The holy spirit comes and goes

THE HOLY SPIRIT COMES AND GOES
EDITED BY GLENN PEASE
1 Samuel 16:13-1413So Samuel took the horn of oil
and anointedhim in the presence of his brothers, and
from that day on the Spirit of the LORD came
powerfully upon David. Samuel then went to Ramah.
14Nowthe Spirit of the LORD had departed from
Saul, and an evil spiritfrom the LORD tormented
him.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The ChosenOne
1 Samuel 16:12, 13
D. Fraser
The Lord is never without resource. If Saul fail, the God of Israelhas 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. Notchosenaccording 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 eldestson 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 sonof Kish. But the Lord correctedhis
servant's mistake. The time was pastfor choosing a leaderon the score of
"outwardappearance." The Lord sought for the regalposition 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
feasthad to pass. Notone 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 1 Chronicles 27:18 be right, and the Eliab
here mentioned held the office of a tribal chief under his royal brother.
2. Chosenaccording 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, freshfrom the fields, the Lord bade Samuel anoint him. "This is
he." The selectionof the youngest son is in keeping with what we find in many
Bible stories. Divine choice traversedthe line of natural precedence. The Lord
had respectto Abel, not to Cain; to Jacobrather than to Esau;to Joseph
above his eider brethren. Ephraim was blessedabove Manasseh;Moses was
setover Aaron; Gideon was the youngestin his father's house. In this there is
something so pleasing to the imagination that it has passedinto the tales and
legends of many nations. Of three brothers, or seven brothers, it is always the
youngestwho surpasses everyone, accomplishesthe 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 lastclause in this extractshows 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 displeasedGodmore
than once;but he thoroughly apprehended what Saul never could understand
- that a king of Israelmust not be an autocrat, but should without question or
murmur carry out the paramount will of God. In this respectDavid never
failed. He had many trials and temptations, afflictions that might have made
him discontented, and successesthat might have made him proud; but he
continued steadfastin his purpose of heart to be the Lord's, to consultthe
Lord about everything, and carry out his revealedwill.
3. Preparedin retirement for future eminence. There is a sort of augury of his
careerin his father's words, "Behold, he keepeththe sheep." Saulfirst came
before us going hither and thither in searchof assesthat 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 sheepto 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 deservedthe confidence of his followers. Saulbad little
or none of this. He went to and fro, and fought bravely, but evinced none of
that unselfish considerationfor his people which marks a kingly shepherd.
David showedit all through his career. He watchedover his subjects, thought
for them, instructed and led them. Nearthe end of his reign he committed an
error which brought disasteron 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 sortof courage -natural intrepidity of a true and brave
spirit, sustainedand elevatedby 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 beatdown the enemies of his country. The springs of his
courage were in God. "Jehovahis my light and my salvation: whom shall I
fear? Jehovahis 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
sheephe learnedto play on his harp with a skillwhich was the occasionof his
first rise from obscurity; and he composedand sang sweetlyrics, pious and
patriotic. Whether he lookedup to the sky, or lookedround on the hills and
valleys, or recalledto mind famous passagesofhis 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 recastthem into new and more perfect forms as
his mind grows and his skill improves. So, doubtless, the son of Jesse, in the
pastoralsolitude at Bethlehem, beganto 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 contrastto the
unhappy son of Kish! Saul had the impulse of music and song upon him more
than once;but he had to be actedon by others, and his own spirit had no
inward harmony. As the years advancedhis 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 calledto the throne, elevatedthe mental and
spiritual tone of the nation, and was, through a long reign, himself a very
fountain of musical culture and sweetpoetic thought.

4. Anointed without and within. Samuel anointed the youth outwardly,
pouring oil over his head; Jehovahanointed 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, andone who came to prepare
the wayof the King. David suggests Another, a descendantof his own, born in
the same Bethlehem, and, like himself, lightly esteemed. As Samuelpoured 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 stillfurther. 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, descendedand restedupon 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 sayethhis anointed." Therefore
He will save us who follow the King. Only let the name of the King be our
watchword, his righteousness ourrighteousness, 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.
Biblical Illustrator
The Spirit of the Lord came upon David from that day forward.
1 Samuel 16:13
"From that day forward"
F. B. Meyer, B. A.
From whatever side we view the life of David, it is remarkable. It may be that,
Abraham excelledhim in faith; and Moses in the powerof concentrated

fellowship with God; and Elijah in the fiery force of his enthusiasm. But none
of these was so many-sided as the richly-gifted son of Jesse.But in all he
seemedpossessedofa specialpowerwith God and man, which could not be
accountedfor by the fascinationof his manner, the beauty of his features, the
rare gifts with which his nature was dowered, or the spiritual powerwhich
was so remarkable an attribute of his heart. "The Spirit of the Lord came
mightily on David from that day forward."
I. IT BEGAN LIKE ANY ORDINARYDAY. No angeltrumpet heralded it;
no faces lookedout of heaven; the sun arose that morning according to his
wont over the purple walls of the hills of Moab. With the first glimmer of light
the boy was on his way to lead his flock to pasture lands heavy with dew. His
father and brothers had followedtheir pursuits and pleasures in almosttotal
disregardof the young sonand brother who was destined to make their names
immortal. He had borne it all in patience. It was a genuine pleasure to feel
that the family circle in greatSamuel's eyes was not complete till he had come
He therefore left his sheepwith the messenger, and startedat full speed for
home. Let us so live as to be prepared for whatever the next hour may bring
forth. The spirit in fellowship with God, the robe stainlesslypure, the loins
girt, the lamp trimmed. The faithful fulfilment of the commonplaces ofdaily
life is the best preparation for any great demand that may suddenly break in
upon our lives.
II. IT WAS THE CONSUMMATIONOF PREVIOUS TRAINING. We must
not suppose that now, for the first time, the Spirit of God wrought in David's
heart From his earliestdays, David had probably been the subject of His
quickening and renewing work;but he had probably never experienced,
before the day of which we treat, that specialunction of the Holy One
symbolised in the anointing oil, and indispensable for all successfulspiritual
work. Our Lord was born of the Spirit; but His anointing for service did not
take place till at the age of thirty, when on the threshold of His public work,
He emerged from the waters of baptism. The Apostles were certainly
regenerate before the day of Pentecost;but they had to wait within closed
doors until they were endued with powerfor the conversionof men. This
blessedanointing for service cannotbe ours, exceptthere has been a previous

gracious work on the heart. There must be the new life — the life of God. The
descending flame must fall upon the whole burnt offering of a consecratedlife.
III. IT WAS MINISTEREDTHROUGHSAMUEL. The old prophet had
conferredmany benefits on his native land; but none could compare in
importance with his eagercare for its youth. Saul, in the earlieryears of his
manhood, felt the charm and spell of the old man's character. The descentof
the oil was symbolical; in other words, it had no spiritual efficacy, but was the
outward and visible sign that the Spirit of God had come mightily on the
shepherd lad.
IV. IT WAS A DAY OF REJECTION.SevenofJesse'ssons were passedover.
(F. B. Meyer, B. A.)
The seculargifts of the Holy Ghost
R. Butterworth.
It is not necessaryto state that the gifts of the blessedSpirit have always been
holy and good;but it is important to observe that they differ in the two
Testaments. In the new covenant they are bestowments of grace and spiritual
powers;but in the older prominence is given as well to seculargifts — skill for
the craftsman, courage forthe soldier, and statesmanshipfor the ruler. It is
greatly wise to take this wider view of the Spirit's work as seenin the world as
well as in the Church, in the more seculargifts of the greatmen of old time as
well as the spiritual gifts of the holy apostles and prophet. In Illustrating the
seculargifts of the Holy Ghost, and the value of inspiration in common life,
this discourse will deal with three eventful periods of Old Testament, end
shew how apposite were the bestowments ofthe Spirit.
1. The first period gives an example of inspiration in the WORLD OF ART.
In the wilds of Sinai Moses receivedthe command to build the tabernacle, and
to prepare the vessels for holy ministry; the voice Divine saying with much
impressiveness:"See that thou make all things according to the pattern
showedto thee in the mount." "The Jews alarmed that an ark of fire and a

table and lamp stand of fire came down from heavento Mosesas patterns,
and that Gabriel, clothed as a workman, showedMoses how to make them."
But this is a needless andclumsy invention; nor can we think of the gentle
presence-angeldescending to earth in the guise of a grimy Vulcan. Comparing
this commissionwith that given to David, we find the true interpretation: "All
this the Lord made me understand in writing by His hand upon me, even all
the works ofthis pattern." But the task of embodying the types shownto
Moses fellto humbler minds and hands. God's "Where art thou?" seldom
fails to bring out the man for His service;and in this case it drew out of
obscurity the first sodonly great artist that Israelever produced; and the
name and effigy of Bezaleel, the sonof Uri, appear on the Albert Memorial in
Hyde Park among the greatestsculptors and painters knownto fame. It is
remarkable that the inspiration of Bezaleelis mentioned most clearly and
fully three times over, more emphatically than that of any man in the
Scriptures. Statuary was not permitted in Israeluntil the days of contactwith
the Assyrians, and so one department of art was excluded; but in the very
varied work connectedwith the constructionand ritual of the tabernacle there
was scope enoughfor the large inspiration of the greatartist. What a striking
witness to the existence ofthe religiousnessoftrue work lingers among us in
the common word "calling" — a man's daily task regardedas a Divine
appointment! The builders of our ancient minsters have long commended this
spirit to later times; and in such truth and patience Bezaleelwroughthis holy
task. It may be that an undesigned proof of the religious spirit of this artist is
to be found in the chapter following the accountof his call and equipment.
When the people madly cried, "Up, make us gods," the too compliant Aaron,
who lackednot the family genius, was ready for the task; and when the
moulded calf was brought forth, it was he who gave it the finishing touches
with a graving tool. Is it not natural to ask how it came to pass that his
nephew Bezaleelwas notemployed in this shameless violationof the first
commandment? Is it not fair to conclude that he firmly declined to debase his
gifts in such a service, and that, like the Hebrew confessors ofan after time, he
refused to bow down to the golden image? The gifts of the world's greatest
artists have been consecratedto the service of the Church, and he who would
see their highestproofs of genius must visit the noble temples of Christendom.
Shall we deny a Divine inspiration to these men? It is said of the Spanish

painter, Juan Joannes, thathe first receivedthe sacramentbefore
commencing any greatwork; of Fra Angelico, that he never put his brush to
the canvas without kneeling on the floor of his cell to ask help of God; of John
of Fiesola, thatall his tasks were inspired by religion, and in earlier days
Paulinus of Tyre was called the secondBezaleel. Norhave the "evangelistsof
art" ceasedfrom among men. The pictures of Holman Hunt and NoelPaten
have touched thousands whom a sermon flies. Let us own that "the worlds of
science andof art" are both revealedand ruled by God, and let us pray for
the artist as well as the preacher, that he may be so touched by the simple
story of Bethlehem and the pathos of the cross, andso moved by the Holy
Ghost, that he may in turn move the hearts of multitudes.
II. The next instance of secularinspiration belongs to the IRON AGE OF
THE JUDGES — a troubled, restless time, that callednot for the artist,
scarcelyforthe prophet (for the voice of Deborahalone breaks the long
silence betweenMosesand Samuel), but the soldierwith his gifts of prowess
and courage. The inspiration of the greatchiefs of that period is distinctly
asserted. The lessonofHoreb is still needed by the nations, that what Hazael's
swordof warcould not effect should be done by Jehu's sword of justice, and
what this could not smite should fall before Elisha's two-edgedblade of truth.
But though war is not the mightiest force, it has unquestionably played a great
part in the history of the world, and an honourable part when it has been
waged, not in wrath and ambition, but in defence of country and conscience.
Surely we may believe that Joshua is not the only soldier to whom the
heavenly Warrior has appeared, that Gideon is not alone in his claim to wield
the swordof the Lord, and that the book of Joshua does not contain the lastof
the wars of the Lord. If we allow Heaven's inspiration to a man like Jephthah,
it is not irreverent to claim it for Gustavus Adolphus, whose motto was, "God
is my armour"; for our Alfred the Great, who felt himself to be the
instrument of the Eternal; for Francis Drake, who said when he stepped on
board his tiny craft to meet the thundering fleets of Spain, "I have put my
hand to the plough, and by the grace ofGod I shall never look back." History
records few nobler utterances than the reply of William of Orange to
GovernorSonoy: "You ask me if I have enteredinto a firm treaty with any
king or potentate; to which I answer, that before I ever took up the cause of

the oppressedChristians in these provinces, I had entered into a close alliance
with the King of kings;and I am firmly convinced that all who put their trust
in Him shall be savedby His almighty hand," Truly
The peace ofheaven is theirs, that lift their swords
In such a just and charitable war.
III. We pass to the DAYS OF THE KINGS for a third example of secular
inspiration. Saulturned his steps homewardafter his memorable interview
with the grand old king-maker. As the electof God drew near the company of
prophets the Spirit of God came mightily upon him, and he began in almosta
paroxysm of inspiration to join in their sacredexercises. The importance of
that high visitation is strongly marked by two statements:God gave him
"anotherheart," and he was "turned into another man." These expressions
must not be chargedtoo strongly with theologicalmeanings;they are rather
assurancesthat the awkwardpeasant, trembling at the destiny awaiting him,
was then and there endowedwith gifts befitting the head of the nation. The
same high inspiration came to the secondking of Israel. No soonerhad the
anointing oil fallen on his head than it is recorded that "the Spirit of the Lord
came upon David from that day forward." God's cruse of holy oil is not yet
exhausted, nor are all His greatcommissions givenout. Shall we allow, as we
are bidden, that Cyrus the heathen was calledand girded by God, and deny
the gift and calling of Heaven to that young English Daniel who ere he was
little beyond his teens guided the labouring ship of state through the wild
white waters of England's most perilous days?
Young in years, but in sage counselold,
Than whom a better senatorne'er held
The helm of Rome.Without irreverence we may believe that the Divine call
which drew David from the sheepfolds to guide the destinies of his country,
brought forth that poor country lad from the far wilds of the west, and made
him the occupant of the White House, that he might do that deed of glory
which sheds undying lustre on his rule — the freeing of the slave.
(R. Butterworth.)

Man-building
J. Clifford, D. D.
Emersonsays, "the main enterprise of the world, for splendour and for extent
is the upbuilding of a man." Of that enterprise, David, the son of Jesse, the
victor of Goliath, the King of Israel, and the Poetof Humanity, is one of the
most signaland fruitful examples. It is difficult, if not impossible, to find his
peer. David is not only the topmost man of his century, but also the climax of
the bestlife of the chosenpeople of God, the consummate flowerof the
religion of Moses in its best days. Hence, with a full recognitionof his place in
the building up of the life of men. the Hebrew annalists record his careerwith
a fulness of detail, warmth of colour, and rapture of feeling, that belong to no
other biography of the ancientRevelation;as that we know "the darling of
Israel" as well as we know GeneralGordon, and better than we know the
Apostles Paul and John; as well as we know St. from his "Confessions"and
sermons, and far better than we know Socrates fromthe reports of Xenophon
and the dialogues of Plato. It is the realhumanness of David that wins all
hearts, and perpetually renews his influence in the thought and life of the
world. It is David, the man, the young man, the man in the making, that fixes
our gaze. He is not a priest exciting a momentary curiosity by superb attire
and solemnacting, or kindling awe by an assumedmastery of the secrets of
the invisible world. He is not a prophet, starting up out of the desert sands,
like the Bedouin Elijah before Ahab, and terrifying us into submission. Nor,
indeed, is it his kingly greatness and courtly magnificence that holds us
spellbound in his presence. Noragain, is it his physique that gains upon us. It
is rather that we see in him one of our very selves, a man springing from the
people, sharing their lot, and bearing their misfortunes; but battling on, and
still on, using as his strongestweaponthat true trust in a spiritual God which
is within every man's grasp, and of which he never relaxes his hold. What
then is the full tale of this man's upbuilding? How was he put together?
1. Rememberfirst, man is a spirit. We know him as body, as we know
electricityby a shock from a battery or a message froma distant friend, or as

we know chemicalforce by its effects. But the body is only the wire along
which the spiritual electricity runs, the case in which the actualwatch ticks,
the pipes and reeds through which the soul of the organistthrills us, the cage
in which the bird sings, the tent in which the man dwells. The man is not in
the till but in the character, not in the nerve but in the conscience,not in the
sense but in the regalwill, not in "the outward appearance" but in "the
heart."
2. Remembernext, "that which is born of the flesh is flesh." Spirit builds
spirit. Soul makes soul. "Mandoes not live by bread alone" — he cannotlive
without it, but he does not live the life of a man by it, "but by every word that
proceedethout of the mouth of God." Standing in full view of these eternal
principles you are not surprised that the Hebrew historian, with an exuberant
enthusiasm and an unquestioning assurance,accounts for David — for all he
was and all he did — by the simple and comprehensive statement, "the Spirit
of the Lord came upon David from that day forward" — came decisively and
clearly, and continued to come with character-building energy for evermore.
With similar prominence does this factbulge in all David's references to
himself. "Thy humility," i.e., Thy condescension, Thyeagernessto dwell in the
heart that is contrite, to guide the spirit that looks forThy leading, to give
strength to those that fight for Thee, to reward all those who serve Thee —
this hath made me great. But decisivelyand fully as this exposition of the
upbuilding is given in the Hebrew Scriptures it does not content us. We still
ask for light as to the way along which the universal Spirit of God came to,
and took possessionof him, the method by which the diverse materials of his
nature were completedinto a spiritual and vital unity, and the processes used
in raising them to their maximum of energy and serviceableness. The
anointing of David was not only the designationof a successorto Saul; it was
also the crowning and perfecting of the long influence of Samuel on David's
heart and character. Josephus suggests thatas the consecrating oilbathed the
flowing locks and fell on the garments of the lad, the prophet "whispered" his
kingly destiny in his ear, and so set his whole soulaflame with Divine
ambitious, far-reaching yearnings, and oppressive and goading solicitudes.
Certainly such Divine whispers have often been heard from human lips. Does
not Hugh Miller fix the moment, as one of mental regenerationis which he

was rousedto the consciousnessofthe possessionofa powersuperior to that
required in shaping stones? Did not Henry Martyn start on a new and higher
careerafterhe had been made aware ofhis possibilities, and inspired by a
friend to say, "I verily think I may do something, and I will setabout it?"
Were not the germs of the new life infused into Saul of Tarsus as he gazedon
the angelic patience and undying devotion of Stephen, the first of Christian
martyrs? It is God's law. He does not dispense with the human, He uses it.
Man is savedby man. The Incarnation and the Cross are the type and pattern
of all life, and of all ministry, and of all progress. Godflows through man to
man. Samuels anoint Davids.
(J. Clifford, D. D.)
BIBLEHUB RESOURCESON VERSE 14
Mental And MoralEffects Of Transgression
1 Samuel 16:14-16. (GIBEAH.)
B. Dale
The soul is an arena where light and darkness, goodandevil, heavenand hell,
strive for mastery. But it is not an unconscious scene orpassive prize of the
conflict. It is endowedwith the power of freely choosing right or wrong, and,
with every exercise ofthis power, comes more or less under the dominion of
the one or the other. Saul was highly exalted, but by his wilful disobedience
sank to the lowestpoint of degradation. His sin was followedby lamentable
effects in his mental and moral nature, and (since soul and body are
intimately connected, and mutually affecteachother) doubtless also in his
physical constitution. His malady has been said to be "the first example of
what has been calledin after times religious madness" (Stanley). His condition
was, in many respects, peculiar;but it vividly illustrates the mental and moral

effects which always, in greateror less degree, flow from persistent
transgression, viz.: -
I. THE WITHDRAWAL OF THE DIVINE SPIRIT. "And the Spirit of
Jehovahdeparted from Saul" (ver. 14; 1 Samuel 10:10).
1. His presence in men is the source of their highest excellence.Whata change
it wrought in Saul, turning him into "anotherman." It imparts
enlightenment, strength, courage, order, harmony, and peace;restrains and
protects;and, in the full measure of its influence, quickens, sanctifies, and
saves (Isaiah11:2; Galatians 5:22; Ephesians 5:9).
2. His continuance in them depends on the observance ofappropriate
conditions. He is often compared with the wind, water, and fire, the most
powerful forces of the natural world; and as there are conditions according to
which they operate, so there are conditions according to which he puts forth
his might. These are, humble and earnestattention to the word of the Lord,
sincere endeavourto be true, just, and good, and believing and persevering
prayer.
3. His departure is rendered necessaryby the neglectof those conditions.
"They rebelledand vexed his Holy Spirit," etc. (Isaiah63:10; Acts 7:51;
Ephesians 4:10; 1 Thessalonians 5:19). And with his departure the effects of
his gracious influence also depart. Hence David prayed so fervently, "Take
not thy Holy Spirit from me."
II. SUBJECTIONTO AN EVIL INFLUENCE. "And an evil spirit from
Jehovahtroubled him." The expressionis only used once before (Judges 9:23),
- "Godsent an evil spirit betweenthe men of Abimelech and the men of
Shechem" (producing discord, treachery, and strife), - and denotes a breath,
influence, agency, or messenger(1 Kings 22:22)which -
1. Prevails only after the withdrawal of the Divine Spirit. When the soul ceases
to be governedby God, it lies open to the power of evil, and comes under its
dominion.
2. Is sent in just retribution for sin. "No man living needs a heavier
chastisementfrom the Almighty than the letting his own passions looseupon

him" (Delany). But the expressionmeans more than this. "It is a spiritual
agencyof God, which brings to bear upon Saul the dark and fiery powers of
Divine wrath which he has arousedby sin" (Delitzsch). Even that which is in
itself goodbecomes evil to those who cherish an evil disposition. As the same
rays of the sun which melt the ice harden the clay, so the same gospelwhich is
"a savour of life unto life" in some is "a savourof death unto death" in others
(2 Corinthians 2:16). And it is God who appoints and effectuates the forces of
retribution. "The punitive justice of God is a greatfact. It is stamped on all
the darkerphenomena of human life - disease,insanity, and death. It is in the
nature of sin to entail suffering, and work itself, as an element of punishment,
into all the complicatedweb of human existence" (Tulloch).
3. Implies the domination of the kingdom of darkness. Josephus, speaking
according to the common belief of a later age, attributes the malady of Saul to
demoniacalagency. "It was probably a kind of possession, atleastat times,
and in its highest stage. As a punishment for having given himself willingly
into the power of the kingdom of darkness, he was also abandoned physically
to this power" (Henstenberg). How fearful is that realm of rebellion, evil, and
disorder to which men become allied and subject by their sin!
III. THE EXPERIENCE OF UNCONTROLLABLE FEAR;"troubled him" -
terrified, chokedhim.
1. In connectionwith the working of peculiar and painful thoughts: brooding
over the secretof rejection, which might not be revealedto any one; the sense
of disturbed relationship with God, and of his displeasure, the removal of
which there was no disposition to seek by humble penitence and prayer.
2. In the darkening aspectof present circumstances andfuture prospects;
suspicionand "royal jealousy, before which vanish at last all consistentaction,
all wise and moderate rule" (Ewald).
3. In occasionalmelancholy, despondency, and distress, irrational
imaginations and terrors (Job 6:4), and fits of violent and ungovernable
passion(1 Samuel 18:10, 11). "There are few more difficult questions in the
case ofminds utterly distempered and disordered as his was than to
determine where sin or moral disease has ended, and madness or mental

disease has begun" (Trench). Sin not only disturbs the moral balance of the
soul, but also disorders the whole nature of man. It is itself a kind of madness,
from which the sinner needs to "come to himself" (Luke 15:17). "Madness is
in their hearts," etc. (Ecclesiastes9:3; 2 Peter2:6).
IV. THE TENDENCYTO RAPID DETERIORATION.
1. In the case ofthe malady occasionedby sin there is no self-healing power in
man, as in many bodily diseases, but it tends to become worse and worse.
2. Its fatal course may often be distinctly marked. "These attacks ofmadness
gave place to hatred, which developed itself in full consciousnessto a most
deliberately planned hostility" (Keil). His courage gave place to weaknessand
cowardice;generalfearand suspicion fixed on a particular objectin envy and
hatred, displayed at first privately, afterwards publicly, and becoming an all-
absorbing passion. "The evil spirit that came upon him from or by permission
of the Lord was the evil spirit of melancholy, jealousy, suspicion, hatred, envy,
malice, and cruelty, that governedhim all the after part of his life; to which he
gave himself up, and sacrificedeveryconsiderationof honour, duty, and
interest whatsoever"(Chandler).
3. It is, nevertheless amenable to the remedial influences which God, in his
infinite mercy, has provided.
"All cures were tried: philosophy talked long
Of lofty reason's self-controlling power;
He frowned, but spake not. Friendship's silver tongue
Poured mild persuasions onhis calmerhour:
He wept; alas!it was a bootless shower
As ever slakedthe desert. Priests would call
On Heavenfor aid; but then his brow would lower
With treble gloom. Peace!Heaven is goodto all;
To all, he sighed, but one, - God hears no prayer for Saul.

At length one spake ofMusic"
(Hankinson) = - D.
Biblical Illustrator
But the Spirit departed from Saul.
1 Samuel 16:14
Temptations driving to God
J. Leckie, D. D.
Saul was rejectedfrom being king, and the Spirit of Godtaken from him, and
at the same time an evil spirit from the Lord troubled him, terrified or seized
him suddenly. How startling this is! But, observe, it is not an evil spirit of the
Lord. Evil spirits are not of God. Their evil is opposedto His will. He is wholly
and unchangeably opposedto evil. No man cansay when he is tempted of evil
— I am tempted of God, for God cannot be tempted of evil, neither tempteth
He any man. But when a man choosesandcleaves to sin, clings to his own
way, and persists in rebellion againstGod, he opens his mind to evil spirits
and evil influences of all sorts. Eventhe natural world radiates influences
which to a being like man are not ell good, are sometimes even directly evil.
The cunning, deceit, treacheryand cruelty of some animals has a malign
influence, The influences of nature, bland and stern, present subtle and
powerful temptations. Over againstthe influences for evil, often inextricably
intertwined with them, are the influences for good. Men feelthat the drift and
tendency of things is toward goodness, that the constitution of things favours
righteousness. And over all things and every heart the Spirit of God broods,
seeking to bring order out of chaos and life out of death. To moral beings
belongs the prerogative of resisting and repelling influences, or welcoming
and absorbing them. But how was this evil spirit from the Lord? It was

permitted by God as a punishment. But this is not all; the terror, pain and
strife raised by the evil spirit were meant by God as a force to constrainSaul
to turn and cry to God for help. Saul was delivered up to this evil spirit that
he alight know that it was an evil and bitter thing to depart from God. Had
the rebellious Saul, sick, ladenand tortured by evil, cried to God, he would
have been heard, and would have become a better man than he ever was, a
new man. Though he might not have been a king, he would have been a true
child of God, a spiritual king and priest.
I. MEN MUST EITHER HAVE THE HOLY SPIRIT OF GOD, OR AN EVIL
SPIRIT. God loves to dwell in the human heart. That is His chosentemple.
The skyis vast. Its canopyis thick with worlds. But God does not choose that
temple. Man rears lofty piles, and spends labour and art on them, lavishes
beauty and splendour which are precious as evidences of love and reverence:
but God's chosentemple is not there. His temple is in the lowly heart, in the
bosom of the meanestof the sons of men who cries out for the living God. That
temple may be stained and defiled, haunted with unclean things; but if there is
penitence and faith in God's Son, God will come in and Himself cleanse the
house. God abides in the soul, fills it and gladdens it. But if man will not have
God, he cannot shut the door of his heart againstother visitors. It is the
nature of a spirit to come into contactwith spirit, as it is the nature of the
body to come into contactwith matter, and either attract or repel it. Spirit
cannot isolate itselffrom spirit, any more than matter canfrom matter. But
the spirit candecide whether it will ally itself with the goodor the evil.
Whosoeverreceivesthe Infinite Spirit into his soul takes the one way of
shutting out evil of every kind. Exclusion of God is not emptiness, it is most
positive, active, and decided evil. Men that will not have God are really
claiming kindred with evil spirits, and opening their heart to be inhabited by
them. Man is like a house situated betweentwo winds. On the one side comes
the wind from a dreary, bleak desert, laden with fog and disease, blowing
across fouland rotten things. The other side of the house fronts the sunlight
and winds that blow from the wide, fresh sea and over gardens, orchards, and
blooming fields. Everyone must decide on which side he is going to open. Both
doors cannot be shut. You canonly get the dismal, fatal door shut by opening

wide the door that looks to the sea of eternity and the sunshine of God. The
wind blowing in through this open door keeps that door of ruin about.
II. THE STRESS OF INWARD TEMPTATIONAND TROUBLE IS OFTEN
PECULIARLY FITTED AND EVIDENTLY INTENDED TO DRIVE MEN
TO GOD. Of temptations and troubles which have this adaptation in a
marked degree may be mentioned first —
1. Melancholy. Saul's was a very conspicuous andovermastering melancholy.
Melancholyis essentiallythe feeling of loneliness, the sense ofisolation, of
having a greatburden of existence to bear. It is the soul's fear and shrinking
and chill in the vast solitude of its house. It has driven many souls to God.
Such haunted souls can scarcelyescape anearnestlook at life. They are
continually incited to seek a medicine for their malady. They cannot restin a
formal, superficial religion, but must get into the very secretof God. So the
melancholy man may become the most joyous of religious men.
2. A feeling of the vanity of existence is another greattemptation and trouble.
This is not melancholy; for men who have this feeling may be merry enough.
To be followed, as many are, by the thought that life is a poor game at best,
without substance, not worth the trouble that men take with it — this must
take earnestnessoutof life, and make men mockers. It is a sore disease thus to
live on the very surface of things, and feel as if one were only playing a part.
Many are infected with the tendency. What does this feeling of emptiness and
vanity point to? What is the voice that comes from it but this — Escape to the
one substance and reality which alone gives substance and reality to life.
3. The mystery of life weighs on others. The sense of weaknessand ignorance
in the midst of a vast system of forces;the feeling of chaos that rules in the
moral world and human life; the black tragedy of so many lives; the
calamities, wars, inconceivable woesofmillions; the disappointment, chagrin,
disease, crime, and ruin everywhere — these press on some minds at times
with immense weight. That is what Wordsworthcalls. "the weightand
mystery of all this unintelligible world." There are men to whom these
questions are inevitable, rushing upon them like beasts of prey, or stretching
like thunderclouds betweenthem and the sun. Where is relief from such

thoughts to be found? Where but in the belief in infinite goodnessand wisdom
lying behind all, can any thinking soul find rest?
4. The gloom and desolationof doubt and unbelief constrainand impel men to
turn to God. It sometimes happens that men who have long hovered round
religion, making it an objectof curiosity and speculationand debate, rather
than matter of heart and life, fall gradually awayfrom all belief. Even those
who have never speculated, but only maintained a carelessattitude towards
religion, drift in this direction. But here a state of feeling arises which they
had not dreamt of. Though they never had any earnestnessin religion, yet the
kind of belief they had gave them comfort and threw a certain meaning into
life. Now they feel lonely without a Father in Heaven. The whole aspectof
things has grown bare. They are no longer sure of right. The cord that tied
things togetherhas been takenaway. Then comes the period of decay when all
types lessenand lower down to the original blank. And certainly, if the
fortunes of the human race are bound up with the history of the sun, nothing
else canhe lookedfor. Since all suns and worlds are like flowers that blossom
and then wither, the doom of beings dependent on them cannotbe different if
there is no God and Father, there is no escape from this conclusion. If there is
no eternal home, where He gathers souls beyond the reachof evanescent
systems, this is the prospect. There is no other outlook, if we cannot turn to
Him and say, "Doubtless thou art our Father: Thy name is from everlasting."
See you not how men are being taught by this loneliness and utter desolation
what an evil and bitter thing it is to depart from God? Do you not see how the
feeling of orphanhood, uncertainty, barrenness, coldness, andhopelessness
are constraining the heart to cry out for the living God.
5. Fierce temptations to evil drive many souls to God.
(J. Leckie, D. D.)
An evil spirit from the Lord troubled him.
Saul troubled by an evil spirit
Isaac Williams, B. D.

We see, especiallyin the history of Saul, the awful progress of the soul, from
the gradualchanges that take place in him, while in his successive trials evil
prevails over the Spirit of grace and opportunities of good. There is also a sort
of natural goodness abouthim that rivets our interest; so that from the very
feeling of a common nature we are partly inclined to forget his crimes in his
miseries. Scripture always speaks to us in history and life what it enjoins us in
word and precept: our Lord says, "Hold fast, that no man take thy crown,"
and here before our eyes we see the choice and the crowntransferred from
one to another, and we see the reasons why — and the effect. Let us not put
awayfrom us this accountof Saul as belonging to another state of things, for
whateverit may speak to kings and nations, it is full of a home lessonfor the
heart of each. For may not eachof us in the home of his ownheart have an
evil spirit that troubleth him? It may be so with many in various degrees who
think not of it. The cares whichmost suffer are from this source. Whatis
envy, covetousness, impatience, the plague of the heart, but this, that a man
has in some degree, perhaps in years long past, sinned in this way; and so, not
having repented, given place to an evil spirit that troubles and keeps him from
God? This may be the case, andyet for awhile he may have much comfort in
religion, as Saul had in the harp of David; Church music may in like manner
soothe him and raise him up as it were to Heaven; or it may be impressive
sermons;or even the study of God's holy Word; so much so that under the
influence of these the evil spirit may depart, and he may be refreshed, nay,
more, he may find rest in Christ. But this is not enough, unless he press
forward earnestly, and give no place to such an inmate in his breast any more.
Scripture reveals to us that there is in such casesa spiritual being, a living
person, who takes possessionofthe mind. And I would particularly call
attention to the expressionof the text, "an evil spirit from the Lord." Now,
although this is an awful expression, yet it is also full of instruction and
comfort, as everything must be which reminds us that we are in the hands of
God; as we noticed in the history of Pharaoh. When we trace in our very
disquietudes and sorrows the indications of an evil spirit that troubles us, this
teaches us where our health is. That this evil spirit is from God is no proof
that we are given up of Him. For, indeed, even David himself when he
numbered the people had an evil spirit from God, allowedto bring upon him
that temptation and its consequentmisery. He can touch no one but as

permitted of God; and that permission may be for various reasons:he was
allowedto tempt Job for his greaterperfection; through the false prophets he
deluded Ahab to bring upon him God's judgment; he troubled Saul with
gloomand pride on his departing from God; he tempted Judas that he might
go to his own place;he prompted David to sin from which he speedily
recoveredby repentance. In like manner he is allowedto tempt us; and it is
indeed sometimes, as in the case ofSaul and of David, a judgment upon us for
some fault on our part, or some secretunbelief or pride of heart, but we are
thus by this expressionof the text taught to go to God for help. We cannot be
too often urged in every way to do this. When you find in yourself any ill-will,
any worldly disappointment or envious sadness, go to Him at once in earnest
prayer, entreating Him to remove from you the power and guilt of that sin
which has allowedthe evil spirit to disquiet you. When you have thus done all
in your power, then again the lessonof Saul and David will come in for your
guidance, warning you not to take things into your own hands from
impatience and distrust of God, but to wait patiently upon Him. He will have
the remedy and deliverance to be entirely His own doing. He only wants your
faith and confidence in Himself. And His word is "Be still then, and know that
I am God."
(Isaac Williams, B. D.)
"An evil spirit from the Lord"
F. B. Meyer, B. A.
All greatpainters and poets whose works are ofthe first order have availed
themselves of the force of contrast — that there should be a dark background
to set forth some beautiful and radiant object. The Bible excels in its use of
this striking method of laying emphasis.
I. THE DAWN OF A FAIR PROMISE."Samuelcriedunto the Lord" for
Saul, if haply he might arrestthe terrible and imminent consequences ofhis
sin. But he was made aware that prayer would not avail. It seemedas though
Saul had already made the fatal choice, and had committed the sin which is

unto death, and concerning which we have no encouragementto pray. The
summons of the hour was, therefore, not to prayer, but to action. The Spirit of
God bade Samuel go to Bethlehem, and among the sons of Jessediscoverand
anoint the new king.
II. AN OVERCAST AFTERNOON. We have morning with David; afternoon
with Saul. Here youth; there manhood, which has passedinto prime. Here the
promise; and there the overcastmeridian of a wreckedlife. You will notice
that, whereas it is said that the Spirit of Goddescendedupon David, we are
told that "The Spirit of the Lord had departed from Saul." That does not
necessarilymean that all the religious life of Saul had become extinct, but that
the specialfaculty and powerby which he had been prepared for his kingly
work was withdrawn from him. It is abundantly sure that the work which a
man does in this world is not wrought only by the force of his genius, the
brilliance of his intellect, or by those natural gifts with which God may have
endowedhim, but by a something beyond and behind all these — a spiritual
endowment which is communicatedby the Spirit of God for specialoffice, and
which is retained so long as the characteris maintained. So Saul lost the
specialenducement of powerwhich had enabled him to subdue his enemies
and to order his kingdom. Secondly, we have the mysterious power of opening
our nature to the Holy Spirit of God, who is the medium of communicating all
the virtue, the energy, and the life of God; filling spirit, soul, and body;
quickening the mind, warming the heart, elevating and purifying the whole
moral life. We have also the awful alternative powerof yielding ourselves to
the evil spirits, or demon spirits, of which the spiritual sphere is full. It is
affirmed that "an evil spirit from the Lord" troubled Saul. To interpret this
aright we must remember that, in the strong, terse Hebrew speech, the
Almighty is sometimes said to do what He permits to be done. And surely such
is the interpretation here. When, therefore, we read that an evil spirit "from
the Lord" troubled Saul, we must believe that, as Saul bad refusedthe good
and gracious influences of the Holy Spirit, and definitely chosenthe path of
disobedience, there was nothing for it but to leave him to the working of his
own evil heart.
III. THE LURID GLEAMS OF AN OVERCAST SKY. In 2 Samuel 21:2, you
have this: "The king" — that is, David — "calledthe Gibeonites — (now the

Gibeonites were not of the children of Israel, but of the remnant of the
Ammorites; and the children of Israelhad swornunto them: and Saul sought
to slay them in his zeal to the children of Israeland Judah)." Saul was
smarting under Samuel's words, writhing under the sentence ofdeposition,
and his soul was stirred to neutralise, if possible, the Divine verdict, so as to
still keepthe favour of God. It was true, and Saul knew it well, that he had
failed in one distinct call to obedience;he had kept the choice of the spoil for
himself — but why should he not, by excessive zealin other directions, win
back his lostinheritance? Now there were two such commandments which
seemto have occurred to him. The one enactedthat when the children of
Israelentered the Land of Promise they should destroyall the people of the
land. The Gibeonites, however, succeededin securing that they should be
excepted, because they had made a covenantwith Joshua, and Joshua had
swornto them (Joshua 9). The Gibeonites, therefore, had lived amongstthe
children of Israel for many centuries, and had become almostan integral part
of the nation. But in his false zeal for God Saul seems to have laid ruthless
hands upon these peaceable people. Secondly, there was on the statute book a
very drastic law againstnecromancers andwitches, and it was commanded
that these should be exterminated from the land (Exodus 22:18). Therefore,
Saul turned his hand againstthem. In his heath he still believed in them. In
order to show his zeal for God, and to extort the reversalof his sentence, he
beganto exterminate them. But as his edicts went forth, there was rottenness
in his heart. While on the one hand, therefore, there was this outburst of lurid
zeal for God, his own heart was becoming more and more enervatedand evil.
Do not we know this in our own experience? When one has fallen under the
condemnation of conscience, the heart has endeavouredto whisper comfort to
itself by saying, "I will endeavourto redeemmy cause by an extravagance of
zeal." We have plunged into some compensating work to neutralise the result
of failure. It is zeal, but it, is false, it is zeal, but it is strange fire; it is zeal, but
it is self-originated;it is zeal, but it is only for self and not for God; it, is zeal,
but it is zeal for the letter, for the tradition, for the external form — it is not
the zealof the man who is eatenup and devoured by a passionate love for the
Son of God. and for the souls He has made.
(F. B. Meyer, B. A.)

STUDYLIGHT RESOURCESVERSE 13
Adam Clarke Commentary
The Spirit of the Lord came upon David - God qualified him to be governorof
his people, by infusing such graces as wisdom, prudence, counsel, courage,
liberality, and magnanimity.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on 1 Samuel16:13". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/1-samuel-
16.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
The Spirit … came upon David - The exactphrase used of the Judges and
Saul. See 1 Samuel 10:6, note; Judges 3:10, note; Judges 6:34, note; Judges
11:29, note; Judges 14:18, note; Judges 15:14, note.
Copyright Statement
Bibliography

Barnes, Albert. "Commentaryon 1 Samuel 16:13". "Barnes'Notes onthe
New Testament". https:https://www.studylight.org/commentaries/bnb/1-
samuel-16.html. 1870.
The Biblical Illustrator
1 Samuel 16:13
The Spirit of the Lord came upon David from that day forward.
“From that day forward”
From whatever side we view the life of David, it is remarkable. It may be that,
Abraham excelledhim in faith; and Moses in the powerof concentrated
fellowship with God; and Elijah in the fiery force of his enthusiasm. But none
of these was so many-sided as the richly-gifted son of Jesse.But in all he
seemedpossessedofa specialpowerwith God and man, which could not be
accountedfor by the fascinationof his manner, the beauty of his features, the
rare gifts with which his nature was dowered, or the spiritual powerwhich
was so remarkable an attribute of his heart. “The Spirit of the Lord came
mightily on David from that day forward.”
I. It beganlike any ordinary day. No angeltrumpet heralded it; no faces
lookedout of heaven; the sun arose that morning according to his wont over
the purple walls of the hills of Moab. With the first glimmer of light the boy
was on his wayto lead his flock to pasture lands heavy with dew. His father
and brothers had followedtheir pursuits and pleasures in almost total
disregardof the young sonand brother who was destined to make their names
immortal. He had borne it all in patience. It was a genuine pleasure to feel
that the family circle in greatSamuel’s eyes was not complete till he had come
He therefore left his sheepwith the messenger, and startedat full speed for
home. Let us so live as to be prepared for whatever the next hour may bring
forth. The spirit in fellowship with God, the robe stainlesslypure, the loins
girt, the lamp trimmed. The faithful fulfilment of the commonplaces ofdaily

life is the best preparation for any great demand that may suddenly break in
upon our lives.
II. It was the consummation of previous training. We must not suppose that
now, for the first time, the Spirit of God wrought in David’s heart From his
earliestdays, David had probably been the subject of His quickening and
renewing work; but he had probably never experienced, before the day of
which we treat, that specialunction of the Holy One symbolised in the
anointing oil, and indispensable for all successfulspiritual work. Our Lord
was born of the Spirit; but His anointing for service did not take place till at
the age ofthirty, when on the threshold of His public work, He emergedfrom
the waters of baptism. The Apostles were certainly regenerate before the day
of Pentecost;but they had to wait within closeddoors until they were endued
with powerfor the conversionof men. This blessedanointing for service
cannot be ours, exceptthere has been a previous gracious work on the heart.
There must be the new life--the life of God. The descending flame must fall
upon the whole burnt offering of a consecratedlife.
III. It was ministered through Samuel. The old prophet had conferred many
benefits on his native land; but none could compare in importance with his
eagercare for its youth. Saul, in the earlier years of his manhood, felt the
charm and spell of the old man’s character. The descentof the oil was
symbolical; in other words, it had no spiritual efficacy, but was the outward
and visible sign that the Spirit of God had come mightily on the shepherd lad.
IV. It was a day of rejection. Sevenof Jesse’ssons were passedoverse(F. B.
Meyer, B. A.)
The seculargifts of the Holy Ghost
It is not necessaryto state that the gifts of the blessedSpirit have always been
holy and good;but it is important to observe that they differ in the two

Testaments. In the new covenant they are bestowments of grace and spiritual
powers;but in the older prominence is given as well to seculargifts--skill for
the craftsman, courage forthe soldier, and statesmanshipfor the ruler. It is
greatly wise to take this wider view of the Spirit’s work as seenin the world as
well as in the Church, in the more seculargifts of the greatmen of old time as
well as the spiritual gifts of the holy apostles and prophet. In Illustrating the
seculargifts of the Holy Ghost, and the value of inspiration in common life,
this discourse will deal with three eventful periods of Old Testament, end
shew how apposite were the bestowments ofthe Spirit.
1. The first period gives an example of inspiration in the world of art. In the
wilds of Sinai Mosesreceivedthe command to build the tabernacle, and to
prepare the vesselsfor holy ministry; the voice Divine saying with much
impressiveness:“See that thou make all things according to the pattern
showedto thee in the mount.” “The Jews alarmed that an ark of fire and a
table and lamp stand of fire came down from heavento Mosesas patterns,
and that Gabriel, clothed as a workman, showedMoses how to make them.”
But this is a needless andclumsy invention; nor can we think of the gentle
presence-angeldescending to earth in the guise of a grimy Vulcan. Comparing
this commissionwith that given to David, we find the true interpretation: “All
this the Lord made me understand in writing by His hand upon me, even all
the works ofthis pattern.” But the task of embodying the types shownto
Moses fellto humbler minds and hands. God’s “Where art thou?” seldom
fails to bring out the man for His service;and in this case it drew out of
obscurity the first sodonly great artist that Israelever produced; and the
name and effigy of Bezaleel, the sonof Uri, appear on the Albert Memorial in
Hyde Park among the greatestsculptors and painters knownto fame. It is
remarkable that the inspiration of Bezaleelis mentioned most clearly and
fully three times over, more emphatically than that of any man in the
Scriptures. Statuary was not permitted in Israeluntil the days of contactwith
the Assyrians, and so one department of art was excluded; but in the very
varied work connectedwith the constructionand ritual of the tabernacle there
was scope enoughfor the large inspiration of the greatartist. What a striking
witness to the existence ofthe religiousnessoftrue work lingers among us in
the common word “calling”--a man’s daily task regarded as a Divine

appointment! The builders of our ancient minsters have long commended this
spirit to later times; and in such truth and patience Bezaleelwroughthis holy
task. It may be that an undesigned proof of the religious spirit of this artist is
to be found in the chapter following the accountof his call and equipment.
When the people madly cried, “Up, make us gods,” the too compliant Aaron,
who lackednot the family genius, was ready for the task; and when the
moulded calf was brought forth, it was he who gave it the finishing touches
with a graving tool. Is it not natural to ask how it came to pass that his
nephew Bezaleel was notemployed in this shameless violationof the first
commandment? Is it not fair to conclude that he firmly declined to debase his
gifts in such a service, and that, like the Hebrew confessors ofan after time, he
refused to bow down to the golden image? The gifts of the world’s greatest
artists have been consecratedto the service of the Church, and he who would
see their highestproofs of genius must visit the noble temples of Christendom.
Shall we deny a Divine inspiration to these men? It is said of the Spanish
painter, Juan Joannes, thathe first receivedthe sacramentbefore
commencing any greatwork; of Fra Angelico, that he never put his brush to
the canvas without kneeling on the floor of his cell to ask help of God; of John
of Fiesola, thatall his tasks were inspired by religion, and in earlier days
Paulinus of Tyre was called the secondBezaleel. Norhave the “evangelistsof
art” ceasedfrom among men. The pictures of Holman Hunt and NoelPaten
have touched thousands whom a sermon flies. Let us own that “the worlds of
science andof art” are both revealedand ruled by God, and let us pray for the
artist as well as the preacher, that he may be so touched by the simple story of
Bethlehem and the pathos of the cross, and so moved by the Holy Ghost, that
he may in turn move the hearts of multitudes.
II. The next instance of secularinspiration belongs to the iron age of the
Judges--a troubled, restless time, that called not for the artist, scarcelyfor the
prophet (for the voice of Deborahalone breaks the long silence betweenMoses
and Samuel), but the soldierwith his gifts of prowess and courage. The
inspiration of the greatchiefs of that period is distinctly asserted. The lesson
of Horeb is still neededby the nations, that what Hazael’s swordof war could
not effectshould be done by Jehu’s swordof justice, and what this could not

smite should fall before Elisha’s two-edgedblade of truth. But though war is
not the mightiest force, it has unquestionably played a greatpart in the
history of the world, and an honourable part when it has been waged, notin
wrath and ambition, but in defence of country and conscience.Surely we may
believe that Joshua is not the only soldier to whom the heavenly Warrior has
appeared, that Gideon is not alone in his claim to wield the swordof the Lord,
and that the book of Joshua does not contain the last of the wars of the Lord.
If we allow Heaven’s inspiration to a man like Jephthah, it is not irreverent to
claim it for Gustavus Adolphus, whose motto was, “God is my armour”; for
our Alfred the Great, who felt himself to be the instrument of the Eternal; for
Francis Drake, who said when he stepped on board his tiny craft to meet the
thundering fleets of Spain, “I have put my hand to the plough, and by the
grace ofGod I shall never look back.” Historyrecords few nobler utterances
than the reply of William of Orange to Governor Sonoy:“You ask me if I
have entered into a firm treaty with any king or potentate;to which I answer,
that before I ever took up the cause of the oppressedChristians in these
provinces, I had entered into a close alliance with the King of kings; and I am
firmly convinced that all who put their trust in Him shall be saved by His
almighty hand,” Truly
The peace ofheaven is theirs, that lift their swords
In such a just and charitable war.
III. We pass to the days of the Kings for a third example of secular
inspiration. Saulturned his steps homewardafter his memorable interview
with the grand old king-maker. As the electof God drew near the company of
prophets the Spirit of God came mightily upon him, and he began in almosta
paroxysm of inspiration to join in their sacredexercises. The importance of
that high visitation is strongly marked by two statements:God gave him
“anotherheart,” and he was “turned into another man.” These expressions
must not be chargedtoo strongly with theologicalmeanings;they are rather
assurancesthat the awkwardpeasant, trembling at the destiny awaiting him,
was then and there endowedwith gifts befitting the head of the nation. The

same high inspiration came to the secondking of Israel. No soonerhad the
anointing oil fallen on his head than it is recorded that “the Spirit of the Lord
came upon David from that day forward.” God’s cruse of holy oil is not yet
exhausted, nor are all His greatcommissions givenout. Shall we allow, as we
are bidden, that Cyrus the heathen was calledand girded by God, and deny
the gift and calling of Heaven to that young English Daniel who ere he was
little beyond his teens guided the labouring ship of state through the wild
white waters of England’s most perilous days?
Young in years, but in sage counselold,
Than whom a better senatorne’er held
The helm of Rome.
Without irreverence we may believe that the Divine call which drew David
from the sheepfolds to guide the destinies of his country, brought forth that
poor country lad from the far wilds of the west, and made him the occupantof
the White House, that he might do that deed of glory which sheds undying
lustre on his rule--the freeing of the slave. (R. Butterworth.)
Man-building
Emersonsays, “the main enterprise of the world, for splendour and for extent
is the upbuilding of a man.” Of that enterprise, David, the son of Jesse, the
victor of Goliath, the King of Israel, and the Poetof Humanity, is one of the
most signaland fruitful examples. It is difficult, if not impossible, to find his
peer. David is not only the topmost man of his century, but also the climax of
the bestlife of the chosenpeople of God, the consummate flowerof the
religion of Moses in its best days. Hence, with a full recognitionof his place in
the building up of the life of men the Hebrew annalists record his careerwith
a fulness of detail, warmth of colour, and rapture of feeling, that belong to no
other biography of the ancientRevelation;as that we know “the darling of
Israel” as well as we know GeneralGordon, and better than we know the
Apostles Paul and John; as well as we know St. Augustine from his
“Confessions”and sermons, and far better than we know Socratesfrom the
reports of Xenophon and the dialogues of Plato. It is the real humanness of

David that wins all hearts, and perpetually renews his influence in the thought
and life of the world. It is David, the man, the young man, the man in the
making, that fixes our gaze. He is not a priest exciting a momentary curiosity
by superb attire and solemn acting, or kindling awe by an assumedmastery of
the secretsofthe invisible world. He is not a prophet, starting up out of the
desertsands, like the Bedouin Elijah before Ahab, and terrifying us into
submission. Nor, indeed, is it his kingly greatnessand courtly magnificence
that holds us spellbound in his presence. Noragain, is it his physique that
gains upon us. It is rather that we see in him one of our very selves, a man
springing from the people, sharing their lot, and bearing their misfortunes;
but battling on, and still on, using as his strongestweaponthat true trust in a
spiritual God which is within every man’s grasp, and of which he never
relaxes his hold. What then is the full tale of this man’s upbuilding? How was
he put together?
1. Rememberfirst, man is a spirit. We know him as body, as we know
electricityby a shock from a battery or a message froma distant friend, or as
we know chemicalforce by its effects. But the body is only the wire along
which the spiritual electricity runs, the case in which the actualwatch ticks,
the pipes and reeds through which the soul of the organistthrills us, the cage
in which the bird sings, the tent in which the man dwells. The man is not in
the till but in the character, not in the nerve but in the conscience,not in the
sense but in the regalwill, not in “the outward appearance” but in “the
heart.”
2. Remembernext, “that which is born of the flesh is flesh.” Spirit builds
spirit. Soul makes soul. “Mandoes not live by bread alone”--he cannot live
without it, but he does not live the life of a man by it, “but by every word that
proceedethout of the mouth of God.” Standing in full view of these eternal
principles you are not surprised that the Hebrew historian, with an exuberant
enthusiasm and an unquestioning assurance,accounts for David--for all he
was and all he did--by the simple and comprehensive statement, “the Spirit of
the Lord came upon David from that day forward”--came decisivelyand
clearly, and continued to come with character-building energy for evermore.
With similar prominence does this factbulge in all David’s references to
himself. “Thy humility,” i.e., Thy condescension, Thy eagernessto dwell in the

heart that is contrite, to guide the spirit that looks forThy leading, to give
strength to those that fight for Thee, to reward all those who serve Thee--this
hath made me great. But decisively and fully as this expositionof the
upbuilding is given in the Hebrew Scriptures it does not content us. We still
ask for light as to the way along which the universal Spirit of God came to,
and took possessionof him, the method by which the diverse materials of his
nature were completedinto a spiritual and vital unity, and the processes used
in raising them to their maximum of energy and serviceableness. The
anointing of David was not only the designationof a successorto Saul; it was
also the crowning and perfecting of the long influence of Samuel on David’s
heart and character. Josephus suggests thatas the consecrating oilbathed the
flowing locks and fell on the garments of the lad, the prophet “whispered” his
kingly destiny in his ear, and so set his whole soulaflame with Divine
ambitious, far-reaching yearnings, and oppressive and goading solicitudes.
Certainly such Divine whispers have often been heard from human lips. Does
not Hugh Miller fix the moment, as one of mental regenerationis which he
was rousedto the consciousnessofthe possessionofa powersuperior to that
required in shaping stones? Did not Henry Martyn start on a new and higher
careerafterhe had been made aware ofhis possibilities, and inspired by a
friend to say, “I verily think I may do something, and I will setabout it?”
Were not the germs of the new life infused into Saul of Tarsus as he gazedon
the angelic patience and undying devotion of Stephen, the first of Christian
martyrs? It is God’s law. He does not dispense with the human, He uses it.
Man is savedby man. The Incarnation and the Cross are the type and pattern
of all life, and of all ministry, and of all progress. Godflows through man to
man. Samuels anoint Davids. (J. Clifford, D. D.)
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "1 Samuel 16:13". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/1-samuel-16.html. 1905-
1909. New York.
John Gill's Exposition of the Whole Bible
Then Samuel took the horn of oil,.... Out of his pocket, which he brought
along with him by the direction of God:
and anointed him in the midst of his brethren; not in the presence of them,
they sitting around, or standing by and seeing the ceremony performed;
which is not consistentwith the secrecywith which Samuel was directed to
manage this affair, and which was necessaryto observe, to keepit from the
knowledge ofSaul; and with Eliab's treatment of David afterwards, who
would never have addressedhim in the manner he did, had he knownthat he
was anointed king, 1 Samuel17:28 but the sense is, according to Kimchi and
Abarbinel, that he was selectedout of them, and separatedfrom them, and
privately anointed by Samuel, and at most only his father Jesse present;
wherefore some observe, that the words may be rendered, "anointed him
from the midst of his brethren"F8;that is, he took him apart from them, and
anointed him:
and the Spirit of the Lord came upon David from that day forward; not as a
spirit of grace and holiness, which probably had come upon him before this
time; but a spirit of prophecy, as did on Saul after his unction; and which
particularly showeditself in music and poetry, in which he immediately
became very eminent, and he was takennotice of for it, and which was the
means of bringing him into Saul's court; and a spirit of wisdomand prudence,
in civil as well as in sacredthings; and a spirit of fortitude, as the Targum, of
strength of body, and courage and valour of mind; whereby he was enabled to
encounter with the lion and bear, and get the mastery of them; which, with all

other gifts of the spirit fitting him for government, he was now endowedwith,
and which continued with him:
so Samuel rose up and went to Ramah his native place, and where he resided;
that is, after the festival of the peace offerings, to which Jesse andhis sons
were invited; for the anointing seems to be before that.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on 1 Samuel 16:13". "The New John Gill
Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/1-samuel-16.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
Then Samuel took the horn of oil, and anointed him — This transactionmust
have been strictly private.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.

Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on 1
Samuel 16:13". "CommentaryCritical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/1-samuel-16.html. 1871-8.
Wesley's ExplanatoryNotes
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.
Anointed him — David's brethren saw David's unction, yet did not
understand, that he was anointed to the kingdom; but were only told by
Samuel, that he was anointed to some greatservice, which hereafterthey
should know. Thus Jesseonly, and David, understood the whole business, and
his brethren were able to attest to that act of Samuel's anointing him, which,
with other collateralevidences, was abundantly sufficient to prove David's
right to the kingdom, if need should be.
The spirit, etc., — That is, he was immediately endowedwith extraordinary
gifts of God's Spirit, as strength, and courage, and wisdom, and other
excellentqualities which fitted him for, and put him upon noble attempts.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on 1 Samuel 16:13". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/1-samuel-16.html. 1765.

John Trapp Complete Commentary
1 Samuel 16:13 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.
Ver. 13. Then Samueltook the horn of oil.] Nota cruse or phial, as when Saul
and Jehu were anointed, to show the short continuance of their kingdom, say
some.
And anointed him in the midst of his brethren,] i.e., Amongst them all, as
Deuteronomy 18:15, Exodus 33:5. Not in the presence of them all; for then
Saul might soonhave heard all. Sevenmay keepcounsel, if six be away.
And the Spirit of the Lord came upon David.] Not the spirit of felicity only, as
R. Levi, but the spirit of fortitude, of prudence, of prophecy, and of piety,
whereby he became, as his name David signifieth, dilectus et desiderabilis,
amiable and acceptable to all, able to do greatexploits, and famous for them;
so that the courtiers took notice of him, and commended him to their prince.
[1 Samuel 16:18]
Copyright Statement
Bibliography
Trapp, John. "Commentary on 1 Samuel 16:13". JohnTrapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/1-samuel-
16.html. 1865-1868.

Sermon Bible Commentary
1 Samuel 16:13
David was not only the topmost man of his century, but also the climax of the
best life of the chosenpeople of God, the consummate flower of the religion of
Moses in its best days. He was a man of striking mental and moral opulence;
rich in gifts and richer in achievements;a poet and a politician; a chief of
brigands and a champion of the armies of God; a vassalof the Philistines and
the creatorof the Hebrew fatherland; simple as a child in his hunger for love,
in beautiful humility, and in frank self-avowal, but prudent, cautious, and
self-controlledin the thick onsetof danger; tender-hearted, even to folly, as a
father, but wise, sagacious, andpowerful as a ruler of men, as is proved by his
knitting togetherthe scatteredtribes of Israel into an invincible unity. What
then is the full tale of this man's upbuilding?
I. Remember: (1) Man is a spirit. (2) "Thatwhich is born of the flesh is flesh."
Spirit builds spirit; soul makes soul. The Hebrew historian accounts for
David—for all he was and all he did—by the simple and comprehensive
statement, "The Spirit of the Lord came upon David from that day forward."
WhateverDavid is that is spiritual and Godlike is due to that benignant
advent, and whateverhe accomplishes thatadvances the well-being of Israel
results from that invisible presence.
II. Why is it that David, of all the sons of Jesse andof all the children of Israel,
is electedby the prophet for this specialconsecrationto kingly place and
power? The answeris that God sees in that lad the Tightness of heart which is
the only basis for the building up of a true character, the manifest "set" of the
inward life in its faith and hope, its yearning and passion, towards Godand
goodness,whichis before all things the qualification for a redeeming and
renewing careeramongstmen. Evermore God's unseen educating ministry
goes forward. He is always preparing the world's kings. True rulers are never
absent. When the clock of time strikes, and their hour is come, they take their
place and do their work, and we are debtors all.

III. Nothing more eradicably rooted itself in David's mind or found more
pathetic expressionin his songs than the immense educational influence of his
family and shepherd life. That influence was the saltof his career. It brought
him face to face with reality, and developedan inwardness of being that
brought peace and power for evermore.
J. Clifford, Daily Strength for Daily Living, p. 163.
References:1 Samuel 16:13.—BishopWalshamHow, Plain Words to
Children, p. 68;J. M. Neale, Sermons in Sackville College,vol. ii., p. 39.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on 1 Samuel 16:13". "SermonBible
Commentary". https:https://www.studylight.org/commentaries/sbc/1-samuel-
16.html.
Thomas Coke Commentary on the Holy Bible
1 Samuel 16:13. In the midst of his brethren— Secretly, from his brethren.
Wat. This translationof Dr. Waterland's seems just; as Samuelwas afraid to
have the purpose of his commissionknown, and as it plainly appears from
Eliab's treatment of David, ch. 1 Samuel 17:28 that he did not know him to be
the king electof God's people. Houbigant is for our reading. He thinks the
anointing was made publicly, but that Samueldid not declare the purpose of
his anointing.
REFLECTIONS.—Theking being to be chosenout of the sons of Jesse, we
have them here passing in review before Samuel.

1. The eldest came, and being a goodlypersonage, tall, and majestic, Samuel
was ready to conclude that this was God's elect;so much does a noble
presence prepossessus in a man's favour: but God let him know that he was
mistaken. God judgeth not, as man, by outward qualifications, but by the
heart, the dispositions of which he regards, and with the inmost thoughts of
which he is acquainted. Six more of Jesse'ssons appear, yet none of these does
God choose.Hereupon,
2. Samuelasks Jesseif he has no other children, and receives foranswer, that
the youngest, the little one, was with the sheep. Instantly he is sent for; his
presence was the most needful of any at the feast:he appears in his shepherd's
dress;the bloom of youth was on his ruddy cheek;his countenance, or, as the
word may signify, his eyes beautiful and sparkling;and his aspectand manner
bespoke the more pleasing dispositions of his mind: this is he. God commands,
and Samuel obeys;the horn of oil is poured upon him, in tokenof the divine
designation;and in, or rather from, the midst of his brethren he is anointed,
as chosenout of them, or in private from them, as it was a secretwhich
required concealment. Note;(1.) Youth and beauty are pleasing
recommendations;and when the mind is fraught with divine grace and
natural sweetness,it spreads a new lustre on the external gifts of nature, and
makes the possessordoubly amiable. (2.) Diligence in an inferior stationis the
way to rise to greaterhonour. (3.) This shepherd-king is the type of that
anointed Jesus, his sonand successor, who was to feed his flock like a
shepherd.
3. He is no sooneranointed, than the Lord pours out upon him an
extraordinary measure of his spirit, fitting him for the greatdesigns he has in
view; not only increasing his spiritual gifts and graces, but filling him with
courage, andprobably bestowing an extraordinary skill in music and poetry.
4. Samuelnow retires, to Ramah, where he lives and dies in peace, andis but
once more mentioned in this history. He had finished his work, and God
brings him shortly to his reward.
Copyright Statement

Bibliography
Coke, Thomas. "Commentaryon 1 Samuel 16:13". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/1-samuel-16.html. 1801-
1803.
Matthew Poole's EnglishAnnotations on the Holy Bible
In the midst of his brethren: according to this translation, his brethren were
present at this act, and knew that David was anointed king. But this seems, to
some, neither consistentwith Samuel’s design of secrecy, norwith Eliab’s
scornful words concerning him after this, 1 Samuel17:28. But to this others
reply, that David’s brethren saw David’s unction, but did not particularly
understand that he was anointed to the kingdom; but were only told by
Samuel at he was anointed to some greatservice, which hereafterthey should
know, but at present it was fit to be concealed. Thus Jesseonly and David
understood the whole business, and his brethren were able to attestto that act
of Samuel’s anointing him, which, with other collateralevidences,was
abundantly sufficient to prove David’s right to the kingdom, if need should be.
And this seems fairly to accordand explain the matter. But the words may be
otherwise translatedout of the Hebrew, that he anointed him out of the midst
of his brethren, i.e. he selectedhim from amongstthe rest of his brethren to be
king; as Christ is said to be raisedfrom the midst of his brethren. And
whereas the Hebrew word is bekereb, in the midst, not mikkereb, out of the
midst; it is confessedthat the prepositionbeth, in, is oft used for min, of, or
out of, as hath been formerly showedby many instances;and so it may be
here. And further, the place may be thus rendered, that Samuelanointed him,
being taken out of the midst of his brethren; and so these words may be
added, to signify that Samuel took him out from the restof the company, and
privately anointed him; Jesse only being present at the action. And thus there

is an ellipsis of a verb or particle, which is frequent; as Genesis 12:15, The
woman was taken(i.e. was takenand carried) into Pharaoh’s house;and
many such places.
The Spirit of the Lord came upon David from that day forward, i.e. he was
immediately endowedwith extraordinary gifts of God’s Spirit, as strength,
and courage, andwisdom, and magnanimity, and other excellentqualities,
which fitted him for and put him upon noble attempts; for which he presently
grew famous, evenwhilst he lived a private life. See below, 1 Samuel 16:18
17:34, &c.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon 1 Samuel 16:13". Matthew Poole'sEnglish
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/1-samuel-16.html. 1685.
Whedon's Commentary on the Bible
13. Anointed him in the midst of his brethren — But though these sons of
Jessesaw this honour conferred on their youngest brother, they seemnot to
have understood its meaning. They may have thought that he was anointed
because ofsome desire or intention of the prophet to make him a pupil of one
of the prophetical schools.
The Spirit of the Lord came upon David from that day forward — “A spirit of
prudence to behave himself wiselyupon all occasions;with a spirit of courage,
so that he durst grapple with a lion and a bear; and the spirit of prophecy, in
which he was afterwards very eminent. In short, a spirit fit for a prince.”-
Patrick. It does not appear that Samuel informed David of his destiny, as he

did Saul; but the specialmovings of the Spirit on his heart, and the successive
developments of Providence in his favour, must have gradually convinced him
that he was sooneror later to be recognizedas the Lord’s anointed. At a later
time this seems to have been openly revealed. 2 Samuel3:18.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on 1 Samuel 16:13". "Whedon's
Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/1-samuel-16.html. 1874-
1909.
George Haydock's Catholic Bible Commentary
Brethren. Some say, without informing him, (Calmet) or them, (Menochius)
what the unction meant. If he told the brothers, he would no doubt take the
necessaryprecautions to keepit secret, as the whole family would have been
in imminent danger, if the transactionhad come to the ears of Saul, ver. 2.
Josephus says, that Samuel only informed Isai in private: and David's
brothers treated him with no peculiar distinction. Whence it is inferred, that
they had not been present when he was anointed. Some witnessesseem,
however, to have been requisite, as the title of David to the regaldignity
depended on this ceremony, and none were more interestedthan his own
family to asserthis pretensions. He now had a right to the kingdom, but not
the possession;being like a son expecting his father's estate as his future right,
of which, as yet, he cannot dispose. (Calmet) --- Came upon, to make him
prosper. (Menochius)--- Hebrew, "came with prosperity; (Septuagint)
impetuosity." God endued him with all those graces whichmight render him
fit to command. (Calmet) --- So David prays himself, "with a princely spirit

confirm me;" (Psalm l. 14.)or, strengthen me with a perfectspirit. Salien
observes, that he did not now receive the spirit of charity, as if he had hitherto
been in enmity with God, (chap. xiii. 14.)but he beganto advance in virtue
with more rapid strides, while Saul became every day more criminal and
abandoned to the devil. (Haydock) --- David receivedthe spirit of fortitude
and of prophecy, of which Saul had formerly had some experience, whenhe
was first elevatedto that high dignity, chap. x. He was changedinto a new
man, and adorned with all that could render a king most glorious. Thoughhe
returned to his wonted occupations, the spirit of the Lord enabled him to
destroy wild beasts, as in play, (Ecclesiasticus xlvii. 3.) and to compose and
sing many of those divine canticles [the Psalms]which we still admire. (Salien,
the yearof the world 2969.) --- Whether he composedall the Psalms, as St.
Chrysostomendeavours to prove, (præf.) we shall examine hereafter.
(Haydock)
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon 1 Samuel 16:13". "George
Haydock's Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/1-samuel-16.html. 1859.
E.W. Bullinger's Companion Bible Notes
anointed him. Three anointings of David: (1) by Samuel, here; (2) by "men of
Judah" (2 Samuel 2:4); and (3) by "the elders of Israel"(2 Samuel 5:3).
the Spirit. Hebrew. = ruach. App-9.
David = beloved.

Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on 1 Samuel 16:13". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/1-samuel-16.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
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.
Then Samuel took the horn of oil, and anointed him. This transactionmust
have been strictly private, according to Josephus, who states that Samuel
whispered the object of it in his ear. But the sacredhistorian says expressly
that it was done "in the midst of his brethren." Whether the elders of Beth-
lehem were present or not, Jesseand all his sons were witnessesofthe
ceremony, and cognizantof its import, (see the notes at the end of 1 Samuel
17:1-58.)
And the Spirit of the Lord came upon David from that day forward - (see the
note at 1 Samuel 10:1.) 'The anointing is placed in causalconnectionwith the
communication of the Spirit, the former typifying what the latter secured(cf.
Mark 6:13; James 5:14): it was a sealand pledge of the blessings which the
Lord bestowedupon the rulers of the nation for the people's good'
(Hengstenberg, 'Christology,'3:, p. 125).

Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on 1
Samuel 16:13". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/1-samuel-
16.html. 1871-8.
Ellicott's Commentary for English Readers
(13) Anointed him in the midst of his brethren.—The history here simply
relates the bare fact that the young shepherd was anointed in the presence of
his brethren. No words of Samuelon this occasionare recorded;we are left,
therefore, uncertain whether any reasonwas given for the choice ofDavid, or
any explanation of this peculiar anointing. It would seem most probable that
Samuel kept silence for the present respecting the high destinies of the boy
standing before him, and that he merely anointed him as one chosento be his
assistantin the sacrifice he was about to offer, stating probably that the Spirit
of the Lord had directed him thus to associatethe young son of Jessewith
himself, and to adopt him in some way as a pupil in his prophetic school.
From this time forward much of David’s time was doubtless spent in Samuel’s
company. From him he receivedhis training in poetry and music, for which
he subsequently became distinguished; from the wise seer, too, the future king
derived those early lessons ofwisdom and learning which enabled him later to
fill so nobly the greatposition for which he was thus early marked out. David
was, before everything, Samuel’s pupil, and the last years of that long and
memorable careerof the prophet were spent in moulding the life of Israel’s
greatestking.
And the Spirit of the Lord came upon David . . . (14) But the Spirit of the
Lord departed from Saul.—This “Spirit of the Lord” which on the day of his

anointing by Samuel came upon the shepherd boy, was the “Holy Ghost, or
goodSpirit of God,” and is clearly and formally opposedto those evil spirits
which (to use the words of BishopPearson)“must be acknowledgedpersons of
a spiritual and intellectual subsistence, as the Spirit of the Lord departed from
Saul, and an evil spirit from the Lord troubled him. Now, what those evil
spirits from the Lord were is apparent from the sad example of Ahab,
concerning whom we read, There came out a spirit and stoodbefore the Lord,
and said, I will entice him; and the Lord said unto him, Wherewith? and he
said, I will go out, and be a lying spirit in the mouth of all his prophets. And
the Lord said, Thou shalt entice him, and thou shalt also prevail; go out, and
do even so. From whence it is evident that the evil spirits from God were
certain persons—evenbad angels—to whichthe one goodSpirit as a person is
opposed, departing from him to whom the other cometh” (Bishop Pearson,
Creed, Art. 8).
The effectof this descentof the Spirit of the Lord upon David was that the
shepherd boy grew up into a hero, a statesman, a scholar, and a wise, far-
sighted king. The effectof the departure of the Spirit from Saul was that from
that hour the once generous king became a prey to a groomy melancholy, and
a victim to a torturing jealousyof others, which increasedas time went on,
and which goadedhim now and again to madness, ruining his life, and
marring utterly the fair promise of his early years.
STUDYLIGHT VERSE 14
Companion Bible Notes • Commentary Critical and Explanatory -
Unabridged • Treasury of Knowledge
Other Authors
Verse Specific
Coffman Commentaries

Range Specific
Chapter Specific
Adam Clarke Commentary
The Spirit of the Lord departed from Saul - He was thrown into such a state
of mind by the judgments of God, as to be deprived of any regalqualities
which he before possessed. Godseems to have takenwhat gifts he had, and
given them to David; and then the evil spirit came upon Saul; for what God
fills not, the devil will.
An evil spirit from the Lord - The evil spirit was either immediately sent from
the Lord, or permitted to come. Whether this was a diabolic possession, or a
mere mental malady, the learned are not agreed;it seems to have partaken of
both. That Saul had fallen into a deep melancholy, there is little doubt; that
the devil might work more effectually on such a state of mind, there canbe
but little question. There is an old proverb, Satandelights to fish in troubled
waters;and Saul's situation of mind gave him many advantages.
The theory of Dr. Scheuchzer, in his Physica Sacra, onthe malady of Saul, is
allowedto be very ingenious. It is in substance as follows:Health consists in a
moderate tension of the fibres, which permits all the fluids to have an entire
freedom of circulation, and to the spirits, that of diffusing themselves through
all the limbs; on the contrary, disease consistsin tensions of the fibres
morbidly weak or morbidly strong. This latter seems to have been the case of
Saul; and as the undulations of the air which conveysound communicate
themselves to and through the most solid bodies, it is easyto suppose that by
the modulations of music all the fibres of his body, which were under the
influence of the morbidly increasedtension, might be so relaxed as to be
brought back into their natural state, and thus permit the re-establishment of
a free and gentle circulation of the fluids, and consequently of the animal
spirits, and thus induce calmness and tranquillity of mind. I believe this
theory to be correct, and I should find no difficulty to amplify and to illustrate
the subject. Even a skillful playing upon the harp was one means to bring a
disordered state of the nervous and fibrous system into a capacity of affording
such uninterrupted tranquillity to the mind as to render it capable of

receiving the prophetic influence; see the case of Elisha, 2 Kings 3:14, 2 Kings
3:15. It has been said: -
"Music hath charms to sooththe savage breast."
This has been literally proved: a musician was brought to play on his
instrument while they were feeding a savage lionin the towerof London; the
beastimmediately left his food, came towards the grating of his den, and
beganto move in such a way as to show himself affectedby the music. The
musician ceased, andthe lion returned to his food; he recommenced, and the
lion left off his prey, and was so affectedas to seemby his motions to dance
with delight. This was repeatedly tried, and the effects were still the same.
Copyright Statement
Bibliography
Clarke, Adam. "Commentary on 1 Samuel16:14". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/1-samuel-
16.html. 1832.
The Biblical Illustrator
1 Samuel 16:14
But the Spirit departed from Saul.
Temptations driving to God
Saul was rejectedfrom being king, and the Spirit of Godtaken from him, and
at the same time an evil spirit from the Lord troubled him, terrified or seized
him suddenly. How startling this is! But, observe, it is not an evil spirit of the
Lord. Evil spirits are not of God. Their evil is opposedto His will. He is wholly
and unchangeably opposedto evil. No man cansay when he is tempted of evil-
-I am tempted of God, for God cannot be tempted of evil, neither tempteth He

The holy spirit comes and goes

The holy spirit comes and goes

Empfohlen

Empfohlen

Weitere ähnliche Inhalte

Was ist angesagt?

Was ist angesagt? (20)

Ähnlich wie The holy spirit comes and goes

Ähnlich wie The holy spirit comes and goes (18)

Mehr von GLENN PEASE

Mehr von GLENN PEASE (20)

Kürzlich hochgeladen

Kürzlich hochgeladen (20)

The holy spirit comes and goes