Who is King-maker? Verses 1-13 reflects God’s choice of David; verses 14-23 reflects Saul’s choice of David. The writer thus emphasizes the priority of God’s initiative over human actions. God chooses David in secret, but when David enters Saul’s court David’s entrance becomes public. In verse 1, God chooses David "for myself" as king, while in vv. 14-23 Saul thinks he is only choosing a musician and armor bearer.

• King-making. The anointing of David reflects a pattern that has been established in his predecessor, Saul: the career of an anointed one begins with a prophet singling out the selected one, the possession of God’s Spirit (10:1, 9-10; 11:6 for Saul; 16:13 for David). Both men then make a public debut (10:17-27 and 16:14-23). Finally, they both perform a mighty deed of valor that validates them as individuals possessed of God’s Spirit (chaps. 11 and 17).

 
• Kid Brother. The Hebrew word, haqqaton, "the youngest" (nrsv); carries undertones of insignificance, of not counting for very much—certainly not a prime candidate for prestigious work. The family runt. His father’s condescending opinion of him (shared, presumably, by his brothers) is confirmed by the job to which he’s assigned—"keeping the sheep," not unlike the modern jobs of sacking groceries at the supermarket or baby-sitting for a neighbor.

 

Quote—The choice of David, the runt and the shepherd, to be the anointed . . . is surely intended to convey a sense of inclusion to all ordinary men and women, the plain folk, the undistinguished in the eyes of their neighbors, those lacking social status and peer recognition. Which is to say, the overwhelming majority of all who have lived on planet earth. Election into God’s purposes isn’t by popular vote. . . . God’s purposes isn’t based on proven ability or potential promise.

• Related to this theme of God’s surprising choices is our tendency like Samuel to confuse appearance for reality. When so many are fooled by appearances, it is comforting and encouraging to hear that God looks on the heart, sees past the preoccupation with image and glitz that characterizes our time. If the church is both to discern and to mediate God’s grace in the world, then it, to, must seek to look on the heart—to see as God sees.

Three lessons that could form the basic movements of a homily:

God’s solutions are often strange and simple, so be open.

God’s promotions are usually sudden and surprising, so be ready.

God’s selections are always sovereign and sure, so be sensitive.

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