King James Version
1 Samuel 16
23 verses with commentary
David Anointed King
And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.
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God's rebuke of Samuel's prolonged mourning reveals the divine imperative to move forward when God has spoken. The Hebrew male' (fill) indicates complete consecration for a sacred task. Bethlehem emerges as the unlikely source of Israel's greatest king, foreshadowing its role as the birthplace of the Messiah. God's declaration 'I have provided me a king' uses the verb ra'ah (to see/provide), connecting to Abraham's naming of Moriah. Divine election operates independently of human merit or expectation.
And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD. with thee: Heb. in thine hand
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Samuel's fear of Saul reveals that even mature prophets experience human weakness. God's response demonstrates that divine commands often include practical wisdom for their execution. The cover story of sacrifice was truthful - Samuel would indeed sacrifice - while concealing the full purpose. This instance of divinely sanctioned discretion raises important questions about truth-telling in dangerous circumstances, a theme explored by Reformed theologians regarding legitimate concealment versus lying.
And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee.
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The instruction to 'call Jesse to the sacrifice' placed the anointing within a legitimate religious context. The phrase 'I will shew thee what thou shalt do' emphasizes moment-by-moment dependence on divine guidance. Samuel would not know God's choice until God revealed it, teaching that prophetic ministry requires ongoing receptivity rather than presumption. The Hebrew mashach (anoint) carries royal and messianic significance.
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? coming: Heb. meeting
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The elders' trembling at Samuel's arrival reflects the prophet's reputation as bearer of divine judgment. Their question 'Comest thou peaceably?' (shalom) acknowledges that prophetic visitations often accompanied divine displeasure. Samuel's presence reminded them of God's sovereign oversight of their community. The fear of holy men was characteristic of Israel's awareness that proximity to the divine carried both blessing and danger.
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.
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Sanctification (qadash) involved ritual purification preparing participants for sacred encounter. Samuel's personal sanctification of Jesse and his sons set them apart for the special revelation about to occur. The sacrificial context provided legitimate religious cover while also genuinely preparing hearts for God's work. The tension between public ritual and private purpose reflects how God often works within ordinary structures to accomplish extraordinary purposes.
And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed is before him. Eliab: called Elihu
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Samuel's immediate assumption that Eliab was God's chosen reveals how deeply ingrained human criteria for leadership had become - even in a prophet. The Hebrew suggests Samuel was struck by Eliab's stature and appearance, much as Israel had been impressed by Saul's height. This moment of prophetic presumption becomes the occasion for one of Scripture's most important theological declarations about divine versus human evaluation.
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. outward: Heb. eyes
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This verse contains one of Scripture's most profound anthropological and theological statements. The contrast between human sight (einayim - eyes) and divine sight reveals fundamentally different modes of evaluation. 'The LORD looketh on the heart' (lebab) - encompassing mind, will, and affections - establishes internal character as the true criterion for divine approval. This principle anticipates Jesus' teaching that 'out of the heart proceed evil thoughts' (Matthew 15:19) and underscores that God's kingdom operates by values counter to worldly wisdom.
Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this.
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The parade of sons before Samuel mirrors ancient processes of selection and elimination. Abinadab, whose name means 'my father is noble/generous,' represented family honor and lineage. Yet noble ancestry could not substitute for divine election. The repeated rejection of externally qualified candidates emphasized that God's choice would transcend human logic and social expectations.
Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.
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Shammah (meaning 'astonishment' or 'desolation') was the third son presented. His later appearance among David's mighty men (2 Samuel 23:11-12) shows he possessed genuine valor, yet valor alone did not qualify him for kingship. The systematic rejection of each son built dramatic tension while teaching that God's choice cannot be predicted or manipulated through human qualifications.
Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these.
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The presentation of seven sons without divine approval created a theological crisis - had Samuel misunderstood God's direction? The Hebrew emphasizes completeness: seven sons, the number of perfection, yet none chosen. This apparent failure of the mission forced the question that would reveal God's unconventional choice. Divine plans often seem to fail before their surprising fulfillment.
And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. down: Heb. round
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David's absence from the ceremony reveals his marginal status within his own family - assigned to menial labor while his brothers participated in sacred rituals. The Hebrew qatan (youngest/smallest) emphasizes both age and social standing. Samuel's insistence 'we will not sit down till he come hither' introduced urgency and elevated the overlooked son to center stage. God's pattern of choosing the least likely candidate - Abel over Cain, Isaac over Ishmael, Jacob over Esau - reaches its clearest expression.
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. of a: Heb. fair of eyes
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The description of David combines physical attractiveness with divine confirmation. 'Ruddy' ('admoni) suggests reddish complexion or hair, possibly connecting to the name Adam (from 'adamah, red earth). Unlike Saul's evaluation, David's appearance is secondary to God's command: 'Arise, anoint him: for this is he.' The definitive zeh (this one) leaves no doubt. Beauty existed but was not the criterion; God's designation was the criterion.
Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.
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The anointing 'in the midst of his brethren' publicly designated David before witnesses while keeping the full significance concealed from broader society. The Spirit's coming 'from that day forward' (miyyom hahu wama'lah) marks permanent divine empowerment, contrasting with Saul's temporary or intermittent Spirit experiences. Samuel's departure to Ramah left David to return to his sheep, beginning the long period of preparation between anointing and coronation.
David Enters Saul's Service
But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. troubled: or, terrified
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The theological crux of this verse - an 'evil spirit from the LORD' - raises profound questions about divine sovereignty over spiritual forces. The Hebrew ruach ra'ah can indicate a harmful or distressing spirit. That it came 'from the LORD' affirms that even malevolent spiritual activity operates under divine permission (cf. Job 1-2; 1 Kings 22:19-23). Saul's torment was both judgment for disobedience and preparation for David's entry into royal service.
And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee.
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The servants' diagnosis reflects ancient understanding of spiritual causes for psychological disturbance. Their attribution to 'God' (Elohim) rather than 'the LORD' (Yahweh) may indicate less theological precision or simply common parlance. Their recognition of the problem's spiritual nature led to seeking a spiritual remedy - music's power to affect the soul. This passage becomes foundational for understanding music's ministry to troubled minds.
Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.
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The servants' proposal reveals ancient therapeutic wisdom: music's capacity to soothe troubled spirits. The Hebrew naggan (to play a stringed instrument) specifically refers to skilled performance. The promise 'thou shalt be well' (tov - good, well) reflects confidence in music's healing power. This remedy would providentially bring God's anointed into the presence of God's rejected king, advancing divine purposes through natural means.
And Saul said unto his servants, Provide me now a man that can play well, and bring him to me.
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Saul's command 'Provide me now a man' (ra'ah - see, provide) ironically echoes God's provision of a king (v.1). While Saul sought mere musical relief, God was providentially positioning His chosen successor. The emphasis on playing 'well' (metiv naggan) indicates that excellence in craft matters for ministry. God uses developed skills, not just raw spiritual gifting.
Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. matters: or, speech
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This remarkable description of David encompasses multiple excellencies: musical skill, physical prowess, military capability, wisdom in speech, physical attractiveness, and - most importantly - 'the LORD is with him.' This final phrase (Yahweh 'immo) is the summary assessment that explains all other qualities. Divine presence, not natural talent alone, produced David's exceptional development during his years of faithful shepherding.
Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.
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Saul's summons for 'David thy son, which is with the sheep' emphasizes both David's lowly occupation and his father's possession of him. The messenger terminology (mal'akim) suggests formal royal communication. Jesse would understand this as an honor - royal service for his youngest son - without knowing the deeper divine purpose. God wove human initiative and divine intention together seamlessly.
And Jesse took an ass laden with bread, and a bottle of wine, and a kid , and sent them by David his son unto Saul.
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Jesse's gifts followed ancient Near Eastern protocol for approaching royalty - bread for sustenance, wine for celebration, a young goat for sacrifice or feasting. The donkey-load indicates substantial tribute appropriate for a king. Jesse's careful provision demonstrates both respect for royal authority and investment in his son's success. David's transition from shepherd's bag to courtly gifts marks his entry into a larger world.
And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer .
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Saul's immediate love for David and appointment as armor-bearer created deep irony: the rejected king embracing his replacement, the warrior king dependent on the shepherd boy. The Hebrew 'ahab (love) indicates genuine affection, making Saul's later hatred more tragic. As armor-bearer, David would learn warfare at the king's side while remaining hidden in plain sight as God's anointed.
And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight.
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Saul's request that David 'stand before me' ('amad lepanay) denotes permanent court service, a formal appointment beyond temporary assistance. Finding 'favour' (chen) in the king's eyes recalls how Noah, Joseph, and others found grace with those in power. Jesse's consent would be necessary for the youngest son to leave family responsibilities. Divine favor with earthly authorities often advances kingdom purposes.
And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.
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The therapeutic effect of David's music - Saul 'refreshed' (rawach), made 'well' (tov), with the evil spirit departing - demonstrates music's genuine spiritual power. The Hebrew suggests physical relief and restored breathing, indicating psychosomatic healing. Yet this relief was temporary, requiring repeated ministry. David's faithful service despite Saul's deteriorating condition models perseverance in difficult ministry circumstances.