1 Samuel 16:14-23

Disquietude caused by sin.

The facts are—

1 . Saul, being left to himself, is troubled by an evil spirit from the Lord.

2 . His servants, in their concern for his peace, suggest music as an alleviation, and obtain permission to provide it.

3 . David, being famed for music, is sent for, and finds favour with Saul.

4 . The music of David brings relief to Saul's troubled spirit. The narrative relates the effect of God's judicial abandonment of Saul to the impenitent spirit he had deliberately cherished ( 1 Samuel 15:23-29 ). The transaction between him and Samuel in reference to his sin and rejection had been private, and during the interval from the departure to Ramah ( 1 Samuel 15:34 ) up to the date of the reference in 1 Samuel 16:14 , the secret knowledge of this fact had wrought its subjective effect on the mind of Saul. The secrecy of the business is a clue to much that follows. It matters not to our purpose what sense be put on "an evil spirit from the Lord;" the fact is clear that disquietude of mind follows on transgression duly brought home to conscience yet not repented of, and that this disquietude is aggravated by secrecy.

I. THE CAUSES OF MENTAL DISQUIETUDE . There are instances of mental disquietude ( Psalms 42:5 ; John 12:27 ; John 14:1 ) differing in character and cause from that before us. In the case of Saul there was a strange blending of sullen remorse, despondency, instability, passion, fear, and desperation. He was sometimes beyond self-control, and his outbursts aroused the apprehensions of his attendants. The manifestations of a disquieted spirit will be partly determined by natural temperament, and partly by external conditions, and partly by bodily health. But of the class of which Saul's is an example, the general causes are akin to those which operated in him.

1 . A secret consciousness of sin. That Saul had done wrong in the matter of the sacrifice ( 1 Samuel 13:13 ), the rash vow ( 1 Samuel 14:45 ), and the Amalekites ( 1 Samuel 15:18 , 1 Samuel 15:19 ) he knew full well; that the people knew that something was amiss with him is evident from their deliverance of Jonathan and Samuel's slaying of Agag; but that their knowledge of Saul's conduct was coextensive with his own is not probable. The more private interviews with Samuel had brought him face to face with sin as it appeared to the Lord. His admission, "I have sinned" ( 1 Samuel 15:24 ), being a conviction without true repentance, remained in his memory after his final separation from Samuel. The fact that his people did not know all only served to make the sad secret of guilt more distressing. Now it is impossible for a man's spirit to be at ease when he carries with him at home and abroad a thorough conviction of being guilty before God. His sin haunts him as a ghost. It creates a desire to flee from himself. It causes him to feel theft he is a disgraced, degraded being, the bearer of a dark secret, the subject of a remorse that will not die.

2 . Knowledge of loss of a goodly heritage. Saul's mind dwelt much in the past. He remembered the comparative innocence of rural life, when seeking his father's asses; the unexpected honour shadowed forth by the prophet; the private anointing; the bestowment of special gifts that won the confidence of the sons of the prophets; the high and elevating intercourse concerning the manner of the kingdom, and the solemn proclamation of his kingship over the chosen race. Now all that was gone. It was of the past in a double sense. The splendid prospects had faded; the rejection by God had been privately announced by one whose word never failed. But the future had to be feared, and Saul, when daring to look into it, saw and felt that Providence was against him. The same elements of disappointment, bitter regret, and fearful foreboding enter into the life of others. How many a man in crowded cities is forced by conscious secret guilt to look back on a splendid heritage of good gone forever! How many feel that, though friends and the world may flatter, God has turned away his face, and that, being bent on their secret guilty way, the whole force of Providence is against them in the future!

3 . Fear of exposure. Samuel took no steps to dethrone Saul or to alienate the people from him.. He kept the secret of rejection, and expressed the Divine will only in ceasing to hold official intercourse with Saul, and in quietly selecting David as one favoured of God. Saul knew his coming doom in rough outline. The dread of this was foreshadowed in the prayer that Samuel would not openly dishonour him before the people ( 1 Samuel 15:30 ). A moody temperament, naturally subject to impulse, would easily be urged, under this dread, now to desponding and melancholy, and now to the sudden grasping at a shadow of hope; and the alternations of hope and despair could not but induce a nervous condition which, while a guilty secret was covered, might express itself in painful irritability. The fear of exposure drives men in upon themselves, and induces an abnormal condition of mind and nerve. Guilty men, who will not sincerely repent and seek rest in Christy know that judgment is coming, but they take care to hide that truth from others, and often bear a terrible strain on their spirits.

4 . Secret persistence in wrong. Saul had said, "I have sinned," but he never repented. No doubt he regretted the consequences that flowed from his preference of self to the will of God; but he still loved to have his own way. The spirit that prompted to set aside God's command for his own choice was unchanged. It in itself was a state of war; but still it was restive, unsubdued; it chafed under restraint and conviction of rejection, and sometimes would break out in fury that its preferences should thus be chastised. "As a bullock unaccustomed to the yoke." It is this element of cherished sin, this persistent continuance in the original state of mind that contracted guilt, which poisons the entire life. It sets the whole man at war with God, and renders irksome what to a penitent, lowly heart would be meekly borne. Truly when men sin, and "will have it so," they are so far left to themselves as to work out in their life all manner of miseries.

II. TEMPORARY ALLEVIATIONS OF MENTAL DISQUIETUDE . The servants of Saul were true philosophers in seeking diversion for their master. In cases of trouble, diversion from self and the causes of trouble always affords relief. This is recognised by guilty men, who seek diversion in business, or pleasure, or public affairs. It is a rule with some wicked men to plunge more deeply into .public or private business in proportion as conscience has to be quieted. The diversion was of a nature to soothe the nervous system. Music has in it something refined and pure and remote from the turmoil and confusion of sinful life. As a curative or alleviative element in certain sicknesses its power has not been sufficiently developed. Saul felt the charm, and for a while the irritation consequent on internal conflict was toned down. The diversion would have increased effect if associated with spiritual song. There is evidence that David cultivated psalmody in his early years; and who can tell the subduing influence on the restless Saul as David poured forth to his harp strains of love and trust and hope in God! We see constantly that even the boldest of impenitent sinners are touched by sweet, simple hymns, which seem to call back a lost purity, and open up a gleam of hope for the most depraved. The songs of Zion are as the echo to many of long lost music. Their power over men should be diligently used. But in all cases of mere diversion the benefit is transitory. The old enmity remains. The old fears come back in force. The true remedy has not been sought.

III. THE RADICAL CURE IS ONE AND CONSTANT . What would have been the course of Providence had he truly repented we know not. But looking at his sin and the rejection from the kingdom in the light of Scripture, we can see what would have been the safe and happy course. Had Saul been true to the passing impulse of tenderness, he would have ceased in his persistence in sin, and have humbled himself before God, and sought mercy in the appointed way. Retirement to private life would then have been no great burden, but rather a willing, loving homage to the holiness of God. The troubled spirit would have found rest. The cure for the internal miseries of men lies in self-renunciation and placing the soul at the mercy of the great Saviour. We must cease to seek rest and peace apart from his loving embrace.

General lessons : —

1 . We should faithfully search out how much of our restlessness in daily life is due to unforgiven sin.

2 . In all our efforts to alleviate mental distress we should pay due regard to moral causes.

3 . The longer the delay in repenting of sin, the more difficult it becomes.

HOMILIES BY B. DALE

1 Samuel 16:1 . (BETHLEHEM.)

David's parentage and education.

( References :—Family register—1Ch 1-3.

I. Early life: shepherd, harper, champion—chs, 16, 17.

II. Courtier and outlaw life— 1 Chronicles 18:1-17 -31; 2 Samuel 1:1-27 .

III. Royal life in Hebron and Jerusalem—2Sa 2-24; 1 Kings 1:1-53 , 1 Kings 2:1-46 ; 1Ch 10-29.)

While Saul pursued his own way at Gibeah, and Samuel mourned for him at Ramah, there dwelt at Bethlehem (twelve miles from the latter place) a shepherd youth who was destined to attain peerless renown as "a man of war," a ruler over men, an inspired poet and prophet, and (because of his fulfilling the idea of a truly theocratic king more perfectly than any other) a type of One to whom is given "a name which is above every name." Once and again the prophet had declared that Saul would be replaced by a worthier successor ( 1 Samuel 13:14 ; 1 Samuel 15:28 ); but who that successor should be he knew not until the inner voice said, "Arise, anoint him: for this is he" ( 1 Chronicles 29:12 ). DAVID (the beloved) was sixteen or eighteen years of age. His personal appearance is minutely described. In comparison with the gigantic Saul, and even his eldest brother, he was of short stature ( 1 Chronicles 29:7 ). He had reddish or auburn hair, and a fresh, florid complexion, which were rare among his black locked and swarthy countrymen; a pleasing countenance, keen, bright eyes, and a graceful form. He also possessed great physical strength, courage, intelligence, sagacity, and power of expression ( 1 Chronicles 29:18 ); above all, a firm trust in God and ardent love toward him. Many influences combined to make him what he was, and to develop his extraordinary gifts; which, after his anointing, advanced rapidly towards perfection. "It is impossible to draw a line of distinction between his life before and after his designation by Samuel; but we may well believe that those elements of character were already forming which began to shine forth when the Spirit of Jehovah came upon him." "Royalty was inborn in him." Among the formative influences referred to were those of—

I. FAMILY RELATIONSHIP .

1 . He belonged to one of the most honourable families in Judah, the foremost tribe of Israel. His ancestor, Nahshon, was prince of the tribe ( Numbers 2:3 ; Numbers 7:12 ); another, Salmon, married Rahab, "who received the spies in peace" ( Matthew 1:5 ); another, Boaz (great-grandfather of David), married Ruth the Moabitess, "a truly consecrated flower of heathendom turning longingly to the light of Divine revelation in Israel" ( Ruth 4:17 ). His father, Jesse ( Isaiah 11:1 ), who would often speak of them, had attained "a good old age" ( 1 Samuel 17:12 ), was in prosperous circumstances, had eight sons, of whom David was the youngest, and two daughters-in-law ( 2 Samuel 17:25 ), whose children—Abishai, Joab, and Asabel (sons of Zeruiah), and Amass (son of Abigail)—were old enough to be his companions. Peculiar physical, mental, and moral qualities often characterise certain families, are transmitted from one generation to another, and are sometimes concentrated in a single individual; and great family traditions tend to excite noble impulses and aspirations.

2 . He was connected (through Tamar, Rahab, Ruth) with several Gentile races. This served to enlarge his sympathies, and accounts for his friendly intercourse with them ( 1 Samuel 22:3 ; 1 Kings 5:1 ). "No prince of Israel was ever on such friendly, intimate terms with the heathen about him" ('Expositor,' Ruth 2:9 ).

3 . He received a godly training. Jesse was a man of simple piety (verses 1, 5; 1 Samuel 20:6 ); his mother (whose name has not been recorded) was a "handmaid of Jehovah" ( Psalms 86:16 ; Psalms 116:16 ). "How much David owed to her we cannot doubt. The memory of it abode with him through all the trials and all the splendours of his subsequent career; and hence, whilst nowhere does he mention his father, he seems in these passages to appeal to the memory of his mother's goodness, as at once a special token of the Divine favour to himself, and an additional reason that he should prove himself the servant of God" (W.L. Alexander).

II. ORDINARY OCCUPATION . Whilst his brothers cultivated fields and vineyards on the slopes of Bethlehem, he kept his father's sheep "in the wilderness" of Judah ( 1 Samuel 17:28 ), and his lowly occupation—

1 . Was adapted to nurture physical strength, agility, and endurance; to call forth energy, self-reliance, and courage amidst numerous perils in a wild country, from beasts of prey and hill robbers ( 1 Chronicles 7:21 ); to make him expert in the use of the sling, like the neighbouring Benjamites ( 20:16 ; 1 Samuel 17:50 ; 1 Chronicles 12:9 .); and to prepare him to rule over men by developing a sense of responsibility, and leading him to seek the welfare and study the increase and improvement of the flock ( Psalms 78:70-72 ).

2 . Left him much alone, and afforded him leisure for meditation and the cultivation of a taste for music, by playing on the hand harp, which he could easily carry with him when he "followed the flock," and the rare gift of song, in both of which he may have greatly improved, after his anointing, by attendance at the school of the prophets at Ramah ( 1 Samuel 19:18 ). To his musical skill he owed his first introduction to the court of Saul, and by its means he became "the sweet singer of Israel." "With his whole heart he sang songs, and loved him that made him" (Ec 47:8).

3 . Furnished him with the suggestive imagery of many of his psalms, especially Psalms 23:1-6 .—'The Divine Shepherd.' "It is the echo of his shepherd life, and breathes the very spirit of sunny confidence and of perfect rest in God."

III. THE NATURAL CREATION . To him the visible universe was a manifestation of the glory of the invisible, immanent, ever-operating God ( Psalms 104:1-35 .). He regarded nature "not as an independent and self-subsisting power, but rather as the outer chamber of an unseen Presence—a garment, a veil, which the eternal One is ever ready to break through" (Shairp, 'Poetic Inter. of Nature'). Brought into direct and constant communion with it, he felt a boundless delight in contemplating

"The silence that is in the starry sky,

The sleep that is among the lonely hills;"

in listening to its mysterious voices, and watching its ever varying aspects; and poured forth the thought and feeling of his heart in songs of adoration and praise; as in Psalms 19:1-13 —'The heavens by day;' Psalms 8:1-9 .—'The heavens by night; Psalms 29:1-11 .—'The thunderstorm.' "What we call the love of nature is in fact the love and admiration of the Deity (so far forth as he is perceived in external nature). The enthusiasm with which men survey the endless vicissitudes which the spectacle of the universe exhibits is nothing else than the devotional temper, moderated and repressed by the slight veil which sensible objects interpose between us and their author" (D. Stewart).

IV. HISTORIC REVELATION . He was instructed in "the law of the Lord" ( Psalms 19:7-14 —'The moral law'), and in the wonderful works which he had wrought on behalf of his people in past time ( Psalms 105:1-45 .); whilst the scenes amidst which his life was spent formed a pictorial Bible, by which they were more deeply impressed on his memory. His acquaintance with the contents of the sacred records then existing would be greatly increased under the teaching of Samuel. "Thy creatures have been my books, but thy Scriptures much more" (Bacon).

V. PROVIDENTIAL PRESERVATION . The same special care which had been exercised by Jehovah over Israel he was taught to recognise in the lowly course of his own individual life. Once and again he was preserved in imminent danger ( 1 Samuel 17:37 ), and thus his faith in the ever watchful presence and providence of the Great Shepherd grew strong. "Every Hebrew might consider himself alone in the presence of God; the single being to whom a great revelation had been made, and over whose head an exceeding weight of glory was suspended. His personal welfare was infinitely concerned with every event that had taken place in the miraculous order of Providence His belief in him could not exist without producing, as a necessary effect, that profound impression of passionate individual attachment which in the Hebrew authors always mingles with and vivifies their faith in the Invisible" (A.H. Hallam).

VI. RELIGIOUS INSPIRATION . Led by Divine grace from his earliest years into direct and loving communion with Jehovah, he was endowed with unusual spiritual power, which, as he faithfully surrendered himself to it, wrought in him more and more mightily, and prepared him for his high destiny. And all true spiritual life, as well as the peculiar endowments of the prophets and apostles, is a Divine inspiration ( John 3:8 ; Acts 2:17 ). "The morning of his day this extraordinary man spent not in colleges nor camps nor courts, but in following, the sheep among the pastures of Bethlehem. There, under the breathings of spring and the blasts of winter; there, in fellowship with fields and flocks and silent stars; there, with the spirit of nature and of God fresh upon him; there, in the land of vision, miracle, and angels—there it was that his character was formed, a character which afterwards exhibited so rare a combination of simplicity and grandeur, sensibility and power" (C. Morris).

Application (to the young):—

1 . The morning of life is the appropriate season for education—physical, mental, moral. If neglected, the evil cannot be repaired.

2 . No educational advantages can be of service without your own diligent cooperation.

3 . All circumstances—adverse as well as propitious, solitude and society, work and recreation—may be helpful to your highest progress.

4 . "Have faith in God," the secret of all David's greatness.—D.

1 Samuel 16:4-13 . (BETHLEHEM)

David chosen and anointed.

"Arise, anoint him: for this is he" ( 1 Samuel 16:12 ). In the exercise of his prophetic office Samuel appears to have been accustomed to visit one place or another, rebuking crime and sin. Hence his presence at Bethlehem (clad in a mantle, his white hair flowing over his shoulders, holding a horn of consecrated oil in his hand, and attended, perhaps, by a servant), driving before him a heifer for sacrifice, filled the elders with consternation. Having quieted their fears, he showed special honour to Jesse and his sons by inviting them to be his principal guests at a sacrificial feast. By the express direction of God he allowed his seven sons, who were introduced to him, to pass by without any mark of distinction; and, having delayed the feast until his youngest son came, poured upon his head the sacred oil, and "anointed him from amongst his brethren." "As far as outward appearances go he simply chooses him as his closest companion and friend in the sacrifice" (Ewald). The act may have been regarded as "somehow connected with admission to the schools of the prophets, or more probably with some work for God in the future, which at the proper time would be pointed out." Its main significance was known only to the prophet, and was not revealed by him at the time to any one else. Consider the Divine choice of David (representing that of others) to eminent spiritual service and honour, as—

I. DIFFERING FROM THE NATURAL JUDGMENT OF MEN ( 1 Samuel 16:6 , 1 Samuel 16:7 ). They are accustomed—

1 . To judge according to the "outward appearance," which alone is clearly perceived, which is often deemed of greater worth than properly belongs to it, and which is erroneously supposed to be united with corresponding inward reality. On this account Saul suited the popular desire.

2 . To prefer the eldest before the youngest ; an arrangement which is an imperfect one, and often set aside by the choice of God, who thus exhibits his superior knowledge and maintains his sovereign right.

3 . Even the oldest and wisest of men fall into error when left to themselves. Not only did Jesse and the brethren of David look upon him as unfit for anything but the lowliest occupation ( 1 Samuel 17:28 ), and unworthy to be called to the sacred feast, but Samuel himself thought at first that in Eliab the Lord's anointed was before him. The stone which the builders refuse becomes (by the operation of God, and to the surprise of men) "the head stone of the corner."

II. DETERMINED BY A RIGHT STATE OF HEART , which—

1 . In the sight of God is of greater value than anything else, and essential to the worth of everything else.

2 . Implies such qualities as sincerity, humility, trust, fidelity, courage, purity? and unselfish, generous, entire devotion, which were eminently displayed by David.

3 . Renders capable of noble service, prompts to it, and prepares for the highest honour. "Is thy heart right?" ( 2 Kings 10:15 ). Whatever great things may lie in the future, right heartedness is the first condition of attaining them. "My son, give me thine heart."

III. DISTINGUISHING ITS OBJECT IN A SPECIAL MANNER ( 1 Samuel 16:11 , 1 Samuel 16:12 ).

1 . By his separation from others, and by directing their attention to his worth, which had been previously unrecognised. "We will not sit down till he come hither." Circumstances often constrain attention to those who have been despised. "The stone which is fit for the building will not be left in the road."

2 . By indications of his being providentially destined to future eminence. David did not himself understand the chief purpose of his anointing, but he must have inferred from it that he was not always to continue in "the sheepfolds" ( Psalms 68:1-35 :70), and have been impelled to look forward to a higher service on behalf of Israel. Possibly it was afterwards explained to him by Samuel in more familiar intercourse.

3 . By communications of Divine grace and strength to his inner life. "And the Spirit of Jehovah came upon David from that day forward." It is recorded of Samson that "the Spirit of Jehovah began to move him at times in the camp of Dan;" it was the same in the case of David ( 1 Samuel 17:34 ), and in a much higher manner (see 1 Samuel 10:1 , 1 Samuel 10:10 ; 1 Samuel 11:6 ). "The natural basis for this symbolism of oil is its power to dispense light and life, joy and healing; by which it sets forth the Spirit's dispensation of light and life, and the gifts and powers therein contained" (Bahr).

IV. DELAYED IN THE FULFILMENT OF ITS ULTIMATE AIM . Many years must sometimes elapse before one who is chosen by God for a special work is fully called to its performance. Why such delay? For—

1 . The removal of obstacles that lie in his path. Saul must be suffered to go to the natural termination of his melancholy career.

2 . The occurrence of circumstances that make it necessary and cause it to be generally desired. The people must learn by experience the folly of their former choice, and their need of another and different kind of ruler.

3 . His own instruction, discipline, and preparation. The proper course for him who is impelled to higher service is patiently to bide his time in the humble and faithful discharge of the duty that lies immediately before him. "David's peculiar excellence is that of fidelity to the trust committed to him ; a firm, uncompromising, single-hearted devotion to the cause of God, and a burning zeal for his honour. This characteristic virtue is especially illustrated in the early years of his life. Having borne his trial of obedience well, in which Saul had failed, then at length he was intrusted with a sort of discretionary power to use in his Master's service" (J.H. Newman).—D.

1 Samuel 16:7 (BETHLEHEM)

God's regard to the heart.

"The heart is the centre of

I. THE CORRECTION OF ERRORS into which we too commonly fall in relation to others.

1 . The adoption of an imperfect standard of human worth:—"the outward appearance," personal strength and beauty; wealth and social position; cleverness, education, and refinement of manners; external morality, ceremonial observances, and religious zeal. These things are not to be despised, but they may exist whilst the chief thing is wanting—a right state of heart. "One thing thou lackest."

2 . The assumption that we are competent judges of the character and worth of others. But we cannot look into their hearts; and what we see is an imperfect index to them, and liable to mislead us.

3 . The formation of false judgments concerning them. How common this is our Lord's words indicate ( Matthew 7:1 ).

II. THE INCULCATION OF TRUTHS which are often forgotten in relation to ourselves.

1 . That we are liable to be deceived concerning the real state of our hearts, and to think of ourselves "more highly than we ought to think" ( Romans 12:3 ).

2 . That the heart of each of us lies open to the inspection of God : certainly, directly, completely, and constantly. He beholds its deepest motive, its supreme affection and ruling purpose. However we may deceive ourselves or others, we cannot deceive him ( 1 Chronicles 28:9 ; Psalms 44:21 ; Proverbs 15:11 ; Jeremiah 17:9 , Jeremiah 17:10 ; Luke 16:15 ; Revelation 2:23 ).

3 . That only a right state of heart can meet with his approval. It is the effect of his grace, and he cannot but take pleasure in his own work; but "the heart of the wicked is little worth" ( Proverbs 10:20 ).

III. THE ENFORCEMENT Or DUTIES which ought to be diligently fulfilled in relation both to ourselves and others.

1 . To seek supremely that our own hearts be set right; and kept right—by self-examination, self-restraint, and fervent prayer to him "who searcheth the reins and the hearts" ( Psalms 51:10 ; Psalms 139:23 , Psalms 139:24 ; Jeremiah 31:33 ).

2. To endure patiently the wrong judgments that others may form and utter concerning us. If we sometimes judge wrongly of them, need we wonder that they should judge wrongly of us? "Unto God would I commit my cause" ( Job 5:8 ).

3 . To judge charitably of their motives, character, and worth. A judgment must sometimes be formed ( Matthew 7:15-20 ); but "let all your things be done with charity" ( 1 Corinthians 16:14 ).—D.

1 Samuel 16:14-16 . (GIBEAH.)

Mental and moral effects of transgression.

The soul is an arena where light and darkness, good and evil, heaven and hell, strive for mastery. But it is not an unconscious scene or passive prize of the conflict. It is endowed with the power of freely choosing right or wrong, and, with every exercise of this 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 lowest point of degradation. His sin was followed by lamentable effects in his mental and moral nature, and (since soul and body are intimately connected, and mutually affect each other) doubtless also in his physical constitution. His malady has been said to be "the first example of what has been called in after times religious madness" (Stanley). His condition was, in many respects, peculiar; but it vividly illustrates the mental and moral effects which always, in greater or less degree, flow from persistent transgression, viz.:—

I. THE WITHDRAWAL OF THE DIVINE SPIRIT . "And the Spirit of Jehovah departed from Saul" ( 1 Samuel 16:14 ; 1 Samuel 10:10 ).

1 . His presence in men is the source of their highest excellence. What a change it wrought in Saul, turning him into "another man." It imparts enlightenment, strength, courage, order, harmony, and peace; restrains and protects; and, in the full measure of its influence, quickens, sanctifies, and saves ( Isaiah 11:2 ; Galatians 5:22 ; Ephesians 5:9 ).

2 . His continuance in them depends on the observance of appropriate 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 earnest attention to the word of the Lord, sincere endeavour to be true, just, and good, and believing and persevering prayer.

3 . His departure is rendered necessary by the neglect of those conditions. "They rebelled and vexed his Holy Spirit," etc. ( Isaiah 63:10 ; 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. SUBJECTION TO AN EVIL INFLUENCE . "And an evil spirit from Jehovah troubled him." The expression is only used once before ( 9:23 ),—"God sent an evil spirit between the 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 governed by 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 chastisement from the Almighty than the letting his own passions loose upon him" (Delany). But the expression means more than this. "It is a spiritual agency of God, which brings to bear upon Saul the dark and fiery powers of Divine wrath which he has aroused by sin" (Delitzsch). Even that which is in itself good becomes 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 gospel which is "a savour of life unto life" in some is "a savour of 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 great fact. It is stamped on all the darker phenomena 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 complicated web 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 demoniacal agency. "It was probably a kind of possession, at least at 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, choked him.

1 . In connection with the working of peculiar and painful thoughts : brooding over the secret of rejection, which might not be revealed to 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 aspect of present circumstances and future prospects; suspicion and "royal jealousy, before which vanish at last all consistent action, all wise and moderate rule" (Ewald).

3 . In occasional melancholy, despondency, and distress, irrational imaginations and terrors ( Job 6:4 ), and fits of violent and ungovernable passion ( 1 Samuel 18:10 , 1 Samuel 18:11 ). "There are few more difficult questions in the case of minds 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. ( Ecclesiastes 9:3 ; 2 Peter 2:6 ).

IV. THE TENDENCY TO RAPID DETERIORATION .

1 . In the case of the malady occasioned by 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 of madness gave place to hatred, which developed itself in full consciousness to a most deliberately planned hostility" (Keil). His courage gave place to weakness and cowardice; general fear and suspicion fixed on a particular object in 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 governed him all the after part of his life; to which he gave himself up, and sacrificed every consideration of 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 on his calmer hour:

He wept; alas! it was a bootless shower

As ever slaked the desert. Priests would call

On Heaven for aid; but then his brow would lower

With treble gloom. Peace! Heaven is good to all;

To all, he sighed, but one,—God hears no prayer for Saul.

At length one spake of Music" (Hankinson).

D.

1 Samuel 16:19 , 1 Samuel 16:20 . (BETHLEHEM.)

Setting out in life.

David, setting out from his father's house at Bethlehem to go to the court of Saul at Gibeah (a distance of about ten miles), presents a picture of many a youth leaving home for more public life—to enter a profession, learn a business, or occupy a responsible position. Notice—

I. THE PECULIAR CHARACTER of the step.

1 . Some such step is necessary. A young man cannot always continue under the paternal roof. He must go forth into the world, be thrown on his own resources, and make his own way.

2 . Its nature and direction are commonly determined by his ability and tastes, and the use he makes of early advantages ( 1 Samuel 16:18 ).

3 . It is also greatly influenced by the wishes of others. David was sent for by Saul, and sent to him by his father.

4 . It is ordered by Divine providence. This was plainly the case with David. And we are as truly the children of providence as he was. God has a purpose concerning each of us.

"There's a Divinity that shapes our ends,

Rough hew them as we will."

5. It opens a wider field for the exercise of natural or acquired abilities, and the attainment of desired objects.

6 . It determines in most instances, the subsequent course of life. It is like the commencement of a river; or like the rolling of a stone down the mountain side, the course of which is determined by the direction and impulse which it first receives.

II. THE PROPER SPIRIT in which it should be taken.

1 . Due consideration; not thoughtlessly or rashly.

2 . Lowly and loyal obedience to rightful claims.

3 . Cheerful anticipation of new scenes, duties, and enjoyments.

4 . Not unmingled with misgiving and self-distrust at the prospect of new difficulties and trials, and watchfulness against new and strong temptations.

5 . Simple trust in God and fervent prayer for his guidance.

6 . Firm determination to be true to oneself faithful to God, and useful to men.

"Now needs thy best of man;

For not on downy plumes, nor under shade

Of canopy reposing, fame is won;

Without which whosoe'er consumes his days

Leaveth such vestige of himself on earth

As smoke in air, or foam upon the wave"

(Dante, 'Inferno,' 24.).

Consider—

1 . That life itself is a setting out in a course which will never terminate.

2 . That the manner in which this step is taken will decide your future destiny.—D.

1 Samuel 16:23 . (GIBEAH.)

The soothing influence of music.

All men, with rare exceptions, are susceptible to the influence of music; some men peculiarly so. It was thus with Saul ( 1 Samuel 10:10 ; 1 Samuel 19:23 ); and on this account, perhaps, his servants suggested the sending for a skilful musician to soothe his melancholy. The visit of David had the desired effect, and he "went and returned" (was going and returning) "to feed his father's sheep at Bethlehem" ( 1 Samuel 17:15 , 1 Samuel 17:55-58 ; 1 Samuel 16:21 , 1 Samuel 16:22 —a general, and to some extent prospective, summary of his early relations with Saul). Consider the soothing influence of music as—

I. PROVIDED BY DIVINE PROVIDENCE . It is one of the manifold indications of the goodness of God in the adaptation of man to his surroundings so as to derive enjoyment from them. The world is full of music. In trouble and agitation especially it soothes and cheers. "It brings a tone out of the higher worlds into the spirit of the hearer" (Koster). Its direct influence is exerted upon the nervous system, which is intimately connected with all mental activity. As the condition of the brain and nerves is affected by it, so also it affects the state of the mind.

"There is in souls a sympathy with sounds;

Some chord in unison with what we hear

Is touched within us, and the heart replies" (Cowper).

"Pythagoras quieted the perturbations of the mind with a harp" (Seneca, 'On Anger'). Elisha, when chafed and disturbed in spirit, called for a minstrel, and was prepared by the soothing strains of his harp for prophetic inspiration ( 2 Kings 3:5 ). Divine providence ordered the visit of David to Saul, over whom mercy still lingered. He was not only freed from the immediate pressure of fear and despondency, but also restored to a mental condition which was favourable to repentance and return to God. Music is a means of grace, and when rightly used conveys much spiritual benefit to men. It is "one of the fairest and most glorious gifts of God, to which Satan is a bitter enemy; for it removes from the heart the weight of sorrow and the fascination of evil thoughts" (Luther). "It is a language by itself, just as perfect in its way as speech, as words; just as Divine, just as blessed. All melody and all harmony, all music upon earth, is beautiful in as far as it is a pattern and type of the everlasting music which is in heaven" (C. Kingsley).

II. PRODUCTIVE OF EXTRAORDINARY EFFECTS . "Saul was refreshed, and was well, and the evil spirit departed from him." "The music was more than a mere palliative. It brought back for the time the sense of a true order, a secret, inward harmony, an assurance that it is near every man, and that he may enter into it" (Maurice).

"He is Saul, ye remember in glory,—ere error had bent

The broad brow from the daily communion; and still, though much spent

Be the life and the bearing that front you, the same, God did choose,

To receive what a man may waste, desecrate, never quite lose"

(Browning, 'Saul').

Many other instances of a similar nature, both in ancient and modern times, have been recorded. One of the most noteworthy is that of Philip V. of Spain, who was restored from profoundest melancholy by the magical voice of Farinelli (see Bochart; Burton, 'Anat. of Mel.;' Kitto, 'D.B. Illus.;' Jacox, 'Script. Texts Illus.;' Bate, 'Cyc. of Illus.'). "Psalmody is the calm of the soul, the repose of the spirit, the arbiter of peace. It silences the wave and conciliates the whirlwind of our passions. It is an engenderer of friendship, a healer of dissension, a reconciler of enemies. It repels the demons, lures the ministry of angels, shields us from nightly terrors, and refreshes us in daily toil" (Basil).

III. PERFECTED BY SPECIAL ENDOWMENTS possessed by the musician. David's harp was the accompaniment of his voice as he sang "psalms and hymns and spiritual songs" (see Josephus), expressive of the sympathy, confidence, hope, and joy of his soul; "the prelude to the harpings and songs which flowed from the harp of the future royal singer." His musical and poetic gifts were great, and they were consecrated (as all such gifts should be) to the glory of God and the good of men. "Did the music banish the demon? Not so. But the high frame of mind into which the king was brought by it sufficed to limit at least the sphere of the operation of the evil spirit within him; while the full, clear, conscious life of faith on the part of Saul would have altogether destroyed the power of the wicked one. Besides, the silent intercessions of David sent up to heaven on the wings of the music of his harp must have contributed not a little to the results with which his melodies were crowned" (Krummacher). "The Lord was with him" ( 1 Samuel 16:18 ).

IV. PARTIAL AND TEMPORARY IN ITS WHOLESOME POWER . Saul was not completely cured of his malady. A breathing space was afforded him for seeking God, and if he had faithfully availed himself of it he might have been permanently preserved from its return. But he failed to do so. On the indulgence of envy, "the evil spirit from God came upon him" again ( 1 Samuel 18:10 ; 1 Samuel 19:10 ) with greater power than before ( Matthew 12:45 ), and that which formerly calmed and gladdened him now excited him to demoniacal frenzy and murderous passion. "It is said that the evil spirit departed, but not that the good spirit returned. Saul's trouble was alleviated, but not removed. The disease was still there. The results of David's harp were negative and superficial. So is it with the sinner still. There are many outward applications which act like. spiritual chloroform upon the soul. They soothe and calm and please, but that is all; they do not go below the surface, nor touch the deep seated malady within. Our age is full of such appliances, literary and religions, all got up for the purpose of soothing the troubled spirits of men. Excitement, gaiety, balls, theatres, operas, concerts, ecclesiastical music, dresses, performances, what are all these but man's appliances for casting out the evil spirit and healing the soul's hurt without having recourse to God's remedy" (Bonar, 'Thoughts and Themes').

Learn—

1 . That the excellent gift of music should excite our admiration of the Giver, "the First Composer," and our devout thankfulness to him.

2 . That it ought not to be perverted from its proper intention, and employed, as it too frequently is, in the service of sin ( Isaiah 5:12 ; Amos 6:5 ).

3 . That the soothing and elevating effect of a "concord of sweet sounds" must not be mistaken for the peace and joy of true religion.

4 . That nothing but the gospel of Christ and the power of his Spirit can effect the moral and spiritual renewal of man, and restore him to "his fight mind" ( Mark 5:15 ).—D.

HOMILIES BY D. FRASER