1 Samuel 16:14–23

Samuel 16:14–23

NOW THE SPIRIT of the LORD had departed from Saul, and an evil spirit from the LORD tormented him.

15Saul’s attendants said to him, “See, an evil spirit from God is tormenting you. 16Let our lord command his servants here to search for someone who can play the harp. He will play when the evil spirit from God comes upon you, and you will feel better.”

17So Saul said to his attendants, “Find someone who plays well and bring him to me.”

18One of the servants answered, “I have seen a son of Jesse of Bethlehem who knows how to play the harp. He is a brave man and a warrior. He speaks well and is a fine-looking man. And the LORD is with him.”

19Then Saul sent messengers to Jesse and said, “Send me your son David, who is with the sheep.” 20So Jesse took a donkey loaded with bread, a skin of wine and a young goat and sent them with his son David to Saul.

21David came to Saul and entered his service. Saul liked him very much, and David became one of his armor-bearers. 22Then Saul sent word to Jesse, saying, “Allow David to remain in my service, for I am pleased with him.”

23Whenever the spirit from God came upon Saul, David would take his harp and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him.

Original Meaning

Saul Needs a Harpist (16:14–18)

SAUL IS NOT a well man. Just as the arrival of the Spirit of Yahweh marked David as someone destined and supremely fitted to become king of Israel (16:13), so the departure of the Spirit from Saul marks him as destined not to remain king. The narrative explains further that the departure of God’s Spirit is followed by the presence of “an evil spirit from the LORD,” which overwhelms and terrifies Saul. This preternatural presence is variously denoted elsewhere in the narrative as “an evil spirit from God” (16:15, as in 18:10), or in abbreviated form as “spirit from God” or “the evil spirit” (both in 16:23). It is never, however, called “the Spirit of the LORD,” as compared to that which has come on David and which has withdrawn from Saul.4 The narrator has taken great pains to describe this spirit as from Yahweh, but which is not to be associated as Yahweh. The Spirit of Yahweh comes to bestow strength and power for service, while the evil spirit from Yahweh torments.

Many interpreters have speculated about the psychological particulars of Saul’s ailment.5 This is not totally inappropriate, since subsequent narratives display actions and behaviors that easily remind us of paranoia or bipolar illness. But Brueggemann warns against two polarized dangers when analyzing the pathology of Saul. Some attempt to explain Saul’s problems in terms of a “supernatural theological verdict without reference to the experiential reality of life,” while others reduce his ailment to psychology.6 Rather, Saul’s difficulties are both theological and psychological. His growing alienation is rooted in a theological disorder. This is, in fact, what most captures our narrator’s attention, so that answering the question in terms of psychology contributes nothing to our understanding of the text’s message.

The way in which this spirit from Yahweh is described as “evil” (raʿah) is ambiguous. Perhaps the narrator intends us to assume demonic forces, though this would be unusual in early Israelite literature.7 The term can also mean simply an “injurious” or “bad” spirit, as noted by the NIV translators, and may well denote a “bad mood” or “gloomy outlook.” In this way, the spirit from Yahweh represents a foreboding sense that Saul is moving inescapably toward self-annihilation. As we will see, the attacks generated by this injurious spirit are not constant but are periodic. However we are to understand its precise nature, the text is clear. The ruinous spirit comes from Yahweh because of Saul’s persistent and unrepentant stance, and it is the source of his problems, plaguing him throughout the rest of the narrative.

Saul’s courtiers believe music is the answer. They offer to find an appropriate harpist to smooth the ailing Saul whenever his fits occur. We can assume a significant passage of time between 16:14–23 and the previous paragraph of chapter 16, for David has now become well known, at least to this unnamed courtier. He uses several important descriptors for David: son of Jesse, harpist, brave warrior, eloquent, and fine-looking.8 The most ironic and telling, however, is the last descriptor: “The LORD is with him.” This expression is reminiscent of many other passages of Scripture9 but is most important in this location because of the ominous beginning of the paragraph (16:14): “Now the Spirit of the LORD had departed from Saul.” Thus, a contrast is established between Saul and David, which marks the extended narrative throughout the remainder of 1 Samuel: Yahweh is with David and has departed from Saul.

David Enters Saul’s Service (16:19–23)

Bridging Contexts

THIS TEXT HAS been called the “literary, historical, and theological crux of 1 Samuel as a whole.”12 Not only is the chapter the symmetrical center of the book, but its transition at verses 13 and 14 is programmatic for other narratives on the anointed ones, Saul and David. In verse 13, David receives the Spirit of Yahweh, marking him as Saul’s replacement. In verse 14 Saul loses the Spirit of Yahweh and begins to be tormented by his injurious outlook. As a central paragraph in 1 Samuel, this text narrates the shift of political and spiritual power from Saul to David. Possibly this is not only a transfer of the Spirit of God from Saul to David as the designated messiah to lead Israel, but it is also a reflection of God’s disapproval of Israel’s manner of establishing the monarchy.13

When considering a bridge from ancient Israelite culture to our own context, it is instructive to remember that Old Testament narratives are never content simply to chronicle political events. As a transitional text from Saul to David and a central text in the book of 1 Samuel, it is not possible to determine from this paragraph any details about the political forces that made Saul king and whether they have now turned against him. Rather, the Old Testament historian was more interested in the theological truths behind these events.

Thus, the gradual fall of Saul and the commensurate rise of David is explained in theological terms: The Spirit of God has departed Saul and now resides with David. Furthermore, Saul begins now to be plagued by the mysterious “evil spirit from the LORD.” Then the narrative presents the seemingly mundane circumstances in which David comes to serve in Saul’s court. By narrating these events immediately after the theological explanations, the text implies that the hand of Yahweh is involved in David’s summons to join the royal court of Saul.

Evil spirit. Therefore, this text raises two interesting issues for us as modern Christian readers. First is the problem of the “evil spirit from the LORD.” Even if we understand the concept here as “injurious spirit” (as in the NIV’s footnote), it remains difficult for us to harmonize with our understanding of God. The difficulty arises partly from the cultural distance between us and the ancient Israelites and partly from a legitimate philosophical problem.

(1) The cultural distance has to do with our impulse to examine all historical events in a strictly cause-and-effect relationship. By contrast, the Israelites preferred to skip intermediary causes altogether. They chose to focus on ultimate causes, and when it was clear to them that God was at work in history, they saw no need to outline in detail the secondary causes. If God was the ultimate and primary force behind events, the Old Testament authors chose to acknowledge his involvement. As one scholar has put it, “the world of biblical perspective is a world without secondary cause.”14 Thus this injurious spirit, regardless of whether we define it as demonic or psychotic, is ultimately from Yahweh, because nothing is beyond his sovereignty.

(2) The philosophical aspect of this problem is not so easily settled. The fact remains, the injurious spirit comes from the Lord. Old Testament authors do not hesitate to name God as the origin of calamity or trouble, often described by the same term for “evil.” For example, God sent a similar “evil spirit” between Abimelech and the citizens of Shechem (Judg. 9:23).15 The Bible does not attempt to answer the questions, Why does evil exist, and, Where does evil come from? Instead, biblical authors attempt only to expose the nature of human sin, which they see as the ultimate origin of pain and suffering in the world.16

Thus in this context, the signs of mental illness appear only after Saul’s confrontation with Samuel, at which point Saul’s disobedience is exposed and condemned (15:10–31). Though modern readers may resist taking this injurious spirit as coming from God, the point of the text is to link Saul’s illness to his own rebellion against God.17 His problems from this point on are a result of his refusal to accept God’s authority structures, so that God is justified in sending the injurious spirit.

Divine sovereignty and human freedom. The second issue raised is the relationship between the events of our everyday lives, the routine affairs of life, and the active involvement of God to guide and direct our lives. Put differently, this relates to the question of divine sovereignty and human freedom. The church has often debated the role of “synergism” in our salvation, which is the attempt to reconcile God’s sovereign work in our lives with our own moral responsibility.

In this text, God’s Spirit is at work and is blessing David. But David also has a responsibility to follow Jesse’s instructions and to serve a newly defined role in the royal court. The Bible often presents episodes in which God is so powerfully and obviously at work in the lives of biblical characters that we wonder how they could have missed his presence. However, the narrators often reflect on the events from the advantage of historical distance. It is always easier to recognize God’s activity in retrospect. It is another matter to live and work in the assurance of God’s protecting and guiding hand during the events themselves, when the outcome is in doubt, from our limited human perspective.

The passage before us is instructive because of the way it links the theological explanations (the Spirit of Yahweh and the evil spirit from Yahweh) with subsequent events in David’s life. The reader knows that the Spirit of the Lord has come upon David in power (16:13) and that God is with David (even the royal courtier knows as much, 16:18). As the reader moves through this paragraph, it becomes clear that God is positioning David in the royal court as a means of preparing him to fulfill Samuel’s prophecy. Saul needs a gifted musician to help him deal with his problems. Providentially, one of Saul’s attendants knows of David and extols his surpassing qualities, which qualify David far beyond his role as court musician. Ironically, Saul brings his own replacement as king into the court himself and becomes so attached to David that he insists he stay in the royal service permanently. Through these events, the new anointed one is on the rise, and the unfortunate Saul is beginning his decline. The die was cast; David will become king.

How much does David know? More to the point, how is David to respond to these events now that the prophet Samuel has anointed him as king? In this way, the text illustrates how God often works behind the scenes of the everyday affairs of a believer’s routine activities in ways that are often indiscernible except in retrospect.

Contemporary Significance

EVERYDAY AFFAIRS OF LIFE. This passage illustrates the symbiotic way in which God’s will and desire for our lives are worked out in the everyday affairs of life. We often go about our life’s activities without much thought to what God’s desire might be in any given set of circumstances. As Christians, we are committed to the idea that God is at work in our lives—directing, guiding, and in some instances, cajoling. But we are not often consciously aware of the specifics of his involvement. We are not frequently reminded that God is working behind the scenes to enable us to fulfill his greatest and best for our lives. Furthermore, we are often confused about how it all fits together. How can God’s call and purpose for my life possibly be related to the messy affairs around me, which often seem completely at odds with what we would expect God to be achieving in us?

Perhaps the best way to appreciate this interweaving of God’s work and our own actions is to imagine what this episode from 1 Samuel must have been like for the shepherd boy of Bethlehem on a day-by-day basis. In what follows, I invite you, as a twenty-first-century reader, to speculate about the confusion and emotional turmoil that may have accompanied David’s experiences those many centuries ago.18

David remembers well the day the venerable prophet Samuel anointed him. What a strange day it was! He had been called in from tending the flock, and there in the presence of his family, the old prophet poured oil on his head and seemed to rejoice that he had found David. What could it all mean? The same prophet had once anointed King Saul, and as everyone in the nation knows, Jonathan, the crown prince, was a worthy successor as the next king of Israel. And Jesse’s family was not in the priestly tribe. It did not seem possible that Yahweh wanted David to be a priest. And yet, there was the eccentric prophet with his oil! Yahweh must have something special in mind for young David. But what could it be?

David is certainly willing to serve God in any capacity needed. After the bizarre day of anointing, David went back to shepherding his father’s flocks. He contented himself with the knowledge that he was willing and ready to do whatever God wanted. If that meant staying in Bethlehem and working with his father and brothers, then David would be content. But he felt so restless. Now that Samuel had come with anointing oil, it must be that Yahweh has something great in store for his future. What should he do, and when should he do it? If Yahweh wills him to become a priest, a great military general, or even king of Israel, so be it. But how, and when? What is he to do now?

Finally, after what seems like an interminable wait, David receives strange instructions from his father. He has been summoned to the royal court to minister to the king, who is ill. He takes his father’s gifts for the king, the goat and the donkey loaded with bread and wine, and sets out with the king’s messengers. But along the journey, David continues to question and ponder what it all means. It all seems so confusing. Sure, he is willing to serve God in any capacity. But what does entering into the royal service as a musician have to do with God’s plans?

David knows that he loves playing the harp, and he is sure that however he eventually comes to serve Yahweh, he will continue to enjoy the musical talents God has given him. But to become a court musician! David never imagined his musical skill would result in this introduction to royal service. Maybe that is it; perhaps the anointing is simply to designate him a royal musician. But this is not what he has pictured for himself. Nevertheless, David tries to remind himself that the most menial of tasks are fulfilling if one can be assured they are Yahweh’s will. He obeys his father and continues the journey, because David would rather be anywhere other than outside Yahweh’s will for his life.

But what of the prophet’s unusual actions? Perhaps it is all a big mistake. Perhaps by entering into the royal service now, David will be jeopardizing his chance to fulfill some other calling in his life later. Or perhaps Samuel has been mistaken. As David continues on the way to Saul’s court, he wonders if perhaps Samuel has gotten it wrong. Perhaps he is only supposed to help Saul in his distress rather than serve some grander, more glorious role in Israel. At any rate, David determines to do the best he can, even while he is so confused about how these events fit into the big picture of Yahweh’s will for his life.

It seems to work out for the best. David plays his harp, and it definitely helps the king. And King Saul seems grateful. Samuel’s anointing on that strange day seems a long time ago now. And whatever it ultimately means, David is willing to accept this new role. Saul likes him, and it is comforting for David to know that Yahweh’s anointed one appreciates the effort. When the king requests David to become his permanent musician to help him deal with the pressures of his burden, David is pleased that he can contribute in such a way.

Moreover, David very much enjoys the young crown prince, Jonathan. Surely David can be content with his own contribution to the people of God. Still, that day back at home when Samuel anointed him is all very confusing. In light of what has happened now, what does it all mean? Perhaps in his old age, David will understand it better. But in the meantime, he will be content serving as court musician and contemplating that strange day long ago when the prophet appeared suddenly in Bethlehem.

Of course, the text of 1 Samuel 16:14–23 does not provide any of this detail about the inner thought processes of David. It is not written to expose his emotions and doubts concerning his arrival at the royal court. But the tension between God’s calling on our lives and our everyday experiences often cause confusion, and this exercise is merely a way of illustrating how often our own lives are meshed together with God’s will. We may often be as confused and feel as uncertain as I have portrayed David. Little does he realize it is precisely through his musical talents that he will eventually gain access to the court and that the anointing oil designates something quite specific in God’s will for David. All this will happen sooner rather than later in David’s life. But he has to walk through these circumstances somewhat in the dark. He is left simply to do his best without having the big picture. So it often is with modern believers.

Original Meaning

David Enters Saul’s Service (16:19–23)

HERE SAUL AND David meet for the first time. The rest of 1 Samuel narrates Saul’s fall and David’s rise in interchanging fashion. Their stories are narrated in a crisscrossing pattern, at times intersecting and at other times going separate directions.10 From this point forward, the rest of our commentary deals particularly with David. This little paragraph introduces three themes that will recur in 1 Samuel 17–31:11 Saul is in decline, David prospers because “the LORD is with him,” and Saul is deeply attached to David.

Bridging Contexts

Contemporary Significance