1 Samuel 16:6

If the sons of Jesse were told that God would provide himself a king among them (as he had said, Sa1 16:1), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,

I. How all the elder sons, who stood fairest for the preferment, were passed by.

1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord's anointed, Sa1 16:6. The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, Sa2 7:3. But God rectified the prophet's mistake by a secret whisper to his mind: Look not on his countenance, Sa1 16:7. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa 11:3. The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price (Pe1 3:4), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.

2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, Sa1 16:8, Sa1 16:10. Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.

II. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name signifies beloved, for he was a type of the beloved Son. Observe, 1. How he was in the fields, keeping the sheep (Sa1 16:11), and was left there, though there was a sacrifice and a feast at his father's house. The youngest are commonly the fondlings of the family, but, it should seem, David was least set by of all the sons of Jesse; either they did not discern or did not duly value the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; and God often exalts those whom men despise and gives abundant honour to that part which lacked. The Son of David was he whom men despised, the stone which the builders refused, and yet he has a name above every name. David was taken from following ewes to feed Jacob (Psa 78:71), as Moses from keeping the flock of Jethro, an instance of his humility and industry, both which God delights to put honour upon. We should think a military life, but God saw a pastoral life (which gives advantage for contemplation and communion with heaven), the best preparative for kingly power, at least for those graces of the Spirit which are necessary to the due discharge of that trust which attends it. David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes precedence of sacrifice. 2. How earnest Samuel was to have him sent for: "We will not sit down to meat" (perhaps it was not the feast upon the sacrifice, but a common meal) "till he come hither; for, if all the rest be rejected, this must be he." He that designed not to sit at table at all is now waited for as the principal guest. If God will exalt those of low degree, who can hinder? 3. What appearance he made when he did come. No notice is taken of his clothing. No doubt that was according to his employment, mean and coarse, as shepherds' coats commonly are, and he did not change his clothes as Joseph did (Gen 41:14), but he had a very honest look, not stately, as Saul's, but sweet and lovely: He was ruddy, of a beautiful countenance, and goodly to look to (Sa1 16:12), that is, he had a clear complexion, a good eye, and a lovely face; the features were extraordinary, and there was something in his looks that was very charming. Though he was so far from using any art to help his beauty that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sweetness of his aspect, gave manifest indications of an amiable temper and disposition of mind. Perhaps his modest blush, when he was brought before Samuel, and received by him with surprising respect, made him look much the handsomer. 4. The anointing of him. The Lord told Samuel in his ear (as he had done, Sa1 9:15) that this was he whom he must anoint, Sa1 16:12. Samuel objects not the meanness of his education, his youth, or the little respect he had in his own family, but, in obedience to the divine command, took his horn of oil and anointed him (Sa1 16:13), signifying thereby, (1.) A divine designation to the government, after the death of Saul, of which hereby he gave him a full assurance. Not that he was at present invested with the royal power, but it was entailed upon him, to come to him in due time. (2.) A divine communication of gifts and graces, to fit him for the government, and make him a type of him who was to be the Messiah, the anointed One, who received the Spirit, not by measure, but without measure. He is said to be anointed in the midst of his brethren, who yet, possibly, did not understand it as a designation to the government, and therefore did not envy David (as Joseph's brethren did him), because they saw no further marks of dignity put upon him, no, not so much as a coat of divers colours. But bishop Patrick reads it, He anointed him from the midst of his brethren, that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find (Sa1 17:28), it should seem, Eliab did not. It is computed that David now was about twenty years old; if so, his troubles by Saul lasted ten years, for he was thirty years old when Saul died. Dr. Lightfoot reckons that he was about twenty-five, and that his troubles lasted but five years. 5. The happy effects of this anointing: The Spirit of the Lord came upon David from that day forward, Sa1 16:13. The anointing of him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory is our being sealed with the Spirit of promise, and our experience of a work of grace in our own hearts. Some think that his courage, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit's coming upon him. However, this made him the sweet psalmist of Israel, Sa2 23:1. Samuel, having done this, went to Ramah in safety, and we never read of him again but once (Sa1 19:18), till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Sa 16:6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD’S anointed [is] before him.

Ver. 6. He looked on Eliab.] Who was of a goodly stature and presence, but proud and uncourteous. {1Sa 17:28} Fronti nulla fides. Samuel had seen how ill Saul proved, though proper and personable.

And said, Surely, &c.] This he said by a human judgment, and not as a prophet. See the like, 2Sa 7:3.

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.

1Sa 16:6. He looked on Eliab, and said, Surely the Lord’s anointed, &c. — Struck with the gracefulness and dignity of his person, he immediately concluded that this was the person whom God designed for his anointed; wherein, however, he was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God. Before him — That is, in this place, where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it, is said to be eaten before the Lord, Deu 12:7; that is, before, or near his altar, where God was present in a special manner.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPOSITORY NOTES—

1Sa_16:7. “The Lord said.” “In like manner the Lord in the days of His flesh read and answered men’s thoughts.” Compare Mat_12:25; Luk_5:22, etc. (Biblical Commentary.) “Outward appearance.” Literally the eyes. “The eyes, as contrasted with the heart, are figuratively employed to denote the outward form.” (Keil).

1Sa_16:9. “Shammah.” The name is written Shimeah, 2Sa_13:3; and Shimma, 1Ch_2:13; 1Ch_20:7. The proper orthography is probably that in 2Sa_13:3. He was the third son of Jesse, and father of Jonadab “a very subtil man, Ammon’s friend,” 2Sa_13:3, and of Jonathan who slew a giant of Gath, 1Ch_20:6-7. (Biblical Commentary.)

1Sa_16:10. “Seven,” i.e. including the three who had already passed. It appears from this, and from 1Sa_17:12, that Jesse had eight sons; but in 1Ch_2:13-15, only seven are ascribed to him.” (Bibical Commentary). “Samuel said to Jesse.” “It is not till this verse that the words ‘to Jesse’ are added, expressly indicating an address of Samuel to him. It does not, however, follow from these words, that Samuel made Jesse a sharer of the divine secret.… That address to Jesse is merely a negative declaration that the divine selection, with which Samuel was concerned, and which in the absence of express intimation of its nature might refer to the prophetic office, rested on none of these seven sons.” (Erdmann).

1Sa_16:11. “Sit down;” literally, turn round, or surround, i.e., not sit at the table. “The ancient Hebrews sat round a low table with their legs crossed, as the modern Orientals do, for the luxurious practice of reclining was not introduced into Judea until a late period of Old Testament history.” (Jamieson.)

1Sa_16:12. “Ruddy,” red, or auburn-haired. This was regarded as a mark of beauty in a country where the hair was generally black. Josephus refers the expression to his tawny complexion.

MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_16:6-12

THE ANOINTING OF DAVID

I. There is a tendency in even the best men to be carried away by appearances. Because Eliab’s countenance was comely and his stature imposing, Samuel said at once, “Surely the Lord’s anointed is before me.” Yet he knew nothing of Eliab’s inner man, and he knew from the sad example of Saul that external beauty was no guarantee of internal worth. The estimate that men form of human character must always be grounded on outward manifestations, just as the physician forms his estimate of the state of a man’s health from the symptoms which present themselves to his observation. They cannot do as God can—penetrate into the hidden recesses of both soul and body, and read there as in a book the exact condition of the physical and moral nature. Man should therefore be very careful in pronouncing a judgment or forming an opinion concerning his fellow-man, remembering the “Lord seeth not as man seeth; he should not be hasty to decide, but should wait until the character has had time to develop itself—until long experience and observation have in some measure qualified him to be a judge in the matter. To argue that because a man possesses gifts of person or of intellect he is also the possessor of moral worth, is more foolish than to argue that a man is wealthy because he is dressed in gay clothing, and yet everyone of us is prone to be influenced more than we ought to be by outward appearance, and to form our judgments of those we meet upon very insufficient grounds. Even this prophet of God was not free from this weakness.

II. However men may err in their estimate of men, God’s estimate will decide who is to come uppermost. No member of Jesse’s household thought it worth while to call the shepherd-boy in to partake of the sacrificial feast, or to bring him under the notice of the man of God; but the feast notwithstanding had to be delayed until his arrival, and it was concerning him that Samuel heard the Divine voice, saying, “Arise, anoint him, for this is he.” There is always a levelling force at work in the universe, which only needs time to place each man where he ought to be—lifting up this one and putting down the other—making the last first and the first last according to the moral worth of each. This levelling force is the hand of God, who will see to it that no true man of worth shall lack position and opportunity to let the light that is in him shine forth to the glory of God, and the good of his fellow-creatures. God’s election and approval is not always so perceptible to the eye of man as it was in the case of Jesse’s youngest son, but it is always as real and as certain. Some men do not reach their destined throne among their fellows until they have left the world; they must pass away from earth before men can realise that a king has been among them. It may be that many who have lived and died in obscurity are yet awaiting their coronation day, or they may have been elected to high and honourable service in another world. However this may be there is a deeply-rooted conviction in all who confide in the righteousness of the Judge of all the earth, that no moral king shall miss his throne. Appearances may be strongly against it, but appearances were likewise strongly against the fact that the despised and crucified Nazarene carpenter was He who at the right hand of God should judge the world and receive the homage of the universe. But time has made the one truth certain, and it will establish the other. It must be so—

1. Because God can never be ignorant of what His creatures are best fitted for.

2. Because no selfish motive or lack of power can ever interfere with the justice of His dealings.

3. Because the infinite goodness of God must make Him ever in favour of using any good that He finds in His creatures for the benefit of the race. The subject teaches us—

(1Sa_16:1.) That moral worth is the true beauty. All the beauty of material things is but a shadow of a higher beauty—of that beauty which makes God the most beautiful Being in the universe. As He is a Spirit, and cannot be apprehended by our senses, that which makes Him the object of admiration and worship to the best of His creatures is that beauty of goodness which appeals to their spiritual nature. And the truest and highest beauty of men or angels is that beauty which is of the same kind as God’s.

(II.) We should form our standard of excellence upon God’s standard. To honour and exalt a man for any superiority of physical beauty or birth, is to render him homage for that for which he is not responsible, and is consequently most foolish. Yet it is a mistake into which men often fall. But in this respect, as in many others, God’s thoughts are not as man’s thoughts, neither are His ways our ways. If we are wise we shall, so far as finite creatures can, make God’s standard of excellence ours, by looking not at the outward appearance nor regarding external circumstances, but by giving our honour and confidence to those who possess the “beauty of the Lord God.” (Psa_90:17).

OUTLINES AND SUGGESTIVE COMMENTS

1Sa_16:6; 1Sa_16:12. Difficulty of selecting men for important positions.

1. Causes (a). Intrinsic difficulty of properly estimating character. (b). Management of partial friends.

2. Lessons (a). To avoid haste in deciding. (b.) To make diligent inquiries.—Translator of Lange’s Commentary.

1Sa_16:6-7. So when godly men see their neighbours lovely in their lives, civil in their practices, high in their profession, strict in performances, they, according to their duty, say, inwardly at least, Surely the Lord’s anointed is before Him, these are the blessed of the Lord, anointed to the kingdom of heaven; but God may often answer them, Look not on their profession or their performances, for I see their hearts, that they serve not me, but themselves of me … Observe at what a high rate that which is nothing worth is valued in a time of famine. Truly so, there is such a scarcity of true godliness, that godly men, who exceedingly long for the advancement of Christ and Christianity in men’s hearts and houses, prize and encourage anything that cometh near it.—Swinnock.

1Sa_16:7. Muscularity is not Christianity, and bodily beauty is not holiness. Not how you look, but what you are, ought to be the first care of your lives; for if you have a selfish disposition, a sordid soul, or a sinful life, your outward beauty will be like “a jewel in a swine’s snout,” and your bodily vigour will only be like the strength of a safe in which nothing worth preserving is locked up.—Dr. W. M. Taylor.

Objectors to the history of the Old Testament have dwelt much upon the title, “the man after God’s own heart,” which is continually given to David. “Is he not,” they have said, “directly chargeable with adultery and murder.… Is this the man whom a righteous God would declare to be the object of His special complacency?” … Divines have met these questions with an answer of this kind: “The epithet which you complain of belongs not to David personally but officially … He did the work he was appointed to do. He fulfilled God’s counsel. So far he was a man after God’s own heart.” … A very little reflection upon the words themselves, still more a slight study of the history of David, should surely have prevented any man from employing this kind of apology. “God trieth the reins.” That general principle is here applied expressly to the case of David.—Maurice.

I. A solemn thought. He knows fully all that characterises the inward and spiritual nature of man.

II. How comforting! You may be misunderstood by men. Your purest motives may be misinterpreted … But there is an appeal to the Judge of all.—Steel.

1Sa_16:11. One of our greatest poets once remembered this question of Samuel’s after he had studied and mastered the writings of the most prominent philosophers and wise men of this world, and had found in none of them anything stable and satisfactory. Then with scorn he wrote these lines:

“Ach ich war auch in diesem Falle!

Ais ich die Weisen hört’und las;

Da jeder diese Welten alle

Mit seiner Menschenspaune masy

Da fragt ’ich! Aber sind sie das

Sind das die Knaben alle?”

This case was mine too when at leisure,

What all the sages wrote I read,

When with their small wits they would measure

The wealth of worlds around us spread:

I thought of Samuel then, when he

Made Jesse’s sons in row appear,

And when the seven were counted, said,

Are all thy children here?

Goethe.

O that this prince of poets had not after all omitted to count in One!—Krummacher.

It was certainly not by accident that the son on whom the Divine choice fell was at the very moment keeping his father’s sheep.… His early employment had a direct and Divine bearing on the latter.…

1. As a shepherd, the sense of responsibility to another was powerfully called into exercise. The flock was not his own. In keeping it he was acting merely as his father’s servant.… The servant-feeling thus beautifully called into play was transferred, in full integrity, to the higher sphere of the kingdom.…

2. The shepherd-occupation of David led him, from its very nature, to seek the welfare of the flock. It demanded unceasing attention to its condition as a whole, and to the state of each several animal; frequent exposure to danger, and constant readiness to sacrifice his own ease or comfort.… These were the ideas of duty with which David became familiar as a shepherd. And when his charge was changed these ideas of duty remaining in his heart, and influencing his public conduct, made him the eminent ruler he became.…

3. In his office as a shepherd David had constantly to study the increase and improvement of the flock. It was not enough for the shepherd to keep the flock as he got it. The flock was not properly kept unless every season brought a great increase to its number. The same thought manifestly influenced David’s kingly administration. He constantly consulted for the progressive improvement and elevation of his people.…

4. The shepherd employment of David, by leading him to give special attention to the weak, helpless, and distressed of the flock, trained him for one of the most blessed and Christ-like functions of a godly ruler.—Blaikie.

When we look forward in the light of Divine revelation, the early part of David’s consecrated life contains many typical elements as factual prophecies or pre-figurations of the future. His shepherd life—continued after he was anointed, in which on the one hand, self-consecrated, he immerses himself in the contemplation of God’s revelation in nature and in His word, and on the other hand must be ready at any moment to meet the greatest dangers, and exhibit boldness and prowess (1Sa_17:34-37)—presents on these two sides types of his religious life as king, the Spirit of God developing on the basis of this double natural ground two sides of his character which not merely co-exist but are interwoven with each other:

(1) intensively the innermost concentration and immersion of his thoughtful meditative heart into the depths of God’s revelation of His power, grace, and wisdom in nature, word, history, and into the depths of the sinful human heart, whence sprang in his psalms partly the inspired praise of God, with furtherance and deepening of the knowledge of God, partly advance in the natural grace, lacking condition of the human heart;

(2) extensively his admirable energy and heroic courage in the life of conflict which he had evermore to lead. In the hiddenness of his royal calling from the people, the gradual ripening of his inner life for his office, and the lowliness of the sphere whence he was raised to the throne, he is a type of Christ, who sprang from him according to the flesh.… passes His holy youth in privacy, and then at the end of this Divine-human development steps forth from the lowliness of a natural human life as the King of Israel, who completes in his person and work God’s revelations for the establishment of His kingdom on earth, and therein enters on the war of subjugation against the ungodly world.—Lange’s Commentary.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

16:6-7 his appearance or height: Like Saul, Eliab, Jesse’s oldest son, had an impressive outward appearance (cp. 9:2). Also like Saul, he was rejected (cp. 15:23). God had another man in mind to anoint as king. • the Lord looks at the heart: God can give a new heart (10:9), touch hearts (10:26), and peer into the deep motivations of the heart (Ps 139:1). God sees what people cannot see—a person’s true character. Eliab’s character comes out in 1 Sam 17:28.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thinking that Eliab had been appointed of God to be made King.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Samuel said, Surely the Lord's anointed is before him--Here Samuel, in consequence of taking his impressions from the external appearance, falls into the same error as formerly (Sa1 10:24).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(6) He looked on Eliab.—There was something in the tall and stately presence of the eldest born of Jesse which reminded the old man of the splendid youth of Saul. Eliab seemed to Samuel in all respects a fit successor to the great warrior whom the Lord rejected. But the Divine voice gave no reply back to the prophet’s mute questioning; and the other sons of Jesse, an imposing band of gallant youths, passed in review before the old seer, and were severally introduced to him; but the Divine voice only warned the seer that these external advantages of mere human beauty and strength, were no mark of true greatness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. and said] Said to himself: thought. “Eliab by his height and his countenance seemed the natural counterpart of Saul, whose successor the Prophet came to select. But the day was gone when kings were chosen because they were head and shoulders taller than the rest.” Stanley’s Lect. II. 40.

Eliab is probably the same as “Elihu one of the brethren of David” whom David appointed “ruler of the tribe of Judah” (1Ch_27:18).

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.

And it came to pass, when they were come,.... Jesse and his sons, into the house where the entertainment was; and perhaps before they sat down, went into a private apartment by the direction of Samuel, where he acquainted Jesse with the business he came upon:

that he looked on Eliab; who was Jesse's firstborn, Ch1 2:13, called Elihu, Ch1 27:18.

and said, surely the Lord's anointed is before him; or this is the person it is his pleasure should be anointed king.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Him. Hebrew, "surely the Lord’s anointed is in his presence." This he spoke by his own spirit, judging from the comeliness of Eliab. (Calmet) --- But the beauty of Saul’s body had concealed a deformed soul. (Haydock)

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).

When they were come; when the most of Jesse’s sons were come, either to the place of the feast, or to some other place near it, appointed for this private discourse, whither they were to come before they went to the feast. It must also be understood that Samuel had acquainted Jesse with his design, which is easily gathered out of the context, and needed not be expressed.

Is before him, i.e. is in this place where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said to be eaten, before the Lord, Deu 12:7, i.e. before or near his altar, where God was present in a special manner. And the ground of this expression seems to be this, that Jesse brought not all his sons together, but made one after another to come to the place, and to pass before Samuel, who stood before the Lord, in some place near the altar, that this great business might be managed with more solemnity. And Eliab being the person now before Samuel, is said to be now before the Lord. But whatsoever the ground of this phrase is, this is certain and confessed, that this is his meaning, This I take to be the person whom I am sent to anoint; wherein yet he was greatly mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God in the case, as 2Sa 7:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 6-10. When they were come. Ie. to the house of Jesse, apparently in the interval between the sacrifice and the feast. The latter we learn in ver. 11 did not take place until after David had been sent for. But many hours would elapse between the sacrifice and the feast, as the victim had to be skinned and prepared for roasting, and finally cooked. This interval was spent in Jesse"s house; and when he saw there Eliab, the first born, and observed his tall stature and handsome face, qualities which Samuel had admired in Saul, he said, i.e. in himself, felt sure, that the goodly youth was Jehovah"s anointed (see on, 1Sa_2:10, 35 10:1, etc.) but is warned that these external advantages do not necessarily imply real worth of heart; and as Jehovah looketh on the heart, his judgment depends, not on appearances, but on reality. As Eliab is thus rejected, Jesse makes his other sons pass before the prophet. Next Abinadab, who has the same name as a son of Saul; (1Sa_31:2) then Shammah, so called again in ch. 17:13, but Shimeah in 2Sa_13:3, and Shimma in 1Ch_2:13, where, however, the Hebrew is exactly the same as in 2Sa_13:3. After these four other sons follow, of whom one apparently died young, as only seven are recorded in 1Ch_2:13-15, whereas these with David make eight. To all these seven the Divine voice within Samuel gave no response, and he said unto Jesse, Jehovah hath not chosen these.

Vers. 6-13.

Human and Divine judgments contrasted.

The facts are

1. Samuel, being impressed with the appearance of Eliab, concludes that he is the coming king.

2. An intimation is given that Eliab is not the man, and the reason assigned for the imperfect judgment of Samuel is, that man looks on the outward appearance, but God on the heart.

3. It being found that the other sons were not chosen of God, inquiry ismade concerning the absent one.

4. On the youngest being brought, Samuel at once recognises him as thechosen of God, and, in obedience to the voice of God, anoints him in the midst of the family.

5. Henceforth the Spirit of the Lord rests on David. We have here theintroduction of an entirely new feature in the development of Israel"s mission in the world. The former choice of a king was virtually man"s. The initiation of the choice was taken in the desire to have a king to embody their idea of government. (1Sa_8:5, 1Sa_8:19, 1Sa_8:20) In this case the people are not consulted or heeded. God selects the man according to his knowledge of what is best. The human device had failed; the Divine choice can now come in with impressiveness. Yet human instrumentality brings to pass God"s purpose. Samuel, however, is influenced by the appearance of things, and has to learn that even the judgment of the wise and good is liable to err. The essential imperfection of man s judgment as compared with God"s is explained by the fact that man"s knowledge does not enter into the realities of things as does God"s.

I LIFE IS A SERIES OF JUDGMENTS. In every act of perception there is involved an intuitive judgment; and in every comparison of different objects, as also in every course of silent reasoning, a decision is arrived at which helps to form the stock of ideas constituting our knowledge. Thus do we acquire opinions respecting the value of men and things. In some persons there is a tendency to criticise human actions and words, and to proceed from what is clear to the senses to a deliberate judgment on the invisible; but in all there is a necessity of nature by which, apart from criticism, some estimate is formed of every one coming under our observation. This necessity of our nature is full of advantage. It is the means of enrichment to the mind; it furnishes a basis for friendship; it preserves from treachery; it facilitates the intercourse of life; and when the series of judgments is formed, under the guidance of such light as Christ gives, it constitutes an imperishable fount of enjoyment when this life is past.

II GOD ALSO HAS HIS JUDGMENT OF THINGS. It is not correct to speak of God"s knowledge in the terms applicable to man; for he does not pass from the small to the great, the obscure to the clear, the sensible to the invisible. Yet it may be said of God that there is in his mind a clear judgment respecting each, as to what it essentially is, and what its value in the great economy of the universe. To say that God knows us altogether is another way of saying that he has a judgment of our character and position.

It is a solemn fact for us that the Eternal adjudges our actions and thoughts one by one as they arise, (Rev_20:12) and the day of judgment will be a summary of the judgments passed on our actions one by one as they occur. If men only had more faith in God, and did but let a knowledge of his estimate of actions influence their lives, what wonders we should see!

III MAN"S JUDGMENT AND GOD"S JUDGMENT ARE OFTEN VERY DIFFERENT. Possibly, while the distinction between infinite and finite exists, there can never he a perfect coincidence of the human and Divine judgment, in the strictest sense of the term. But apart from this there are several aspects of the truth affirmed and illustrated in the case of Samuel.

1. The constitution of things. We know and judge only of the appearance of things. The material universe, even when subjected to the scrutiny of the most correct scientific appliances, and reduced to the last analysis of elements, is only known on the outside. What the ultimate relation of the primary forces to the one almighty Power, and why they work in certain observed lines to which we give the name "laws," we know not. The same is true of mind. It is a vast world, on the outer fringe only of which we at present can gaze. Not so God"s. As Author and Upholder of all, he has an estimate of the internal, essential constitution of things more perfect than our estimate of the outward appearance. Hence the folly of men professing to say what cannot be; or that the universe, as seen by us in operation, is to be and has been always thus. Hence the wisdom of submitting to the revealed truth of God when it touches on his relation to the order of things and the mysteries of his own ineffable Being. (Mat_28:19; Joh_7:28)

1. The worth of lines of action. Man"s judgment is freely expressed in reference to certain lines of action pursued by what are called the "great." The heroes of the world have often won admiration for deeds which, had man"s judgment been based on a finer perception of what constitutes greatness, would have been buried in oblivion. Have not the most costly monuments been raised to warriors? Is not the world"s idea of "glory" that of conquering by force of arms, or the enjoyment of wealth and splendour? The judgment of God is not thus. Be looks on the heart of things. True greatness lies in saving, healing, curing, elevating, purifying, binding in bonds of peace and goodwill. Imagine Jesus Christ raising an Arc de Triomphe! Imagine him conferring highest honours on men of great and

2. bloody victories I Imagine him pointing to wealth as the goal of a youth"s ambition! The noblest men are those who best reproduce the spirit and deeds of the Son of God.

3. Human character. Man"s judgment of character is necessarily imperfect; for words are not always a revelation of the inner man, but the reverse, and the seat of motive is not pierced by the human eye. There is often a worse heart than appears on the surface of a man"s conduct, and, also, a better heart than a marl sometimes gets credit for, We are too apt to be influenced by prejudice, social considerations, personal interests, and to estimate the principles of others by the narrow standard of our own. Some men are suspicious, or self-righteous, or limited in their area of observation, and therefore they can never be sure of their judgment of other men. Others are easily caught by what is fair and conformable to custom, and, like Samuel, they spring to hasty conclusions. It is better often to fall into the hands of God than of man. On the other hand, God"s judgment of us is perfect. The most secret avenue of thought and feeling is naked and open to his eye. He reads us entirely. His knowledge is not inferential from words and actions, but is that of the disposition and hidden motive. (Ps 139)

4. Fitness for position. Samuel was in error in supposing that the qualities which might be inferred from his outward appearance to exist in Eliab would enable him to perform the part required of a true king in Israel. God alone knew the high spiritual work to be done by the coming king, and he alone could see the latent qualities in David by which it could be performed. At best our judgment is guess work. We especially feel this in seeking to fill up secular offices, and more so when making appointments to spiritual duties. (Act_1:24; 1Ti_5:22)

General lessons:

1. There is abundant scope in life for caution, patience, charity in our estimate of others.

2. The best qualities of life are not always those which come to the surfaceon first acquaintance.

3. It should be an effort to be inwardly such as God will approve, and thenall else will follow in due course.

4. Reticence in reference to the character of others is the sign of a properestimate of our powers.

5. It should be a spring of comfort to the sincere that God knows them andapproves when man errs in judgment.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Before him - That is, in this place where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said, to be eaten before the Lord, Deut. xii, 7, that is, before or near his altar, where God was present in a special manner. This I take to be the person I am sent to anoint: wherein yet be was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

When they came

Here "they" refers to Jesse and his sons.

he looked at Eliab

Here "he" refers to Samuel.

Eliab

This is the name of Jesse's oldest son. (See: How to Translate Names)

standing before him

Here "him" refers to Yahweh.

Yahweh does not see as man sees

Here "see" means to evaluate something. (See: Metaphor)

For Yahweh does not see ... Yahweh looks

Yahweh is speaking about himself in the third person. AT: "For I, Yahweh, do not see ... I, Yahweh, look" (See: First, Second, or Third Person)

on the heart

Here "heart" represents a person's inner being. (See: Metonymy)

translationWords

Yahweh

anoint

Samuel

reject

Yahweh

heart

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

He said, "Surely, before Adonoy is His annointed." He said to himself, 'Surely, it is true that this one is fitting for the kingship.'

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.