Artwork by Douglas Kallerson
1 Samuel 16:14-23
Arise! Anoint Him! Part II
(Typed 10 November 2025) In this passage, Saul discovers the price of being disobedient to the Lord. He probably never figured things would change so completely. However, this is what the Lord determined was right.
This is not to say that every unhappy thing that occurs to us came directly from the Lord. We live in a fallen world and suffer the consequences of sin. We have to adapt to the changes we face as we get older, suffer from accidents or external attacks, and encounter health-related issues that can come in an almost infinite variety of ways.
For Saul, the reason for his declining mental state is explicitly stated. The Spirit of the Lord departed from him, and something else replaced that influence. In order to adjust to this difficulty, it is suggested that music help control and calm his mental state.
It has been known for as long as man has walked on the earth that music nearly instantly calms a restless mind and lifts a heavy heart. Slow, soothing songs lower stress hormones and ease a racing pulse. This gives your brain the same relief as a deep breath.
Upbeat tunes spark dopamine, the feel-good chemical our bodies naturally produce. Singing or drumming delivers a quick sense of victory that pushes back sadness.
Text Verse: To the Chief Musician. A Song. A Psalm. Intro to Psalm 66
Many psalms begin with the words, “To the Chief Musician.” The meaning is that the psalms were set… anyone? To music. Although some of them may have been slow and contemplative, one would be hard-pressed to say that they all were.
One read through the 150th Psalm tells you that if the Levites had modern guitars and amplifiers, the people would be praising the Lord with them. Seeing David whirl and spin before the Lord when the ark was brought to Jerusalem tells us that rejoicing before the Lord includes dancing that would make those in Victorian England run to prayer closets, hoping to escape the supposed sure coming of the wrath of God.
Along with music, lyrics, such as those found in the psalms, allow us to borrow someone else’s words to ease pain we can’t even properly describe. They can guide us back toward hope that we thought was wholly elusive.
In today’s passage, David is called to play for Saul. David was God’s choice to replace Saul as king. His music was certainly a part of the reason for this.
Playing an instrument sharpens memory and focus, and it trains the mind to stay active. It directs the individual to unite in thought, emotion, and intent with the subject of the music. In David’s psalm, he was uniting with the Lord in this way.
Many of the psalms were meant for corporate worship. It is known that a shared chorus or concert melts loneliness and weaves voices together into an instant state of belonging.
Because of the benefits of music, we don’t need a therapist to begin changing our mental state. If we listen to music, tap a rhythm, or hum along with others, we can change our attitude and focus. It’s free, safe, and always ready to be our first step back to peace.
We see this in the account of Samuel, and we can infer it from other passages in Scripture as well. Wonderful things such as this are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. Knowing Thrumming (verses 14-17)
These verses need to be considered parenthetical and actually belong after verse 18:1a. This has already occurred several times in 1 Samuel.
There are several reasons for this, but the description of David here and in verse 17 gives a strong hint. It would also explain why Saul’s condition came upon him as it did.
14 But the Spirit of the Lord departed from Saul,
veruakh Yehovah sarah meim shaul – “And Spirit Yehovah, it veered from with Saul.” This is the Spirit that first came upon him in verse 10:10 –
“And they came there, the hill-ward, and behold, company prophets to meet him. And it surged upon him, Spirit God. And he prophesied himself in their midst.” 1 Samuel 10:10
It again surged upon Saul in verse 11:6, meaning that the Spirit was available to him all the time. It was a pressing force when action was needed. That Spirit, however, departed from Saul…
14 (con’t) and a distressing spirit from the Lord troubled him.
u-viatatu ruakh raah meeth Yehovah – “And it affrighted him, breath evil-ward from Yehovah.” The word ruakh has three separate and distinct translations: spirit, wind, and breath. The context of each use determines its meaning. There is overlap in how people perceive what is being presented. The corresponding Greek word, pneuma, carries the same three meanings.
Determining what word to translate pneuma as requires the same thought process as the Hebrew ruakh. In the Greek, the only exception to this is when the word is preceded by the definite article, thus indicating the Holy Spirit.
All translations say “spirit” in the second clause. The question is, are the clauses set in parallel or in contrast? The first clause is universally agreed to be the Spirit of Yehovah (also God) in these verses. The differences would be –
And Spirit Yehovah, it veered from with Saul.
And it affrighted him, spirit evil from Yehovah.
And Spirit Yehovah, it veered from with Saul.
And it affrighted him, wind evil from Yehovah.
And Spirit Yehovah, it veered from with Saul.
And it affrighted him, breath evil from Yehovah.
The word “from” shows this is probably an active agent. Benson, et al, says, “That is, by God’s permission, who delivered him up to be buffeted by Satan.” That inserts what is unstated, but it is not out of the question. An example of a secondary agent used in this manner is found in 1 Kings 22:19-23.
The word breath is a possibility. In Ezekiel 37, it says –
“Thus says the Lord God to these bones: ‘Surely I will cause breath [ruakh] to enter into you, and you shall live. 6 I will put sinews on you and bring flesh upon you, cover you with skin and put breath [ruakh] in you; and you shall live. Then you shall know that I am the Lord.’” Ezekiel 37:5, 6
Likewise, in Isaiah, it says –
“The voice said, ‘Cry out!’
And he said, ‘What shall I cry?’
‘All flesh is grass,
And all its loveliness is like the flower of the field.
7 The grass withers, the flower fades,
Because the breath [ruakh] of the Lord blows upon it;
Surely the people are grass.” Isaiah 40:6, 7
These and other such instances make breath a possibility. As for translating it as “spirit,” in Hosea 11, it says –
“For He, between brothers, He will cause to fruit
It will come, east wind [ruakh] – Yehovah
From wilderness, ascending.
And it will pale, his well,
And it will parch, his fountain.
He will plunder, depository, every vessel delightfulness.” Hosea 11:15 (CG)
The east wind, a wind of turmoil, destruction, and trouble in the Bible, is said to come from Yehovah. Though the term “evil wind” is not used, the meaning is synonymous in relation to those who receive it.
Therefore, there is precedent for the use of a wind directed from Yehovah that causes trouble. Outside of what happens to Saul, there is no evil spirit sent directly from the Lord.
The word translated as “affrighted” in this clause, baath, is introduced. It signifies to fear. In this case, it is what causes the fear. The Topical Lexicon rightly says, “It is never a mild uneasiness; it is a jolt of fear that immobilizes, unnerves, or drives one to desperate action. The concept is closely linked with the felt reality of divine judgment or the crushing weight of impending calamity.”
This is something that suddenly comes upon Saul and causes him mental anguish.
15 And Saul’s servants said to him, “Surely, a distressing spirit from God is troubling you.
vayomeru avde shaul elav hineh na ruakh elohim raah mevaitakha – “And they said, servants Saul, unto him, ‘Behold, we pray, breath God, evil-ward, affrighting you.’” The evil breath from Yehovah is now called “breath God evil.” The servants perceive this as an evil breath of God. Verse 23 will confirm this is so.
The question now is whether this evil breath is something of God that is placed upon Saul or is it a breath that causes evil in Saul. It should be taken as an axiom that in God, there is no evil. However, be it God or the Lord, something that is sent will cause what we perceive as evil, even if it suits His good purposes –
“If it will be blown, shophar in city,
And people not they will shudder?
If there will be evil in city,
Yehovah, not He did?” Amos 3:6 (CG)
In Amos, the question is rhetorical, but did Yehovah actively cause the evil, or was it allowed through the attack of the enemy? The answer is that it was allowed. As such, there is precedent for this concerning God in this verse in Samuel as well. As for Saul, to alleviate this problem, a suggestion is made…
16 Let our master now command your servants, who are before you, to seek out a man who is a skillful player on the harp.
yomar na adonenu avadekha lephanekha yebaqshu ish yodea menagen ba’kinor – “You will say, we pray, our lord – your servants to your faces – you will seek man knowing thrumming in the harp.” As explained before, the words “to your faces” is the Hebrew idiom which means “before you.” The servants who stand before Saul recommend a thrummer upon the harp to ease Saul’s distress. The reason for this is…
16 (con’t) And it shall be that he will play it with his hand when the distressing spirit from God is upon you, and you shall be well.”
vehayah biyoth alekha ruakh elohim raah venigen beyado vetov lakh – “And it was, in being upon you breath God, evil-ward, and he thrummed in his hand, and good to you.” These words led me to decide upon breath rather than wind. One would think a wind would come to a person while a breath would come upon him, as if it resided in him but manifested itself at times.
The words breath, wind, and spirit are almost interchangeable. The sense will not be lost when thought through, regardless of which word is used. However, as God is the source and there is no noted intermediary, I am hesitant to use the word spirit.
It is practically written into our makeup that sounds can affect our mood. Music is something that soothes us and mentally refreshes us, a condition known as Autonomous Sensory Meridian Response. On the contrary, a child’s incessant moaning or the grating of fingernails on a chalkboard will bring about a state of misophonia in many people.
The suggestion by the servants is hopeful, anticipating a positive response to Saul’s condition. The word translated as thrumming, is new, nagan. It signifies to beat a tune with the fingers, particularly when playing on a stringed instrument. Saul accepts their suggestion…
17 So Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”
vayomer shaul el avadav reu na li ish metiv lenagen vahaviothem elay – “And he said, Saul, unto his servants, ‘You must see, I pray, to me man ‘causing to make well to thrum,’ and you cause to bring unto me.’” Saul agrees, using an imperative. It is as if he says, “You really need to go get me a guy that can do this and bring him back to me directly.” Because of this, a recommendation will be made…
Thrumming a tune to ease the soul
Soundness returns to the mind
It’s a help when things spin out of control
Or when the world is unkind
A tune to take the cares away
Or remind you of times in the past
Music to encourage you throughout the day
And to make your evening a total blast
Music is a gift found in the word
It speaks of psalms, hymns, and also songs
Let music fill you with knowledge of the Lord
Through guitars, trumpets, and even gongs
Make a resounding sound to the Lord anytime
Or sing to Him a melody so sublime
II. He Thrummed in His Hand (verses 18-23)
18 Then one of the servants answered and said, “Look, I have seen a son of Jesse the Bethlehemite,
Rather: vayaan ekhad mehanearim vayomer hineh raiti ben leyishai beith ha’lakhmi – “And he answered, one from the lads, and he said, ‘Behold! I saw son to Jesse – House the ‘My Bread’.’” This is the second of four times the term beith ha’lakhmi or House the ‘My Bread” is seen.
As with the Lord’s words in verse 1, it is specifically worded this way. James Strong sees it as a patrial, as noted in verse 1. If so, it would be like saying, “House ‘the bread-ite,’” Thus, one would think it would be consistently used as such.
But it is used only four times, and only in the books of Samuel, while the standard Bethlehem is used ten times in the same books. This seems to negate that idea.
My suggestion to resolve this is that the youth speaking is one of David’s brothers, mentioned already, and who will be noted again in Chapter 17. This would explain why both David and this person use the term.
It was first used by the Lord in 1 Samuel 17:1 when referring to this family. It is then used by two of Jesse’s sons, acknowledging the Lord’s designation. Thus, Bethlehem is the House where their bread comes from. Hence, “House the ‘My Bread.’” This is speculation, but it would fit with the idea that these verses are parenthetical and belong after Chapter 17.
Jesse means My Husband. It also means Yehovah Exists. As such, the name Jesse contains the weighty notion that human marriage reflects divine revelation.
If this is one of David’s brothers, he would know David had been anointed as king, something he would not want revealed. It would also explain why he knows what he knows about David, saying…
18 (con’t) who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the Lord is with him.”
yodea nagen vegibor khayil veish milkhamah unevon davar veish toar veYehovah imo – “knowing thrum and powerful valor, and man battle, and being discerned – word, and man – form, and Yehovah with him.’” This individual was intimately aware of David’s abilities and qualities, including that Yehovah was with him. That could be a general statement, but a brother who saw him anointed would certainly know this.
Again, his identity as a brother is speculation. Regardless, his description of David is enough to cause Saul to act…
19 Therefore Saul sent messengers to Jesse, and said, “Send me your son David, who is with the sheep.”
vayishlakh shaul malakhim el Yishai vayomer shilkhah elay eth David binkha asher batson – “And he sent, Saul, messengers unto Jesse. And he said, ‘You must send-ward unto me David your son who in the flock.” The words are imperative and given as a command to Jesse.
David is with the tson, flock, but he is being summoned to attend to Saul. The word tson comes from a root meaning to migrate. This provides another clue that it could be David’s brother. He would know that David was the one to tend Jesse’s flock. David means Beloved. In response…
20 And Jesse took a donkey loaded with bread, a skin of wine, and a young goat, and sent them by his son David to Saul.
vayiqakh Yishai khamor lekhem venod yayin ugedi izim ekhad vayishlakh beyad David beno el shaul – “And he took, Jesse, jack – bread, and skin wine, and kid goats, one. And he sent in hand David, his son, unto Saul.” Jesse loaded David up with supplies as an offering to Saul.
Bread, lekhem, signifies dependence on God, sustenance, and life itself.
Wine, yayin, symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. It is as if an act of reasoning is occurring, and an intended result is realized.
The animal is described as a gedi, a kid. That comes from an unused root signifying to cut off. As an example –
“Then he turned to her by the way, and said, ‘Please let me come in to you’; for he did not know that she was his daughter-in-law.
So she said, ‘What will you give me, that you may come in to me?’
17 And he said, ‘I will send a young goat [gedi] from the flock.’
So she said, ‘Will you give me a pledge till you send it?’
18 Then he said, ‘What pledge shall I give you?’
So she said, ‘Your signet and cord, and your staff that is in your hand.’ Then he gave them to her, and went in to her, and she conceived by him. 19 So she arose and went away, and laid aside her veil and put on the garments of her widowhood.
20 And Judah sent the young goat [gedi] by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her. 21 Then he asked the men of that place, saying, ‘Where is the harlot who was openly by the roadside?’
And they said, ‘There was no harlot in this place.’
22 So he returned to Judah and said, ‘I cannot find her. Also, the men of the place said there was no harlot in this place.’
23 Then Judah said, ‘Let her take them for herself, lest we be shamed; for I sent this young goat [gedi] and you have not found her.’” Genesis 38:16-23
It is understood that the goat is what finishes a matter. The next word, izim, signifies goats. It is the term used for the sin offering, including that mandated on the Day of Atonement in Leviticus16:5. Once loaded up and sent…
21 So David came to Saul and stood before him. And he loved him greatly, and he became his armorbearer.
vayavo David el shaul vayaamod lephanav vayeehavehu meod vayhi lo nose khelim – “And he came, David, unto Saul. And he stood to his faces. And he cherished him, vehemently. And he was to him lifting vessels.” Here is another indication of the flow of the narrative. David came to Saul and Saul cherished him. In Chapter 18, it says –
“And it was according to his finish to speak unto Saul, and soul Jehonathan, it was tied in soul David. (Insert 1 Samuel 16:14-23) And they cherished him – Jehonathan, according to his soul. 2 And he took him, Saul, in the day, the it, and no he gave to return house his father.” 1 Samuel 18:1, 2
The written Hebrew in verse 18:1 reads “they.” The oral, not understanding the flow of the narrative, says, “he.” When things are placed as suggested, the narrative flows properly, and it removes all of the complications and seeming contradictions found in Chapter 17.
22 Then Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”
vayishlakh shaul el Yishai lemor yaamad na david lephanay ki matsa khen beenay – “And he sent, Saul, unto Jesse, to say, ‘He will stand, I pray, David, to my faces. For he found graciousness in my eyes.’” This request is perfectly in line with what was just stated about the flow of the narrative. Saul is pleased with David and informs Jesse that he wishes his son to be in his presence henceforward. Therefore…
23 And so it was, whenever the spirit from God was upon Saul, that David would take a harp and play it with his hand.
vehayah bihiyoth ruakh elohim el shaul velaqakh David eth ha’kinor venigen beyado – “And it was, in coming breath God unto Saul, and he took, David, the harp, and he thrummed in his hand.” Notice that it says “breath God” without the adjective “evil” included. We can see how the three translations of the word ruakh coalesce here.
There is the initiator of the process, the spirit, the means by which the change is made. There is the medium in which the process moves, the wind. And there is what is being moved, the breath. These terms are used without precision in order to describe what is going on. The breath of God is sent unto Saul.
Seeing verse 18:10 will add more insight, “And it was from morrow, and it sent, breath God, evil unto Saul, and he prophesied himself in midst the house.” The breath of God that Saul carries with him would cause him evil in his being. It’s not that God sent evil, but that Saul’s state, based on God’s breath, is what causes the evil in him to appear.
Whenever this came about, David would thrum to pacify his state…
23 (con’t) Then Saul would become refreshed and well,
veravakh leshaul vetov lo – “And it revived to Saul, and good to him.” A new word is seen here, ravakh, to breathe freely. Saul was all tensed up, unable to breathe freely. When he heard the music, he unwound and was able to breathe properly again. David’s playing eased him, causing him to lighten up in his mind and loosen up in his being, restoring him to normalcy. Therefore…
*23 (fin) and the distressing spirit would depart from him.
vesarah mealav ruakh ha’raah – “And it veered from upon him breath, the evil-ward.” It is as if the breath of God that caused the evil condition to arise in him would turn off the path he was on, allowing him to continue without it.
One can think of a schizophrenic taking his meds and being restored to clear thinking. The tendency remains in him, but it is controlled because of the calming effects of the medicine. Such was the music of David’s thrumming to Saul.
This verse gives two more reasons why I prefer breath to spirit. The first is the new word in the previous clause, where Saul is granted freedom to breathe apart from the “evil breath.” Also, Adam Clarke, in his comments on verse 14, said –
“It has been said:
‘Music hath charms to sooth the savage breast.’
This has been literally proved: a musician was brought to play on his instrument while they were feeding a savage lion in the tower of London; the beast immediately left his food, came towards the grating of his den, and began to move in such a way as to show himself affected by the music. The musician ceased, and the lion returned to his food; he recommenced, and the lion left off his prey, and was so affected as to seem by his motions to dance with delight. This was repeatedly tried, and the effects were still the same.” Clark 16:14
If an animal is afflicted with the same angry demeanor but is calmed by music, would it be appropriate to attribute that to the Spirit of God? Rather, it is the breath in the lion, ultimately from God, which affects his demeanor.
A time of transition can be filled with grief
As one thing passes from one hand to another
But a patient soul can offer relief
And be kind in the process, like one’s brother
Saul’s time as king will have to end
And when it does, another will take his place
Is his successor an enemy or friend?
Will Saul ever accept David’s face?
God chose David to replace king Saul
A man who understood the Lord’s will well
He will faithfully adhere to the call
And honor Saul as king until rings his funeral bell
III. From Saul to David, Types of Christ
The contents of this chapter have been placed categorically to instruct us on what God is doing. The information concerning Saul’s condition logically follows the anointing of David, even though it is not chronologically how things happened.
Things are placed this way to show us the transition of the kingdom from Saul to David. This had to happen in order to fulfill God’s redemptive purposes.
It is good to note now that after verse 13, Samuel, Asked from God, takes on a new meaning. Instead of asking from God for sons of grace (Jesus and His people), his name now predominantly means asked from God for the Seed of Grace (Jesus).
Saul, Asked, will also take on a new meaning. Instead of picturing those who seek the truth, he is Asked, the man without the Spirit, Asked of Sheol (which is identical to his name), calling out for the souls of men, while men ask to be freed from the curse of Sheol. It is a double entendre.
In other words, his name reveals that the pit, at this time, is the true leader of the people. He represents the state of those destined for the pit.
The serpent deceived the first man, and all were destined to follow their leader to the same place. One might even view him as a type of inherited sin, leading the people looking for redemption in the wrong direction. The pit asks for, and receives, those destined to perish. Can this be corrected?
In verse 1, the Lord spoke to Samuel about mourning over Saul. The pit is rejected from “reigning upon Israel.” The pit is the state of man without Jesus. The Lord tells Samuel, “You must fill your horn – oil.”
The horn is a symbol of prominence and power. Having oil in it for anointing indicates the presence of the power of the Holy Spirit being specially highlighted in a particular place.
It anticipates Jesus, the Anointed of God, bearing all His prominence and power. Samuel is sent to Jesse – House the ‘My Bread.’ Jesse, Yehovah Exists, is a reference to the deity of Christ. To understand the full significance of the Hebrew meaning of House the ‘My Bread,’ go back and review the lengthy analysis in verse 1.
The kingdom will belong to the Son of Yehovah, Christ, in His incarnation. Samuel is told that in order to avoid suspicion, he is to take an eglat baqar, heifer of the herd. This indicates circular and to seek. It refers to the word being searched out to determine who this king will be.
Jesse is to be invited to the feast. At that time, the Lord will provide the instruction and whom to anoint. The sacrifice is a slaughter intended for a feast, something anticipated in the coming of Christ, not for atonement, but life in Christ.
In verse 4, it specifically mentions Bethlehem. It is a direct connection to the birthplace of Jesus, the Bread of Life.
In that verse was the parenthetical thought, “(And they shuddered, elders the city, to meeting him.)” That provides a marvelous connection to Matthew 2:3, “And Herod the king, having heard, he was agitated, and all Jerusalem with him.”
As Herod didn’t exist and Jerusalem wasn’t a part of the picture yet, the parenthetical words provide the connection that would be missed. In verse 5, Jesse, Yehovah Exists, (the subject based on the parenthesis), asks if Samuel had come in peace. It gives the sense of Luke 2:14 –
“Glory to God in the highest,
And on earth peace among people with whom He is pleased.” Luke 2:14 (NASB)
With the attendees gathered, Samuel went through the process of identifying the one to be anointed as prescribed by the Lord. Three are named, Eliab, My God Is Father, looks to the Pharisees in Israel who claimed that God is their father (John 8:42).
Abinadab looks to the Sadducees, who felt they were in a right state with the Lord, as noted in Matthew 26:63-65. Shammah looks to the scribes who were repeatedly spoken against by Jesus in the gospels because of their hypocritical stands against the truth of God.
These “greats” of the house were passed up in favor of another. In like manner, the other sons of Jesse were rejected, totaling seven, the number of spiritual perfection. After inquiry, Samuel discovers there is another son. Though not stated, he is the eighth, the number of resurrection and regeneration. It marks the beginning of a new era or order.
The spiritually perfect time has come, and a new era is to be introduced with this final son who is “keeping in the flock.” The word tson, flock, comes from a root signifying to migrate.
Jesus is the one who migrates through the word in typology as seen in the people, the flock, mentioned in various passages. Likewise, one can think of the migration of people in search of Christ, just as they are in search of food.
In verse 12, David was brought in and described as admoni, red. This points to Jesus who bears the redness of Adam. His eyes were noted as yapheh, a word meaning to be bright, and thus beautiful. It refers to Christ’s bright spiritual state, focus, and understanding. Also, his roi, visage is good. It speaks of Christ’s suitability as a Man.
After that, Samuel was told by the Lord to anoint him. Humanity has asked from God for a Man to fulfill the necessary role as His Anointed, and Jesus is the response to the eons of humanity leading to Him.
In verse 13, Samuel, Asked from God, anointed David, Beloved, in the midst of his brothers. It is the first time his name is mentioned in 1 Samuel. At that time, the Spirit of the Lord came upon him from that day forward. It is what God did to Jesus in the midst of the people of Israel –
“The Spirit of the Lord is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
19 To proclaim the acceptable year of the Lord.” Luke 4:18, 19
Finally, in verse 13, it said that Samuel went Ramah-ward. It reflects heading to the Lofty Place where those who hold to grace alone, even after salvation, will be exalted. They anticipate what they possess but which they have not yet actually attained.
In verse 14, the new passage concerning Saul began. This is where the typology of the names of Samuel and Saul changes.
Though these verses chronologically belong after Chapter 17, they are rightly placed here to show the contrast of Saul with David and to begin the next series of stories predominantly using David to further the redemptive narrative.
The Spirit Yehovah departed from Saul, and the evil breath from Him affrighted him. Because of this, it was suggested that someone familiar with thrumming the kinor, the harp, be sought out. The kinor is the first instrument mentioned in Scripture.
It is seen 42 times throughout most of the Old Testament, demonstrating “the instrument’s continuity from the dawn of human culture through the post-exilic community.” It is a “melodic conduit for human response to divine revelation” (Topical Lexicon). It is symbolic of both judgment and restoration.
The number 42 is the number connected with the Antichrist. However, it is also a number related to the Lord’s opposition to this force. Bullinger says, “Its factors are six and seven (6×7=42), and this shows a connection between man and the Spirit of God, and between Christ and Antichrist.”
One can see the battle between Sheol and man raging as he looks for relief from his determined end. The focus on the “breath” in this passage takes the reader back to Genesis 2 –
“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” Genesis 2:7
Man was given the breath of life, but because of sin’s death sentence, it is an evil breath that man now possesses. Therefore, the war between the spirit of Antichrist and the Spirit of God in Christ Jesus, the Man who came in the appearance of fallen Adam, is highlighted.
In verse 18, it was noted that the son of Jesse, Yehovah Exists, was of House the ‘My Bread.’ It speaks of the Incarnation of Jesus, God’s Bread of Life. David was noted as “knowing thrum and powerful valor, and man battle, and being discerned – word, and man – form, and Yehovah with him.”
A more accurate set of words about Jesus would be hard to find. He is the One who knows judgment and restoration (thrum). He is the epitome of powerful valor. He is the Man of battle. He, the Word of God, is discerned in word. He is a Man of form. And Yehovah is with Him.
Saul then sent messengers to get David, “who in the flock.” Jesus was of the flock of Israel. He would be the appropriate One to tend to the need that has been presented.
Because of the request, Jesse took a khamor, a jack, a male donkey, signifying a red one,. In past sermons, it has pictured Jesus, the Red One.
He was loaded with bread, life’s sustenance. He also took wine, the cultural expression that leads to the Messiah. Along with that, he took a “kid goats.” The symbolism is the cutting off of sin by the goat of atonement, anticipating Jesus, who was the fulfillment of the Day of Atonement goat sacrifice. He is what finishes the matter of sin.
This is presented by Jesse to Saul. It is Jesus, the Lord’s offering to man, who needs relief from the call of Sheol. From there, the final verses noted the acceptance of Saul concerning David and how David began his service to Saul to alleviate him of his “breath God” that afflicted him.
Verses 14 through 23 were categorically placed here to show how Jesus was anticipated in the Sheol-destined people of Israel. If this event had been placed where it chronologically belonged, it would have made no sense from a redemptive standpoint.
Thus, like other times this occurred, God is giving us information in a step-by-step manner so that we can understand what He is doing in redemptive history.
And all of it centers on Jesus Christ. The details are enough to thoroughly convince us that God has a plan, that it is being slowly and methodically worked out, and that it will come to a satisfactory conclusion in due time.
The intricacy of how things are laid out is complicated, so much so that I don’t know of anyone else who has come up with the layout as presented. Albert Barnes and a Dr. Warburton (as cited by Adam Clarke) were close, but misplaced where the verses resume in Chapter 16.
However, discovering that both of these scholars realized that these events came after Chapter 17 gives me confidence that what I have presented is correct. There are good reasons why both Barnes and Warburton were a bit off. When we arrive at Chapter 18, the structure will be made clear.
For now, get ready for the wonderful details of how David will take his anointing that was detailed in this chapter and use it in an exceptional way to glorify God as we enter into Chapter 17 next week. Until then, be sure to read your Bible, love what it conveys, and cherish the One it proclaims with all your heart and soul.
Closing Verse: “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, 15 and release those who through fear of death were all their lifetime subject to bondage.” Hebrews 2:14, 15
Next Week: 1 Samuel 17:1-11 Into these verses we will carefully spieth until they are done… (David and Goliath, Part I) (35th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 16:14-23 (CG)
The following verses are a parenthetical insert that chronologically belong after 1 Samuel 18:1a
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14And Spirit Yehovah, it veered from with Saul. And it affrighted him, breath evil-ward from Yehovah. 15And they said, servants Saul, unto him, “Behold, we pray, breath God, evil-ward, affrighting you.” 16You will say, we pray, our lord – your servants to your faces – you will seek man knowing thrumming in the harp. And it was, in being upon you breath God, evil-ward, and he thrummed in his hand, and good to you.
17And he said, Saul, unto his servants, “You must see, I pray, to me man ‘causing to make well to thrum,’ and you cause to bring unto me.”
18And he answered, one from the lads, and he said, “Behold! I saw son to Jesse – House the ‘My Bread,’ knowing thrum and powerful valor, and man battle, and being discerned – word, and man – form, and Yehovah with him.”
19And he sent, Saul, messengers unto Jesse. And he said, “You must send-ward unto me David your son who in the flock.” 20And he took, Jesse, jack – bread, and skin wine, and kid goats, one. And he sent in hand David, his son, unto Saul. 21And he came, David, unto Saul. And he stood to his faces. And he cherished him, vehemently. And he was to him lifting vessels. 22And he sent, Saul unto Jesse, to say, “He will stand, I pray, David, to my faces. For he found graciousness in my eyes.” 23And it was, in coming breath God unto Saul, and he took, David, the harp, and he thrummed in his hand. And it revived to Saul, and good to him. And it veered from upon him breath, the evil-ward.
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