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‘And the Lord said unto Samuel, How long wilt them mourn for Saul, seeing I have rejected him from reigning over Israel! fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided Me a king among his sons. 2. And Samuel said, How can I go? If Saul hear it, he will kill me. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice to the Lord. 3. And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint unto Me him whom I name unto thee. 4. And Samuel did that which the Lord spake, and came to Beth-lehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5. And he said, Peaceably: I am come to sacrifice unto the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice. 6. And it came to pass, when they were come, that he looked on Eliab, and said, Surely the Lord’s anointed is before him. 7. But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. 8. Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the Lord chosen this. 9. Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this. 10. Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these. 11. And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12. And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he. 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.’—1 SAMUEL xvi. 1-13.

The chief purpose in these verses is to bring out that the choice of David was purely God’s. The most consummate art could have taken no better way of heightening the effect of his first appearance than that adopted in this perfectly unartificial story, which leads us up a long avenue to where the shepherd-boy stands. First, we have Samuel, with his regrets and objections; then Jesse with his seven stalwart sons; and at last, when expectation has been heightened by delay and by the minute previous details, the future king is disclosed,—a stripling with his ruddy locks glistening with the anointing oil, and his lovely eyes. We shall best catch the spirit by simply following the letter of the story.

I. We have Samuel and his errand to Bethlehem. After that sad day at Gilgal, he and Saul met no more, though their homes were but a few miles apart, and it must have been difficult to avoid each other. Samuel yearned over the man whom he had learned to love, and it must have been pain to him to see the shattering of the vessel which he had formed. However natural his mourning, and however indicative of his sweet nature, it was wrong, because it showed that he had not yet reconciled himself to God’s purpose, though his conduct obeyed. The mourning which submits while it weeps, and which interferes with no duty, is never rebuked by God. He never says,’ How long dost thou mourn?’ unless sorrow has deepened into accusation of His providence, or tears have blinded us to the duty that ensues. But the true cure for overmuch sorrow is work, and, for vain regrets after vanished good, the welcome to the new good which God ever sends to fill the empty place. His resources are not exhausted because one man has failed. ‘There are as good fish in the sea as ever came out of it.’ Saul has been rejected, but a king shall be found; and Samuel is to dry his tears and anoint him. He evidently had no thought of a successor to Saul till this command came; and when it comes, how little it tells him! He gets light enough for the next step, but no more. That is always God’s way. Duty opens by degrees, and the way to see farther ahead is to go as far as we see.

Samuel’s sorrow and the incomplete command show plainly that he was but an instrument. At every step the view is confuted which makes him a far-seeing statesman who inaugurated and carried through a peaceful revolution. The history, which is our only source, tells another story, and makes God the actor, and the prophet only a tool in His hands. If we cut the supernatural out of the story, the fragments do not hang together, and no reason is forthcoming why they should be any more true than are the rejected pieces. Samuel does not show to advantage in either of the two things mentioned about him here. In neither was he true to his early vow, ‘Speak, for Thy servant heareth.’ But there was much reason for his fear, if once God was left out of the account; for Saul’s ever-wakeful suspicion had become a disease, and it was not wonderful that he should be on the watch for any act which looked like putting the sentence of deposition into effect. If ever a man lived with a sword hanging by a hair over him, it was this unhappy king, who knew that he was dethroned, and did not know when or by whom the divine rejection would be made visible to all men. But Samuel had faced worse dangers without a murmur; and no doubt his alarm now, which makes him venture all but flatly to refuse to obey, indicates that, to some extent, he had lost his hold of God by his indulgence in his sorrow. If he had been true to his high calling, he would have ‘filled his horn,’ and gone on God’s errand, careless of a hundred Sauls or a hundred deaths. But it is easy for us, who have never perilled anything for obedience, to sit in judgment on him. ‘Wherein thou judgest another, thou condemnest thyself.’ God judges him mercifully, and provides a shelter for his weakness, which he should not have needed. To hide his true errand behind the cloak of the sacrifice was second-best, and only permitted in consideration of his fear which had a touch of sin in it. He was not, at the moment, up to treading the heroic plain path; and God opened an easier one for him. It is sometimes allowable to use an avowed purpose to conceal the real one, but it is a permission which should be very sparingly used.

II. We have Samuel at Bethlehem, with Jesse and his sons. An old man is suddenly seen coming up the hill to the gate of the little city on foot, driving or leading a heifer, and carrying a horn in his hand. In such humble fashion did the prophet travel; but reverential awe met him, and his long years of noble service surrounded him as with a halo. Apparently, Bethlehem had not been included in his usual circuits, and the village elders were somewhat scared by his sudden appearance. Their question may give a glimpse into the severity which Samuel sometimes had to show, and is a strange testimony to the reality of his power: ‘Comest thou peaceably?’ One old man was no very formidable assailant of a village, even if he did not come with friendly intent; but, if he is recognised as God’s messenger, his words are sharper than any two-edged sword, and his unarmed hand bears weapons mighty to ‘pull down strongholds.’ Why should the elders have thought that he came ‘with a rod’? Because they knew that they and their fellow-villagers deserved it. If men were not dimly conscious of sin, they would not be afraid of God’s messenger or of God.

The narrative does not tell whether or not the sacrifice preceded the review of Jesse’s sons. Probably it did, and the interval between it and the feast was occupied in the interview. It is evident that Samuel kept the reason of his wish to see Jesse’s sons to himself; for disclosure would have brought about the danger which he was so anxious to avoid. It appears, too, from verse 13, that only the family of Jesse were present. So we have to fancy the wondering little cluster of burly husbandmen with their father surrounding the prophet, and: one by one, bracing themselves to meet his searching gaze. Again the choice is emphatically represented as God’s, by the mention of Samuel’s hasty conclusion, from the look of the eldest, that he was the man. Had not Samuel had enough of kings of towering stature? Strange that he should have been in such a hurry to fix on a second edition of Saul! The most obedient waiters on God sometimes outrun His intimations, and they always go wrong when they do. Samuel has to learn two lessons, as he is bidden to repress the too quick thought: one, that he is not choosing, but only registering God’s choice; and one, that the qualifications for God’s king are inward, not bodily. In these old days, the world’s monarchs had to be men of thews and sinews, for power rested on mere brute force: but God’s chosen had to rule, not by the strength of his own arm, but by leaning on God’s. The genius of the kingdom determined the principle of selection of its king. Samuel does not again attempt to forecast the choice; but he lets the other six pass, and, hearing no inward voice from God, tells Jesse, as it would seem, that the Lord has not chosen them for whatsoever mysterious purpose was in His mind.

III. We have ‘the Lord’s chosen.’ Samuel was staggered by the apparent failure of his errand. God had told him that he had provided a king from this family, and now they had passed in review before him, and none was chosen. Again he is made to feel his own impotence, and his question, ‘Are here all thy children?’ has a touch of bewilderment in it. God seldom shows us His choice at first; and both in thought and practice we get at the precious and the true by a process of exclusion, having often to reject ‘seven’ before we find in some all-but-forgotten ‘eighth’ that which we seek. David’s insignificance in Jesse’s eyes was such that his father would never have remembered his existence but for the question, and his answer is a kind of assurance to the prophet that he need not take the trouble to see the boy, for he will never do for whatever he may have in view. His youth and occupation put him out of the question. We know, from the other parts of his story, that his brothers had no love for him; nor does his father seem to have had much. Probably the lad had the usual lot of genius,—to grow up among uncongenial, commonplace people, understanding him little, and liking him less. It is a hard school; but where it does not sour, it makes strong men. His solitary shepherd life taught him many precious lessons, and, at any rate, gave him the priceless gift of solitude, which is the nurse of poetry, heroism, and religion. The glorious night-piece in Psalm viii., and its companion day-piece in Psalm xix., may bear the impress of the shepherd life; which is idealised and sanctified for ever in the immortal sweetness of Psalm xxiii. There were many worse schools for the future king than a solitary shepherd’s life on the bare hills round Bethlehem.

The delay of the feast and the pause of idle waiting heighten the expectation with which we look for David’s coming. When he does come, what a bright young figure is lovingly painted for us! He is ‘ruddy, and withal fair of eyes, and goodly to look upon,’—of fair complexion, with golden hair (rare among these swarthy Orientals), and with lustrous poet’s eyes. What a contrast to Saul’s grim face and figure,— like a sunbeam streaming athwart a thunder-cloud seamed with its own lightning! Silently the divine voice spoke, and silently, as it would seem, Samuel poured the oil on the boy’s bowed curls. No word of the purpose escaped his lips, and the awestruck youth was left to wonder for what high destiny he was chosen. One can fancy the looks of his brothers as they bitterly watched the anointing with hearts full of envy, contempt, and rage. I Samuel xvii. 28 shows what they felt to David.

What was the use of this enigmatical anointing for an undisclosed purpose? It is Samuel’s last act, and his last appearance, except for the mention of David’s flight to him from the court of Saul, and that weird scene of Saul prophesying and lying naked before Samuel and David for a day and a night. It was therefore the solemn final act of the prophet,—transferring the monarchy; but it was for David the beginning of his training for the throne, in two ways, ‘The Spirit of the Lord came upon David from that day forward.’ There was an actual communication of divine gifts fitting him for his unknown office, and he was conscious of a new spirit stirring in him. Beside this, the consciousness of a call to unknown tasks would mature him fast, and bring graver thoughts, humbler sense of weakness, and clinging trust in God who had laid the burden on him; and the necessity for repressing his dreams of the future, in order to do his obscure present duties, would add patience and self-control to his youthful ardour. What a whirl of thoughts he carried back to his flock, and how welcome would the solitude be!

The great lesson here is the one so continually reiterated in Scripture, from Isaac downwards, that God ‘chooses the weak things of the world to confound the things that are mighty,’ and thereby magnifies both the sovereign freedom of His choice and the power of His Spirit, which takes the stripling from the sheepcotes and qualifies him to be the antagonist of the grim Saul, and the king of Israel. There are subsidiary lessons, especially for young and ardent souls confined for the present to lowly tasks, and feeling some call to something higher in a dim future. Patience, the faithful doing of to-day’s trivial tasks, the habit of self-repression, the quiet trust in God who opens the way in due time,—these, and such like, were the signs that David was called to a throne, and that God’s Spirit was preparing him for it. They are the virtues which will best prepare us for whatever the future may have in store for us, and will be in themselves abundant reward, whether they draw after them a high position, which is a heavy burden, or, more happily, leave us in our sheltered obscurity.

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