Text -- 1 Samuel 18:21 (NET)

18:21 Saul said, “I will give her to him so that she may become a snare to him and the hand of the Philistines may be against him.” So Saul said to David, “Today is the second time for you to become my son-in-law.”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 1Sa 18:21

That she may be a snare to him - Saul had already determined the condition on which he would give his daughter to David; viz., that he should slay one hundred Philistines: this he supposed he would undertake for the love of Michal, and that he must necessarily perish in the attempt; and thus Michal would become a snare to him.

TSK: 1Sa 18:21

a snare : Exo 10:7; Psa 7:14-16, Psa 38:12; Pro 26:24-26, Pro 29:5; Jer 5:26, Jer 9:8

the hand : 1Sa 18:17, 1Sa 19:11, 1Sa 19:12

this day : 1Sa 18:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 18:21

In the one of the twain - Some prefer "the second time"Job 33:14. The first contract had been broken by giving Merab to Adriel.

Poole: 1Sa 18:21

This day i.e. suddenly, within a time which probably Saul prefixed.

In the one of the twain: whereas I have only two daughters, and thou wast disappointed of thy expectation in the one by an unexpected accident, thou shalt certainly have the other, which is the same thing. Heb. in the twain . Thus the cities of Gilead is put for one of them, Jud 12:7 ; and the sides of the ship for one of the sides, Jon 1:5 . Or he saith in the twain , or in both, because he was in effect betrothed to the one, and should be married to the other, and so was I his son-in-law upon a double account.

Haydock: 1Sa 18:21

Days. Hebrew, "In two thou shalt," &c. (Calmet) ---

Protestants, "in the one of the twain," Merob or Michol. (Haydock) ---

Saul had deceived him with respect to the first; but he promises that he shall have "the second," (Calmet) or two motives induced the king to make him this offer, the victory over Goliath, and the slaughter of 100 Philistines. (Menochius; Tirinus) ---

The Septuagint omit this sentence, and read, "And the hand of the Philistines was upon Saul, and Saul commended," &c.

Gill: 1Sa 18:21

And Saul said, I will give him her, that she may be a snare to him,.... The cause and occasion of his fall and ruin, by means of what he should propose to him as the condition of marriage; but instead of proving a snare to him, as he hoped, she was the means of his deliverance, when Saul sent messengers to slay him, 1Sa 19:11,

and that the hand of the Philistines may be against him; provoked by what he should put him upon doing to them. The scheme he had in his head after appears, and what he now said was not openly said before his servants and courtiers, whom he did not trust with his secrets, but this he said within himself, conceived and contrived it in his own mind:

wherefore Saul said to David; who was as yet at court, or whom he sent for on this occasion:

thou shalt this day be my son in law in the one of the twain; by marrying one of his two daughters; signifying, that he would not defer the marriage, or put it off to a longer time, as he had done before, but that he should be married immediately to one or other of his daughters; and seeing he could not have the eldest, she being disposed of, he should have the youngest, and so be equally his son-in-law. If we read the words without the supplement, "shalt be my son-in-law in the two", or in both, the sense is, that he should have them both; and so the Jews say ^w, that he married them both, first Merab, and after her death Michal; or that he should be his son-in-law on two accounts, one by betrothing Merab, though he was not married to her, and the other by being married to Michal, so that he would be doubly his son in law; but the sense, according to the supplement, is best.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 18:21

¹ tc The final sentence of v. 21 is absent in most LXX mss.

Geneva Bible: 1Sa 18:21

And Saul said, I will give him her, that she may be a ^{( i )} snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in [the one of] the twain.

^{( i )} So his hypocrisy appears, for under pretence of favour he sought his destruction.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 18:1-30

1 Jonathan loves David.

5 Saul envies his praise;

10 seeks to kill him in his fury;

12 fears him for his good success;

17 offers him his daughters for a snare.

23 David persuaded to be the king's son-in-law, gives two hundred foreskins of the Philistines for Michal's dowry.

28 Saul's hatred and David's glory increase.

MHCC: 1Sa 18:12-30

For a long time David was kept in continual apprehension of falling by the hand of Saul, yet he persevered in meek and respectful behaviour towards his persecutor. How uncommon is such prudence and discretion, especially under insults and provocations! Let us inquire if we imitate this part of the exemplary character before us. Are we behaving wisely in all our ways? Is there no sinful omission, no rashness of spirit, nothing wrong in our conduct? Opposition and perverseness in others, will not excuse wrong tempers in us, but should increase our care, and attention to the duties of our station. Consider Him that endured contradiction of sinners against himself, lest ye be weary and faint in your minds, Heb 12:3. If David magnified the honour of being son-in-law to king Saul, how should we magnify the honour of being sons to the King of kings!

Matthew Henry: 1Sa 18:12-30

Saul had now, in effect, proclaimed war with David. He began in open hostility when he threw the javelin at him. Now we are here told how his enmity proceeded, and how David received the attacks of it.

I. See how Saul expressed his malice against David. 1. He was afraid of him, 1Sa 18:12. Perhaps he pretended to be afraid that David would do himself mischief, to force his way to the crown. Those that design ill against others are commonly willing to have it thought that others design ill against them. But David's withdrawal (1Sa 18:11) was a plain evidence that he was far from such a thought. However, he really stood in awe of him, as Herod feared John, Mar 6:20. Saul was sensible that he had lost the favourable presence of God himself, and that David had it, and for this reason he feared him. Note, Those are truly great and to be reverenced that have God with them. The more wisely David behaved himself the more Saul feared him, 1Sa 18:15, and again 1Sa 18:29. Men think the way to be feared is to hector and threaten, which makes them feared by fools only, but despised by the wise and good; whereas the way to be both feared and loved, feared by those to whom we would wish to be a terror and loved by those to whom we would wish to be a delight, is to behave ourselves wisely. Wisdom makes the face to shine and commands respect. 2. He removed him from court, and gave him a regiment in the country, 1Sa 18:13. He made him captain over 1000, that he might be from under his eye, because he hated the sight of him; and that he might not secure the interest of the courtiers. Yet herein he did impolitely; for it gave David an opportunity of ingratiating himself with the people, who therefore loved him (1Sa 18:16) because he went out and came in before them, that is, he presided in the business of his country, civil as well as military, and have universal satisfaction. 3. He stirred him up to take all occasions of quarrelling with the Philistines and engaging them (1Sa 18:17), insinuating to him that hereby he would do good service to his prince ( be thou valiant for me ), and good service to his God ( fight the Lord's battles ), and a kindness to himself too, for hereby he would qualify himself for the honour he designed him, which was to marry his eldest daughter to him. This he had merited by killing Goliath, for it was promised by proclamation to him that should do that exploit (1Sa 17:25); but David was so modest as not to demand it, and now, when Saul proposed it, it was with design of mischief to him, to make him venture upon hazardous attempts, saying in his heart, Let the hand of the Philistines be upon him, hoping that he would some time or other be the death of him; yet how could he expect this when he saw that God was with him? 4. He did what he could to provoke him to discontent and mutiny, by breaking his promise with him, and giving his daughter to another when the time came that she should have been given to him, 1Sa 18:19. This was as great an affront as he could possibly put upon him, and touched him both in his honour and in his love. He therefore thought David's resentment of it would break out in some indecency or other, in word or deed, which might give him an advantage against him to take him off by the course of law. Thus evil men seek mischief. 5. When he was disappointed in his, he proffered him his other daughter (who it seems had a secret kindness for David, 1Sa 18:20), but with this design, that she might be a snare to him, 1Sa 18:21. (1.) Perhaps he hoped that she would, even after her marriage to David, take part with her father against her husband, and give him an opportunity of doing David an unkindness. However, (2.) The conditions of the marriage, he hoped, would be his destruction; for (so zealous will Saul seem against the Philistines) the conditions of the marriage must be that he killed 100 Philistines, and, as proofs that those he had slain were uncircumcised, he must bring in their foreskins cut off; this would be a just reproach upon the Philistines, who hated circumcision as it was an ordinance of God; and perhaps David, in doing this, would the more exasperate them against him, and make them seek to be revenged on him, which was the thing that Saul desired and designed, much more than to be avenged on the Philistines: For Saul thought to make David fall by the Philistines, 1Sa 18:25. See here, [1.] What cheats bad men put upon themselves. Saul's conscience would not suffer him, except when the evil spirit was actually upon him, to aim at David's life himself, for even he could not but conceive a horror at the thought of murdering such an innocent and excellent person; but he thought that to expose him designedly to the Philistines had nothing bad in it ( Let not my hand be upon him, but the hand of the Philistines ), whereas that malicious design against him was as truly murder before God as if he had slain him with his own hands. [2.] What cheats they put upon the world. Saul pretended extraordinary kindness for David even when he aimed at his ruin, and was actually plotting it: Thou shalt be my son-in-law, says he (1Sa 18:21), notwithstanding he hated him implacably. Perhaps David refers to this when (Psa 55:21) he speaks of his enemy as one whose words were smoother than butter, but war was in his heart. It is probable that Saul's employing his servants to persuade David to enter into a treaty of a match with his daughter Michal (1Sa 18:22) arose from an apprehension that either his having cheated him about his elder daughter (1Sa 18:19) or the hardness of the terms he intended now to propose would make him decline it.

II. See how David conducted himself when the tide of Saul's displeasure ran thus high against him.

1. He behaved himself wisely in all his ways. He perceived Saul's jealousy of him, which made him very cautious and circumspect in every thing he said and did, and careful to give no offence. He did not complain of hard measure more make himself the head of a party, but managed all the affairs he was entrusted with as one that made it his business to do real service to his king and country, looking upon that to be the end of his preferment. And then the Lord was with him to give him success in all his undertakings. Though he procured Saul's ill-will by it, yet he obtained God's favour. Compare this with Psa 101:2, where it is David's promise, I will behave myself wisely; and that promise he here performed; and it is his prayer, O, when wilt thou come unto me? And that prayer God here answered: The Lord was with him. However blind fortune may seem to favour fools, God will own and bless those that behave themselves wisely.

2. When it was proposed to him to be son-in-law to the king he once and again received the proposal with all possible modesty and humility. When Saul proposed his elder daughter to him (1Sa 18:18) he said, Who am I, and what is my life? When the courtier proposed the younger, he took no notice of the affront Saul had put upon him in disposing of the elder from him, but continued in the same mind (1Sa 18:23): Seemeth it a light thing to you to be a king's son-in-law, seeing that I am a poor man and lightly esteemed? He knew Michal loved him, and yet did not offer to improve his interest in her affections for the gaining of her without her father's consent, but waited till it was proposed to him. And then see, (1.) How highly he speaks of the honour offered him: To be son-in-law to the king. Though his king was but an upstart, in his original as mean as himself, in his management no better than he should be, yet, being a crowned head, he speaks of him and the royal family with all due respect. Note, Religion is so far from teaching us to be rude and unmannerly that it does not allow us to be so. We must render honour to whom honour is due. (2.) How humbly he speaks of himself: Who am I? This did not proceed from a mean, abject, sneaking spirit, for when there was occasion he made it appear that he had as high a sense of honour as most men; nor was it from his jealousy of Saul (though he had reason enough to fear a snake under the green grass), but from him true and deep humility: Who am I, a poor man, and lightly esteemed? David had as much reason as any man to value himself. He was of an ancient and honourable family of Judah, a comely person, a great statesman and soldier; his achievements were great, for he had won Goliath's head and Michal's heart. He knew himself destined by the divine counsels to the throne of Israel, and yet, Whom am I, and what is my life? Note, It well becomes us, however God has advanced us, always to have low thoughts of ourselves. He that humbleth himself shall be exalted. And, if David thus magnified the honour of being son-in-law to the king, how should we magnify the honour of being sons (not in law, but in gospel) to the King of kings! Behold what manner of love the Father has bestowed upon us! Who are we that we should be thus dignified?

3. When the slaying of 100 Philistines was made the condition of David's marrying Saul's daughter he readily closed with it (1Sa 18:26): It pleased David well to be the king's son-in-law upon those terms; and, before the time given him for the action had expired, he doubled the demand, and slew 200, 1Sa 18:27. He would not seem to suspect that Saul designed his hurt by it (though he had reason enough), but would rather act as if Saul had meant to consult his honour, and therefore cheerfully undertook it, as became a brave soldier and a true lover, though we may suppose it uneasy to Michal. David hereby discovered likewise, (1.) A great confidence in the divine protection. He knew God was with him, and therefore, whatever Saul hoped, David did not fear falling by the Philistines, though he must needs expose himself much by such an undertaking as this. (2.) A great zeal for the good of his country, which he would not decline any occasion of doing service to, though with the hazard of his life. (3.) A right notion of honour, which consists not so much in being preferred as in deserving to be so. David was then pleased with the thoughts of being the king's son-in-law when he found the honour set at this high price, being more solicitous how to merit it than how to obtain it; nor could he wear it with satisfaction till he had won it.

4. Even after he was married he continued his good services to Israel. When the princes of the Philistines began to move towards another war David was ready to oppose them, and behaved himself more wisely than all the servants of Saul, 1Sa 18:30. The law dispensed with men from going to war the first year after they were married (Deu 24:5), but David loved his country too well to make use of that dispensation. Many that have shown themselves forward to serve the public when they have been in pursuit of preferment have declined it when they have gained their point; but David acted from more generous principles.

III. Observe how God brought good to David out of Saul's project against him. 1. Saul gave him his daughter to be a snare to him, but in this respect that marriage was a kindness to him, that his being Saul's son-in-law made his succeeding him much the less invidious, especially when so many of his sons were slain with him, 1Sa 31:2. 2. Saul thought, by putting him upon dangerous services, to have him taken off, but that very thing confirmed his interest in the people; for the more he did against the Philistines the better they loved him, so that his name was much set by (1Sa 18:30), which would make his coming to the crown the more easy. Thus God makes even the wrath of man to praise him and serves his designs of kindness to his own people by it.

Keil-Delitzsch: 1Sa 18:17-30

Craftiness of Saul in the betrothal of his daughters to David . - 1Sa 18:17. AsSaul had promised to give his daughter for a wife to the conqueror ofGoliath (1Sa 17:25), he felt obliged, by the growing love and attachmentof the people to David, to fulfil this promise, and told him that he wasready to do so, with the hope of finding in this some means of destroyingDavid. He therefore offered him his elder daughter Merab with words thatsounded friendly and kind: "Only be a brave man to me, and wage the warsof the Lord." He called the wars with the Philistines "wars of Jehovah," i.e., wars for the maintenance and defence of the kingdom of God, toconceal his own cunning design, and make David feel all the more sure thatthe king's heart was only set upon the welfare of the kingdom of God. Whoever waged the wars of the Lord might also hope for the help of theLord. But Saul had intentions of a very different kind. He thought ("said," sc., to himself), "My hand shall not be upon him, but let the hand of thePhilistines be upon him;" i.e., I will not put him to death; the Philistinesmay do that. When Saul's reason had returned, he shrank from layinghands upon David again, as he had done before in a fit of madness. Hetherefore hoped to destroy him through the medium of the Philistines.

1Sa 18:18

But David replied with true humility, without suspecting thecraftiness of Saul: " Who am I, and what is my condition in life, my father'sfamily in Israel, that I should become son-in-law to the king? " חיּי מי is a difficult expression, and has been translated indifferent ways, as the meaning which suggests itself first (viz., " what ismy life ") is neither reconcilable with the מי (the interrogativepersonal pronoun), nor suitable to the context. Gesenius ( Thes . p. 471)and Böttcher give the meaning " people "for חיּים , and Ewald ( Gramm . §179, b .) the meaning "family." But neither of these meanings canbe established. חיּים seems evidently to signify the condition inlife, the relation in which a person stands to others, and מי is tobe explained on the ground that David referred to the persons who formedthe class to which he belonged. " My father's family "includes all hisrelations. David's meaning was, that neither on personal grounds, nor onaccount of his social standing, nor because of his lineage, could he make theslightest pretension to the honour of becoming the son-in-law of the king.

1Sa 18:19

But Saul did not keep his promise. When the time arrived for itsfulfilment, he gave his daughter to Adriel the Meholathite , a man of whomnothing further is known.

(Note: 1Sa 18:17-19 are omitted from the Septuagint version; but theyare so, no doubt, only because Saul's first promise was without resultso far as David was concerned.)

1Sa 18:20-21

Michal is married to David . - The pretext under which Saulbroke his promise is not given, but it appears to have been, at any rate inpart, that Merab had no love to David. This may be inferred from 1Sa 18:17,1Sa 18:18, compared with 1Sa 18:20. Michal, the younger daughter of Saul, lovedDavid . When Saul was told this, the thing was quite right in his eyes. Hesaid, " I will give her to him, that she may become a snare to him, and thehand of the Philistines may come upon him "(sc., if he tries to get the pricewhich I shall require a dowry; cf. 1Sa 18:25). He therefore said to David, " In asecond way ( בּשׁתּים , as in Job 33:14) shalt thou become myson-in-law ."Saul said this casually to David; but he made no reply,because he had found out the fickleness of Saul, and therefore put nofurther trust in his words.

1Sa 18:22

Saul therefore employed his courtiers to persuade David toaccept his offer. In this way we may reconcile in a very simple manner theapparent discrepancy, that Saul is said to have offered his daughter toDavid himself, and yet he commissioned his servants to talk to Davidprivately of the king's willingness to give him his daughter. The omissionof 1Sa 18:21 in the Septuagint is to be explained partly from the fact that בּשׁתּים points back to 1Sa 18:17-19, which are wanting in thisversion, and partly also in all probability from the idea entertained by thetranslators that the statement itself is at variance with 1Sa 18:22. Thecourtiers were to talk to David בּלּט , "in private," i.e., as thoughthey were doing it behind the king's back.

1Sa 18:23

David replied to the courtiers, "Does it seem to you a little thingto become son-in-law to the king, seeing that I am a poor and humbleman?"" Poor," i.e., utterly unable to offer anything like a suitable dowry tothe king. This reply was given by David in perfect sincerity, since hecould not possibly suppose that the king would give him his daughterwithout a considerable marriage portion.

1Sa 18:24-25

When this answer was reported to the king, he sent wordthrough his courtiers what the price was for which he would give him hisdaughter. He required no dowry (see at Gen 34:12), but only a hundredforeskins of the Philistines, i.e., the slaughter of a hundred Philistines, andthe proof that this had been done, to avenge himself upon the enemies ofthe king; whereas, as the writer observes, Saul supposed that he shouldthus cause David to fall, i.e., bring about his death by the hand of thePhilistines.

1Sa 18:26-27

But David was satisfied with Saul's demand, since he had nosuspicion of his craftiness, and loved Michal. Even before the days werefull, i.e., before the time appointed for the delivery of the dowry and forthe marriage had arrived, he rose up with his men, smote two hundredPhilistines, and brought their foreskins, which were placed in their fullnumber before the king; whereupon Saul was obliged to give him Michalhis daughter to wife. The words " and the days were not full "(1Sa 18:26) forma circumstantial clause, which is to be connected with the followingsentence, "David arose," etc. David delivered twice the price demanded. "They made them full to the king," i.e., they placed them in their fullnumber before him.

1Sa 18:28-29

The knowledge of the fact that David had carried out all hisenterprises with success had already filled the melancholy king with fear. But when the failure of this new plan for devoting David to certain deathhad forced the conviction upon him that Jehovah was with David, and thathe was miraculously protected by Him; and when, in addition to this,there was the love of his daughter Michal to David; his fear of David grewinto a lifelong enmity. Thus his evil spirit urged him ever forward togreater and greater hardness of heart.

1Sa 18:30

The occasion for the practical manifestation of this enmity wasthe success of David in all his engagements with the Philistines. As oftenas the princes of the Philistines went out (sc., to war with Israel), Davidacted more wisely and prosperously than all the servants of Saul, so thathis name was held in great honour. With this general remark the way isprepared for the further history of Saul's conduct towards David.

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 18:1--19:18

3. The results of God's selection of David 18:1-19:17

Earlier the writer narrated Saul's anointing, military success, and the popular reaction to him (chs. 10-11). Now he followed the same pattern by recording David's anointing, military success, and the popular reaction to him (16:1-19:17). The popular reaction to Saul was fairly simple: most of the people supported him, though a few opposed him (11:12-15). The popular reaction to David was much more complex and significant (18:1-19:17).

Constable: 1Sa 18:17-30

Saul's indirect attempts to kill David 18:17-30

Since he had been unsuccessful in murdering David himself, Saul also tried to get other people to kill him (cf. 2 Sam. 11:15). Saul had promised his daughter in marriage to Goliath's victor (17:25). Nevertheless now Saul added the condition that David also had to fight more battles for his king. David, on the other hand, did not aspire to marry the king's daughter even though such a marriage would have advanced his career greatly (v. 18; cf. 16:18). He evidently dismissed this possibility since he could not afford the dowry (bridal price, v. 23). Saul went back on his promise to give David his older daughter, Merab, anyway (v. 19).

Michal, like her brother Jonathan, had come to love David (v. 20). Evidently Saul meant that Michal would become a snare to David (v. 21) because as the son-in-law of the king David would have been in line for the throne. This would have made David an even more important target for the Philistines in battle. This time Saul tried to break down David's humble resistance to becoming his son-in-law by sending servants (courtiers, leading men of the kingdom) to persuade him. They assured David that his lack of wealth would not be a problem. Normally grooms paid their prospective fathers-in-law a price to compensate for the loss of their daughter.²¹⁰ However, Saul was willing to take 100 uncircumcised Philistine foreskins instead. He probably thought that David would respond to the challenge and perhaps die in the encounter with the Philistines. Saul used Michal as the bait to lure David into what he though would be a fatal encounter with the Philistines.

God protected David, however, and he was able to provide the king with twice as many foreskins as Saul had specified (v. 27).²¹¹ This time Saul gave him his daughter.²¹² Saul saw in these events evidence that Yahweh's blessing was with David (v. 28), and this made him even more fearful of him (v. 29). Ironically Saul from then on became David's enemy continually (v. 29) even though David had become his son-in-law as well as his faithful commander-in-chief and his effective field general. By setting himself against David, Saul was setting himself against God since David was the Lord's anointed (cf. Gen. 12:3).

"Saul's playing the part of a latter-day Laban (cf. Gn. 29:15-30) has rebounded upon himself, for now a second member of his own family has made her special contribution to the theme all Israel and Judah loved David' (v. 16)."²¹³

David's behavior and wisdom in battle, guided and provided by God's Spirit, caused him to become increasingly effective and appreciated in Israel (v. 30). David had regarded himself as lightly esteemed (v. 23), but God made him highly esteemed (v. 30; cf. 9:2).

Throughout this chapter the writer balanced statements that credit God for David's successes (vv. 12, 14, 28) with others that credit David for them (vv. 5, 14, 15, 30). Both reasons were true. God's choice of David and David's choice of God worked together to make him successful. The opposite was also true of Saul. The Lord had forsaken Saul, but Saul had also forsaken the Lord, and the result was tragedy.

This chapter illustrates the fact that the godly often suffer through no fault of their own. It shows too that God causes even the worst intentions of the ungodly to elevate the godly (cf. Ps. 7:12-16; Rom. 8:28). We see here that the selfishness of the ungodly can produce irrational behavior (e.g., paranoia, v. 12, and schizophrenia, vv. 11, 17) and leads to their ruin. If we allow jealousy to take root in our hearts, it will devour us like a cancer. We should desire God's glory, as Jonathan did, rather than our own glory, as Saul did.

Guzik: 1Sa 18:1-30

1 Samuel 18 - Conflict Between Saul and David

A. David, Jonathan, and Saul.

1. (1-4) The friendship between David and Jonathan.

Now when he had finished speaking to Saul, the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul. Saul took him that day, and would not let him go home to his father's house anymore. Then Jonathan and David made a covenant, because he loved him as his own soul. And Jonathan took off the robe that was on him and gave it to David, with his armor, even to his sword and his bow and his belt.

a. When he had finished speaking to Saul: When David finished the "after-killing-Goliath" conversation with Saul, his fame and renown in Israel was assured. He had performed a remarkably heroic deed, and was initially received by the leadership of Israel.

b. The soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul: We have met Jonathan, the son of Saul, before in 1 Samuel. He is the remarkably brave man of faith who initiated a one-man war against the Philistines (1 Samuel 14).

i. Jonathan was a lot like David. They were approximately the same age, though Jonathan was probably at least five years older. They both were bold, they both were men of great trust in God, and they both were men of action. Most of all, they both were men who had a real relationship with God.

ii. At the same time, Jonathan and David were different. Jonathan was the first-born son of a king (1 Chronicles 9:39), and David was the last-born son of a farmer. This made Jonathan more than a prince, he was the crown prince. Jonathan would, by everyone's expectation, be the next king of Israel.

c. What was it that knit their souls together? Notice that it happened after David had finished speaking to Saul. Jonathan heard David give an extended explanation of his heart, his faith in the living God, and Jonathan knew that he and David had the same heart. They could not be such close friends until Jonathan knew that about David.

i. Most people long for true, deep friendships, but give little heed to how they select their friends. Jonathan chose David for a friend because his words to Saul revealed David's heart - and it was heart full of love, and trust, and joy in God. Probably, at that moment he heard David speaking to his father King Saul, God spoke to Jonathan's heart and said, "This one will be the next king of Israel."

ii. "No doubt but David spake much more than is here expressed, abasing himself, and exalting God, as sole Author of the victory over Goliath." (Trapp <Trapp.htm>)

iii. The way most people think, Jonathan was the one who had the most to fear from David's success. Yet he loved David, because what they had in common - a real relationship with the LORD God - was bigger than any difference.

d. Saul took him that day: David would never again be "just" a shepherd. David still had a shepherd's heart, but never again would he only be a shepherd.

e. Then Jonathan and David made a covenant: Jonathan, by all human expectation, would be the next king. David was anointed by the LORD, through the prophet Samuel, to be the next king. Yet they made a covenant of friendship that would prove stronger than jealousy, stronger than envy, stronger than ambition.

i. Trapp on made a covenant: "Hebrew, Cut a covenant; for the covenanters first sware, and then cut a beast in twain, passing between the parts thereof, and wishing so to be cut in pieces if ever they falsified."

f. Jonathan took off the robe that was on him and gave it to David, with his armor, even to his sword and his bow and his belt: When Jonathan gave David the robe and his armor, he said, "You will be the next king of Israel. You should be dressed and armed as the crown prince. God's hand is one you, and these rightfully belong to you." Because Jonathan surrendered to God, he could see the hand of the LORD upon David. He knew David's destiny, and was perfectly willing to set aside his ambition to honor the LORD's choice.

i. "In our political world, where power plays such an important role, what would be thought of a prince who voluntarily renounced his throne in favour of a friend whose character and godly faith he admired?" (Baldwin)

g. For his part, David received the robe and Jonathan's armor. But he did not then say or think, "Good Jonathan. We all see who is boss around here. Now get out of my way because I'm going to replace your father as soon as I can." It would be some 20 years until David took the throne of Israel and replaced Saul. If Jonathan was ready to recognize David as God's choice for the next king, David was willing to let God put him on the throne, and in God's timing. Both of these men were thoroughly submitted to the LORD!

i. David couldn't receive Saul's armor. It didn't fit him physically, but more importantly it didn't fit him spiritually. He and Saul lived for, and were trusting in, different things. But David could receive Jonathan's armor, not only because they were more similar in size. More importantly, they shared the same soul. They both loved God, and lived more Him and for others more than themselves. David and Jonathan both knew that if the circumstances were reversed, David would do the exact same thing for Jonathan - because they had the same soul.

ii. If the issue of "who will be the next king?" were not settled in the hearts of Jonathan and David, they could never have had this kind of close love and friendship. They loved each other more than the throne of Israel, because they loved the LORD more than the throne of Israel.

h. The story of Jonathan and David shows many enduring principles about real love, love on a human level, and love between God and us.

i. Real love wants a commitment, and commitment will show itself in a covenant.

ii. Real love will not hide its covenant or commitment.

iii. Real love will give and receive gifts.

iv. Real love will clothe the poor with the robes of royalty.

v. Real love will give armor to fight with.

i. Some people read a homosexual relationship into the love between David and Jonathan. They suppose that two men can not love each other without it being what the Bible clearly says is immoral. But the relationship between David and Jonathan shows that the Bible doesn't condemn real love between men, only a sexual relationship between men.

2. (5-9) Saul's jealousy of David.

So David went out wherever Saul sent him, and behaved wisely. And Saul set him over the men of war, and he was accepted in the sight of all the people and also in the sight of Saul's servants. Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine, that the women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. So the women sang as they danced, and said: "Saul has slain his thousands, And David his ten thousands." Then Saul was very angry, and the saying displeased him; and he said, "They have ascribed to David ten thousands, and to me they have ascribed only thousands. Now what more can he have but the kingdom?" So Saul eyed David from that day forward.

a. David went out wherever Saul sent him, and behaved wisely: David was fully submitted to Saul, and sought to serve Saul wisely in every way. David knew the way to be blessed was to work hard to be a blessing to his boss, King Saul. He would not undercut Saul's position or authority in any way.

i. Where did Saul send David? Saul set him over the men of war. This is a remarkable promotion - a man not older than his young twenties is now a "general" in the army of Israel.

b. He was accepted in the sight of all the people and also in the sight of Saul's servants: David quickly becomes popular, both among the people and among the leaders (Saul's servants). This was not because David was a yes-man-people-pleaser-sycophant kind of man. David did not seek this popularity at all, and certainly did not depend on any of those carnal tools. David became popular because he was a man after God's own heart and people could see the love, the wisdom, and the peace of God in him.

i. We might imagine that Saul's initial reaction was positive. "Good," he thought. "My new assistant is well received. Everyone will think I made a brilliant choice in bringing him on staff. This is working out well."

c. But David had just begun to be popular. When the people of Israel started singing, Saul has slain his thousands, and David his ten thousands, both David and Saul knew David was more popular than Saul was.

i. When women sing and dance in your honor, you are popular. When it happens in all the cities of Israel, you are popular. This song was the number one hit in Israel!

d. How did David react to this sudden popularity? He received it well, because 1 Samuel 18:14 says of this period in David's life, And David behaved wisely in all his ways, and the LORD was with him. In this environment of praise and popularity, David behaved wisely in all his ways.

i. When you are praised and popular, it isn't wise to let it go to your head. David was no doubt happy to hear these affirming words, but he didn't let it dominate his thinking or change his opinion of himself. He kept the heart and the mind of a shepherd, even in a season of great success.

ii. This wasn't easy. This was a test, one that the devil wanted to use to bring David down, and one that the LORD wanted to use to build David up. David never received this kind of affirmation when he was keeping the sheep. The sheep never danced and sang a song praising him! Now David faces the challenge of success. Many people who could handle adversity well enough fall under the challenge of success.

iii. But because David could be so content, and so happy before the LORD in keeping sheep with no praise or popularity, it put his heart in the right place to handle it when he received praise and popularity. Out in the shepherd's field, David had his heart set: "I'm doing this for the LORD. I love the LORD, and my reward is from Him." Because his heart was right in the shepherd's field, David behaved wisely in all his ways when praise and popularity came.

iv. We also see this by David's reaction to the scorn and criticism from his brother Eliab (1 Samuel 17:28-30). When Eliab gave David the opposite of scorn and criticism, David didn't like it, but it didn't crush him. It didn't deter him. Most people are corrupted by praise and popularity to the same degree they are crushed by scorn and criticism. Because of what God built in him out in the shepherd's field, David could live his life more for the LORD than for people. It wasn't that David didn't care about people or what they thought, but he could put the opinion of man in the right perspective because he cared more about the opinion of God.

e. Then Saul was very angry: Knowing his character, we are not surprised by Saul's reaction. Saul did not have a right relationship, or a close relationship, with the LORD. All he had to affirm his heart was the praise of man, so when David was more praised than he, it really bothered Saul.

i. It is a bad sign in a leader when they resent or feel threatened by the success of one of their subordinates. It is a certain sign of weakness in that leader.

ii. Now what more can he have but the kingdom? This is a typical kind of over-reaction seen in the proud and insecure. Saul could have thought, "David has done well, and he has his glory today. I'll keep serving the LORD and I'll have this kind of praise and popularity another day." Instead, he over-reacts, and says "Now what more can he have but the kingdom?"

iii. However, there is another dynamic at work in Saul: a guilty conscience. He remembered the prophet Samuel told him, "The LORD has rejected you from being king over Israel." Saul knew his sin had disqualified him from being king, and he was hanging on to the throne in the energy of his flesh. An honorable man would have stepped down, but if Saul were an honorable man, he wouldn't be in this mess! Instead, Saul constantly worried, "When will God cast me off the throne? Who will He raise up to replace me?" This insecurity, borne of guilt, also made Saul over-react to the praise and popularity given to David.

iv. And what an over-reaction! The crowds did praise Saul. They did sing, "Saul has slain his thousands." What's wrong with that? Isn't it enough to slay thousands? For Saul, it wasn't enough as long as someone else was slaying his ten thousands.

v. In fact, Saul should have been grateful! Saul was treated better than he deserved, and he still resented it! He was angry "without cause: for as Chrysostom observeth, the women ascribed to Saul more than he deserved, - for he suffered the Philistine to vaunt himself forty days together, and yet cowardly sat still." (Trapp <Trapp.htm>)

f. So Saul eyed David from that day forward: Now Saul's mind is filled with suspicion towards David. He will begin to hear most everything David says with suspicious ears. He will look at most all David's actions with suspicious eyes. His thoughts about David will be twisted by suspicion.

i. "He gave way to that devilish vice of envy, which was henceforth as a fire in his bosom, as a worm continually gnawing upon his entrails . . . He looked upon him with an evil eye: prying into all his actions, and making the worst of everything." (Trapp <Trapp.htm>)

ii. "Among the most terrible of human sins is jealousy - the parent of the darkest and blackest crimes that have disgraced the annals of our race." (Meyer <Meyer.htm>)

iii. We can know that when a person in power has this mind and this heart against a person like David, it is going to be hard for David. But God will use it! God wasn't on vacation when all this was going on in Saul's mind. God had the power to either change Saul's mind, or take him out of the way. But God allowed it all to do a special work in David and to accomplish His eternal purpose. We want to say to David, "Look out! Danger ahead! But trust in God, because He is still in control."

B. Saul's first attempt to kill David.

1. (10) The scene in Saul's royal court.

And it happened on the next day that the distressing spirit from God came upon Saul, and he prophesied inside the house. So David played music with his hand, as at other times; but there was a spear in Saul's hand.

a. And it happened on the next day: Saul had a suspicious heart towards David, and his suspicious heart lays the foundation for this attempt to kill David's.

b. The distressing spirit from God came upon Saul: This distressing spirit was first mentioned in 1 Samuel 16:14. It came upon Saul, permitted by the LORD, when the Spirit of the LORD departed from Saul (1 Samuel 16:14). David was brought into Saul's royal court to play music, so that Saul would be ministered to and soothed when suffering from the distressing spirit.

c. And he prophesied inside the house: Why would a distressing spirit make Saul prophesy? Saul wasn't speaking from the LORD at all, and prophesied is a bad translation here. The Hebrew grammar used here can be used of idle ravings as well as of prophecy from the LORD. Saul was simply babbling like a man not in his right mind.

i. "He was beside himself; made prayers, supplications, and incoherent imprecations: 'God preserve my life,' 'Destroy my enemies,' or such like prayers, might frequently escape from him in his agitated state. The Arabic intimates that he was actually possessed by an evil spirit, and tht through it he uttered a sort of demoniacal predictions." (Clarke <Clarke.htm>)

d. So David played music with his hand: The same hands that had killed Goliath, and carried the trophy of his severed head, were now sweetly playing music unto the LORD, ministering to a king troubled by a distressing spirit!

i. David obviously had skillful hands, both in war and in music ministry. But what a humble heart David has! Most men, after the fame that came to David, would consider this kind of service "beneath" them. David was a general in the army, famous in all Israel, and had women dancing and singing his praises. Yet he will perform this job of personally ministering to Saul in music.

e. But there was a spear in Saul's hand: David held a harp, and played music with his hand. But there was violence in Saul's hand. He held a spear. What a contrast between David and Saul!

2. (11) Saul throws a spear at David.

And Saul cast the spear, for he said, "I will pin David to the wall!" But David escaped his presence twice.

a. And Saul cast the spear: If a spear is in your hand, you'll probably use it! As Saul held that spear, the distressing spirit moved upon him, and instead of receiving ministry from David's music, the distressing spirit prompted Saul to strike out at David.

i. We must say that the distressing spirit did not "make" Saul do this. But the spirit prompted it. Saul was able to choose, "Will I do this or not?" and he chose to cast the spear.

ii. This same music ministry once soothed Saul, and made him refreshed and well, giving him relief from the distressing spirit (1 Samuel 16:23). Now, it is of no effect at all, and Saul even responds to David's music ministry with a murder attempt! What has changed? Was it David's music, or David's heart? No, it was Saul. Saul refused to receive from David's ministry, and that refusal set the stage for this kind of violence.

b. For he said, "I will pin David to the wall with it." This wasn't an accident. As we will see, there's little doubt that Saul wanted it to seem like an accident. Though he wouldn't admit it, his heart was set on finishing off David. He didn't want to just frighten David, or wound David. When you want to pin David to the wall, you want the spear to deliver a fatal blow, completely through the body.

c. But David escaped his presence: Saul threw the spear, and it missed David. Perhaps Saul's aim was bad, affected by his poor mental and emotional state. Perhaps David saw the spear and ducked. Perhaps God simply supernaturally guided the spear to miss. However it happened, the spear missed and lay on the floor. And what did David do? David escaped his presence.

i. Of most of us, it would be written, "And so-and-so picked the spear up off the floor, went over to Saul, and said, 'If Goliath couldn't scare me, you sure can't. If Goliath couldn't kill me, you sure can't.' And with one thrust of the spear, so-and-so pinned Saul to the wall."

ii. But David didn't pick up the spear. He didn't throw it back. He simply escaped his presence. No one could blame David if he struck back; it could easily be called self-defense. But David had a different heart. It wasn't a matter of what he could get away with, but it was a matter of what God's heart wanted. David was determined to leave the situation in God's hands, and not take the throne himself. God would have to take care of Saul, because David wouldn't do it!

iii. Why? Was it because David lacked courage? No, he demonstrated his courage in the battle against Goliath. You can bet that if almost anyone else had thrown a spear at David, he would have picked it up and killed the man who tried to kill him. But David knew the principle of Romans 13:1 before it was ever written: Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. David said, "LORD, you put Saul on the throne. And I know I'm supposed to the be next king, because You have given me Your promise and Your anointing. But getting Saul out of the way is Your business. I won't touch it, because he is an authority appointed by You. You started his reign, so You have to end it."

iv. Let Saul act in the flesh. Let Saul take matters into his own hands. Let Saul throw spears. David will have none of it. David will trust the LORD. In doing so, David will not only dodge the spear that could end his life. David will also dodge the spear that could ruin his soul. When one is pinned to the wall with a physical spear, blood pours out and you die. When one is pinned to the wall with an intangible spear, bitterness pours out and you die. David dodged both kinds of spears.

v. Gene Edwards, in his wonderful book Tale of Three Kings, says that David understood something that few of even the wisest men in David's day understood, and even fewer today. David understood that "God did not have, but wanted very much to have, men who would live in pain. God wanted a broken vessel."

d. But David escaped his presence twice: Perhaps the most remarkable word in this chapter is twice. This means that Saul threw the spear twice. This means that Saul missed twice. This means that after the first miss, David came back and played again!

i. This is where many of us will draw the line. "Look, I'll sit with the bulls-eye on my chest once, and I'll dodge the spear. I'll even leave the spear on floor and resist the temptation to throw it back. But one spear whizzing by my head is enough. One miss and I've paid my dues. Once is submission to the LORD. Twice is stupidity!"

ii. We might even say that David's submission didn't even begin until he sat back down to play for Saul again after the first attempt on his life. Now he knew the danger, now he knew Saul's heart, and now he had to trust God.

iii. What was at stake? What would have happened if David had struck back after resisting that temptation the first time? We can suppose that David still would have become king. We can suppose that we still would be admiring David's heart in not throwing the spear back the first time, and we would have understood how he struck back the second time. But if David would have done this, he would have surrendered his destiny to be the greatest king of Israel. He still would be a king, but not the king the LORD destined him to be.

iv. "In doing this small feat of returning thrown spears, you will prove many things. You are courageous. You stand for the right. You boldly stand against the wrong. You are tough and can't be pushed around. You will not stand for injustice or unfair treatment. You are the defender of the faith, the keeper of the flame, detector of all heresy. You will not be wronged. All of these attributes then combine to prove that you are also obviously a candidate for kingship. Yes, perhaps you are the Lord's anointed. After the order of King Saul." (Gene Edwards, Tale of Three Kings)

3. (12-16) David is transferred from the palace to the army.

Now Saul was afraid of David, because the LORD was with him, but had departed from Saul. Therefore Saul removed him from his presence, and made him his captain over a thousand; and he went out and came in before the people. And David behaved wisely in all his ways, and the LORD was with him. Therefore, when Saul saw that he behaved very wisely, he was afraid of him. But all Israel and Judah loved David, because he went out and came in before them.

a. Now Saul was afraid of David, because the LORD was with him: Saul had the spear, but because David would not pick the spear up off the floor, David had the LORD. Saul knew he was outmatched. All the spears in the world couldn't defeat David, because the LORD was with him. Somehow, Saul knew all this, and it made Saul afraid of David.

i. By all outward appearance, Saul is in control. Saul has the throne. Saul has the army. Saul has the spears. Yet Saul was afraid of David because the LORD was with him.

b. But it wasn't only that the LORD was with David. It was also that the LORD had departed from Saul. This made Saul uncomfortable with David, and made it hard for Saul to have David around (Therefore Saul removed him from his presence).

c. In all this, Saul made him his captain. Here is your promotion, David! But Saul's desire was not to bless David, but to set him up for harm. Saul's jealousy has made him manipulative, working a hidden, secret agenda on David.

i. "This was under pretence of doing him honour, when it was in effect only to rid himself of the object of his envy." (Clarke <Clarke.htm>)

ii. "This seeming preferment was indeed a persecution; for hereby David, being valorous and venturous, was exposed to no small danger in fighting against the enemies. Uriah lost his life by such means." (Trapp <Trapp.htm>)

d. David behaved wisely in all his ways, and the LORD was with him: It isn't easy to behave wisely when spears are being thrown at you. It isn't easy to behave wisely when you are put out of the palace. It isn't easy to behave wisely when you have powerful and determined enemies. But even in the midst of all those terrible circumstances, you can behave wisely in all your ways as the LORD is with you.

i. Again, it says Saul was afraid of him. Why wasn't Saul happy that David behaved very wisely? Because Saul's wisdom and David's wisdom were very different. Saul was wise when it came to spears. David was wise when it came to trusting God. David's wisdom seemed like foolishness to Saul, but it was real wisdom from God and something in Saul knew it and was afraid of it.

e. But all Israel and Judah loved David: Because God was with David, he became even more popular. David was tempted to use this popularity as a spear against Saul, but because he behaved wisely in all his ways, he refused.

i. "If only jealous people would ponder such a story as this, surely they would see the uselessness of their malignant attempts to injure those who may seem destined to take their place. It is not thus that the peril can be met." (Meyer <Meyer.htm>)

f. Because he went out and came in is a Hebrew figure of speech meaning, "David conducted successful military operations." God's hand of success was with David, even though Saul was against him. Saul might attack and pain David in any number of ways, but God would not allow Saul to have the victory.

i. David was never a victim. He looked like a victim, because he was attacked. When there are spears stuck in the wall behind you, and laying about on the floor, you sure look like a victim! But David behaved wisely in all his ways, so he did not give into the victim's state of mind, thinking that his fate was in the hands of the one attacking him. David knew his fate was in God's hands, and could have peace in that.

C. Saul sets a trap for David but he escapes and is blessed.

1. (17-19) Saul intends to kill David.

Then Saul said to David, "Here is my older daughter Merab; I will give her to you as a wife. Only be valiant for me, and fight the Lord's battles." For Saul thought, "Let my hand not be against him, but let the hand of the Philistines be against him." So David said to Saul, "Who am I, and what is my life or my father's family in Israel, that I should be son-in-law to the king?" But it happened at the time when Merab, Saul's daughter, should have been given to David, that she was given to Adriel the Meholathite as a wife.

a. Here is my older daughter Merab: Saul had promised to give . . . his daughter to the man who killed Goliath (1 Samuel 17:25). Now, Saul makes good on the promise, offering his older daughter Merab to David.

b. This seemed like a gesture of kindness and goodness on Saul's part. David was supposed to believe, "Saul has forgiven. He has let bygones be bygones. He threw two spears at me before, but all of that is over now." But Saul wasn't thinking that way at all. In his heart was a different motive: Let my hand not be against him, but let the hand of the Philistines be against him.

i. How would taking Merab in marriage bring the Philistines against David? Because of the dowry that Saul would demand. In that day, a dowry was required whenever a man married. The dowry would be paid to the bride's father, and the more important and prestigious the bride and her family, the higher the dowry price would be. The purpose of the dowry was twofold. First, it compensated the bride's family for the loss of a family "worker." Second, the father held a dowry as life insurance or "alimony in advance." That is, if the husband died or divorced his wife, and she had to go back to her father's household, there would be something to support her. Since David was a man from a humble family, there was no way he could pay the monetary value for a daughter of a king. Saul knew this, and would demand that David kill 100 Philistines as a dowry. Saul figured that the job was too big and dangerous for David, and he would be killed gaining the dowry to marry a king's daughter.

ii. Saul still wanted David dead and gone. But now, instead of throwing spears himself, he will use cunning and manipulation to have David killed. He thought, "The Philistine spears and swords are just as sharp as mine. I can let them do the work for me." From a fleshly standpoint, this was a pretty smart plan on Saul's part!

iii. It was smart in the flesh, but God would not honor Saul's manipulation. Manipulation uses hidden agendas and concealed motives. It is sneaky and secretive. Manipulation tries to maneuver people and events to accomplish this hidden agenda. It can be smart in the flesh, but will never be blessed by God.

c. Only be valiant for me, and fight the LORD's battles: Saul is working as a clever manipulator. He takes advantage of David's loyalty and patriotism (only be valiant for me). He takes advantage of David's courage and heart for the LORD (fight the LORD's battles).

i. In the flesh, Saul could even justify his manipulation. "I do want David to be valiant for me. I do want David to fight the LORD's battles. There is nothing wrong in me asking for those things." But that was dishonest, not because it was an outright lie, but because it didn't tell the whole truth. Sure, Saul wanted David to be valiant for him and to fight the LORD's battles. But more than that, he wanted David dead. That was his greater motivation than anything else was.

d. So David said to Saul, "Who am I . . . that I should be son-in-law to the king?" David was not out-maneuvering Saul. David had no idea what was going on in Saul's heart. David simply had a humble heart before the LORD, and God protected him against Saul's manipulation.

i. The question "Who am I?" shows David's humble heart. He was nationally famous. All Israel loved him. All Saul's staff loved him. The crown prince Jonathan loved him. All over Israel, women sang and danced in his honor. Yet when the hand of Merab is offered to David, he doesn't think, "Well, this is about time. I'm glad someone noticed."

ii. There was a time when Saul had a humble heart also. When Samuel first told him God had chosen him to be king, he said "Why then do you speak like this to me?" (1 Samuel 9:21). But that was a long time ago for Saul, and now his heart is hardened in pride.

iii. The Bible says God resists the proud, but gives grace to the humble. It says it three times! (Proverbs 3:34, James 4:6, and 1 Peter 5:5) God was showing His grace to the humble heart of David by protecting David.

iv. Though God could see Saul's thoughts, David could not. And if he suspected it and confronted Saul, we can bet Saul would have denied it all. In the flesh, by all outward appearance, David is at a tremendous disadvantage. But as he kept a humble heart before the LORD, God protected him.

e. At the time when Merab, Saul's daughter, should have been given to David, that she was given to Adriel: When David was initially hesitant to marry Merab, Saul tried another strategy. He suddenly gave her to another man, to try and make David angry or jealous.

i. David could have thought, "This was my woman to marry. She was promised to me because I beat Goliath. This was my way to marry into the royal family and get closer to the throne. This isn't fair!" And it wasn't fair. But the LORD had his hand in it and was watching out for David.

ii. Saul "treacherously withdrew the offer as the time of nuptials approached - the intention being to arouse his ardent spirit to retaliate, and so become liable to the charge of treason. But all his efforts failed to arouse even a transient impulse for revenge." (Meyer <Meyer.htm>)

iii. "This was an act of great injustice and perfidiousness; and accordingly this marriage was accursed by God, and the children of it were by God's appointment cut off, 2 Samuel 21." (Poole)

iv. "This affront and disgrace was done to David purposely to provoke him (as is probable) to do or say something that might bring him under censure, and give Saul some colour to cut him off. But David was too hard for him that way too: leaving it to God to right his wrongs." (Trapp <Trapp.htm>)

v. The plan failed. If David was angry or vengeful at losing Merab to another man, he just gave it to the LORD and went on. Since this didn't succeed, we should understand this as a warning to Saul. In this failed plan, God told Saul, "Your manipulation will not work. My hand is on David. Stop trying to kill him or have him killed." Would Saul listen?

2. (20-25) David's agreement to marry Michal.

Now Michal, Saul's daughter, loved David. And they told Saul, and the thing pleased him. So Saul said, "I will give her to him, that she may be a snare to him, and that the hand of the Philistines may be against him." Therefore Saul said to David a second time, "You shall be my son-in-law today." And Saul commanded his servants, "Communicate with David secretly, and say, 'Look, the king has delight in you, and all his servants love you. Now therefore, become the king's son-in-law.'" So Saul's servants spoke those words in the hearing of David. And David said, "Does it seem to you a light thing to be a king's son-in-law, seeing I am a poor and lightly esteemed man?" And the servants of Saul told him, saying, "In this manner David spoke." Then Saul said, "Thus you shall say to David: 'The king does not desire any dowry but one hundred foreskins of the Philistines, to take vengeance on the king's enemies.'" But Saul thought to make David fall by the hand of the Philistines.

a. Now Michal, Saul's daughter, loved David: Saul was happy to hear this (the thing pleased him). It doesn't surprise us that Michal was attracted to David, because of his character, qualities, and fame. But as is evident later in David's marriage to Michal, she was not really attracted to David's heart for the LORD.

b. That she might be a snare to him: This may be meant in two ways. First, obviously Saul wanted David to be snared by the dowry. But it may also be that Saul knew Michal's character and heart, and knew that she would be snare for him as a wife, as turned out to be the case in some regard (2 Samuel 6:16-23).

c. Therefore Saul said to David a second time, "You shall be my son-in-law today." Saul did not receive God's warning. He is rushing through the warning signs God gave him. He tries this manipulative plan again.

d. Communicate to David secretly: See how this reeks of manipulation! It is all about behind-the-back secret communication. It is all about hidden agendas and clever traps (the king has delight in you). But David still responded with humility (I am a poor and lightly esteemed man).

i. How could David say, "I am a poor and lightly esteemed man"? Because David didn't believe all his press clippings. Because David knew there was a difference between fame and being truly esteemed. Because David was always more focused on where he was before God than where he was in the opinion polls.

e. The king does not desire any dowry but one hundred foreskins of the Philistines: Now, Saul builds on his clever plan. "David won't marry Michal because he doesn't have a big enough dowry. He's too humble to ask me for terms, so I will suggest them." Even the way he phrases it is clever: "The king does not desire any dowry." That makes it sound like Saul doesn't want anything from David. "But one hundred foreskins of the Philistines." That makes it sound like Saul isn't asking for much, when he is really asking for something far greater than a lot of money. He asks David to put his life in great jeopardy, because Saul wants him dead!

i. Even the specific request - one hundred foreskins of the Philistines - was manipulative. It was designed to goad David on ("Go get those uncircumcised Philistines"). It was designed to be difficult, because the Philistines would obviously have to be dead. And it was designed to make the Philistines completely outraged at David, because from their perspective, not only were their men killed, but their dead bodies were desecrated.

ii. "Here is a fair glove drawn upon a foul hand." (Trapp <Trapp.htm>)

3. (26-27) David fulfills Saul's request for a dowry and marries Michal.

So when his servants told David these words, it pleased David well to become the king's son-in-law. Now the days had not expired; therefore David arose and went, he and his men, and killed two hundred men of the Philistines. And David brought their foreskins, and they gave them in full count to the king, that he might become the king's son-in-law. Then Saul gave him Michal his daughter as a wife.

a. It pleased David well: David has such a pure, humble heart that he seems to be blind to Saul's manipulation and cunning. How can a simple man like this ever survive? Because God is with him!

i. Again, notice David's humble heart. Many men would have said, "Dowry? You want a dowry? You promised to give your daughter to the man who killed Goliath. If you want to see my dowry, go look at the ten-foot grave in the Valley of Elah. That's enough of a dowry. I demand my rights!"

b. Therefore David arose and went, he and his men, and killed two hundred men of the Philistines: What did David do with Saul's attempt at manipulation? He took control of the situation by being a humble servant, and by giving more than what was required.

i. We often think that being a humble servant and being in control contradict each other. We wrongly think that if you are a humble servant, then you must be at the mercy of events. But the example of Jesus, who was completely in control (always submitting that control to God the Father), yet always a humble servant shows us differently.

ii. Jesus told us how to take control in this kind of situation. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. (Matthew 5:40-41) In this, Jesus showed how to take command of evil impositions by making a deliberate choice to give more than we are required. Roman law commanded Jews to carry the pack of any Roman soldier, but only for one mile. Jesus is saying "Go beyond the one mile required by law and give another mile out of a free choice of love." This is how we change someone's attempt to manipulate us into our free act of love.

iii. The only limit to this kind of sacrifice is the limit that love itself will impose. It isn't love to give into someone's manipulation without our transforming it into a free act of love. It isn't always love to give what is demanded.

c. And David brought their foreskins, and the gave them in full count to the king: There are many times we wish we had a visual Bible, or could see Biblical events exactly as they happened. This is one instance where we are happy the Bible is not illustrated.

4. (28-30) David's constantly growing popularity.

Thus Saul saw and knew that the LORD was with David, and that Michal, Saul's daughter, loved him; and Saul was still more afraid of David. So Saul became David's enemy continually. Then the princes of the Philistines went out to war. And so it was, whenever they went out, that David behaved more wisely than all the servants of Saul, so that his name became highly esteemed.

a. Thus Saul saw and knew that the LORD was with David: Having this understanding, how did Saul react? Did he stop trying to kill David, and leave it all in the LORD's hands? Did he find it in his heart to respect David, and make a way for the LORD's choice to smoothly come to the throne? No. The closer David got to the LORD, the further he got from Saul, and so Saul was still more afraid of David.

i. How tragic! So Saul became David's enemy continually. He knew that the LORD was with David, yet because Saul was making himself the enemy of the LORD, he was also the enemy of David. It didn't have to be like this, but Saul's heart was set on this destructive course.

b. Then the princes of the Philistines went out to war: Saul's cunning plan against David continues. No doubt, the Philistines went out to war against David in retaliation for what they felt was a terrible disgrace against the Philistine people. Saul wanted to make David a marked man, and he succeeded.

i. On a human level, David had a lot more to fear from Saul than he did from the Philistines! But David wasn't walking on a human level. He was walking in the Spirit, walking with the LORD. So the LORD kept him safe from both the "attack you right up front" enemies like the Philistines, and kept him safe from the "manipulate and stab you in the back" enemies like Saul.

c. David behaved more wisely than all the servants of Saul, so that his name became highly esteemed: Saul's plan has completely backfired. David is not only alive, but more popular and closer to the LORD than ever. But Saul isn't finished, and will use more manipulation, cunning, and outright violence to attack David.

i. David's wise behavior and high esteem were both closely connected to his humble heart. The same is true (in a far greater sense) of the Son of David, Jesus Christ. Philippians 2:9 says of Jesus, Therefore God also has highly exalted Him and given Him the name which is above every name. Why was it that the name of Jesus became highly esteemed? Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. (Philippians 2:5-8) This mind, this heart, was in David. This mind, this heart, is in Jesus. God wants this mind, this heart, to be in each of us.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 18 (Chapter Introduction)

Overview

1Sa 18:1, Jonathan loves David; 1Sa 18:5, Saul envies his praise; 1Sa 18:10, seeks to kill him in his fury; 1Sa 18:12, fears him for his good success; 1Sa 18:17, offers him his daughters for a snare; 1Sa 18:23, David persuaded to be the king’s son-in-law, gives two hundred foreskins of the Philistines for Michal’s dowry; 1Sa 18:28, Saul’s hatred and David’s glory increase.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 18 (Chapter Introduction)

SAMUEL CHAPTER 18

Jonathan loveth David; they covenant together, 1Sa 18:1-4 . Saul envieth David’ s praise; in his fury seeketh to kill him, 1Sa 18:5-11 : is afraid of him; and removeth him: he is loved by the people, 1Sa 18:12-16 . Saul offereth David his daughters; first Merab, who is given to Adriel; then Michal, who loveth David, 1Sa 18:17-20 . Saul demandeth one hundred foreskins of the Philistines for a dowry: David promiseth; delivereth double the number; obtaineth Michal, 1Sa 18:21-27 . Saul’ s fear and hatred, and David’ s glory, increaseth, 1Sa 18:28-30 .

Partly for his excellent virtues and endowments, which shone forth both in his speeches and actions; partly, for the great and good service which he had done to God and to his people; and partly, for the similitude of their age and qualities.

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 18 (Chapter Introduction)

(1Sa 18:1-5) Jonathan's friendship for David.

(1Sa 18:6-11) Saul seeks to kill David.

(v. 12-30) Saul's fear of David.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 18 (Chapter Introduction)

In the course of the foregoing chapter we left David in triumph; now in this chapter we have, I. The improvement of his triumphs; he soon became, 1. Saul's constant attendant (1Sa 18:2). 2. Jonathan's covenant friend (1Sa 18:1, 1Sa 18:3, 1Sa 18:4). 3. The darling of his country (1Sa 18:5, 1Sa 18:7, 1Sa 18:16). II. The allays of his triumphs. This is the vanity that accompanies even a right work, that " for it a man is envied," Ecc 4:4. So David was by Saul. 1. He hated him, and sought to kill him himself (1Sa 18:8-11). 2. He feared him, and contrived how he might have some mischief done him (1Sa 18:12-17). He proposed to marry his daughter to him; but, [1.] cheated him of the eldest to provoke him (1Sa 18:19), and, [2.] Gave him the younger, upon conditions which would endanger his life (1Sa 18:20-25). But David performed his conditions bravely (1Sa 18:26, 1Sa 18:27), and grew to be more and more esteemed (1Sa 18:28-30). Still David is rising, but (as all that aim at the crown of life must expect) he had a great deal of difficulty and opposition to grapple with.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 18 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 18

This chapter gives an account of the respect shown to David by Saul and Jonathan, by the servants of Saul, and all the people, and of what was said in his praise in the songs of the women, 1Sa 18:1; which latter gave Saul a great offence, and upon which he envied him, and eyed him, and indeed sought his life, and removed him from him; and yet still he continued the darling of the people, behaving wisely among them, which greatly embarrassed Saul, that be knew not what to do, 1Sa 18:8; he proposed his eldest daughter to him in marriage, which he had a claim to by killing the Philistine, and then he cheated him by giving her to another, 1Sa 18:17; and then he offered his youngest daughter to him, on condition that he would bring him an hundred foreskins of the Philistines, execution of which he thought his life would be exposed to danger, which yet he performed, 1Sa 18:20; and having the affection of his wife, and the good esteem of the servants of Saul, Saul was more afraid of him, and became his enemy, 1Sa 18:28.