How God works out His plans (1 Sam 16:13-23)

Finishing my undergraduate studies in theology in the UK, I was wondering where God was leading me in the future. It occurred to me that lecturing may be a possibility since I had an affinity towards teaching, though it meant further study towards a PhD. I contacted a professor at Fuller seminary in the US, but the procedure for application was too complicated and the deadline so early that I could not have got the paperwork together in time. One of my OT lecturers mentioned the name of a British scholar at Durham University and when I read some of his work, I was immediately drawn to his approach. He was open to taking me on provided I did well enough and, since I was already in the UK and studying at university level, the formal aspect of getting accepted for postgraduate study was much more straightforward. In addition, Hungary joined the EU that year, so I no longer needed a visa and EU funding/scholarship opportunities opened up to me. God provided and prepared the path using my personal inclinations and choices and a series of circumstances.

The gradual outworking of God’s will

In Saul and David’s story, God likewise continues to work out His plan providentially through circumstances and the needs and desires of the people involved. The revelation of God’s will to all concerned, however, is gradual. Although David has been anointed, it is not yet revealed to what purpose. Anointing could be commissioning to be a priest (Lev 8:30; though David was not from a priestly family), prophet (1 Kings 19:16) or king (e.g. 1 Sam 10:1), and the Spirit could be given to accomplish some special purpose (Exod 31:1-5). David may not know God’s plan for him, but He is already equipping him with His Spirit (1 Sam 16:3). In the OT, the Holy Spirit did not indwell people but was given for a time to enable the performing of a task. At the same time, Saul loses God’s Spirit (1 Sam 16:14). Although he is still nominally king and will be until he dies, the mantle of kingship has symbolically passed from him to David. Whether Saul senses his loss of God’s support or not, he certainly cannot see that the very person brought into his court to relieve his terror will be the man who will replace him (more on the question of the ‘evil spirit from the LORD’ below).

Coincidences and human inclinations

On the surface of it, David’s entry into court circles is through a series of coincidences. Saul’s mental-emotional state leads to the need to bring someone in to soothe him and it so happens that a servant knows of David’s musical abilities (1 Sam 16:15-17). However, he ‘sees’, i.e. recognises in David much more than a musician, aspects that will come into play later (being a warrior, discerning in speech and that the LORD is with him, v.17). Ironically, Saul can only see a shepherd boy (1 Sam 16:19) and, as no threat to him, he finds the young man likeable (1 Sam 16:21). David’s usefulness, abilities, and the king’s affection for him ensure his ongoing presence in court (1 Sam 16:22) and provide new opportunities so that he also becomes Saul’s armour bearer (v.21).

Faithfulness where God placed us

In all this, none of the protagonists may know fully how these circumstances will lead to the rise of David and the demise of Saul. God’s guidance and providence take us step-by-step using human participation and choices in a way that we are still responsible for our actions and yet God’s will is achieved. Given this understanding, it is important that we take hold of the tasks that are placed in front of us and show faithfulness as we serve God even when we do not know where God is guiding our steps. We trust in His wisdom and live by faith.

---

For interest – An evil spirit from the LORD (1 Sam 16:14)

The sending of ‘an evil spirit’ on Saul is a troubling statement. On the one hand, associating God with evil seems wrong and if Saul is acting under the influence of such a spirit (see later when he tries to kill David, 1 Sam 19:9-10), can then he be held responsible for his actions?

First, it should be noted that the Hebrew for ‘evil’  (raʿ) means ‘bad’ with a wide association from moral evil to something distressing and unwelcome without any moral connotations. It is, in fact, highly unlikely that ‘bad’ here should mean moral evil.

Secondly, and most importantly, the Old Testament tends to ascribe to God everything that happens in the world as the primary and ultimate cause, in order to underline His sovereignty. Ancient Israelites were concerned to stress that nothing happens without God’s involvement or will, though they also recognised human responsibility. Today, we would make the distinction between what God wills and what He allows.

In many instances, this distinction is not spelt out in the OT but it is taken as read. One example where God’s will is emphasised but human responsibility is also revealed is in 1 Kings 12:15. There, Solomon’s son, Rehoboam makes a foolish decision to increase the burden on the people even though the elders asked for relief (1 Kings 12:1-14). The arrogance of the young king leads to the splitting of Israel into two kingdoms. He is clearly responsible for what has happened, but the narrator also stresses that God’s purposes are thereby achieved (He told Solomon that He would tear much of the kingdom from his son’s hand because of Solomon’s idolatry, 1 Kings 11:11-13).

Applying these thoughts to the passage about Saul, the bad spirit on him may be an indication of his own inner turmoil and anguish when he knows the kingdom will be taken from him (1 Sam 15:26-28). He may have also felt the loss of God’s Spirit and the enabling that came from it and could have been terrified of what was in store for him when his rival was going to appear. God caused Saul’s distress in the sense that He rejected him from being king, but he was still responsible for his actions when under the cloud of his distress.

If you enjoyed this post, please share it with others.