Psalms which carry down his fame to the end of time. What a contrast to the unhappy son of Kish! Saul had the impulse of music and song upon him more than once; but he had to be acted on by others, and his own spirit had no inward harmony. As the years advanced his life became more and more unmelodious and out of tune; whereas David"s early addiction to devout song and minstrelsy prepared him to be something better than a gruff warrior in his manhood. Born with genius and sensibility, he grew up a man of some accomplishment, and when called to the throne, elevated the mental and spiritual tone of the nation, and was, through a long reign, himself a very fountain of musical culture and sweet poetic thought.
4. Anointed without and within. Samuel anointed the youth outwardly, pouring oil over his head; Jehovah anointed him inwardly, for "the Spirit of the Lord came upon David from that day forward." The old prophet is a figure of John the Baptist, another Nazarene, and one who came to prepare the way of the King. David suggests Another, a descendant of his own, born in the same Bethlehem, and, like himself, lightly esteemed. As Samuel poured oil on the head of David, so John poured water on the head of Jesus, the Good Shepherd. Then Samuel retired from view. So John too retired, and made way for him whom he had baptized. "He must increase, but I must decrease." The parallel goes still further. David had been a child of grace, but on that day the Spirit of the Lord came upon him, and he got what Samuel could not impart a Divine qualification for the work and dignity to which he was destined. Jesus had been holy, harmless, and undefiled from his mother"s womb; but on the day of his baptism the Spirit, as a dove, descended and rested upon him, and he got what John could not impart the Divine qualification of his humanity for the work and dignity to which he was destined as the Christ, the Lord"s Anointed. "Now know I that the Lord sayeth his anointed." Therefore He will save us who follow the King. Only let the name of the King be our watchword, his righteousness our righteousness, his strength our strength, his mind our mind, his anointing our anointing. So shall we see him and be with him in his kingdom and glory. F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Arise, anoint him, for this is he.
1Sa_16:12
Arise, anoint him, for this is he.
Read full note →
The Anointed Shepherd
Not a few of the most impressive characters of Scriptures come before us its adult strength. Abraham, Elijah, the apostles, lived an unrecorded youth. Not so wish David. When we see him, ruddy from the fold, bow to receive the holy chrism from the hand of Samuel, he is alert with the grace and comely with the beauty of youth. Hence much of the spell his story has cast upon the young of all the ages. Now look at--
I. Young Davids home. His mothers name is untold. But, as we might expect, she was a godly woman, Thy handmaid, as David could say in prayer to God. His father Jesse was an old man in Davids youth (1Sa_17:12). With seven brothers and two sisters, Zeruiah and Abigail, he was apparently the youngest of them all. The companionship that failed him with his much older brothers he probably found with his sisters sons--Joab, Abishai, Asahel, and Amuse--who would be to him more like cousins than nephews. His father was the grandson of Boaz and Ruth, the Moabitess. Jesse was not like Boaz, a mighty man of wealth. He kept no servant, as far as appears in the record. His flocks were a few sheep. In much solitude, though one of many children, and meeting little appreciation--though surely the mother must have read some great promise in her youngest son!--grew David. To and fro, between his home and flock, he went, and the simple people of Bethlehem little imagined that he was to make their own town famous through all lands, and to be to men of all ages one of their holiest and most helpful teachers. Who can forecast the destiny of the children we meet, the children of our homes? A future is before each of them; it may be of lowly usefulness, if not of eminence. And the thought even of young David, to whom, it seems, small appreciation gathered, will give point to our Lords solemn warning, Take heed that ye despise not one of these little ones.
II. Davids occupation. It was that of a mountain shepherd. The shepherds of Bethlehem--which stood on a rugged ridge of the hill country of Judah with deep gorges eastward to the Dead Sea and westward to the Philistine plain--had to keep their sheep amid no ordinary difficulties. Every Syrian shepherds life was one of exposure and privation. Alertness and courage needed in the shepherd were found in David. Much alone, toiling as humble youth among humble men, not a day but by the work of his hands, his companionships, his perils, he was being prepared to be the shepherd of a nation. And because he was faithful over a few things--feeding sheep, nursing lambs, going after the lost, fighting back the thief--God purposed to make him ruler over many things. However lowly our station and inconspicuous our toil, we are to be faithful in it. Our business may be small, but it is big enough to be faithful in.
III. Davids endowments. Though not of commanding stature like Saul, he was endowed with uncommon beauty. Dwelling among a dark-complexioned, black-locked people, he was ruddy, cherry cheeked, as an old English writer calls him, or, according to the rendering of the ancient versions, auburn-haired. David was endowed with the poet-soul. The experiences of his shepherd occupation coloured many of his Psalms. The value of Davids great musical and poetic gift to himself must not be overlooked. But not because of his physical beauty or poetic genius was David chosen to the throne. It was because of his true and holy character. From a child he knew the Holy Scriptures, a portion of them consisting of but little more than the Pentateuch. His delight was in them; they were his meditation day and night. His heart was right with God. He was glad in the Lord With radiant piety he went to daily duty and through it. He carolled to his fleecy care. He was not the less but the more manly for his piety. Wild beasts found in him their victor. And the violent robber retreated before this young but valiant man of war. His heart was right and so his life was right for duty or danger. The Lord looketh on the heart. Then what does He see in us? The heart right with God is the grand essential to all valuable and enduring service to our generation. Where God looks let us look. Let our heart be right, and then though our intentions, motives, conduct, may be questioned and maligned by men all will be well with us, God Himself will vindicate and reward us in that great day when the thoughts of all hearts shall be revealed.
IV. Davids anointing. When David comes before us in the sacred record it is to be anointed by aged Samuel, last and purest of the judges. Thus the obscure shepherd lad, the menial of his fathers family, first meets us in history. Anointed! Did that family know the meaning of the rite? Prudential reasons would conceal it from them. Did David know? Most likely not. But he knew that Gods favour was on him, and that of some kind, a great future was before him. He was not impatient; for it. He would prepare for it; by study of Gods law, in which he may henceforth have received instruction from Samuel, whose home (for there were several Ramahs) was, very likely, not many miles away; by still tending his sheep he would also prepare for it. When the great future comes it will know where to find him. In the faithful discharge of daily duties every Christian man is preparing for heavens glorious future. He is being trained up for an eternal, if not a temporal throne. (G. T. Coster.)
The anointing of David
Samuel, the venerable and almost outworn prophet, would have made a mistake upon this occasion. When he looked upon Eliab, he said, Surely the Lords anointed is before Him. It is clear, therefore, that even inspired and honoured prophets were not, in themselves, infallible. It would further appear that their inspiration was occasionally suspended. Now and again natural judgment interposed its opinion. Now and again the natural sense spoke first, without allowing the spiritual sense to lead the way. Appearances ought to mean something. If a man have a noble physical appearance, that appearance ought to carry with it some moral significance. If it do not, the man himself should retire into his own heart, and ask himself a plain question or two. Did God fashion palaces for dwarfs? The man should inquire whether God intended that his outward nobleness of form and aspect should be inconsistent with his inner and better life? Ought not the natural to be the expression of the spiritual? Ought a man to have a noble head and nothing in it? great physical power and no power of soul? an open, beautiful countenance, yet the heart of a hypocrite or the soul of a villain? As with personal appearance, so with social appearance. Our outward figure in society ought to mean something good; something according to the measure of its greatness, and the intensity of its splendour. Shall a man live in a great house, and be surrounded by all the signs of luxury and advanced civilisation, and yet that appearance fail to denote that the inhabitant of that house and the owner of that property is a man of the noblest charity, and that what is round about him is but a poor figure and dim emblem of the reality of his spirit, and the inexhaustibleness of his love? A man ought not to feel himself at liberty to be inconsistent, to exhibit a daily discrepancy between his appearance and his reality, whether it be his personal appearance or his social appearance. On the other hand, there is a higher law. There is a law which takes us clear out of the realm of appearances. So, whilst our subject gives a ceil to those who are favoured with outward beauty and external majesty, it also sends a message to those who have no such physical and external advantages. It says: True beauty is beauty of the heart, true greatness is greatness of the mind, abiding majesty is moral majesty; what thou art in reality, thou art in thy soul! The bloom shall be taken off thy cheek, the lustre shall be dimmed in thine eye, the sap shall be taken out of thy bodily strength: moral elements, spiritual qualities, spiritual beauties--these survive all wrecks, these grow, these increase in lustre, beauty, and worth; these, partaking of the very nature and quality of God, shall abide through the ages of His own eternity! Turning specially to the anointing of David, we shall regard it in its bearing upon the Divine law of election, which is so mysteriously, yet so certainly and inexorably working amidst the affairs of men. Looking at that law of Divine election within the limits of the present instance, two things are plain.
I. It is plain that the law of Divine election pays no regard to human prejudices. There is, for example, a prejudice in favour of appearance. Samuel himself was the subject of that prejudice. We may, too, have prejudices as respects age. We rightly say that age should speak, that a multitude of days should teach wisdom, that a man who has come to maturity, or grey hairs, has a right to a certain measure of supremacy. There is, too, a prejudice as regards employment. We infer that because a man has been brought up in a lowly employment, therefore he is not qualified for high rule, for supreme command. Now as Samuel had the one prejudice, Jesse had the other. Thus setting aside human prejudices, and working according to a law which never has been sanctioned by the merely natural reason of mankind.
1. By calling unlikely men to the front, God humbles human judgment. No man can arise and say, This is the Lords chosen one, or That ought to be the specially honoured servant of the Most High. Not the keenest, wisest, strongest of us is entitled to say who shall be sent on the Lords errands. We are ruled by prejudices, we are sometimes victims of appearances. We see form, not soul--hands, not hearts. We draw conclusions from things seen and temporal. God hushes all our voices, and says, I am the Lord; I will send by whom I will send: the work is Mine, and the Master must choose the servants. God also keeps the world in constant expectation by calling unlikely men to do the chief of His work in society. The Lord is round about us, and at any moment He may charge us with His messages, and clothe us with His power!
3. By calling unlikely men to the front, God equalises the conditions of society. Suppose for one moment that all men were called from one class. What a change would take place in our social relations! what pride would inspire some people, what despair would chill and darken others! But God is continually working by a sovereign law, which we cannot understand, but which always vindicates its own mercifulness, as well as shows its infinite wisdom. God equalises one aristocracy with another, and daily teaches us that no man is to be despised; that in the meanest of His creatures He can set up His temple, if He will!
4. See then the graciousness of the law of sovereign election. We do not speak of the majesty, the impressiveness, and sublimity of the law. But in this law of sovereign election, daily at work amidst the affairs of men, we discover infinite graciousness, beneficence, compassion. The law has not only a sublime side, but a side which appeals to our emotions, to our gratitude, to our confidence. Gods strength is the measure of Gods love. So had I any choice in the matter, I should prefer that God should elect to rule according to His own counsel without ever consulting me. I would pray Him to save me from consultation; I would appeal to Him not to make me a party to a decision; I would be His servant, His agent, His son. I am but an insect born yesterday. What shall I say to the eternal and infinite God? I say, Do not ask me; do not consult me; Thou knowest all; let me find my liberty in Thy sovereignty; let me find my freedom in Thy rule; what Thou doest, infinite, living One, must be best!
II. It is plain from this instance that the law of Divine election proves itself in spiritual gifts. We read, The Spirit of the Lord came upon David from that day forward. The same thing we see in the case of Saul, upon whom the Spirit of the Lord came, and of whom we read, The Lord gave him another heart. So it was with Joshua. In like manner we read that the Spirit of the Lord came upon Jephthah. So with Samson the strong man. It is of supreme importance that this side of the doctrine be understood; so that the law of Divine election may be saved from abuse. Let us understand, therefore, what we are talking about; namely, the law of Divine election vindicates itself in spiritual expression on the part of those who are divinely elected. How is a man to shew his election? Not by pretension. Not by contemptuous treatment of other workers. The divinely-elected man is a magnanimous man. He rarely has recourse to contempt; when he is contemptuous, it is for moral, not for merely personal, reasons. How, then, is a man to prove that he is called of God to do a special work, or to occupy a special position? I answer, distinctly and emphatically, by the purity and force of his spiritual qualifications. Only so far as he has the Holy Ghost is he the elect servant, the representative of God! There must be something about him that is not merely physically distinctive, separating him from all other men, and giving him a bearing and force which could only be derived from long-continued fellowship with the unseen ever-living Lord! An intelligent appreciation of this law of Divine sovereign election would be attended by the happiest consequences. Life would no longer be looked upon as an irregular warfare. Lose your grasp of this doctrine of the Divine rule and the sovereign majesty of God, and life becomes a scramble on the streets; the strongest wins, the weakest is knocked to the wall; and as for the spiritual man, the soul that has not lost its sensibility, the man that has ideas of righteousness, truth, and honour--such men must be trampled in the dust. Lay hold of this doctrine, that God is at the centre, God is on the throne, marshalling all forces, and ruling all events; and how confused soever may be present appearances, you will find a law working itself out which shall justify everyone who is good, vindicate every righteous claim, confound the wicked, and bear them away upon the whirlwind of Divine indignation. Not only will this result follow; but responsibility will be felt to be measurable by proper limitations. All men are not equally responsible before God. Some of us require he be comforted upon this point, because this great question of responsibility is so heavy to carry; it troubles and overweights us till we can hardly get along at all--so grievous is our sense of personal responsibility. Tell me that God gives be every man a certain number of talents--five, two, or one. Tell me that from him to whom much has been given, much will be required, and that from him to whom little has been given, little will be required; then I begin to feel the justness, the equity, and graciousness of the living Lord. You may expect me to say one word about another kind of election, or another bearing of this law of election. Let me, then, deny, that any man is elected to badness of character. I ask you to prove, by any correct quotation from the Divine record, that God ever called a man to wickedness. The whole tone of Biblical teaching is against a theory so monstrous. I do read of election to righteousness, of calls to high offices and noble functions. I never read of God electing a man to hell! As to this matter of election, I would to God that some who object to it were as commonsense in this matter as they are in the daily actions of ordinary life! There is a prize to be given in the school. It is one prize; there are five hundred scholars in the school. The boys say, Well, only one of us can get it, why should five hundred of us be toiling and fagging for it? Another boy says, I know if I am to have the prize I will get it; so I shall read no books, and make no preparation. You would not allow a boy to reason so. Yet there are men who say this, If we are called to heaven, well get to heaven; if we are elected to be saved, we need not make any effort about it. Thou wicked and slothful servant: out of thine own mouth I condemn thee; the whole action of thy evil life shall be thy answer on the day of judgment, and thou shalt be condemned to an ignominious silence because of a self-accusing conscience. With God upon the throne, why should we be distressed by unhappy appearances and unwelcome rumours? The Lord reigneth; that is enough. The sovereignty of the Lord is the security of all goodness. Destroy sovereignty, and you inaugurate confusion. What would be our poor human life, were God to leave the throne, and allow us to go our own way, and do our own bidding? (J. Parker, D. D.)
David, the chosen of God
The aged Samuel and the youthful David contrasted present a touching subject, for contemplation. Samuel had weathered the storms of life for many weary years; David had scarcely commenced to fight his life battles. Samuel was about to enter into rest; David had to live and work and fight. Samuel had one important duty to perform, and then he could lay down his weapons--that duty had reference to the youthful David.
1. The despised of man is in this case the chosen of God. It seems that David was not thought much of at home, but God valued him highly. How often has it happened that boys who have been the subjects of special care, being regarded as geniuses, have repaid the care taken with them by running wild, and thus piercing a tender mothers and a loving fathers heart. Whereas, on the other hand, some who have been comparatively neglected, can account of their seeming stupidity, have turned out, real heroes, the props of parents declining years. Many a gem that shall sparkle brightly in the place of happiness is here unseen, and many a flower that shall bloom in the soil of Paradise hides its head on earth, like the modest violet. Poor Christians, never heed if you are slighted by purse-proud brethren. Jesus will say to you by and by, Come up higher; while He will say to those, Go down lower. Everyone, sooner or later, will find his proper level. Merit will be rewarded, if not in this world, in the next. As Christians, we can well afford to wait for our exaltation.
2. What sort, of a youth was this David? David was a true child of nature. As a blithesome shepherd-boy. he was always reading in her wide-extended book, which told him of the glories of the God of the Hebrews. As natures child, he could sing with all artlessness unto natures God. He glorified God in his own shepherd language, as the shepherd of Israel. Davids personal appearance was but the reflex of his inward beauty! where it exists ii; stamps its image upon the plainest countenance, and makes it lovely. David, ruddy and beautiful, was called by God; hence let us learn that God requires the young, the beautiful, to be His servants. Now, I take this picture of David to be a good type of the Church of Christ. It is certain that the ideal Christ, of which we love to think, will be ruddy, beautiful, and goodly to look to it, all completeness, but this is in measure the appearance of the real Church of today. Ruddy, and beautiful, and goodly to look to--oh yes! for she is baptised with the Redeemers blood; His own image impressed upon her makes her exceedingly lovely. Do you ask Where is the proof of her vigour? Ten thousand proofs are at hand. On the icy plains of the far North some are found who delight in calling upon the name of the Lord Down at the extreme South are those who worship the Father in spirit and in truth. Thank God, the church can never lose its youthful vigour whilst young recruits are stepping up in the ranks to supply vacancies caused by the removal of hoary warriors whose warfare is ended.
3. Let us make one or two other practical remarks on this passage. The Lords people form a family; but there are many who, like David in the next, are not now in the family circle: many are keeping sheep for Satan, and refuse to attend the family meal. God says, Send and fetch them, for we will not sit down till they come hither. A great feast day is approaching, when all true worshippers shall sit down in the banqueting house, and feast with Jesus. God wants to have a full house then. Shall Satans dram shops, and public houses, and dancing saloons be filled on earth, and the Lords table empty in heaven? No. Send and fetch them in the name of God. Ages have rolled by since David departed from earth; but do no sweet sounds of Davids harp still linger on the ear. I was glad when they said unto me, Let us go into the house of the Lord. (A. H. Jones.)
David under the holy horn
The eldest of Jesses sons, Eliab, was the largest of them all; he was like Saul in his figure, a great, tail, broad-shouldered, magnificent-looking specimen of physical manhood. All the others in the crowd looked little and insignificant when compared to him, and when Samuel saw him he said to himself, There is the man. Surely the Lords anointed is before him. But the Lord made Samuel know his mistake. I remember a friend of mine telling me of a young man who was living in Boston during the years when Phillips Brooke was doing his great work there in Trinity Church. This young man was converted to Christ under Phillips Brooks ministry, and he explained to my friend how it came about he said the first thing that attracted him to Mr. Brooks was his giant-like physical form. He used to see him walking down the street every morning, and he said to himself, What a man that is! He was thinking only of the physique, and nothing else. But he so greatly admired the splendid appearance of the man that he went to hear him preach, and as he listened to his clear expositions of the Scripture and was charmed by his flights of eloquence, he began to admire the intellect of the man, and he said to himself, What a splendid brain he has; it is equal to his body; he is a giant in intellect as well as in physique. But as he went on listening to Mr. Brooks sermons, the Spirit of God used the word as a two-edged sword, and he became greatly troubled because of his sins, and finally he was so troubled that he went to see Mr. Brooks and opened his heart to him, and then the great mans tenderness of heart, and toying sympathy with him, as he cleared away his doubts, swallowed up all his previous thoughts concerning him. The young man not only came to know Jesus Christ as his Saviour, but his heart was flooded also with the knowledge that Phillips Brooks was as great in his heart and in his spiritual nature as he was in body or brain. Surely that is as it ought to be always. It is a shame for a man to be large in body and mind and little and narrow and mean in spirit. The same is true of the circumstances in which we live. When you see a man living in a large and splendid house, having about him all the evidences of abundance, you feel that out from such a house there should flow streams of benevolence. When it proves to be true it is a beautiful thing. But when such a place is full of selfishness and greed, you feel that it is a shame and only a mockery of what it professes to be. Is not the same thing true of our spiritual blessings? What a mean thing it is for us to take all the comfort and peace of Gods great mercy, and fail so give ourselves up to seeking after the lost. And so Samuel passed Eliab by; and the next, and still the next, came on, until seven sons of Jesse had passed before him. They sent then for David. He was only a shepherd lad; but in David, after all, was the hope of the family. How many of us are thus blind today! There is a boy who lives next door to us, but he is young and awkward, and when we are thinking of the people we can win to Christ we are likely to pass him by. There is a boy working in the same store with you, but he is young and uninteresting, and it does not occur to you that it would be a great thing, a marvellous thing, to turn those young, awkward steps toward heaven. But nobody can tell what the boy will grow into if the Spirit of God can be put upon him. A recent writer tells how, over in old Scotland many years ago, a faithful minister coming early to the church met one of his deacons, whose face wore a very resolute but distressed expression. I came early to meet you, be said. I have something on my conscience to say to you. Pastor, there must be something radically wrong in your preaching and work; there has been but one person added to the church in a whole year, and he is only a boy. Said the old man: I have great hopes of that one boy--Robert. Some seed that we sow bears fruit late, but that fruit is generally the most precious of all. The old minister went to the pulpit that day with a grieved and heavy heart. He closed his discourse with dim and tearful eyes. He lingered in the dear old church after the rest were gone he wished to be alone. Before this altar he had prayed over the dead forms of a bygone generation, and had welcomed the children of a new generation; and here, yes, here, be had been told at last that his work was no longer owned and blessed. No one remained. Not one? Only a boy. The boy was Robert Metier. Well, Robert, said the minister. Do you think if I were willing to work hard for an education I could ever become a preacher? A preacher? Perhaps a missionary? There was a long pause. Tears filled the eyes of the old minister. At length he said: This heals the ache in my heart, Robert. I see the Divine hand now. May God bless you, my boy. Yes, I think you will become a preacher. The old minister sleeps beneath the trees in the humble place of his labours, but men remember his work because of what he was to that, one boy, and what that one boy was to the world. Only a boy! A spiritual revolution would take place in this city if all of us were as truly anxious here that the young boys and girls, the young men and women, should be anointed to the service of Christ as Samuel was to see David appointed king. (L. A. Banks, D. D.)
The enervating of David
Few questions are more frequently asked than these: How shall I get on in life? How shall I give the right impulse to my children? How shall I plan for their making the most of themselves? Our study of the Old Testament has this advantage, that the hand and counsel of God are formally presented and connected with the rise and fall, the well and ill-doing, of men. Saul has failed through forgetfulness of what he was to be and to do, and the self-will of the people is being punished through his failure. The God of Israel might have left them to reap as they had sown, but He is patient, and if one will not do His will, He will, within certain limits, find another. Hence the mission of Samuel His prophet to Bethlehem. The tenderness of Samuel appears in his sorrow for Sauls rejection (1Sa_15:35; see Elijahs case, 1 Kings ch. 19), but grief must not keep us from duty and adequate provision for the future. Israel had chosen to have a king; now God will provide a fitting leader, having in view not only present interest, but interests stretching forward into a boundless future. Samuel is to go and anoint the king of Gods providing. But, godly and loyal as he is, Samuel fears, for the best men are not always at their best. Saul is still actual and rightful king, and he may hear of this and treat him as a rebel. So he is directed to a course which is not marked by duplicity, but prudence--not by lying, but by reticence. Silence is sometimes as much a duty as plain speech is at other times (1Sa_10:16). A man may be reticent, but not deceitful, as that minister might be if questioned by meddlers regarding the man he warned. The Divine word is, Arise, anoint him. Concurrently with this solemn rite, a Divine gift was given David. How much was explained to him we are not told, but he began from that hour to receive a preparation of mind through the teaching and power of the Holy Ghost. New ideas, aims, hopes, took hold of his nature. Samuel went to Ramah, but, David would be in communication with him, and get further light in what was for the present a secret. (chaps. 19, 20)
1. We see here how mans sinful will is regarded, overruled, and used for the exhibition of Gods will, yet without sin in God. Are we trying to do Gods will as His? We must carry it out in the end, but is it to be willingly or the reverse?
2. We see how God prepares His instruments for their work in their mind and character. Davids training begins, perhaps, by hopes and longings put into his heart, of which his language in ch. 17 is the outcome.
3. But this does not remove from view the fitness in him, coming of a good family where piety was prized and life was trained for God (Num_1:7; Num_2:3; Rth_4:20). Jesse was an acquaintance of Samuel--a good sign. No training, however, and no anointing, dispenses with the Holy Ghost (verse 13).
4. David in his shepherd life was being made ready for his work and for his typical place.
5. Even an eminent prophet needs to be guided as to his feelings and his judgments. God is the only wise. (John Hall, D. D.)
David anointed
God determines His own methods for accomplishing His own ends. When an evil spirit had come upon Saul, and he had proved himself unworthy longer to reign over Israel, a train of influences was put in operation to bring another and more worthy incumbent to the throne.
I. A divine directing. Samuel was at Ramah. Here the Lord meets him, with the direction to fill his horn with oil and proceed to Bethlehem, where from the family of Jesse is to be taken Israels future king. Samuel foresaw the difficulty. There would be peril to his life in doing publicly so rash an act as anointing Sauls successor while as yet he sat on the throne. But He who has promised to give wisdom to those who seek, now guided the prophets way. Those, says Matthew Henry, that go about Gods work in Gods way shall be directed step by step. Thus obeying and praying, the prophet enters the town. The appearance, however, of this man of God in the little village filled the elders with alarm. Too often, in planning even for the Lords work, His servants fall into as great unwisdom as would the prophet had he openly proclaimed in the streets of Bethlehem, I am come to anoint Sauls successor.
II. A Divine selecting. God has indicated one to become ruler of the nation. The people had selected Saul; God has appointed David Saul was chosen for qualities which men hold in high esteem; David was appointed because of the spirit which dwelt within. Man looketh on the outward appearance, but the Lord looketh on the heart. Doubtless there was not one in Israel who would have looked on David as suited to become Sauls successor. We learn from this that no choice is wise which Heaven does not direct. Now, as then, if any one seeks wisdom, he must ask it from above. Man often chooses to his hurt because he chooses without God. Now, also, as then, right qualities of heart are needed in positions high or low. Again, we learn that the hope of the matron and the world is in the young. Jesse and his household thought that the child David alight not be invited into the prophets presence. So think multitudes today. When churches spread their feast, and families gather at the sacramental board, by the absence there of youthful faces, one is often painfully reminded of the question Samuel asked--Are these all my children? Parents, Sabbath school teachers, churches, pass not the children by.
III. A Divine qualifying. Although by Samuels act the youthful David was now anointed, he was yet to be trained to become a king. This God effected by methods of His own. The lad returned from the feast to his shepherd life. He was, however, preeminently in Gods school. He was the same boy, but with his thoughts lifted higher. Significantly is it said that The Spirit of the Lord came upon David from that day forward. Henceforth the ordinary events of life were to him Gods messengers--instruments by which he was being fitted for a throne. (Monday Club Sermons.)
Davids anointing
We shall now view the ordinance through which David passed, and the farther endowments bestowed on him in order to the effective discharge of regal duty. In the ordinance itself we are warned that all authority and dignity emanate from God. The ceremony as commanded in the text was highly interesting, impressive, and instructive. The unction here used was a real one. Priests had been anointed, and prophets likewise; before this occasion, however, the ceremony of kingly unction had never been witnessed except in the case of Saul.
1. The object of the ceremony, then, was first official. It intimated, by its solemnity, and its minister, that the work was of God--His design and His appointment, and, therefore, not to be disputed. This sacredness of the ceremony precluded all jealousy and contention. God had avowed David as His representative, and so declared Himself for his protection.
2. Our business now is to view natural abilities and endowments in the same light with those official qualifications. We have no miracles, they are unnecessary; we have no form or ceremony, which, by its own virtue, or the virtue of agents and ministers, can communicate to us any unusual or supernatural quality. Nevertheless, the Creator of mind is the ruler of mind; and we observe that by a train of known and ordinary circumstances, providentially directed, He has often raised to honour, and qualified with ability, the very men whom least of all and last of all we should have singled out for advancement. Our position was a gift from God, a free election on His part: our natural endowments likewise came from His special favour. There is an account demanded of our duties--our ordinary ones, our social ones our worldly work and occupation, how far we have been faithful, and how far everything committed to our trust has been dedicated and applied to the good of man and glory of God as God is now revealed to us. A general impression prevails with men as to moral responsibility, but the responsibility which presses on us connected with the Gospel of Christ, this is not so fully admitted. Then let us remember that if we are thus Christs people we are so far a purpose that must be fulfilled. Ye are a chosen generation, a royal priesthood; you are called to a regal office, see that ye fulfil it. It is this you are called to reign over sin. (Rom_6:12.) You are called to reign over the world, to overcome it in all its forms of hostility against Gad and godliness. Who is sufficient for these things, who could venture on the mere calling or appointment, without the becoming qualifications? Hence our eyes and hearts must be on the spiritual consecration. But ye have an unction from the Holy One. (1Jn_2:20.) That is our oil of consecration, and by it we receive virtually the power to sustain us in our great appointment.
3. The first influence of this unction is knowledge, the last is glory. Knowledge was the ambition of man, under the false teaching of Satan, and he found it not except in the discovery of his own guilt, and the experience of sin. Now, we know better things; we know the love of Christ, the remedy for sin, the love of the Father, the peace of faith, the abiding succour of the Holy Ghost.
4. The prophetic or typical signification of the ceremony directed in the text. David was a figure of Christ, and a striking one. He is called, He is adopted, and visibly before His household is ordained to be the preserver and king of Israel. Are we not led instantly in our thoughts to the commission and action of the Baptist? Urged on by his own predictions, and administering the rite of baptism preparative to the arrival of this Saviour, we may easily imagine with what an ardent and inquiring gaze this herald of the Redeemers approach looked for him, to whom was turned both true and false, the expectation of the world. We can conceive his repeated disappointment when noble after noble swept along in proud array, perhaps to hear and honour his awakening call to penitence; still no recognition was afforded--no signal yet declared the promised Saviour. At last a lowly form draws near--an humble garb, a gentle mien, an unpretending aspect, which exact no worldly reverence. He is mingled, too, in the crowd of publicans and sinners, who throng the Baptists ministry, to win some peace, some hope, to their afflicted, guilty hearts. Here is one without comeliness or external majesty, from whom the common eye would turn heedlessly away; but the spirit within the Baptist calls to homage--Arise, anoint him, this is he. At the baptism of Christ we are told the spirit of the Lord descended on Him--the full unction of the Holy Spirit was poured out on Him. (Mat_3:17.) Christ, then, was publicly anointed, to be our prophet, priest, and king. Let us follow a few passages of Scripture which hear upon His consecration to office.
(1) The consecration of Christ rehearses to us that our deliverer was one in whom dwelt the whole fulness of the Godhead bodily. He was no creature, but the God of creation; no inferior power of Heaven, but the Supreme Being Himself, and hence our redemption is most sure.
(2) In the consecration of Jesus Christ at the Jordan, there was a special conveyance made of qualities suitable to His prophetic office; in these qualities rest all our comforts. Hear the commission of this Saviour, and the qualities conferred on him for the fulfilment of his office. (Luk_4:18-19.) The Spirit of the Lord is upon me, etc.
(3) And, finally, this typical import of Davids consecration was a representation of Christs royal appointment. In the forty-fifth Psalm this royal appointment is described; there the Divine origin of Christ is proclaimed, and His perfect Deity is insisted on. His unction, too, is specified, but it is for authority and government, rather than spiritual ministry--Thou lovest righteousness and hatest wickedness, therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Ministry is over, and suffering, and death, and all inferiority; He sits now on the throne of glory, waiting till His foes become His footstool, waiting till the hour arrives for the judgment of a world which shall have outlived the period allotted for repentance, and yet repented not. (C M. Fleury, A. M.)
The anointing of David
I. The shortsightedness of even the best of men. Even Samuel was taken by the fair face and imposing stature of Eliab. Yet he knew nothing of Eliabs inner man. Human nature must be estimated simply by external observation. Hence it is only natural that he should make mistakes.
II. The inscrutable purposes of God. He overrules all the estimates of men, and His estimates are very different to those of men. The servants of Jesse had not even thought it worth while to call David in. This is only reasonable. For,
1. He must know the nature of man.
2. Because He has no selfish purposes to accomplish.
3. Because He is actuated by the most benign of motives to all.
III. The valuable instruction to be derived.
1. Moral worth is the truest beauty.
2. We should seek to form our standard of excellence by the character of God.
3. We must not be rash in our judgment of any ones character. (Homilist.)
The principle of Divine selection
The first great principle involved in the choice of David is that which runs through all Scripture, because it runs through all Providence, that the first shall be last, and the last first. Low valleys are blessed with broad rivers; the heights are barren and parched. Gods gifts are given to the lowly in heart, and His judgments fall upon all that is proud and haughty, and it shall be brought low,--and the Lord alone shall be exalted in that day. Not once nor twice in the worlds history have its deliverers and guides sprung from the lower classes. In vain is salvation hoped for from the hills. A miners son in Thuringia remoulds the Church which a Princes son on the papal throne was corrupting still more; a brewer in Huntingdon fashions England into another mould. And as regards individual salvation, it is the meek and lowly in heart who comes to Jesus and find rest to their souls, while the wise and prudent have no eyes to see the Light of light. (A. Maclaren, D. D.)
The future king anointed
The anointing of David was a mysterious incident. Saul knew nothing of it. He went on as before. The kingdom was undisturbed, though a new king was in its midst. So it is in the world today. Jesus Christ is crowned King of kings, but the world over which He has supreme authority knows in its carnal confidence nothing at all of what is going on behind the veil of destiny. Even while winter storms are raging the summer is prophesied by the tiny buds that quietly nestle in the bark of the trees. A new life is secretly Cradled there, but months must pass before it is manifested. So Jesus Christ will come secretly, first in what the early Greek Christians called the Parousia, His presence in the air; and afterwards He will appear in the Epiphany, the brightness of His manifestation. (Christian Commonwealth.)
Who are elected?
Samuel was sent to Bethlehem to discover the object of Gods election. This would have been a very difficult task if the God who sent him had not accompanied him, and spoken with the sure voice of inspiration within him so soon as the chosen object stood before him.
I. The surprise of all when they found that David, the least in his fathers house, was the object of the Lords choice, a king over Israel.
1. Observe that his brethren had no idea that David would be selected; such a thought had never entered into their heads.
2. It is more painful to notice that Davids father should have had no idea of Davids excellence. It sometimes happens that one in the family is overlooked, even by his parent, in his hopes and prayers. The father seems to think, God may be pleased to convert William; he may call Mary; I trust in His Providence we shall see John grown up to be a credit to us; but as for Richard or Sarah, I do not know what will ever become of them. How often will parents have to confess that they have misjudged, and that the one upon whom they have set the black mark has been after all the joy and comfort of their lives, and has given them more satisfaction than all the rest put together.
3. It is clear also that Samuel, Gods servant, had at first; no idea of Davids election. Sometimes the Christian minister is deceived. He consults with flesh and blood, and selects Eliab, the man with a fine person. Then rank will come before the minister, and if he sees a person of high estate cheerfully listening to the gospel, he is very ready to think, Surely the Lord hath chosen him. Again, others are so well educated that when the Word is preached they appreciate the style in which it is delivered, and the remarks which they make concerning it are so sensible and so judicious that the preacher is apt to say, Surely the Lord hath chosen these! At times, we feel sure that we have now pitched upon the right man, for we are charmed with our bearers natural amiability of disposition, end are cheered by his tenderness and susceptibility of mind to religious impressions; and yet we are disappointed. Many lovely blossoms never become fruits, and hopeful saplings prove not to be plants of the Lords right hand planting, and therefore are plucked up. At times, too, we hear such admirable conversation about religion that we conclude, Now we have found out the chosen of the Lord. Meanwhile, the very one whom we overlooked, the least one in the assembly, has been the David upon whom Gods blessing has fallen. How matchless is the sovereignty of God! His ways are past finding out. The very poorest, the most illiterate, the meanest and most obscure, the things despised, yea, the things that are not, doth He choose, to bring to naught the things that are that no flesh should glory in His presence. It strikes me that there was one person more astonished when David was anointed than even his brothers, or his father, or the prophet--and that was himself. He was a wonder unto many, but chiefly to himself.
II. The token of election, the secret mark which the Lord sets in due time upon the chosen. In due time every chosen person receives the seal of grace. That stamp is a new heart and a right spirit. What kind of heart had David? We may find it out by his Psalms. We cannot tell when some of the Psalms were written, but if any of them were written in his youth, the twenty-third was certainly one.
1. That beautiful pastoral poem opens a window into the heart of David, leg us look through it, and we shall soon perceive that he possessed a believing heart. How sweet is the sentence, The Lord is my shepherd, I shall not want.
2. We note, as we read the psalm, that Davids heart was also a meditative heart. Mark the words, He maketh me to lie down in green pastures: He leadeth me beside the still waters. He elsewhere writes: My mediation of Him shall be sweet.
3. Go on with the Psalm, and I think you will be struck with the humble heart which David had, for all the way through he does not praise himself. He leadeth me beside the still waters, He restoreth my soul. See, he has no crown for his own head; the crown is all for the Mighty One who is His shepherd.
4. We should altogether fail in describing David if we were to omit other qualifications. His was a holy heart. Observe in the same Psalm, He leadeth me in the paths of righteousness for His names sake. David delighted not in iniquity; the men of Belial he put far from him. A liar shall not tarry in my sight, said he. He loved the people of God he styles them, The excellent of the earth, in whom is all my delight. Holiness which becomes Gods house was very delightful to Davids soul. He loved the commandments of God because of their holiness. Thy word is very pure, therefore Thy servant loveth it. (Psa_119:140.)
5. Note what a brave heart beat in his breast. Where will you find a braver man than David? Let me remind you that he had a very contented and grateful heart.
6. You should further observe the constancy of Davids heart. He says, Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever. He was not one of the Pliables, who set out and turn back again at the first slough into which they tumble. By such marks may we know our election. I would God that those who are so positive of their election would condescend sometimes to try themselves by Scriptural marks and evidences.
III. Manifestation, or the way in which the election of God is made apparent to ourselves and others. We cannot see the hearts of our fellow men, and therefore the heart can never be to us the way of distinguishing the elect of God, except so far as it is seen in the acts and words.
1. Now the first sign by which this election was made known to David himself and to a few others, who probably did not know much about it, was by his being anointed. There is a season when God anoints His people. They have believed but there may elapse a little time between the believing and the conscious anointing; but suddenly, when the Lord has illuminated their hearts to know and understand Divine things clearly, the Spirit of God comes with a sealing power upon them, and from that day forward they rejoice to know that they have the indwelling of the Spirit, and that they are set apart for God.
2. The manifestation, however, went on in another way. After the anointing it appears that David became a man distinguished for the valour of his deeds.
3. It appears, too, that he was very prudent. The same witness bearer said he was a man prudent in matters. Such will you be, when as the elect of God the Spirit of wisdom rests upon you.
4. Mark well that one of the ways by which your election will become clear and sure to all Gods people wilt be this:--If you are anointed king as David was before you, you will come into conflict with Saul. It cannot be possible that the chosen of God shall forever live in peace with the heirs of hell.
5. I think David was never more clearly manifested to be Gods elect, except at the last of all, than when he was an outlaw. He never seems such a grand man as When he is among the tracks of the wild goats of Engedi. We do not read of many faults, and slips, and errors then. The outlawed David is most certainly manifested to all Israel to be the chosen of God, because the chosen of man cannot abide him. The brightest days for Christian piety were the days of martyrdom and persecution. Scotland has many saints, but she never has had such rich saints as those who lived in covenanting times; England has had many rich divines who have taught the word, but the Puritanic age was the golden age of Englands Christian literature.
6. Remember that after all conflicts were over, David was crowned. (C. H. Spurgeon.)
The anointed of the God of Jacob
1. The historical narrative commences just where Davids life becomes an instrument of service for God. Is this not where our life history commences, the point from which the record starts? The years of training for the work require no record there Gods plan concerning our creation has one great object, that we may glorify Him; and when our will is consciously surrendered to His, then our names appear as fitted into the mosaic of His purpose. Then, and then only are we co-workers together with Him. No true heart ever altogether loses the influence of early days, and when those days are saturated with the piety of a godly mother, the influence is an important factor in the formation of character.
2. Samuel was on the Lords work when his judgment was at fault. How often we need to be kept back--prevented from going as otherwise we would beyond our instructions! He who sends will tell you when to lift and on whom to empty the horn of consecrating oil.
3. We are reminded here of the old but ever-needed truth, that in the diligent performance of present duties lies the road to further usefulness and honour. David was just attending to his ordinary duties, minding the sheep. So was Gideon, when Gods angel called him. Levi also was at the receipt of custom, end the disciples were mending their nets.
4. All great deeds are built upon and built up with little ones. The stupendous monoliths are grains, and rest upon atoms. The mightiest mountain is the aggregate of smallest grains, as is the ocean of tiny drops of water. So the hand that was to lay low the Philistine giant learned its accuracy of aim by exercise in daily duty.
I. In the Divine call lies the secret of all successful service as of all joyful life. And God knows where and when to find us. He sends His messengers direct to us. Every place is open to the coming of the Holy Spirits monitions.
II. The Divine call comes irrespective of others. No brethren, or sisters, or elders can hinder. If there be no Samuel at our feasts, there is ever the Spirit of God calling us through varied instrumentalities to arise. His whispers thinly heard must be obeyed. Sheep nor brethren, business nor friends, must keep us from obedience.
III. The Divine call comes to the individual. David is the one whom Samuel takes apart and tells of Gods choice.
IV. The Divine call separates us from others. Eliab, Abinadab, Shammah, Nathaniel, Raddai, Ozem, and, maybe, Elihu (1Ch_27:18), the brothers, may be standing by, but Divine anointing separates. The Divine call separates you from yourself unto Gods own self. And all that stands in the way of this separation makes misery. Beware. Obey. Response to Divine invitation is the only way to advance to Divine service. (H. E. Stone.)
The coming man
The son of Jesse will henceforth be the hope of the nation.
I. God does not act from impulse. He always has a reason for any changes He makes; hence we hear Him say to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him? Tears are too precious to waste on these whom God has forsaken. It is as wise to thresh chaff as hope for results where divinity has withdrawn itself. The changes which history brings all go to show that the Ruler of the universe never is at fault. Calmly He lays His hand on the helm, and without fuss the course of a nation is altered. If the patriot or the Christian remembered this he would not be so ready to imitate the sin of Uzzah. Let us not tremble for the ark of God.
II. The coming of Samuel to Bethlehem proclaims the fact that slain opportunities have no resurrection. Saul had a great chance. Never had a monarch such a beginning. Opposition only helped. Rivalry was an impossibility. Spring and summer held the field. If be had been loyal to God, what was not possible? The greater the opportunity, the more the loss if we miss the tide. Ships in ballast can afford to wait longer than those in cargo. The more learning, or genius, or even religion, the more waste if we miss our chance. Saul is rejected of God. Henceforth he must be in eclipse. What is true of persons is still more so in churches. Neither Bishops nor Convocations can afford to disobey the mandate of God.
III. Saul has unfitted himself to carry out the Divine programme, but God is never at the end of His resources. The son of Jesse can take the place of the son of Kish. What examples of this same thing abound in political life! How historic names pale and famous places cease to be known! Judah takes the place of Benjamin, and unknown Bethlehem wins a place on the map of the world. Tamworth, Bedford, Knowsley, Hawarden, Beaconsfield may in future be names in guide books rather than history. Possibly Oxford and Epworth may share their fatal. But other names appear. Providence has always arrows in its quiverse If one man will not, another will! There were many learned and eloquent clergymen in England when John Wesley and George Whitefield began to preach. Many of them might have shared the glory of saving our country from that which defiled and devoured France. God is not at the far end nowadays.
IV. Jesse did not know the great man he had among his sons; for when Samuel came and called for the young men, David was left out of the reckoning: but then the elect are never overlooked by God. Human eyes may not see the nimbus, but He who put it there does.
V. After all, let us say to the anointed, promotion is not all profit. The javelin is in the palace. Men rise to become prominent as targets. If you dont like to be shot, dont come when Samuel sends for you. The Church and the nation are crying out for men for the forlorn hops. Honour awaits the man who is not too anxious for the safety of his fathers son. But Saul is envious, and has a javelin for the harper; so stay and prove your fitness for the company of the ewes--if you are afraid of the risk which comes to those who climb above their fellows. (Thomas Champness.)
The blessed discovery of incipient greatness
Sir Humphry Davy, when asked to give a list of his discoveries, carefully traced the history of those successive researches which made him the first chemist of his day, and then significantly added: But the master discovery of my life was the discovery of Michael Faraday! He found him the untaught son of a smith, taking notes of his lectures, and yearning to study science. He took him into his laboratory, and there discovered that he had in his humble assistant one who would some day rival, if not eclipse, his master. Blessed work of discovering men. (Arthur J. Pierson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.