1 Samuel 16:4 Komentář

At this chapter begins the story of David, one that makes as great a figure in the sacred story as almost any of the worthies of the Old Testament, one that both with his sword and with his pen served the honour of God and the interests of Israel as much as most ever did, and was as illustrious a type of Christ. Here I. Samuel is appointed and commissioned to anoint a king among the sons of Jesse at Bethlehem (Sa1 16:1-5). II. All his elder sons are passed by and David the youngest is pitched upon and anointed (Sa1 16:6-13). III. Saul growing melancholy, David is pitched upon to relieve him by music (Sa1 16:14-23). Thus small are the beginnings of that great man.

INTRODUCTION TO FIRST SAMUEL 16 In this chapter Samuel is ordered to anoint a king among the sons of Jesse of Bethlehem, Sa1 16:1 all whose sons were made to pass before him, excepting David, Sa1 16:6 who being then with his father's sheep, was sent for and was anointed, Sa1 16:11, after which the Spirit of the Lord departed from Saul, and he became melancholy, and it was advised to seek out a musician for him, and David was mentioned to him as a proper person, Sa1 16:14 upon which he was sent for, and acted as a musician to Saul, and also became his armourbearer, which was the first rise of him, Sa1 16:19.

And Samuel did that which the Lord spake,.... He filled a horn of oil, and took an heifer with him: and came to Bethlehem; where Jesse and his family lived, which, according to Bunting (y), was sixteen miles from Ramah; though it could hardly be so much, since Ramah was six miles from Jerusalem on one side, as Bethlehem lay six miles from it on the other (z): and the elders of the town trembled at his coming; for he being now an old man, and seldom went abroad, they concluded it must be something very extraordinary that brought him thither; and they might fear that as he was a prophet of the Lord, that he was come to reprove them, or denounce some judgment upon them for their sins. The Targum is,"the elders of the city gathered together to meet him;''out of respect and in honour to him, and to the same sense Jarchi's note is,"they hasted to go out to meet him'';see Hos 11:11. and, said comest thou peaceably? the word "said" is singular; one of the elders put this question, the chiefest of them, perhaps Jesse; and the meaning of it is, whether he came with ill news and bad tidings, or as displeased with them himself on some account or another; or with a message from God, as displeased with them; or whether he came there for his own peace and safety, to be sheltered from Saul; and which, if that was the case, might not be for their peace and good; but would draw upon them the wrath and vengeance of Saul; for they doubtless knew that there was a variance, at least a shyness, between Saul and Samuel. (y) Travels of the Patriarchs, &c. p. 125. (z) Vid. Hieron. de loc. Heb. fol. 89. F. & 94. B.

8. As for the historical sense, the elders are amazed, because the prophet was not accustomed to come there. By this it is perhaps signified that chosen teachers should scarcely ever be seen in public, should be frequent in solitude, free from civil affairs, full of spiritual ones. Therefore it becomes a wonder to the people when the person of the pastor is seen in public. They marvel that he goes out whom they knew as a cultivator of secrecy. Because he is held in great veneration by the people, the elders of the city are reported both to have marveled and to have gone out to meet him. But because not the people but the elders marvel, the perfect virtue of teachers is shown, which is praised not by the little ones and the simple but by the great and the learned. They also inquire about the peaceful coming of the prophet. As if, then, he who said threatened a coming that was not peaceful: "What do you wish? Shall I come to you with a rod, or in the spirit of gentleness?" (1 Cor. 4:21). What then is the meaning of what is said: (Verse 4) "Is your coming peaceful?" 9. But the chosen faithful, when they rightly consider the deeds of spiritual teachers, assuredly weigh the divine will in them. For because they knew Samuel to be a prophet, it was assuredly because he had known the secrets of divine dispensation. Therefore, when they ask about his peaceful arrival, what else do they do by asking than wish to know the secret of divine counsel? Would that we also, as often as we see holy men, would be eager to inquire about the security of our peace, and to learn diligently from them how we are seen by God, we who do not have the eyes of our own knowledge. Therefore the arrival of teachers is peaceful when they come to those who are not to be struck for fault, but to be exhorted for the sake of righteousness. He therefore who had come to the righteous man who had been advanced, answered saying: (Verse 5) "Peaceful; I have come to sacrifice to the Lord. Sanctify yourselves and come with me, that we may sacrifice."

He came also to Bethlehem, because the order of preachers strove first to convert Judea, and afterward preached the faith of the Redeemer to the Gentiles. But what does it mean that the elders of the city marvel, except that those who had attained the understanding of maturity were astonished at the preaching of so great a novelty? But marveling, they come to meet him, because they gladly hear the preaching of the truth. To come to meet preachers is to hear with desire the word of faith that they preach. What do they ask about his peaceful entrance? What is a peaceful entrance, except when he has come with the presence of peace? This same peace He shows who says: "He Himself is our peace, who has made both one" (Eph. 2:14). What does it mean, then, that they ask about his peaceful entrance, except that the hearts of the elect Jews were waiting with desire for the promise of the fathers? As if wavering, those who were waiting might say: "Has the peace perhaps come, which foretold that it would come, so great a span of time running ahead?" And because the new teachers relate that what the ancient fathers had promised has been fulfilled, they say: "It is peaceful." As if to say: We do not promise future things, but we show the present gifts of peace. In our entrance it is present; in our word it is not something future. Already the righteous Simeon saw, already he held and adored Him, saying: "Now you dismiss your servant, O Lord, according to your word in peace" (Luke 2:29). Already He appeared to the shepherds; already, with the long-awaited peace sent from heaven, the multitude of angels sang: "Glory to God in the highest, and on earth peace to men of good will" (Luke 2:14). And because He had come not only to preach peace but also to persuade, he adds, saying: "I have come to sacrifice."

And he came to Bethlehem, etc. When the prophecies about Christ arose in the world from the prophets, those who were more prudent, meeting the same prophets with a devout mind, already deemed their words worthy of a miracle, and with eager intention inquired whether these same oracles of the prophets signaled peace to come to the ages; or if they were going to impose an unbearable yoke similar to the Mosaic Law upon the necks of the disciples. And the prophets answered, and each of them proclaimed in their books, that they were sent to the city by God to bear witness to the one who was to come to reconcile the earthly with the heavenly; and after the long discriminations of enmity that human iniquity deserved, to reconcile the world to God through the venerable mysteries of His blood. This can be understood in the same manner about John, because the people, admiring his life and doctrine, thought he was Christ, and inquired deeply about his situation. But he testified that he was announcing peace to come to the earth,

Samuel is sent from Ramah to Bethlehem, to anoint David, Sa1 16:1-13. The Spirit of the Lord departs from Saul, and an evil spirit comes upon him, Sa1 16:14. His servants exhort him to get a skillful harper to play before him, Sa1 16:15, Sa1 16:16. He is pleased with the counsel, and desires them to find such a person, Sa1 16:17. They recommend David, Sa1 16:18. He is sent for, comes, plays before Saul, and finds favor in his sight, Sa1 16:19-23.

The elders of the town trembled at his coming - They knew he was a prophet of the Lord, and they were afraid that he was now come to denounce some judgments of the Most High against their city.

SAMUEL SENT BY GOD TO BETHLEHEM. (Sa1 16:1-10) the Lord said unto Samuel, How long wilt thou mourn for Saul--Samuel's grief on account of Saul's rejection, accompanied, doubtless, by earnest prayers for his restitution, showed the amiable feelings of the man; but they were at variance with his public duty as a prophet. The declared purpose of God to transfer the kingdom of Israel into other hands than Saul's was not an angry menace, but a fixed and immutable decree; so that Samuel ought to have sooner submitted to the peremptory manifestation of the divine will. But to leave him no longer room to doubt of its being unalterable, he was sent on a private mission to anoint a successor to Saul (see on Sa1 10:1). The immediate designation of a king was of the greatest importance for the interests of the nation in the event of Saul's death, which, to this time, was dreaded; it would establish David's title and comfort the minds of Samuel and other good men with a right settlement, whatever contingency might happen. I have provided me a king--The language is remarkable, and intimates a difference between this and the former king. Saul was the people's choice, the fruit of their wayward and sinful desires for their own honor and aggrandizement. The next was to be a king who would consult the divine glory, and selected from that tribe to which the pre-eminence had been early promised (Gen 49:10).

the elders of the town trembled at his coming--Beth-lehem was an obscure town, and not within the usual circuit of the judge. The elders were naturally apprehensive, therefore, that his arrival was occasioned by some extraordinary reason, and that it might entail evil upon their town, in consequence of the estrangement between Samuel and the king.

III. Saul's Fall and David's Election - 1 Samuel 16-31 Although the rejection of Saul on the part of God, which was announced to him by Samuel, was not followed by immediate deposition, but Saul remained king until his death, the consequences of his rejection were very speedily brought to light. Whilst Samuel, by the command of God, was secretly anointing David, the youngest son of Jesse, at Bethlehem, as king (Sa1 16:1-13), the Spirit of Jehovah departed from Saul, and an evil spirit began to terrify him, so that he fell into melancholy; and his servants fetched David to the court, as a man who could play on stringed instruments, that he might charm away the king's melancholy by his playing (Sa1 16:14-23). Another war with the Philistines soon furnished David with the opportunity for displaying his heroic courage, by the defeat of the giant Goliath, before whom the whole army of the Israelites trembled; and to attract the eyes of the whole nation to himself, as the deliverer of Israel from its foes (1 Samuel 17:1-54), in consequence of which Saul placed him above the men of war, whilst Saul's brave son Jonathan formed a bond of friendship with him (1 Samuel 17:55-18:5). But this victory, in commemorating which the women sang, "Saul hath slain a thousand, David ten thousand" (Sa1 18:7), excited the jealousy of the melancholy king, so that the next day, in an attack of madness, he threw his spear at David, who was playing before him, and after that not only removed him from his presence, but by elevating him to the rank of chief captain, and by the promise to give him his daughter in marriage for the performance of brave deeds, endeavoured to entangle him in such conflicts with the Philistines as should cost him his life. And when this failed, and David prospered in all his undertakings, he began to be afraid of him, and cherished a lifelong hatred towards him (1 Samuel 18:6-30). Jonathan did indeed try to intercede and allay his father's suspicions, and effect a reconciliation between Saul and David; but the evil spirit soon drove the jealous king to a fresh attack upon David's life, so that he was obliged to flee not only from the presence of Saul, but from his own house also, and went to Ramah, to the prophet Samuel, whither, however, Saul soon followed him, though he was so overpowered by the Spirit of the prophets, that he would not do anything to David (1 Samuel 19). Another attempt on the part of Jonathan to change his father's mind entirely failed, and so excited the wrath of Saul, that he actually threw the spear at his own son; so that no other course now remained for David, than to separate himself from his noble friend Jonathan, and seek safety in flight (1 Samuel 20). He therefore fled with his attendant first of all to Nob, where Ahimelech the high priest gave him some of the holy loaves and the sword of Goliath, on his representing to him that he was travelling hastily in the affairs of the king. He then proceeded to Achish, the king of the Philistines, at Gath; but having been recognised as the conqueror of Goliath, he was obliged to feign madness in order to save his life; and being driven away by Achish as a madman, he went to the cave of Adullam, and thence into the land of Moab. But he was summoned by the prophet to return to his own land, and went into the wood Hareth, in the land of Judah; whilst Saul, who had been informed by the Edomite Doeg of the occurrence at Nob, ordered all the priests who were there to be put to death, and the town itself to be ruthlessly destroyed, with all the men and beasts that it contained. Only one of Ahimelech's sons escaped the massacre, viz., Abiathar; and he took refuge with David (1 Samuel 21-22). Saul now commenced a regular pursuit of David, who had gradually collected around him a company of 600 men. On receiving intelligence that David had smitten a marauding company of Philistines at Keilah, Saul followed him, with the hope of catching him in this fortified town; and when this plan failed, on account of the flight of David into the wilderness of Ziph, because the high priest had informed him of the intention of the inhabitants to deliver him up, Saul pursued him thither, and had actually surrounded David with his warriors, when a messenger arrived with the intelligence of an invasion of the land by the Philistines, and he was suddenly called away to make war upon these foes (1 Samuel 23). But he had no sooner returned from the attack upon the Philistines, than he pursued David still farther into the wilderness of Engedi, where he entered into a large cave, behind which David and his men were concealed, so that he actually fell into David's hands, who might have put him to death. But from reverence for the anointed of the Lord, instead of doing him any harm, David merely cut off a corner of his coat, to show his pursuer, when he had left the cave, in what manner he had acted towards him, and to convince him of the injustice of his hostility. Saul was indeed moved to tears; but he was not disposed for all that to give up any further pursuit (1 Samuel 24). David was still obliged to wander about from place to place in the wilderness of Judah; and at length he was actually in want of the necessaries of life, so that on one occasion, when the rich Nabal had churlishly turned away the messengers who had been sent to him to ask for a present, he formed the resolution to take bloody revenge upon this hard-hearted fool, and was only restrained from carrying the resolution out by the timely and friendly intervention of the wise Abigail (1 Samuel 25). Soon after this Saul came a second time into such a situation, that David could have killed him; but during the night, whilst Saul and all his people were sleeping, he slipped with Abishai into the camp of his enemy, and carried off as booty the spear that was at the king's head, that he might show him a second time how very far he was from seeking to take his life (1 Samuel 26). But all this only made David's situation an increasingly desperate one; so that eventually, in order to save his life, he resolved to fly into the country of the Philistines, and take refuge with Achish, the king of Gath, by whom he was now received in the most friendly manner, as a fugitive who had been proscribed by the king of Israel. At his request Achish assigned him the town of Ziklag as a dwelling-place for himself and his men, whence he made sundry excursions against different Bedouin tribes of the desert. In consequence of this, however, he was brought into a state of dependence upon this Philistian prince (Sa1 27:1-12); and shortly afterwards, when the Philistines made an attack upon the Israelites, he would have been perfectly unable to escape the necessity of fighting in their ranks against his own people and fatherland, if the other princes of the Philistines had not felt some mistrust of "these Hebrews," and compelled Achish to send David and his fighting men back to Ziklag (Sa1 29:1-11). But this was also to put an end to his prolonged flight. Saul's fear of the power of the Philistines, and the fact that he could not obtain any revelation from God, induced him to have recourse to a necromantist woman, and he was obliged to hear from the mouth of Samuel, whom she had invoked, not only the confirmation of his own rejection on the part of God, but also the announcement of his death (1 Samuel 28). In the battle which followed on the mountains of Gilboa, after his three sons had been put to death by his side, he fell upon his own sword, that he might not fall alive into the hands of the archers of the enemy, who were hotly pursuing him (Sa1 31:1-13), whilst David in the meantime chastised the Amalekites for their attack upon Ziklag (1 Samuel 30). It is not stated anywhere how long the pursuit of David by Saul continued; the only notice given is that David dwelt a year and four months in the land of the Philistines (Sa1 27:7). If we compare with this the statement in Sa2 5:4, that David was thirty years old when he became king (over Judah), the supposition that he was about twenty years old when Samuel anointed him, and therefore that the interval between Saul's rejection and his death was about ten years, will not be very far from the truth. The events which occurred during this interval are described in the most elaborate way, on the one hand because they show how Saul sank deeper and deeper, after the Spirit of God had left him on account of his rebellion against Jehovah, and not only was unable to procure any longer for the people that deliverance which they had expected from the king, but so weakened the power of the throne through the conflict which he carried on against David, whom the Lord had chosen ruler of the nation in his stead, that when he died the Philistines were able to inflict a total defeat upon the Israelites, and occupy a large portion of the land of Israel; and, on the other hand, because they teach how, after the Lord had anointed David ruler over His people, and had opened the way to the throne through the victory which he gained over Goliath, He humbled him by trouble and want, and trained him up as king after His own heart. On a closer examination of these occurrences, which we have only briefly hinted at, giving their main features merely, we see clearly how, from the very day when Samuel announced to Saul his rejection by God, he hardened himself more and more against the leadings of divine grace, and continued steadily ripening for the judgment of death. Immediately after this announcement an evil spirit took possession of his soul, so that he fell into trouble and melancholy; and when jealousy towards David was stirred up in his heart, he was seized with fits of raving madness, in which he tried to pierce David with a spear, and thus destroy the man whom he had come to love on account of his musical talent, which had exerted so beneficial an influence upon his mind (Sa1 16:23; Sa1 18:10-11; Sa1 19:9-10). These attacks of madness gradually gave place to hatred, which developed itself with full consciousness, and to a most deliberately planned hostility, which he concealed at first not only from David but also from all his own attendants, with the hope that he should be able to put an end to David's life through his stratagems, but which he afterwards proclaimed most openly as soon as these plans had failed. When his hostility was first openly declared, his eagerness to seize upon his enemy carried him to such a length that he got into the company of prophets at Ramah, and was so completely overpowered by the Spirit of God dwelling there, that he lay before Samuel for a whole day in a state of prophetic ecstasy (Sa1 19:22.). But this irresistible power of the Spirit of God over him produced no change of heart. For immediately afterwards, when Jonathan began to intercede for David, Saul threw the spear at his own son (Sa1 20:33), and this time not in an attack of madness or insanity, but in full consciousness; for we do not read in this instance, as in 1 Samuel 18-19, that the evil spirit came upon him. He now proceeded to a consistent carrying out of his purpose of murder. He accused his courtiers of having conspired against him like Jonathan, and formed an alliance with David (Sa1 22:6.), and caused the priests at Nob to be murdered in cold blood, and the whole town smitten with the edge of the sword, because Ahimelech had supplied David with bread; and this he did without paying any attention to the conclusive evidence of his innocence (Sa1 22:11.). He then went with 3000 men in pursuit of David; and even after he had fallen twice into David's hands, and on both occasions had been magnanimously spared by him, he did not desist from plotting for his life until he had driven him out of the land; so that we may clearly see how each fresh proof of the righteousness of David's cause only increased his hatred, until at length, in the war against the Philistines, he rashly resorted to the godless arts of a necromancer which he himself had formerly prohibited, and eventually put an end to his own life by falling upon his sword. Just as clearly may we discern in the guidance of David, from his anointing by Samuel to the death of Saul, how the Lord, as King of His people, trained him in the school of affliction to be His servant, and led him miraculously on to the goal of his divine calling. Having been lifted up as a young man by his anointing, and by the favour which he had acquired with Saul through his playing upon the harp, and still more by his victory over Goliath, far above the limited circumstances of his previous life, he might very easily have been puffed up in the consciousness of the spiritual gifts and powers conferred upon him, if God had not humbled his heart by want and tribulation. The first outbursts of jealousy on the part of Saul, and his first attempts to get rid of the favourite of the people, only furnished him with the opportunity to distinguish himself still more by brave deeds, and to make his name still dearer to the people (Sa1 18:30). When, therefore, Saul's hostility was openly displayed, and neither Jonathan's friendship nor Samuel's prophetic authority could protect him any longer, he fled to the high priest Ahimelech, and from him to king Achish at Gath, and endeavoured to help himself through by resorting to falsehood. He did save himself in this way no doubt, but he brought destruction upon the priests at Nob. And he was very soon to learn how all that he did for his people was rewarded with ingratitude. The inhabitants of Keilah, whom he had rescued from their plunderers, wanted to deliver him up to Saul (Sa1 23:5, Sa1 23:12); and even the men of his own tribe, the Ziphites, betrayed him twice, so that he was no longer sure of his life even in his own land. But the more this necessarily shook his confidence in his own strength and wisdom, the more clearly did the Lord manifest himself as his faithful Shepherd. After Ahimelech had been put to death, his son Abiathar fled to David with the light and right of the high priest, so that he was now in a position to inquire the will and counsel of God in any difficulty into which he might be brought (Sa1 23:6). On two occasions God brought his mortal foe Saul into his hand, and David's conduct in both these cases shows how the deliverance of God which he had hitherto experienced had strengthened his confidence in the Lord, and in the fulfilment of His promises (compare 1 Samuel 24 with 1 Samuel 26). And his gracious preservation from carrying out his purposes of vengeance against Nabal (1 Samuel 25) could not fail to strengthen him still more. Nevertheless, when his troubles threatened to continue without intermission, his courage began to sink and his faith to waver, so that he took refuge in the land of the Philistines, where, however, his wisdom and cunning brought him into a situation of such difficulty that nothing but the grace and fidelity of his God could possibly extricate him, and out of which he was delivered without any act of his own. In this manner was the divine sentence of rejection fulfilled upon Saul, and the prospect which the anointing of David had set before him, of ascending the throne of Israel, carried out to completion. The account before us of the events which led to this result of the various complications, bears in all respects so thoroughly the stamp of internal truth and trustworthiness, that even modern critics are unanimous in acknowledging the genuine historical character of the biblical narrative upon the whole. At the same time, there are some things, such as the supposed irreconcilable discrepancy between Sa1 16:14-23 and Sa1 17:55-58, and certain repetitions, such as Saul's throwing the spear at David (Sa1 18:10 and Sa1 19:9-10), the treachery of the Ziphites (Sa1 23:19. and Sa1 26:1.), David's sparing Saul (Sa1 24:4. and Sa1 26:5 ff), which they cannot explain in any other way than by the favourite hypothesis that we have here divergent accounts, or legendary traditions derived from two different sources that are here woven together; whereas, as we shall see when we come to the exposition of the chapters in question, not only do the discrepancies vanish on a more thorough and minute examination of the matter, but the repetitions are very clearly founded on facts.