Classical Art King David Longs for a Pure Heart
"one Samuel 16–31: King David's Telephone call to Lead State of israel," Old Attestation Pupil Manual Genesis-2 Samuel (1980), 276–84
(25-i) Introduction
Who's on the Lord's side? Who?
At present is the fourth dimension to show;
We inquire information technology fearlessly:
Who'south on the Lord's side? Who?
(Hymns, no. 260.)
David's actions showed that his answer to such a question would have been a hearty "I am!" Arriving at the battlefront at a time when the haughty behemothic Goliath had openly challenged Israel to send a human being to fight him, David boldly volunteered to accept Goliath's challenge. When accused of pride, the future king of Israel asked his oldest brother, "Is there not a cause?" (one Samuel 17:29).
Many young people of today are great joiners. They attach themselves to this or that arrangement or group because they wish to make the world a better place. They need a purpose for living, a reason to exist—they need a cause.
Young David, shepherd boy of Israel, had a cause. And this crusade was emphasized when Samuel, the Lord's prophet, all-powerful David to be a future king of Israel. Throughout his early on life, David stayed shut to the Lord. In all his military ventures, in the face of threats against his life, and despite numerous opportunities to slay Saul, David was true to his chosen cause. "And David behaved himself wisely in all his ways; and the Lord was with him" (1 Samuel 18:xiv).
And what of today? Have we a cause? Indeed nosotros have! We institute that cause when we gained our testimonies of the true gospel and of the value of citizenship in the kingdom of God.
"I declare with all my soul—in that location is a cause! It is a cause worth giving i's life for. It is the cause of righteousness. It is a cause that every youth in this Church should rally to as he declares war on Satan and his legions. As David said to Goliath, and so each youth should declare to Satan, 'Thousand comest to me with a sword, and with a spear, and with a shield; but I come up to thee in the proper name of the Lord of hosts, the God of the armies of Israel, whom k hast defied.' (1 Sam. 17:45.)" (Victor L. Brownish, "Is In that location Non a Cause?" Ensign, Nov. 1974, p. 104.)
There is a cause! That crusade is the Lord's!
Notes and Commentary on 1 Samuel 16–31
(25-two) ane Samuel 16:1–xiii
There verses contain the Lord's directions to His prophet in the selection of a new king. Annotation the Lord's special counsel in verse 7. Mortals tend to run across the outward appearance, but the Lord has the ability to expect to the very depths of men and things. The "horn of oil" was probably a ram'due south horn filled with olive oil and used to anoint those called of the Lord (v. 13; run across also v. i).
(25-3) 1 Samuel 16:14–23. Did the Lord Really Transport an Evil Spirit to Trouble Saul?
Evil spirits are not sent by God, nor does God give revelations through the evil spirits which sometimes problem men. He cast these evil spirits out of heaven long ago for their rebellion against Him. The Joseph Smith Translation corrects this passage to say, "An evil spirit which was not of the Lord troubled him" (JST, 1 Samuel 16:fourteen; emphasis added). Recorded here are the first effects of Saul's rejection of the Lord. More and more Saul failed to observe peace with himself until at last he became a miserable, guilt-ridden man.
(25-iv) 1 Samuel 17:1–iii. Where Is the Valley of Elah Located?
Descending from the loma country of Judah toward the Mediterranean Sea are numerous valleys or wadis. I of these is the Valley of Elah, in which David's battle with Goliath occurred near Azekah in the Shephelah or low-lying hills (run into 1 Samuel 17:1). The accompanying map shows the Valley of Elah almost directly westward and a little south of Jerusalem.
Mt. Carmel
Mt. Tabor
Mt. Gilboa
Mt. Nebo
Jezreel
Aphek
Shiloh
Kiriath–jearim
Ekron
Beth–shemesh
Ashdod
Ashkelon
Gaza
Gath
(25-five) 1 Samuel 17:4. "And In that location Went Out a Champion … Named Goliath"
"Our word champion comes from campus, the field; … 'Champion is he, properly, who fights in the field; i.e., in camps.' A man well skilled in artillery, strong, brave, and patriotic.
"Simply is this the meaning of the original … ish habbenayim, a middle man, the human between two; that is, equally here, the man who undertakes to settle the disputes between 2 armies or nations. And then our ancient champions settled disputes between contending parties by what was termed camp fight; hence the campio or champion." (Clarke, Bible Commentary, 2:261.)
Although it seems peculiar in this day of modern warfare, in ancient times it was non unusual for opposing armies, which were generally quite pocket-size, to select one representative from each side to fight a personal contest. The outcome of that contest adamant the winner of the battle. (Compare this verse with 2 Samuel 2:12–17, in which is recorded a similar choosing of representatives to battle for each side.
(25-6) 1 Samuel 17:4–11. How Big Was Goliath and How Heavy Was His Armor?
According to this passage, Goliath's acme was six cubits and a bridge. The about widely accepted stance of the length of a cubit is about eighteen inches or, roughly, the distance from the elbow to the tip of the extended middle finger. A span is said to be one-half the distance from the thumb to the cease of the little finger when the fingers are spread equally wide as possible. These measurements would make the acme of Goliath approximately nine anxiety, nine inches! It is non too surprising that the Philistines would have picked such a champion or that no man in State of israel wanted to be Saul's champion.
It is unusual that anyone today is over vii feet alpine, but it is usually believed there were men in ancient times whose superlative far exceeded seven feet. There are references in the scriptures to giants in the earlier periods of history: in the fourth dimension of Enoch (encounter Moses vii:15), in the days of Noah (see Moses 8:eighteen; Genesis six:four), and in the time of the Israelites (run into Numbers xiii:33; Deuteronomy 2:10–11; Joshua fifteen:8). Called Anakim (significant "long-necked" or "tall" in Hebrew) by the Israelites, this race of giants seems to have been near destroyed in the conquest of Canaan under Joshua (run across Joshua 11:21). In fact, it is recorded that none of the Anakim were left except in Gaza, Ashdod, and Gath (see Joshua eleven:22), which was Goliath'southward hometown (run into 1 Samuel 17:4).
Experts have estimated the weight of Goliath's armor to exist about 150 pounds (meet Clarke, Bible Commentary, ii:261). A weaver's beam is a stiff, thick piece of wood on which thread is strung in preparation for weaving. The weight of Goliath's spearhead has been estimated from twelve to twenty-six pounds, depending on which authority is consulted and what weight he selects for a shekel. (Run across the table on weights and measures in Maps and Charts.) A greave is a protective piece of armor that fits on the front of the leg and extends from only beneath the knee to the talocrural joint.
(25-7) 1 Samuel 17:12–twenty
These verses are a brief flashback that bring young David into the story once once again. Fifty-fifty though he was Saul'southward armor-bearer, young David, unlike the fighting men, was patently permitted to leave the battleground and return home from time to time.
(25-8) one Samuel 17:17
The ephah was a dry measure roughly equivalent to 3 fifths of a United states bushel, or about 22 liters. (Meet the table on weights and measures in Maps and Charts.)
(25-nine) one Samuel 17:20–51. "I Come to Thee in the Name of the Lord of Hosts"
The story of David and Goliath is so well known that some readers accept David's backbone for granted. But his courage was non born of cocky-confidence alone, although he did believe in his ain skills in boxing. As a immature shepherd, he had much practice at slinging stones. It was an effective way both to continue wolves and other vicious animals away from the sheep and to attract the attention of straying sheep and drive them back to pasture. As a outcome of his experience, David had confidence in his skills, just the true source of his courage was faith in the power of the living God. In fact, the contrast between David and the other Israelites was equally great in terms of faith as in courage. David was incensed that "this uncircumcised Philistine [i non of the covenant but of the world] … should defy the armies of the living God" (v. 26). There was no similar anger in the men of Israel, only a quaking fear because of Goliath'south size and force. And David's answer to Goliath's laugh of derision at the unprotected male child who came out to accept the challenge provides a classic report in organized religion as well as in courage. "Thou comest to me," he said to Goliath, "with a sword, and with a spear, and with a shield: but I come to thee in the proper name of the Lord of hosts. … This day will the Lord evangelize thee into mine hand, … that all the earth may know that there is a God in Israel. … for the battle is the Lord's, and he will give yous into our hands" (vv. 45–47).
(25-x) 1 Samuel 17:49. The Shepherd'southward Bag and Sling
Shepherds of David's fourth dimension carried a sling and a modest leather or woolen wallet or pocketbook in which nutrient or stones could be carried to the place where the sheep grazed. In the King James Version of the Bible, this purse is called a scrip. When Jesus sent His disciples forth without purse or scrip (see Luke 10:4), they went without a bag in which to keep coin or food. David used his shepherd's scrip to agree the stones he obtained from the brook.
Slings were made from various materials, the nearly common beingness leather. Hair, wool, animal sinews, or rushes were used to make the pouch that held the stones. The pouch had strings attached on each side and was whirled until a certain speed was reached. When 1 cord was released, the stone was hurled from the pouch toward its mark. Whatever variation from perfect roundness afflicted the accuracy of a stone. Compatible weight and size of the stones were also important. Aforetime, slingers, particularly shepherds with time on their easily, developed smashing accuracy and skill in slinging stones. When not in use, the slings were carried by shepherds around their foreheads or waists.
Slings were used adequately commonly in the ancient Near East. The Israelites, who did not oft utilise chariots in state of war, employed many trained slingers. The same was truthful of peoples from surrounding areas.
(25-xi) one Samuel 17:52–58
These verses might lead the reader to conclude that Saul, who had met David before, did not know who he was. Saul's inquiry of Abner about who David was but means, "Who is this lad of such skill and courage? Apparently, he does more than play the harp. Who is his male parent? From what kind of family did he come? Where did he get such backbone? Is this really the boy who has been with us all this time?"
(25-12) i Samuel 18
Once once again weaknesses in Saul'due south graphic symbol began to manifest themselves. He was jealous of David's newly won popularity (encounter vv. vi–eight, sixteen). Poesy 10 in the Joseph Smith Translation again makes it articulate that the evil spirit Saul possessed was not from God.
Saul tried two ways to do away with David (come across vv. 10–11; 21–25). But although Saul was jealous of David's growing popularity with the people, in that location was no indication nevertheless that he knew that David had been anointed to be his successor.
Although the people of Israel celebrated the prowess of David in warfare, the Lord after indicated that considering of his great wars, David was not immune to build the temple. The privilege was given to his son, Solomon (see 1 Chronicles 22:8).
(25-13) i Samuel nineteen:1–11
Jonathan, Saul's son, was i of the about noble men of ancient Israel. He could have seen David as a threat, equally Saul did, since the oldest son more often than not succeeded to the kingship. Merely instead, Jonathan assisted David, fifty-fifty helping him to escape from Saul. Truly Jonathan loved David "as his own soul" (ane Samuel 18:1).
(25-14) 1 Samuel 19:xiii. What Is a "Pillow of Goats' Hair" for a "Bolster"?
A bolster is a long pillow or cushion used to prop the head or back while a person sleeps. This eternalize was blimp with or fabricated from caprine animal's hair.
(25-15) one Samuel 19:18–24. Samuel and the School of the Prophets
Afterward David escaped from Saul through the help of his wife, Michal, Saul sent messengers to impale him. But David had sought refuge with Samuel in what scholars called "Schools of the Prophets" (Keil and Delitzsch, Commentary, 2:ii:199).These scholars showed that such prophets as Samuel, Elijah, and Elisha conducted special schools that were called hither "the company of the prophets" (v. 20). Elsewhere, the men who attended these schools were chosen "sons of the prophets" (1 Kings 20:35). This fact is of interest to Latter-day Saints considering Joseph Smith fix a similar schoolhouse in Kirtland, Ohio, to help teach priesthood holders their special duties.
When the messengers from Saul and finally Saul himself came, they came under the influence of the Spirit, and thus David's life was spared. The fact that the people said, "Is Saul as well among the prophets?" (v. 24) is explained this way:
Saul "threw off his purple robes or military clothes, retaining only his tunic; and continued so all that day and all that nighttime, uniting with the sons of the prophets in prayers, singing praises, and other religious exercises, which were unusual to kings and warriors; and this gave rising to the saying, Is Saul also among the prophets? By bringing both him and his men thus under a Divine influence, God prevented them from injuring the person of David." (Clarke, Bible Commentary, ii:274.)
This remarkable event has a parallel in latter-day Church history. During his mission to United kingdom, Elder Wilford Woodruff was delivered from the easily of government authorities through the influence of the Spirit.
"When I arose to speak at Brother Benbow's house, a man entered the door and informed me that he was a constable, and had been sent by the rector of the parish with a warrant to arrest me. I asked him, 'For what crime?' He said, 'For preaching to the people.' I told him that I, equally well as the rector, had a license for preaching the gospel to the people, and that if he would accept a chair I would expect upon him later coming together. He took my chair and sat beside me. For an hour and a quarter I preached the first principles of the everlasting gospel. The ability of God rested upon me, the spirit filled the firm, and the people were convinced. At the close of the meeting I opened the door for baptism, and seven offered themselves. Among the number were four preachers and the constable. The latter arose and said, 'Mr. Woodruff, I would like to be baptized.' I told him I would like to cognominate him. I went down into the pool and baptized the 7. We and so came together. I confirmed thirteen, administered the Sacrament, and we all rejoiced together.
"The constable went to the rector and told him that if he wanted Mr. Woodruff taken for preaching the gospel, he must become himself and serve the writ; for he had heard him preach the only true gospel sermon he had ever listened to in his life. The rector did not know what to make of it, so he sent two clerks of the Church of England as spies, to attend our meeting, and find out what we did preach. They both were pricked in their hearts, received the word of the Lord gladly, and were baptized and confirmed members of the Church building of Jesus Christ of Latter-day Saints. The rector became alarmed, and did non venture to send anybody else." (In Cowley, Wilford Woodruff, p. 118.)
(25-16) 1 Samuel 20
David needed to know Saul'due south disposition toward him earlier he could safely remain at court as Saul had ordered (see i Samuel 16:22; 18:two). A sacrifice and a feast at every new moon (see 5. 5; Numbers 10:10; 28:11) afforded Jonathan a perfect opportunity to inquire into the matter. Jonathan'due south brotherly love for David remained house, even in the face of his father's wrath.
(25-17) 1 Samuel 20:26
Saul'southward reference to David's possible uncleanness refers to the requirement in the Mosaic law that one exist ceremoniously cleansed, if needs be, before attention a holy feast. He assumed David was absent because he had not been able to meet the ceremonial requirements.
(25-eighteen) 1 Samuel xx:30. Why Did Saul Insult Jonathan's Mother?
In his anger Saul cursed his wife as being responsible for Jonathan'south rebellious disloyalty in being faithful to David rather than being true-blue to his ain father. Saul was falling deeper and deeper into evil and withdrawing further and further from the Spirit. Even his own children, kickoff Michal so Jonathan, supported David because they knew their father'due south hatred was unjustified.
(25-19) 1 Samuel xx:40
Anciently, artillery was any weapon that cast a projectile, in this instance, an pointer. Jonathan handed his servant his bow and arrows and told him to render to the city.
(25-20) 1 Samuel xx:41. What Does "David Exceeded" Hateful?
Both men were tearful at their parting, but David'south distress exceeded that of Jonathan. Saul had taken David's wife Michal and given her to another (see 1 Samuel 25:44), and David was now banished from access to the tabernacle and the rituals of sacrifice considering he was forced to hide from Saul. He had to alive among the Philistines and send his parents to alive among the Moabites for protection (see 1 Samuel 22:3–4). Thus, "David's distress must, in the nature of things, be the greatest. Besides his friend Jonathan, whom he was now about to lose for ever, he lost his wife, relatives, state; and, what was most afflictive, the altars of his God, and the ordinances of religion." (Clarke, Bible Commentary, ii:277.)
(25-21) i Samuel 21–24
These capacity recount the flight of David from King Saul. The map given hither shows the locations to which David went seeking safety.
Mt. Carmel
Mt. Tabor
Mt. Gilboa
Mt. Nebo
Gibeah
Nob
Jerusalem
Adullam
Keilah
Ziph
Gath
Ziklag
Maon
Moab
Carmel
En Gedi
(25-22) 1 Samuel 21:1–5
David's partaking of the shewbread, which was reserved only for the priests (see Reading xiii-7), was technically a violation of the Mosaic police force. Jesus, nonetheless, used this incident to bear witness that in times of dire necessity a breach of the ritual constabulary was non a sin (see Matthew 12:1–8). Equally Paul said, "the letter killeth, but the spirit giveth life" (two Corinthians 3:6).
Possible site of the cave of Adullam where David hid from Saul
(25-23) 1 Samuel 22:1–2
The constant desertion from Saul to David eventually reached such proportions that David's army became "a groovy host, like the host of God," or Saul's army (1 Chronicles 12:22; see as well 12:1–seven, xvi–21).
(25-24) ane Samuel 22:three–4
Although the king of Moab was no item friend to Israel, his principal hatred was of Saul. Thus, the Moabite king gave refuge to David's parents. David'due south system for the safety of his parents was only a precautionary step in case Saul decided to punish them or torture them into revealing their son's whereabouts.
(25-25) 1 Samuel 22:5–xix
Again Saul evidenced weakness, his greatest to appointment. He murdered innocent persons who knew zippo of his problems with David.
(25-26) 1 Samuel 24:10. "I Will Not Put Forth Mine Hand against … the Lord'due south Anointed"
This affiliate exhibits an aspect of David's graphic symbol that is much to be admired. Although all-powerful by God'due south prophet to exist rex of Israel, and although Saul constantly sought his life, this called servant of the Lord still would not lift his hand against Saul and so long every bit Saul lived (meet vv. 5–6). David understood an important priesthood principle, that is, that one has loyalty to those called by the Lord to preside even when they may not part perfectly in their calling. Saul was failing miserably, only David knew that it was the Lord's responsibility to remove Saul, non his.
(25-27) ane Samuel 25:22
The phrase used past David when he threatened the destruction of Nabal is shocking to modern readers. Today the word is used merely in profanity, but such was not the case when the King James Version was translated. The phrase was a Hebrew idiom used several times in the Bible that meant "every male" (Keil and Delitzsch, Commentary, 2:2:242). Thus, David threatened non only to kill Nabal himself merely also to destroy completely all that was his. The aforementioned idea occurs in mod revelation merely without the offensive expression (come across D&C 121:15).
(25-28) ane Samuel 25:29
Abigail used beautiful images here, one having to do with a bundle and the other with a sling. Abigail was simply maxim that David'south life, bound upwardly as it was with God, was precious and would be spared, while the lives of his enemies would be flung from David and from God as a rock is flung from a sling.
(25-29) ane Samuel 25:37. "His Heart Died within Him and Became as Stone"
This statement was a fashion of proverb that Nabal was terrified to think of what he had narrowly escaped only because David heeded his wife'southward plea. He may take suffered a stroke or heart attack because of the shock.
(25-thirty) 1 Samuel 25:42–44
David married two women near this time, Saul having given Michal, David'south first married woman, to another human being (see v. 4). Although Abigail is mentioned hither before Ahinoam, the latter was the mother of David's oldest son, Amnon, and is ever listed showtime when his wives are named (see Clarke, Bible Commentary, ii:291).
(25-31) 1 Samuel 26
This affiliate details David's 2d refusal to kill King Saul, although it would take been a elementary thing to exercise. As proof, David took the male monarch's spear and bottle of water, carried them to the other side of the ravine, and then chided Abner, the king's captain, for his failure to protect the king. Over again the grapheme of David shone forth. When David said, "The Lord render to every man his righteousness and his faithfulness" (v. 23), he was request the Lord to judge his works equally compared to Saul'due south works.
"There is a vast deal of dignity in this speech of David, arising from a consciousness of his own innocence. He neither begs his life from Saul, nor offers 1 argument to prevail upon him to desist from his felonious attempts, only refers the whole matter to God, every bit the gauge and vindicator of oppressed innocence. Saul himself is speechless, except in the simple acknowledgment of his sin; and in the behalf of their king not one of his officers has i discussion to say! It is strange that none of them offered now to hurt the person of David; but they saw that he was most evidently under the guardian care of God, and that their master was apparently abased by him. Saul invites David to return, but David knew the uncertainty of Saul's grapheme too well to trust himself in the power of this infatuated male monarch. How foolish are the counsels of men against God! When he undertakes to relieve, who tin can destroy? And who can deliver out of his hands?" (Clarke, Bible Commentary, 2:294.)
From this time on Saul stopped hunting David to seek his life (see ane Samuel 27:4).
(25-32) 1 Samuel 27:10
"Whither have ye made a route today" is another way of saying "Where have you been today?" It seems likely that David had been out amongst the enemies of Israel (see v. 8) and had taken spoils from them to support his ground forces who were with him at Ziklag. Although many commentators condemn this action by David, information technology should be noted that he was fulfilling God's commandment given to Moses and Joshua to utterly destroy the Canaanites when Israel offset came to the promised country (see Reading nineteen-15 for the reasons this destruction was required by the Lord).
(25-33) 1 Samuel 28:three–14. Why Did Saul Apply a Familiar Spirit?
Mention has been fabricated before of what it meant in aboriginal Israel to have a familiar spirit (see Reading 16-v). Saul, now devoid of spiritual sensitivity considering of his wickedness and unable to get an answer from the Lord "neither past dreams, nor by Urim, nor by prophets" (five. 6), sought out a medium, a witch, one who claimed to exist able to communicate with those in the world of spirits. It was the act of a desperate human being.
"Those religionists who endeavor and frequently attain communion (as they suppose) with departed spirits are called spiritualists. Their doctrine and belief that mediums and other mortals can really concur intercourse with the spirits of the dead is called spiritualism. Such communion, if and when it occurs, is manifest by means of concrete phenomena, such as and so-called spirit-rappings, or during abnormal mental states, such as in trances. These communions are commonly bundled and shown forth through the instrumentality of mediums. …
"… No matter how sincerely mediums may be deceived into thinking they are post-obit a divinely approved pattern, they are in fact turning to an evil source 'for the living to hear from the expressionless.' Those who are truly spiritually inclined know this by personal revelation from the true Spirit; farther, the information revealed from spirits through mediums is not co-ordinate to 'the police force and to the testimony.'
"… In ancient Israel, spiritualistic practices were punishable past death. 'A man also or adult female that hath a familiar spirit, or that is a wizard, shall surely be put to death.' (Lev. 20:27; Ex. 22:18.)" (McConkie, Mormon Doctrine, pp. 759–60.)
(25-34) 1 Samuel 28:15–xx. Can One Possessed of an Evil Spirit Hogtie a Dead Prophet to Speak?
"The Witch of Endor, … instead of being a prophetess of the Lord, was a woman who expert necromancy; that is, advice or pretended communication with the spirits of the dead; simply she was led by a familiar spirit. In other words, she was a spiritual medium, similar to those modernistic professors of the art, who claim to be under the command of some departed notable, and through him or her to be able to communicate with the dead. It should exist observed that in the seance with the rex of Israel, Saul did not see Samuel or anybody but the medium or witch. She alleged that she saw an onetime human coming up and that he was covered with a mantle. Information technology was she who told Saul what Samuel was purported to have said. Saul 'perceived that it was Samuel' through what the witch stated to him. The conversation that ensued betwixt Samuel and Saul was conducted through the medium. All of this could have taken placed entirely without the presence of the prophet Samuel. The woman, under the influence of her familiar spirit, could take given to Saul the message supposed to have come from Samuel, in the same style that messages from the dead are pretended to exist given to the living by spiritual mediums of the latter days, who, every bit in the instance under consideration, perform their work at dark or nether cover of darkness.
"It is beyond rational belief that such persons could at any period in ancient or modernistic times, invoke the spirits of departed servants or handmaidens of the Lord. They are not at the beck and call of witches, wizards, diviners, or necromancers. Pitiable indeed would be the condition of spirits in paradise if they were under any such control. They would non be at remainder, nor be able to enjoy that freedom from the troubles and labors of earthly life which is essential to their happiness, but be in a status of bondage, subject to the will and whims of persons who know not God and whose lives and aims are of the earth, bawdy." (Smith, Answers to Gospel Questions, 4:107–8.)
(25-35) 1 Samuel 28:xvi–20. Can Familiar Spirits Prophesy the Time to come?
"It has been suggested that in this instance the Lord sent Samuel in the spirit to communicate with Saul, that he might know of his impending doom; but this view does not seem to harmonize with the statements of the instance, made in the scripture which gives the particulars. If the Lord desired to impart this information to Saul, why did he not respond when Saul enquired of him through the legitimate channels of divine communication? Saul had tried them all and failed to obtain an reply. Why should the Lord ignore the means he himself established, and send Samuel, a prophet, to reveal himself to Saul through a forbidden source? Why should he use one who had a familiar spirit for this purpose, a medium which he had positively condemned past his own law?
"'But,' it is argued, 'the prediction uttered past the spirit which was manifested on that occasion was literally fulfilled. State of israel was delivered into the hand of the Philistines, and Saul and his iii sons and his armor bearer and the men of his staff were all slain. Information technology was therefore a true prophecy.' Admitting that as perfectly correct, the position taken in this article is non in the least weakened. If the witches, wizards, necromancers and familiar spirits, placed under the ban of the law, did not sometimes foretell the truth there would have been no need to warn the people against consulting them. If the devil never told the truth he would not be able to deceive mankind past his falsehoods. The powers of darkness would never prevail without the use of some light. A little truth mixed with plausible fault is one of the means by which they pb flesh astray. In that location is nothing, and so, in the history of the interview between Saul and the adult female of Endor which, rationally or doctrinally, establishes the opinion that she was a prophetess of the Lord or that Samuel really appeared on that occasion." (Smith, Answers to Gospel Questions, 4:108–ix.)
(25-36) 1 Samuel 30:7–viii
David'south employ of the ephod here almost certainly involved the use of the Urim and Thummim. The breastplate of the loftier priest, which held the Urim and Thummim, was attached to the ephod (see Exodus 28:26–30; Reading 13-13). Thus, David asked the high priest to ask of the Lord through the Urim and Thummim, and he got an firsthand answer (see 1 Samuel 30:8).
(25-37) 1 Samuel 31:10. Who Is Ashtoreth?
See Enrichment Section F, "Idolatry: Aboriginal and Modern," peculiarly Reading F-7.
Points to Ponder
(25-38) The section of the Old Testament containing the story of Samuel, David, Jonathan, and Saul is so full of mod-day applications, so replete with lessons that span all time, that information technology is not surprising that modern prophets take returned to it again and once more as they speak to Israel today. The following excerpts should be read and pondered carefully as you look for lessons in your own life. You may wish to note things in your journal that are of item worth to you.
(25-39) What Can We Learn from Samuel's Choice of David Every bit State of israel'south Future Male monarch?
"By referring to Samuel's feel while choosing a king, nosotros may get a ameliorate agreement of the fact that man is not qualified to approximate. The Lord had rejected Saul as king of State of israel and instructed the prophet Samuel to choose a new king. He told him to become to the house of Jesse, who had viii sons, and that while there the anointed 1 would pass earlier him and Samuel would know who was to exist chosen. When the first son, Eliab, came earlier him, Samuel thought he was the chosen ane, but the Lord refused him and and then gave the prophet Samuel the key as to how to gauge:
"'Await not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for human looketh on the outward appearance, but the Lord looketh on the middle.' (1 Sam. sixteen:seven.)
"Each of the seven sons and so passed before Samuel and was rejected. Then David, the youngest, was sent for and was approved by the Lord.
"The reason, therefore, that we cannot judge is obvious. We cannot run into what is in the middle. We do not know motives, although nosotros impute motives to every activeness we see. They may exist pure while we think they are improper.
"It is not possible to judge another fairly unless you know his desires, his faith, and his goals. Because of a dissimilar surroundings, diff opportunity, and many other things, people are not in the aforementioned position. 1 may first at the tiptop and the other at the bottom, and they may encounter as they are going in contrary directions. … How can we, with all our weaknesses and frailties, dare to arrogate to ourselves the position of a estimate? At best, homo can judge only what he sees; he cannot judge the heart or the intention, or begin to judge the potential of his neighbor." (Northward. Eldon Tanner, "Judge Non That Ye Exist Not Judged," Ensign, July 1972, p. 35.)
(25-40) What Must We Do to Conquer Our Own Goliaths?
"Remember that every David has a Goliath to defeat, and every Goliath can be defeated. He may not be a bully who fights with fists or sword or gun. He may not fifty-fifty be mankind and blood. He may not exist nine feet alpine; he may not exist armor-protected, but every boy has his Goliaths. And every boy has his sling, and every boy has access to the brook with its smoothen stones.
"You will meet Goliaths who threaten y'all. Whether your Goliath is a boondocks keen or is the temptation to steal or to destroy or the temptation to rob or the desire to curse and swear; if your Goliath is the want to wantonly destroy or the temptation to lust and to sin, or the urge to avert activity, whatever is your Goliath, he can be slain. But remember, to be the victor, one must follow the path that David followed:
"'David behaved himself wisely in all his ways; and the Lord was with him.' (1 Sam. 18:14.)" (Spencer W. Kimball, "The Davids and the Goliaths," Ensign, Nov. 1974, p. 82.)
(25-41) Armed with Faith in God, Our Cause Cannot Be Hindered
The wise person arms himself as David did, not with sling or stone, necessarily, but with faith. While David was trained in stone slinging, his confidence lay in the Lord of Hosts, the God of the armies whom Goliath defied. But so, we also must arm ourselves for our battles.
"I am suggesting that each individual put on the whole armor of God. He will then become an example to others, and many will follow in his footsteps. Every bit each individual does this, he helps class the army that will win the great victory and ultimately prepare the earth for the 2nd coming of the Savior.
"In putting on the whole armor of God, nosotros must become acquainted with the Savior. At xiv Joseph Smith, in his quest for knowledge and wisdom, sought the Lord in prayer. God the Begetter and his Son Jesus Christ appeared to him in a vision. He saw two personages, one maxim of the other, 'This is My Beloved Son. Hear Him!' [Joseph Smith—History ane:17.] This was the showtime of the restoration of the gospel of Jesus Christ to the world. If we have faith, nosotros can prepare ourselves through prayer and study and proceeds the same balls Joseph Smith had that God lives and that he and his Son are carve up personages. Jesus of Nazareth so will become the center of our lives. With this assurance, our cause cannot be hindered. Without it, we have no cause." (Victor L. Brown, "Is There Not a Cause?" Ensign, Nov. 1974, p. 104.)
(25-42) We Honor the Cause, Non the Unworthy Members Who Espouse It
"At present if a man is non the anointed of the Lord we may accept a beau feeling for him, that feeling which human nature teaches, only when a homo is the all-powerful of the Lord, nosotros feel like David did with Saul. David would not lift his manus against Saul, because, said he, he is the all-powerful of the Lord, but how could they motility mitt in hand and be one, when they were of a unlike spirit? At that place was an opposite spirit in Saul, merely yet David would not put forth his hand and slay him, although he had him in his power; he had a respect for him because he was the Lord'southward anointed. A man may move on the same automobile or in the same kingdom, and yet be of a different spirit from another man, and he may laissez passer quietly forth for a time, because he is the Lord's all-powerful, but nevertheless he will not exert himself for the carrying out of the principles of the kingdom, he lies dormant all the fourth dimension. How can he who is filled with the principles of righteousness and with the love of Jesus love that man? He cannot exercise it as he desires. We have got to exist inspired by the same Spirit and by the same kind of knowledge, in lodge that we may love one another and be of one eye and one heed." (Lorenzo Snow, in Journal of Discourses, 4:156.)
Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/1-samuel-16-31-king-davids-call-to-lead-israel?lang=eng