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Commentary on 1 Samuel 16 verses 6–13
If the sons of Jesse were told that God would provide himself a king among them (as he had said, Sa1 16:1), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,
I. How all the elder sons, who stood fairest for the preferment, were passed by.
1.Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord's anointed, Sa1 16:6. The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, Sa2 7:3. But God rectified the prophet's mistake by a secret whisper to his mind: Look not on his countenance, Sa1 16:7. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa 11:3. The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price (Pe1 3:4), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.
2.When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, Sa1 16:8, Sa1 16:10. Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.
II. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name signifies beloved, for he was a type of the beloved Son. Observe, 1. How he was in the fields, keeping the sheep (Sa1 16:11), and was left there, though there was a sacrifice and a feast at his father's house. The youngest are commonly the fondlings of the family, but, it should seem, David was least set by of all the sons of Jesse; either they did not discern or did not duly value the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; and God often exalts those whom men despise and gives abundant honour to that part which lacked. The Son of David was he whom men despised, the stone which the builders refused, and yet he has a name above every name. David was taken from following ewes to feed Jacob (Psa 78:71), as Moses from keeping the flock of Jethro, an instance of his humility and industry, both which God delights to put honour upon. We should think a military life, but God saw a pastoral life (which gives advantage for contemplation and communion with heaven), the best preparative for kingly power, at least for those graces of the Spirit which are necessary to the due discharge of that trust which attends it. David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes precedence of sacrifice. 2. How earnest Samuel was to have him sent for: "We will not sit down to meat" (perhaps it was not the feast upon the sacrifice, but a common meal) "till he come hither; for, if all the rest be rejected, this must be he." He that designed not to sit at table at all is now waited for as the principal guest. If God will exalt those of low degree, who can hinder? 3. What appearance he made when he did come. No notice is taken of his clothing. No doubt that was according to his employment, mean and coarse, as shepherds' coats commonly are, and he did not change his clothes as Joseph did (Gen 41:14), but he had a very honest look, not stately, as Saul's, but sweet and lovely: He was ruddy, of a beautiful countenance, and goodly to look to (Sa1 16:12), that is, he had a clear complexion, a good eye, and a lovely face; the features were extraordinary, and there was something in his looks that was very charming. Though he was so far from using any art to help his beauty that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sweetness of his aspect, gave manifest indications of an amiable temper and disposition of mind. Perhaps his modest blush, when he was brought before Samuel, and received by him with surprising respect, made him look much the handsomer. 4. The anointing of him. The Lord told Samuel in his ear (as he had done, Sa1 9:15) that this was he whom he must anoint, Sa1 16:12. Samuel objects not the meanness of his education, his youth, or the little respect he had in his own family, but, in obedience to the divine command, took his horn of oil and anointed him (Sa1 16:13), signifying thereby, (1.) A divine designation to the government, after the death of Saul, of which hereby he gave him a full assurance. Not that he was at present invested with the royal power, but it was entailed upon him, to come to him in due time. (2.) A divine communication of gifts and graces, to fit him for the government, and make him a type of him who was to be the Messiah, the anointed One, who received the Spirit, not by measure, but without measure. He is said to be anointed in the midst of his brethren, who yet, possibly, did not understand it as a designation to the government, and therefore did not envy David (as Joseph's brethren did him), because they saw no further marks of dignity put upon him, no, not so much as a coat of divers colours. But bishop Patrick reads it, He anointed him from the midst of his brethren, that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find (Sa1 17:28), it should seem, Eliab did not. It is computed that David now was about twenty years old; if so, his troubles by Saul lasted ten years, for he was thirty years old when Saul died. Dr. Lightfoot reckons that he was about twenty-five, and that his troubles lasted but five years. 5. The happy effects of this anointing: The Spirit of the Lord came upon David from that day forward, Sa1 16:13. The anointing of him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory is our being sealed with the Spirit of promise, and our experience of a work of grace in our own hearts. Some think that his courage, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit's coming upon him. However, this made him the sweet psalmist of Israel, Sa2 23:1. Samuel, having done this, went to Ramah in safety, and we never read of him again but once (Sa1 19:18), till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.
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SUMMARY
1 Samuel 16:9 records the moment Jesse presented his third son, Shammah, to the prophet Samuel, only for him to be definitively rejected by the Lord as the next king of Israel. This rejection, following those of his older brothers Eliab and Abinadab, serves to powerfully underscore God's unique and counter-cultural criteria for leadership, which prioritizes the inner character and heart condition over any outward appearance or humanly perceived qualifications, thereby building anticipation for God's truly unexpected choice.
CONTEXT
Literary Context: This verse is intricately woven into the unfolding drama of 1 Samuel 16, which details God's command to Samuel to anoint a new king after Saul's definitive rejection due to disobedience (1 Samuel 15:23). Samuel, initially apprehensive, is guided by God to Bethlehem to the house of Jesse. The narrative systematically presents Jesse's sons, beginning with Eliab, whom Samuel initially presumes to be God's choice due to his impressive stature. However, God immediately corrects Samuel with the foundational principle: "man looks on the outward appearance, but the LORD looks on the heart". The subsequent rejections of Abinadab and now Shammah in 1 Samuel 16:9 serve as narrative reinforcement of this divine truth, systematically eliminating all candidates who might fit human expectations, thereby heightening the suspense and preparing the reader for the eventual, surprising revelation of God's true, unconventional choice.
Historical & Cultural Context: The events unfold in Bethlehem, a town that, while small, held significant future importance as the birthplace of both King David and, ultimately, the Messiah. Ancient Israelite society heavily favored primogeniture, where the eldest son held a privileged position, and physical prowess or imposing stature were often associated with leadership, especially in a warrior culture. King Saul, Israel's first king, had been chosen, in part, for his impressive height and appearance (1 Samuel 9:2). Samuel's initial assumption regarding Eliab was thus a reflection of these deeply ingrained cultural norms. God's deliberate and repeated rejection of the older, seemingly more impressive sons directly challenges these societal expectations. This subversion of human wisdom and cultural conventions powerfully demonstrates that God's kingdom operates on a distinct set of values, setting the stage for a king chosen not by human might or appearance, but by divine grace and discernment of the heart.
Key Themes: The systematic rejection of Jesse's sons, including Shammah, significantly contributes to several profound themes within 1 Samuel and the broader biblical narrative. Firstly, it emphatically highlights God's Sovereign Choice, asserting His absolute authority in selecting leaders, independent of human merit, perception, or expectation. His choice is not based on what appears good to man, but what is good in His perfect sight, aligning with His divine purposes. Secondly, the narrative powerfully articulates the Divine Rejection of Outward Appearance as a criterion for leadership, a principle explicitly stated in 1 Samuel 16:7. This theme underscores that God values the inner character and heart condition above physical stature, social status, or human-defined qualifications, drawing a stark contrast with the earlier selection of Saul. Finally, this methodical process of elimination builds profound Anticipation for God's Unconventional Plan, revealing His meticulous providence and demonstrating that His ways are indeed higher than human ways (Isaiah 55:8-9). Each rejection narrows the field, drawing the narrative closer to the surprising revelation of David, the youngest and most overlooked son, who embodies the very principle of God choosing the humble and unexpected.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in 1 Samuel 16:9, situated within the broader context of the chapter, masterfully employs several literary devices to convey its profound theological message. Repetition is a prominent feature, as the phrase "Neither hath the LORD chosen this" (or similar expressions of divine rejection) is systematically applied to Eliab, Abinadab, and Shammah. This repeated negation powerfully reinforces the central theme that God's selection criteria are fundamentally different from human ones. This systematic Elimination of candidates creates a strong sense of Anticipation and Suspense, building dramatic tension as the reader awaits the eventual revelation of God's true choice. The narrative also effectively uses Contrast between human judgment (Samuel's initial assumption based on Eliab's stature) and divine judgment (God's unwavering focus on the heart), thereby making the theological point about God's unique and superior perspective. Furthermore, the methodical rejection of the seemingly "obvious" choices serves as a form of Foreshadowing, subtly hinting that God's ultimate selection will be surprising and unconventional, preparing the reader for the introduction of David, the overlooked youngest son, who embodies the very principle of God choosing the humble and unexpected.
THEOLOGICAL AND THEMATIC CONNECTIONS
The repeated rejection of Jesse's sons, including Shammah, profoundly underscores God's absolute sovereignty in the selection of leaders and His distinct criteria for divine favor. It is a powerful theological statement that God's choices are not swayed by human standards of appearance, strength, or social standing, but are rooted in His perfect wisdom and knowledge of the heart. This narrative establishes a crucial precedent for understanding divine election throughout scripture, emphasizing that God often works contrary to human expectation to display His power and wisdom. It teaches that true leadership in God's kingdom is not about outward impressiveness, but about a heart aligned with God's will, demonstrating His ultimate control over human affairs and His commitment to His own divine purposes.
REFLECTION AND APPLICATION
The account of Shammah's rejection, alongside his brothers, serves as a timeless and profound reminder that God's perspective fundamentally differs from our own. In a world that often values outward appearances, impressive resumes, and visible strengths as indicators of worth and capability, this passage calls us to radically recalibrate our understanding of true value and divine favor. It challenges us to look beyond superficial qualities and to cultivate a heart that is humble, obedient, and genuinely devoted to God, for these are the intrinsic qualities He truly values and seeks in His servants. For believers, this narrative encourages a deep trust in God's wisdom when His choices seem counterintuitive or defy human logic, recognizing that His ways are infinitely higher than ours. It inspires us to be available for God's purposes, regardless of our perceived qualifications or lack thereof, knowing with certainty that He often chooses the overlooked, the humble, and the seemingly insignificant to accomplish His greatest and most glorious works, thereby ensuring that all glory redounds to Him alone.
Questions for Reflection
FAQ
Why did God reject Shammah and his brothers, even though they were Jesse's sons and seemingly good candidates?
Answer: God rejected Shammah and his older brothers (Eliab and Abinadab) not because they were inherently bad or morally deficient, but because they did not fit God's specific and unique criteria for the king He intended to raise up. The pivotal reason is articulated in 1 Samuel 16:7, where God tells Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart." Their rejection powerfully underscored God's sovereign choice and His focus on inner character, spiritual disposition, and a heart devoted to Him, rather than physical attributes, social standing, or humanly perceived qualifications, which were often valued in human leadership selection. This systematic process of elimination prepared the way for David, who, though overlooked by his family and seemingly insignificant, possessed the heart God sought for His chosen king.
CHRIST-CENTERED FULFILLMENT
The repeated rejections in 1 Samuel 16, culminating in the unexpected selection of David, profoundly foreshadow the ultimate "chosen one" in Jesus Christ. Like David, who was overlooked by his own family and deemed insignificant by human standards, Jesus came into the world without the outward pomp, political power, or worldly credentials that many expected of a king. He was born in humble circumstances in Bethlehem, the very town where David was chosen (Luke 2:4-7). While humanity often looks for impressive stature, worldly influence, or visible strengths, God's choice is based on a perfect heart and divine purpose. Jesus, the Lamb of God who takes away the sin of the world, was "despised and rejected by men" (Isaiah 53:3), yet He was God's uniquely chosen Son, the one in whom God was "well pleased" (Matthew 3:17). His kingdom is not of this world, nor is it established by human might or outward show (John 18:36). Just as God chose David, the humble shepherd boy, to be king, He chose Jesus, the humble carpenter from Nazareth, to be the King of Kings and Lord of Lords, demonstrating that His wisdom and power are perfected in weakness and unconventional choices (1 Corinthians 1:27-29). Through Christ, God's ultimate chosen one, the principle of divine selection based on the heart and divine purpose finds its perfect and eternal fulfillment, offering salvation and true kingship not through human strength but through divine grace.