Text -- 1 Samuel 18:1-12 (NET)

Saul Comes to Fear David

18:1 When David had finished talking with Saul, Jonathan and David became bound together in close friendship. Jonathan loved David as much as he did his own life. 18:2 Saul retained David on that day and did not allow him to return to his father’s house. 18:3 Jonathan made a covenant with David, for he loved him as much as he did his own life. 18:4 Jonathan took off the robe he was wearing and gave it to David, along with the rest of his gear, including his sword, his bow, and even his belt. 18:5 On every mission on which Saul sent him, David achieved success. So Saul appointed him over the men of war. This pleased not only all the army, but also Saul’s servants. 18:6 When the men arrived after David returned from striking down the Philistine, the women from all the cities of Israel came out singing and dancing to meet King Saul. They were happy as they played their tambourines and three-stringed instruments. 18:7 The women who were playing the music sang, “Saul has struck down his thousands, but David his tens of thousands!” 18:8 This made Saul very angry. The statement displeased him and he thought, “They have attributed to David tens of thousands, but to me they have attributed only thousands. What does he lack, except the kingdom?” 18:9 So Saul was keeping an eye on David from that day onward. 18:10 The next day an evil spirit from God rushed upon Saul and he prophesied within his house. Now David was playing the lyre that day. There was a spear in Saul’s hand, 18:11 and Saul threw the spear, thinking, “I’ll nail David to the wall!” But David escaped from him on two different occasions. 18:12 So Saul feared David, because the Lord was with him but had departed from Saul.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 18:1

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

Wesley: 1Sa 18:2

_By which it appears, that before this David had not his constant residence at court.

Wesley: 1Sa 18:5

Upon military expeditions, of which that word is often used.

Wesley: 1Sa 18:10

_His fits of frenzy returned upon him. The very next day after he conceived envy at David, the evil spirit was permitted by God to seize him again. Such is the fruit of envy and uncharitableness.

Wesley: 1Sa 18:10

That is, he used uncouth gestures, and signs, as the prophets often did.

Wesley: 1Sa 18:11

Being now quite under the power of that evil spirit.

Wesley: 1Sa 18:11

Once now, and another time upon a like occasion, 1Sa 19:10.

Wesley: 1Sa 18:12

Lest as he had gained the favour of God and of all the people, he should also take away his kingdom.

JFB: 1Sa 18:1

They were nearly of an age. The prince had taken little interest in David as a minstrel; but his heroism and modest, manly bearing, his piety and high endowments, kindled the flame not of admiration only, but of affection, in the congenial mind of Jonathan.

JFB: 1Sa 18:2

He was established as a permanent resident at court.

JFB: 1Sa 18:3

Such covenants of brotherhood are frequent in the East. They are ratified by certain ceremonies, and in presence of witnesses, that the persons covenanting will be sworn brothers for life.

JFB: 1Sa 18:4

To receive any part of the dress which had been worn by a sovereign, or his eldest son and heir, is deemed, in the East, the highest honor which can be conferred on a subject (see on Est 6:8). The girdle, being connected with the sword and the bow, may be considered as being part of the military dress, and great value is attached to it in the East.

JFB: 1Sa 18:6

In the homeward march from the pursuit of the Philistines. This is a characteristic trait of Oriental manners. On the return of friends long absent, and particularly on the return of a victorious army, bands of women and children issue from the towns and villages, to form a triumphal procession, to celebrate the victory, and, as they go along, to gratify the soldiers with dancing, instrumental music, and extempore songs, in honor of the generals who have earned the highest distinction by feats of gallantry. The Hebrew women, therefore, were merely paying the customary gratulations to David as the deliverer of their country, but they committed a great indiscretion by praising a subject at the expense of their sovereign.

JFB: 1Sa 18:9

That is, invidiously, with secret and malignant hatred.

JFB: 1Sa 18:10

This rankling thought brought on a sudden paroxysm of his mental malady.

JFB: 1Sa 18:10

The term denotes one under the influence either of a good or a bad spirit. In the present it is used to express that Saul was in a frenzy. David, perceiving the symptoms, hastened, by the soothing strains of his harp, to allay the stormy agitation of the royal mind. But before its mollifying influence could be felt, Saul hurled a javelin at the head of the young musician.

JFB: 1Sa 18:10

Had it been followed by a fatal result, the deed would have been considered the act of an irresponsible maniac. It was repeated more than once ineffectually, and Saul became impressed with a dread of David as under the special protection of Providence.

Clarke: 1Sa 18:1

When he had made an end of speaking - These first five verses are omitted by the Septuagint. See the notes on the preceding chapter, 1 Samuel 17 (note)

Clarke: 1Sa 18:1

Jonathan loved him as his own soul - The most intimate friendship subsisted between them; and they loved each other with pure hearts fervently. No love was lost between them; each was worthy of the other. They had a friendship which could not be affected with changes or chances, and which exemplified all that the ancients have said on the subject; Την φιλιαν ισοτητα ειναι, και μιαν ψυχην, τον φιλον ἑτερον αυτον ; "Friendship produces an entire sameness; it is one soul in two bodies: a friend is another self."

Clarke: 1Sa 18:4

Jonathan stripped himself - Presents of clothes or rich robes, in token of respect and friendship, are frequent in the East. And how frequently arms and clothing were presented by warriors to each other in token of friendship, may be seen in Homer and other ancient writers.

Clarke: 1Sa 18:5

Set him over the men of war - Made him generalissimo; or what we would call field marshal.

Clarke: 1Sa 18:6

When David was returned - This verse connects well with the 54th verse of the preceding chapter; and carries on the narration without any break or interruption. See the notes on 1Sa 17:54

Clarke: 1Sa 18:6

The women came out - It was the principal business of certain women to celebrate victories, sing at funerals, etc

Clarke: 1Sa 18:6

With instruments of music - The original word ( שלשים shalishim ) signifies instruments with three strings; and is, I think, properly translated by the Vulgate, cum sistris , "with sistrums."This instrument is well known as being used among the ancient Egyptians: it was made of brass, and had three, sometimes more, brass rods across; which, being loose in their holes, made a jingling noise when the instrument was shaken.

Clarke: 1Sa 18:7

Saul hath slain his thousands - As it cannot literally be true that Saul had slain thousands, and David ten thousands; it would be well to translate the passage thus: Saul hath smitten or fought against thousands; David against tens of thousands. "Though Saul has been victorious in all his battles; yet he has not had such great odds against him as David has had; Saul, indeed, has been opposed by thousands; David, by ten thousands."We may here remark that the Philistines had drawn out their whole forces at this time: and when Goliath was slain, they were totally discomfited by the Israelites, led on chiefly by David.

Clarke: 1Sa 18:10

The evil spirit from God - See on 1Sa 16:14 (note), etc

Clarke: 1Sa 18:10

He prophesied in the midst of the house - 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 that through it he uttered a sort of demoniacal predictions

But let us examine the original more closely: it is said that Saul prophesied in the midst of his house, that is, he prayed in his family, while David was playing on the harp; and then suddenly threw his javelin, intending to have killed David. Let it be observed that the word ויתנבא vaiyithnabbe is the third person singular of the future hithpael; the sign of which is not only to do an action on or for one’ s self, but also to feign or pretend to do it. The meaning seems to be, Saul pretended to be praying in his family, the better to conceal his murderous intentions, and render David unsuspicious; who was, probably, at this time performing the musical part of the family worship. This view of the subject makes the whole case natural and plain.

Clarke: 1Sa 18:11

Saul cast the javelin - The javelin or spear was the emblem of regal authority; kings always had it at hand, and in ancient monuments they are always represented with it

In ancient times, says Justin, kings used a spear instead of a diadem: Per ea tempora reges hastas pro diademate habebant , Hist. lib. xliii. And as spears were the emblems of supreme power, hence they were reputed as attributes of the Divinity, and were worshipped as representatives of the gods. Ab origne verum, pro Diis immortalibus veteres Hastas coluerent, ob cujus religionis memoriam, adhuc deorum simulachris Hastae adduntur . - Ibid.

Defender: 1Sa 18:3

There is no hint here of a homosexual relationship between Jonathan and David, as some have contended. The love was one of friendship and deep admiration. David later had a number of wives and concubines and many children. Jonathan also was head of his own "house" and had at least one son (1Sa 20:15; 2Sa 9:3)."

Defender: 1Sa 18:4

The practice of bestowing one's garments and weapons upon another is known from archaeological discoveries to have symbolized the transfer of one's position to another. Jonathan evidently knew that God, through Samuel, had chosen David to be the next king over Israel instead of himself (1Sa 16:1, 1Sa 16:13), and he gladly accepted this as God's will."

TSK: 1Sa 18:1

the soul of Jonathan : The modesty, piety, and courage of David were so congenial to the character of the amiable Jonathan, that they attracted his most cordial esteem and affection; so that the most intimate friendship subsisted between them from that time, and they loved each other with pure hearts fervently. Their friendship could not be affected by the common vicissitudes of life; and it exemplifies by fact what the ancients have written on the subject.

Την φιλιαν ισοτητα ειναι, και μιαν ψυχην τον φιλον ετερον αυτον . ""Friendship is an entire sameness, and one soulcaps1 . acaps0 friend is another self.""1Sa 14:1-14, 1Sa 14:45; Gen 44:30; Jdg 20:11; 1Ch 12:17; Psa 86:11; Col 2:2

loved him : 1Sa 18:3, 1Sa 19:2, 1Sa 20:17; Deu 13:6; 2Sa 1:26; Pro 18:24

TSK: 1Sa 18:2

took him : 1Sa 16:21-23, 1Sa 17:15

TSK: 1Sa 18:3

made a covenant : 1Sa 20:8-17, 1Sa 20:42, 1Sa 23:18; 2Sa 9:1-3, 2Sa 21:7

TSK: 1Sa 18:4

stripped himself : Presents of clothes or rich robes, as tokens of respect or friendship, are frequent in the East. Gen 41:42; Est 6:8, Est 6:9; Isa 61:10; Luk 15:22; 2Co 5:21; Phi 2:7, Phi 2:8

TSK: 1Sa 18:5

behaved : or, prospered, 1Sa 18:14, 1Sa 18:15, 1Sa 18:30; Gen 39:2, Gen 39:3, Gen 39:23; Psa 1:3; Act 7:10

wisely : Mat 10:16; Eph 5:17; Col 4:5

the men of war : 1Sa 13:2, 1Sa 14:52

TSK: 1Sa 18:6

Philistine : or, Philistines

the women : Exo 15:20; Jdg 11:34; Psa 68:25; Jer 31:11-13

instruments of music : Heb. three stringed instruments, The original shalishim , is rendered by the Vulgate sistris . The sistrum was an ancient Egyptian instrument made of brass, with three, and sometimes more brass rods across; which, being loose in their holes, made a jingling noise when shaken.

TSK: 1Sa 18:7

answered : Exo 15:21; Psa 24:7, Psa 24:8

Saul : 1Sa 21:11, 1Sa 29:5

TSK: 1Sa 18:8

the saying : Est 3:5; Pro 13:10, Pro 27:4; Ecc 4:4; Jam 4:5

displeased him : Heb. was evil in his eyes, Num 11:1, Num 22:34 *marg.

and what : 1Sa 13:14, 1Sa 15:28, 1Sa 16:13, 1Sa 20:31; 1Ki 2:22

TSK: 1Sa 18:9

eyed David : Gen 4:5, Gen 4:6, Gen 31:2; Mat 20:15; Mar 7:22; Eph 4:27; Jam 5:9

TSK: 1Sa 18:10

the evil spirit : 1Sa 16:14, 1Sa 16:15, 1Sa 19:9, 1Sa 26:19

and he prophesied : Wyyithnabbai , rather, ""and he pretended to prophesy; for the verb is in Hithpael , the signification of which conjugation is not only reflex action, but also affectation of the action: Jer 29:26, Jer 29:27. The meaning seems to be, that Saul, influenced by the evil spirit, feigned to be prophesying, the better to conceal his murderous intentions, and to render David unsuspicious. 1Sa 19:24; 1Ki 18:29, 1Ki 22:12, 1Ki 22:20-23; Jer 28:2-4, Jer 28:11; Zec 13:2-5; Act 16:16; 2Th 2:11

played : 1Sa 16:16, 1Sa 16:23

and there was : Wehachanith beyad Shaool , rather, ""and the javelin was in the hand of Saul;""for the javelin or spear was the emblem of regal authority; and kings had it always in their hand, as may be seen represented on ancient monuments. In ancient times, says Justin, kings used a spear instead of a sceptre.

TSK: 1Sa 18:11

cast the javelin : 1Sa 19:9, 1Sa 19:10, 1Sa 20:33; Pro 27:4; Isa 54:17

And David : Psa 37:32, Psa 37:33; Isa 54:17; Luk 4:30; Joh 8:59, Joh 10:39

TSK: 1Sa 18:12

afraid : 1Sa 18:15, 1Sa 18:20, 1Sa 18:29, 1Sa 16:4; Psa 48:3-6, Psa 53:5; Mar 6:20; Luk 8:37; Act 24:25

the Lord : 1Sa 16:13, 1Sa 16:18, 1Sa 22:13; Act 7:9

departed : 1Sa 16:14, 1Sa 28:15; Psa 51:11; Hos 9:12; Mat 25:41

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 18:1

Was knit with the soul of David - The same forcible phrase occurs of Jacob’ s love for Benjamin (marginal reference). Jonathan’ s truly heroic character is shown in this generous love of David, and admiration of his great deed.

Barnes: 1Sa 18:6

The Philistine - Rather as in the margin. The allusion is not to Goliath, but to one of the expeditions referred to in 1Sa 18:5.

Singing and dancing - Women used to dance to the sound of the timbrel, and to sing as they danced and played.

(instruments of music The word means, an instrument like the triangle, or with three cords.

Barnes: 1Sa 18:7

As they played - Or danced with vocal and instrumental music (see Jdg 16:25 note).

Barnes: 1Sa 18:8

What can he have ... - Rather, "There is only the kingdom left for him."Compare for the same sentiment, 1Ki 2:22. "A kingdom (says Camden) brooketh no companion, and majesty more heavily taketh injuries to heart."

Barnes: 1Sa 18:10

He prophesied - This, as the effect of the evil spirit coming upon him, is singular as regards Saul, but is borne out by what we read in 1Ki 22:22. (Compare Act 16:16-18; Act 19:15; 1Jo 4:1-3). It is impossible to give the sense of "raving"to the word "prophesied,"as though a merely natural state of frenzy were intended. The "prophesying"here was as directly the effect of the coming of the evil spirit upon Saul, as the "prophesying"in 1Sa 10:10 was the effect of the Spirit of God coming upon him. At the same time it is quite true that "madness"and "prophesyings"were considered as near akin (see Jer 29:26; 2Ki 9:11).

Poole: 1Sa 18:2

By which it appears, that beforetime David had not his constant residence at court, but did return to his father’ s house, and thence again to the court, as occasion required.

Poole: 1Sa 18:3

A covenant i.e. an agreement of sincere and perpetual friendship between them.

Poole: 1Sa 18:4

Partly as a pledge of his great respect and affection to him; and partly to vindicate David from that contempt which might cleave to him for his former pastoral habit and condition, and to put him into a habit suitable to his present greatness and glory.

Poole: 1Sa 18:5

David went out upon military expeditions, of which that word is oft used.

Set him over the men of war gave him some considerable command in his army, though not the supreme.

Poole: 1Sa 18:6

When David was returned from the slaughter of the Philistine either, first, From some eminent victory obtained by him against the Philistines, though not particularly related, wherein also Saul might be present and concerned. Or rather, secondly, From the slaughter of Goliath, and the other Philistines with him. Against this it is objected, that this song was sung either after David was advanced and employed, as is related 1Sa 18:5 , and therefore not immediately after that great victory; or, before he was so advanced; and then it would have raised Saul’ s jealousy and envy, and consequently hindered David’ s advancement. But it may be replied, that this song, though placed afterwards, was sung before David’ s advancement, related 1Sa 18:5 . And that this did not hinder David’ s preferment, must be ascribed partly to Saul’ s policy, who, though he had an eye upon David, and designed to crush him upon a fit occasion; yet saw it necessary for his own reputation, and the encouragement of other men’ s valour, and for the satisfaction of Jonathan’ s passionate desire, and the just and general expectation of the whole army and people, to give him some considerable preferment for the present; and principally to God’ s providence overruling Saul, against his own inclination, and his mistaken interest.

Out of all cities of Israel i.e. out of all the neighbouring cities, by or through which the victorious army marched.

Singing and dancing according to the custom of those times and places; of which See Poole "Exo 15:20" , See Poole "Jud 11:34" .

Poole: 1Sa 18:7

Answered one another singing by parts alternately.

David his ten thousands so they said, because David killed Goliath, which was the principal cause of all the following slaughter of the Philistines.

Poole: 1Sa 18:8

What greater honour can they give him but that of the kingdom? Or thus, And moreover . this will not rest here, they will certainly give him the kingdom; they will translate the crown from me to him. Or thus, And moreover , the kingdom certainly belongs to him , i.e. I now perceive that this is the favourite of God, and of the people; this is that man after God’ s own heart, to whom Samuel told me that God would transfer my kingdom.

Poole: 1Sa 18:9

i.e. Narrowly observed all his counsels and actions, that he might understand whether he had any design upon the kingdom or no, and that he might find some colourable pretence of putting him to death.

Poole: 1Sa 18:10

Saul’ s envy, and jealousy, and discontent revived his melancholic distemper, which the devil, according to his wont, struck in with.

He prophesied or, he feigned himself to be a prophet , for so the Hebrew verbs in Hithpahel oft signify, i.e. he used uncouth gestures, and signs, and speeches, as the prophets, or sons of the prophets, used to do; for which they were by the ignorant and ungodly sort reputed madmen, 2Ki 9:11 . And it may seem probable that Saul did now speak of Divine things politicly, that thereby he might lull David asleep, and kill him before he suspected any danger.

There was a javelin in Saul’ s hand which he kept there for the following purpose.

Poole: 1Sa 18:11

Once at this time, and another time upon a like occasion, 1Sa 19:10 .

Poole: 1Sa 18:12

Saul was afraid of David lest as he had gotten the favour of God and of all the people, he should also take away his kingdom.

Haydock: 1Sa 18:1

Soul. Pythagoras said, "that friendship is an equality, and one soul, and that the friend is another self." It would be difficult to find two souls more tender and generous than those of David and Jonathan. (Calmet) ---

Josephus speaks of their friendship on another occasion, as these five verses are omitted in the Roman Septuagint, &c. (Kennicott)

Haydock: 1Sa 18:3

For he, Jonathan. (Haydock) ---

Soul. "Friends have one soul." (Arist.[Aristotle?] Mor. ix. 8.)

Haydock: 1Sa 18:4

Girdle, which perhaps was of great value, Job xii. 18. He wished that David should lay aside his shepherd's dress, and appear like himself at court, that all might know how much he loved him. (Menochius)

Haydock: 1Sa 18:5

Prudently, or with success. (Calmet) ---

Especially. Hebrew, "also," which enhances his praise, as courtiers are but too apt to envy those who are taken from a low condition and set over them in the king's favour. David must have displayed great wisdom and moderation. (Haydock)

Haydock: 1Sa 18:6

Philistine. Some explain this of some fresh achievement against that nation, (Malvenda; Worthington) but without reason. ---

Dancing. Hebrew also playing on the flute, or on some such instrument of music. (Calmet) ---

So Mary [Miriam] sung after the Israelites had crossed the Red Sea, Exodus xv. 20., 2 Kings i. 20., and Judges xi. 34.

Haydock: 1Sa 18:7

Sung. The chorus of their song is given. (Calmet) ---

"The women sung, Saul slew his thousands; and the virgins answered, And David, " &c. (Josephus) ---

The death of Goliath was equivalent to the slaughter of thousands, as he had filled the whole army of Israel with dismay. (Haydock)

Haydock: 1Sa 18:8

A thousand. These women were guilty of an indiscretion, through excess of zeal, as it is always displeasing for the sovereign to hear any of his subjects preferred before him. (St. Chrysostom, hom. i. de Saul.) ---

The jealousy of Saul was the more excited, as he had been threatened with the loss of his kingdom, and perceived in David all the qualifications of a king. A malo principe tanquam successor timetur quisquis est dignior. (Pliny in Traj.) ---

But was David responsible for what was spoken in his praise? (Calmet) ---

The Vatican Septuagint omit what follows till ver. 12. "And Saul feared David, ( 13 ) and he removed," &c. The Alexandrian copy agrees with the Vulgate. (Haydock) ---

Those who are proud, cannot bear the praises of others. (Worthington)

Haydock: 1Sa 18:9

Eye. Septuagint, "and Saul suspected." (Haydock) ---

Chaldean, "laid snares for David." (Calmet)

Haydock: 1Sa 18:10

Prophesied. Acted the prophet in a mad manner, (Challoner) like an enthusiast, (Calmet; 2 Kings ix. 11.) or one possessed by the devil, as the Sybil was agitated by Apollo. Et rabie fera corda tument. (Virgil, Æneid vi.) To alleviate his distress, David took up his harp. (Haydock) ---

Spear. With this weapon he was generally armed, chap. xix. 10., and xxvi. 7. "It was used as a diadem formerly, and the ancients adored spears as gods." (Justin. xliii.)

Gill: 1Sa 18:1

And it came to pass, when he had made an end of speaking unto Saul,.... In answer to his questions about his descent and family, and doubtless more things were talked of than are recorded:

that the soul of Jonathan was knit with the soul of David: he won his heart, made a conquest of his affections, these went out towards him, and cleaved unto him; such were the comeliness of his person, his graceful mien and deportment, his freedom and fluency of expression, his courage and undauntedness, joined with prudence, modesty, and integrity, that they strongly attached him to him:

and Jonathan loved him as his own soul; not only according to the excellency of David's soul, and the greatness of it, as that deserved respect and love, as Abarbinel suggests, but he loved him as he loved himself. There was a similarity in their persons, in their age, in the dispositions of their minds, in their wisdom, courage, modesty, faithfulness, and openness of soul, that attracted them to each other, that they became as another self; as one soul, as Aristotle speaks ^r of true friends: instances of very cordial friendship are given by Plutarch ^s, as in Theseus and Pirithous, Achilles and Patroclus, Orestes and Pylades, Pythias and Damon, Epaminondas and Pelopidas; but none equal to this.

Gill: 1Sa 18:2

And Saul took him that day,.... Not only into his favour, and into his service, but into his court; even on that very day he slew the Philistine, or however as soon as it could be done:

and would let him go no more home to his father's house; as he used to do before; when he only served as a musician to him, then he was only at court when Saul was in a melancholy disposition, and wanted him, and so was going and returning, and in the intervals kept his father's sheep, 1Sa 17:15; but now he would not suffer him to attend such business any longer, since he was not only to become a courtier, and be made a prince or noble, but to marry his daughter, according to the declaration he had made, with respect to any man that should kill Goliath.

Gill: 1Sa 18:3

Then Jonathan and David made a covenant,.... A covenant of friendship; entered into a solemn agreement to keep up and maintain a cordial respect to each other, and to support each other's interest both in life and after death, whoever was the survivor; and in consequence of this David had a friend at court, when Saul fell out with him, and who pleaded his cause, and discovered his father's plots, and was the means of preserving David's life:

because he loved him as his own soul; so that this covenant was not founded in mere words, but in sincere and cordial affection, and was lasting and inviolable.

Gill: 1Sa 18:4

And Jonathan stripped himself of the robe that was upon him,.... As a token of his hearty love and true friendship, and that David might appear at court not in the habit of a shepherd, but in that of a prince:

and gave it to David, and his garments; his other garments besides his robe, and so clothed him from tip to toe, and which fitted him; for as there was a similarity in their souls, and the disposition of them, so in the make and hulk of their bodies, and in the stature of them:

even to his sword, and to his bow, and to his girdle; these he gave him to accoutre himself with, that he might appear as a soldier, as well as like a prince, and as another Jonathan, or rather the same; that they might seem as one, as alike in body, so in garb and habit.

Gill: 1Sa 18:5

And David went out whithersoever Saul sent him,.... About any business whatsoever, especially about martial affairs, for which he was abundantly qualified:

and behaved himself wisely; in the management of them, using great prudence and discretion, and so failed not of success, and of recommending himself; the Targum renders it "prospering"; he was prosperous and successful in whatsoever he engaged, for the Lord was with him, and blessed him:

and Saul set him over the men of war; that is, of some of them, gave him the command of a troop; for Abner was captain or general of the army, and continued so:

and he was accepted in the sight of all the people; of all the people in the land in general, of all that knew or heard of him; being looked upon as a wise, valiant, and successful commander, and which gained him the esteem and affection of the people:

and also in the sight of Saul's servants; which was very much, and a rare thing, for servants are too apt to envy such as are rising in their credit and reputation; though this must not be understood of all, without exception; but of the generality of them; nor is the word "all" used of them, as is of the people; for some of them took the part of Saul afterwards against David, and were secretly his enemies, see 1Sa 18:22.

Gill: 1Sa 18:6

And it came to pass, as they came,.... The armies of Israel, with their commanders at the head of them:

when David was returned from the slaughter of the Philistine; either from the slaughter of Goliath, with his head in his hand, going to Jerusalem, and Saul accompanying him; or rather from the slaughter of the Philistines at some other time, the singular being put for the plural; since, according to the order of the history, this seems to be done after David was brought to court, and had been made a captain, and had been sent out on military expeditions, and had been successful therein, and from one of which he now returned:

that the women came out of all the cities of Israel; through which they passed:

singing and dancing; as were usual after great victories obtained, and deliverances wrought, the female sex being generally greatly affected with such things; since when things go otherwise they suffer much, and their fears rise high in time of battle; and when victory goes on their side, it gives them great joy, and which they used to express in this way:

to meet King Saul; the commander-in-chief, with his other officers, and David among the rest:

with tabrets, with joy, and with instruments of music; with pipes or flutes, which they both blew with their mouths, and played on with their hands, and other musical instruments exciting joy; the last word is, by the Targum, rendered,"with cymbals;''and so the Septuagint version; it signifies a musical instrument of three cords, according to Kimchi; and others, as Ben Gersom, understand it of principal songs, in which things wonderful, excellent, and honourable, were spoken of: see Exo 15:20. Such sort of women were among the Romans called Cymballatriae and Tympanistriae ^t, who shook the cymbals, and beat upon tabrets and drums at times of rejoicing.

Gill: 1Sa 18:7

And the women answered one another as they played,.... They sung vocally to their instruments, and that by turns, one rehearsing one line or verse in the song, and then the other another:

and said, Saul hath slain his thousands, and David his ten thousands; which, if to be referred to the battle in the preceding chapter, as it commonly is, must be understood thus, that though Saul, in pursuit of the Philistines, slew many thousands of them, and David but one, even Goliath; yet the slaying of him was the occasion of slaying ten thousands, and therefore it is ascribed to him: but it seems rather that in some after battles David had been more prosperous and victorious than Saul, and therefore superior commendations are given him by the author of the song the women sung; which, however just it might be to give them, was not wise, since it served to irritate their king, as follows.

Gill: 1Sa 18:8

And Saul was very wroth, and the saying displeased him,.... Partly because they called him plain Saul, and not King Saul; did not give him his royal title, which might serve to strengthen his suspicion, after suggested; and chiefly because they attributed a greater number of slain to David than to him, as follows:

and he said, they have ascribed unto David ten thousands, and to me they ascribed but thousands; and so had given more honour to an inferior officer than to the commander-in-chief, more to a subject than to a sovereign:

and what can he have more but the kingdom? there is nothing left out of their song, and nothing remains to be given him but that; some think that Saul knew, by the prudent behaviour of David, and the favour he was in with God and men, and by these commendations of the women, that the kingdom would be his; and that the words of Samuel were true, and would be confirmed, that the kingdom would be rent from him, and given to his neighbour better than he. This clause, with 1Sa 18:9, is left out of the Greek version, according to the Vatican copy.

Gill: 1Sa 18:9

And Saul eyed David from that day and forward. Instead of looking pleasantly, and with a smile, upon him, as a courtier and favourite, he was justly entitled to by his gallant behaviour, he looked at him with a sour, ill natured look; he looked at him with an evil, spiteful, malicious, and envious eye; or he diligently watched and observed all his motions and actions, whether they tended to disloyalty and treason, to dethrone him, and take the kingdom to himself, which he was suspicious of; he laid wait for him, as the Targum, and laid snares too, as the following history shows.

Gill: 1Sa 18:10

And it came to pass on the morrow,.... After the women had met him with their music and dancing, and when returned home:

that the evil spirit from God came upon Saul; thinking on the above things that had passed, he became melancholy:

and he prophesied in the midst of the house; either really, delivering out divine songs, as the prophets did; according to Abarbinel, he foretold that David would be king, and the kingdom would be taken from him, and given to him; or he feigned himself a prophet, mimicking their motions and gestures; or, as the Targum, acted like a mad man, or a fool, uttering foolish words, and using ridiculous gestures, which seems most agreeable to the evil spirit in him:

and David played with his hand as at other times; upon his harp, to remove the evil spirit, or melancholy disposition from Saul; for though he was now advanced at court, and an officer in the army, and high in the affections and applause of the people: yet he did not think it below him to act as a musician, to do service to his prince; of such an humble, kind, and ingenuous disposition was he:

and there was a javelin in Saul's hand; a kind of spear, or half pike, which he had taken into his hand on purpose to kill David while playing; for persons in such circumstances as his, as they are very mischievous, so very subtle at contriving.

Gill: 1Sa 18:11

And Saul cast the javelin,.... Out of his hand at David:

for he said; in his heart, determining in his mind:

I will smite David even to the wall with it; he determined to cast it with such force and violence, that it should pierce through David, and enter into the very wall, by the side of which David was:

and David avoided out of his presence twice; to escape the javelin cast at him; either he went out at the first time of its being thrown, and then came in again, when he threw it a second time at him, upon which he also withdrew; or this was one of the times, and the other some time after, of which see 1Sa 19:9. Abarbinel thinks, that David, while he was playing, his eyes were so fixed upon his own hands, that he was not aware of the javelin, and turned himself from Saul without intention both times, and so escaped without knowledge of it; such was the good providence of God towards him, and which, when Saul perceived, it wrought upon him, as follows.

Gill: 1Sa 18:12

And Saul was afraid of David, because the Lord was with him,.... Protecting and preserving him, prospering and succeeding him, giving him victory over his enemies, and favour among the people; the Targum is,"the Word of the Lord was for his help.''Procopius Gazaeus interprets it of the Holy Ghost, whose grace was vouchsafed unto him: he might be afraid in his melancholy fits, that as he had attempted to take away the life of David, that David would contrive and seek an opportunity, and take away his life, and seize the kingdom which God had given him, and his being with him strengthened these fears:

and was departed from Saul; so that he was destitute of courage, and greatness of mind, and of wisdom and prudence, and became mean and abject, and exposed himself to the contempt of his subjects.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 18:1

¹ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

² tn Heb “the soul of Jonathan was bound with the soul of David.”

³ tn Heb “like his [own] soul.”

sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.

NET Notes: 1Sa 18:2

¹ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

NET Notes: 1Sa 18:3

¹ tn Heb “like his [own] soul.”

NET Notes: 1Sa 18:5

¹ tn Heb “it was good in the eyes of all the people and also in the eyes of the servants of Saul.”

NET Notes: 1Sa 18:6

¹ tn Heb “them.” The masculine plural pronoun apparently refers to the returning soldiers.

² tn Heb “with tambourines, with joy, and with three-stringed instruments.”

NET Notes: 1Sa 18:8

¹ tn Heb “said.” So also in vv. 11, 17.

NET Notes: 1Sa 18:10

¹ tn The Hebrew text adds here “with his hand.”

Geneva Bible: 1Sa 18:1

And it came to pass, when he had made an end of speaking unto Saul, that the ^{( a )} soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.

^{( a )} His affection was fully bent toward him.

Geneva Bible: 1Sa 18:5

And David went out whithersoever Saul sent him, [and] behaved himself ^{( b )} 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.

^{( b )} That is, he prospered in all his doings.

Geneva Bible: 1Sa 18:6

And it came to pass as they came, when David was returned from the slaughter of the ^{( c )} Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick.

^{( c )} That is, Goliath.

Geneva Bible: 1Sa 18:9

And Saul ^{( d )} eyed David from that day and forward.

^{( d )} Because he envied and hated him.

Geneva Bible: 1Sa 18:10

And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he ^{( e )} prophesied in the midst of the house: and David played with his hand, as at other times: and [there was] a javelin in Saul's hand.

^{( e )} That is, spoke as a man beside himself for so the people abused this word, when they could not understand.

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.

Maclaren: 1Sa 18:5-16

1 Samuel 18:5-16

1 Samuel 18:5 anticipates 1 Samuel 18:13-16. It is the last verse of a section which interrupts the even flow of the story, and which is absent from the Septuagint. Verse 6 follows immediately on 1 Samuel 17:54 in that version. Taking that verse as our starting-point, we have three stages in Saul's growing hatred and awe of the young champion, and of David's growing influence and reputation. It is deeply tragic to watch the gradual darkening of the once bright light, side by side with the irresistible increase in brilliance of the new star. He must increase, but I must decrease,' became Saul's bitter conviction; but instead of meekly accepting the necessity, his gloomy spirit struggled against it, like stormy waves against a breakwater, and, like them, was shivered into foam in the vain effort.

I. The First Stage Was Saul's Jealousy Of David's Fame As A Warrior.

The returning victorious army was met, in Oriental fashion, by a triumphal chorus of women, with their shrill songs, accompanied by the dissonant noises which do duty for music to Eastern ears. The words of their chant were startlingly and ominously plain-spoken, and became more emphatic and insulting in Saul's ears, because they were sung by two answering bands, one of which rang out, Saul hath slain his thousands,' while the other overtopped them by pealing out still more loudly and exultantly, And David his ten thousands.' To be brought into comparison with this unknown stripling was bitter enough, but to be used as a foil to set off his superiority was too much to be borne. There are few men, holding high places in any walk of life, who could have stood such a comparison without wincing. Suppose a great soldier in our day, coming home from a successful campaign, and having his prowess dimmed in every newspaper by the praises lavished on a young lieutenant who had done some brave feat that caught the public fancy--would he be likely to be in a very amiable mood towards either the singers or the object of their triumphal songs? Do great authors rejoice in the rising of young reputations that dim theirs? or do great orators smile when some boy' takes the public ear more than they do? Poor Saul had to drink the bitter cup, which all who love the sweet draught of popular applause have sooner or later to taste; and we need not think him a monster of badness because he found it bitter.

It will be more to the purpose that we take care lest we do the very same thing in our little lives and humble spheres; for envy and jealousy of those who threaten to out-shine, or in any way to out-do, us is not confined to people in high places or with great reputations. The roots of them are in us all, and the only way to keep them from growing up rank is to think less of our reputation and more of our duty, to count it a very small matter what men think of us, and the all-important matter what God thinks.

Saul was moved, too, by the consciousness that he had been really deposed by Jehovah, and was only a phantom king, and, as his angry soliloquy shows, what troubled him most in the women's song was that it pointed to David as likely to come in and rob him, not only of glory, but of the kingdom. Ever since Samuel had pronounced his rejection, his uneasy eyes had been furtively scanning men for his possible supplanter, and no wonder that his gloomy suspicions focussed themselves on the gallant youth, who conquered men's hearts and made women's tongues eloquent in his praise. Stormy and dark as Saul's nature had become, and grave as had been his failure to be worthy of the monarchy, one cannot but feel the infinite pathos and pity of his life.

II. The Second Stage Was The Attempt On David's Life.

1 Samuel 18:10-11, which record it, are not in the Septuagint, and the narrative does run more smoothly without them. But if they are retained, they show how the moody suspicion with which Saul eyed David' came to a swift, murderous climax. He stands as a terrible example of how suspicion and jealousy, working in a nature utterly without self-control, transport it into the wildest excesses. In the strange phraseology of 1 Samuel 18:9, an evil spirit from God' laid hold of him, dominating his personality. The writer of this book felt that God was the ultimate cause of all things, and that all beings were under His control; and his devout recognition of that fact led him to the apparent paradox of tracing an evil spirit' to God. But we must not be so startled as to overlook the truth that Saul had prepared the fit abode for that evil spirit by his own indulgence in a whirl of sinful passions and acts, and that these were punished by their' natural' consequence. Any man who lets his own baser nature have full fling invites the devil. Saul had what would now be called a paroxysm of insanity. But perhaps the modern medical phrase is not to be preferred to the old scriptural one. The former is innocent of any explanation of the fact which it designates, and it may possibly be that insanity is sometimes, even now, possession.' At all events, since science gives no explanation of it, and a great dim region of consciousness is now being recognized,--subliminal,' to speak in the new phraseology,--he is a bold man who ventures to deny that possibility.

But be that as it may, what a striking picture is given of Saul, worn with passion and swept away by ungovernable impulses, prophesying' or raving' with wild gestures and uttering wilder sounds; and of David, young, calm, giving forth melodies on his harp and songs from his lips, that sought to soothe the paroxysms of fury. Browning has drawn the picture in immortal words, which all who can should read. It has been suggested that Saul did not cast' his spear, but only brandished it in his fierce threat to pin David to the wall. But the youthful Harper would scarcely have avoided out of his presence' for a mere threat and the flourish of a lance; and a man, raging mad and madly hostile, would not be likely to waste breath in mere threats. The attempt was more probably a serious one, and the spear, flung by an arm made stronger than ever by insane hatred, quivered in the wall very near the lithe athlete who had agilely escaped it. Envy, allowed to have its way, becomes murderous. Let us suppress its beginning. A tiger pup can be held in and its claws cut, but a full-grown tiger cannot.

Maclaren: 1Sa 18:12

III. The Third Stage Is Saul's Getting Rid Of David.

The growing awe of him is marked in 1 Samuel 18:12, 15, and the word in the latter verse is stronger than that in the former. It is a pathetic picture of the gradual creeping over a strong man of a nameless terror. Ever-thickening folds of cold dread, like a wet mist, wrap a soul once bright and energetic. And the reason is twofold: first, that God had left that tempestuous, rebellious soul because it had left Him; and second, that, in its desolate solitude, in which there was no trace of softening or penitence, that lightning-riven soul knew that the sunshine, which it had repelled, was now pouring on David. Saul's suspicions were hardened into certainties. He was sure now that what his jealousy had whispered, when the women chanted their chorus, was grim fact. And he could but helplessly watch his supplanter's steady advance in favor with men and God. The two processes of growing darkness and growing light go on side by side in the two men, and each makes the other more striking by contrast. Twice is it repeated that Saul was in awe of David. Twice is it repeated that Jehovah was with David, and that he behaved himself wisely,' which last statement includes in the Hebrew word both the idea of prudence and that of success. So, on the one hand, there is a steady growth in all good, godly, and happy qualities and experiences; and on the other, a tragical increase of darkness and gloom, godlessness and despair. And yet Saul had begun so well! And Saul might have been what David was,--companioned by God, prosperous, and the idol of his people. Two souls stand side by side for a moment on the same platform, with the same divine goodness and love encircling them, and the one steadily rises, while the other steadily sinks. How awful are the endless possibilities of progress in either direction that lie open for every soul of man!

MHCC: 1Sa 18:1-5

The friendship of David and Jonathan was the effect of Divine grace, which produces in true believers one heart and one soul, and causes them to love each other. This union of souls is from partaking in the Spirit of Christ. Where God unites hearts, carnal matters are too weak to separate them. Those who love Christ as their own souls, will be willing to join themselves to him in an everlasting covenant. It was certainly a great proof of the power of God's grace in David, that he was able to bear all this respect and honour, without being lifted up above measure.

MHCC: 1Sa 18:6-11

David's troubles not only immediately follow his triumphs, but arise from them; such is the vanity of that which seems greatest in this world. It is a sign that the Spirit of God is departed from men, if, like Saul, they are peevish, envious, suspicious, and ill-natured. Compare David, with his harp in his hand, aiming to serve Saul, and Saul, with his javelin in his hand, aiming to slay David; and observe the sweetness and usefulness of God's persecuted people, and the barbarity of their persecutors. But David's safety must be ascribed to God's providence.

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 18:1-5

David was anointed to the crown to take it out of Saul's hand, and over Jonathan's head, and yet here we find,

I. That Saul, who was now in possession of the crown, reposed a confidence in him, God so ordering it, that he might by his preferment at court be prepared for future service. Saul now took David home with him, and would not suffer him to return again to his retirement, 1Sa 18:2. And David having signalized himself above the men of war, in taking up the challenge which they declined, Saul set him over the men of war (1Sa 18:5), not that he made him general (Abner was in that post), but perhaps captain of the life-guard; or, though he was youngest, he ordered him to have the precedency, in recompence of his great services. He employed him in the affairs of government; and David went out withersoever Saul sent him, showing himself as dutiful as he was bold and courageous. Those that hope to rule must first learn to obey. He had approved himself a dutiful son to Jesse his father, and now a dutiful servant to Saul his master; those that are good in one relation it is to be hoped will be so in another.

II. That Jonathan, who was heir to the crown, entered into covenant with him, God so ordering it, that David's way might be the clearer when his rival was his friend. 1. Jonathan conceived an extraordinary kindness and affection for him (1Sa 18:1): When he had made an end of speaking to Saul he fell perfectly in love with him. Whether it refers to his conference with Saul before the battle (1Sa 17:34, 1Sa 17:37), or to that after (v. 51), in which it is probable much more was said than is there set down, is uncertain. But, in both, David expressed himself with so much prudence, modesty, and piety, such a felicity of expression, with so much boldness and yet so much sweetness, and all this so natural and unaffected, and the more surprising because of the disadvantages of his education and appearance, that the soul of Jonathan was immediately knit unto the soul of David. Jonathan had formerly set upon a Philistine army with the same faith and bravery with which David had now attacked a Philistine giant; so that there was between them a very near resemblance of affections, dispositions, and counsels, which made their spirits unite to easily, so quickly, so closely, that they seemed but as one soul in two bodies. None had so much reason to dislike David as Jonathan had, because he was to put him by the crown, yet none regards him more. Those that are governed in their love by principles of wisdom and grace will not suffer their affections to be alienated by any secular regards or considerations: the greater thoughts will swallow up and overrule the less. 2. He testified his love to David by a generous present he made him, 1Sa 18:4. He was uneasy at seeing so great a soul, though lodged in so fair a body, yet disguised in the mean and despicable dress of a poor shepherd, and therefore takes care to put him speedily into the habit of a courtier (for he gave him a robe) and of a soldier, for he gave him, instead of his staff and sling, a sword and bow, and, instead of his shepherd's scrip, a girdle, either a belt or a sash; and, which made the present much more obliging, they were the same that he himself had worn, and (as a presage of what would follow) he stripped himself of them to dress David in them. Saul's would not fit him, but Jonathan's did. Their bodies were of a size, a circumstance which well agreed with the suitableness of their minds. When Saul put these marks of honour on David he put them off again, because he would first earn them and then wear them; but, now that he had given proofs of the spirit of a prince and a soldier, he was not ashamed to wear the habits of a prince and a soldier. David is seen in Jonathan's clothes, that all may take notice he is a Jonathan's second self. Our Lord Jesus has thus shown his love to us, that he stripped himself to clothe us, emptied himself to enrich us; nay, he did more than Jonathan, he clothed himself with our rags, whereas Jonathan did not put on David's. 3. He endeavored to perpetuate this friendship. So entirely satisfied were they in each other, even at the first interview, that they made a covenant with each other, 1Sa 18:3. Their mutual affection was sincere; and he that bears an honest mind startles not at assurances. True love desires to be constant. Those who love Christ as their own souls will be willing to join themselves to him in an everlasting covenant.

III. That both court and country agree to bless him. It is but seldom that they agree in their favourites; yet David was accepted in the sight of all the people, and also (which was strange) in the sight of Saul's servants, 1Sa 18:5. The former cordially loved him, the latter could not for shame but caress and compliment him. And it was certainly a great instance of the power of God's grace in David that he was able to bear all this respect and honour flowing in upon him on a sudden without being lifted up above measure. Those that climb so fast have need of good heads and good hearts. It is more difficult to know how to abound than how to be abased.

Matthew Henry: 1Sa 18:6-11

Now begin David's troubles, and they not only tread on the heels of his triumphs, but take rise from them, such is the vanity of that in this world which seems greatest.

I. He was too much magnified by the common people. Some time after the victory Saul went a triumphant progress through the cities of Israel that lay next him, to receive the congratulations of the country. And, when he made his public entry into any place, the women were most forward to show him respect, as was usual then in public triumphs (1Sa 18:6), and they had got a song, it seems, which they sang in their dances (made by some poet or other, that was a great admirer of David's bravery, and was more just than wise, in giving his achievements in the late action the preference before Saul's), the burden of which was, Saul had slain his thousands, and David his ten thousands. Such a difference as this Moses made between the numbers of Ephraim and Manasseh, Deu 33:17.

II. This mightily displeased Saul, and made him envy David, 1Sa 18:8, 1Sa 18:9. He ought to have considered that they referred only to this late action, and intended not to diminish any of Saul's former exploits; and that in the action now celebrated it was undeniably true that David, in killing Goliath, did in effect slay all the Philistines that were slain that day and defeated the whole army; so that they did but give David his due. It may be, he that composed the song only used a poetic liberty, and intended not any invidious comparison between Saul and David; or, if he did, it was below the great mind of a prince to take notice of such a reflection upon his personal honour, when it appeared that the glory of the public was sincerely intended. But Saul was very wroth, and presently suspected some treasonable design at the bottom of it: What can he have more but the kingdom? This made him eye David as one he was jealous of and sought advantages against (1Sa 18:9): his countenance was not towards him as it had been. Proud men cannot endure to hear any praised but themselves, and think all their honour lost that goes by themselves. It is a sign that the Spirit of God has departed from men if they be peevish in their resentment of affronts, envious and suspicious of all about them, and ill-natured in their conduct; for the wisdom from above makes us quite otherwise.

III. In his fury he aimed to kill David, 1Sa 18:10, 1Sa 18:11. Jealousy is the rage of a man; it made Saul outrageous against David and impatient to get him out of the way. 1. His fits of frenzy returned upon him. The very next day after he conceived malice against David the evil spirit from God, that had formerly haunted him, seized him again. Those that indulge themselves in envy and uncharitableness give place to the devil, and prepare for the re-entry of the unclean spirit, with seven others more wicked. Where envy is there is confusion. Saul pretended a religious ecstasy: He prophesied in the midst of the house, that is, he had the gestures and motions of a prophet, and humoured the thing well enough to decoy David into a snare, and that he might be fearless of any danger and off his guard; and perhaps designing, if he could but kill him, to impute it to a divine impulse and to charge it upon the spirit of prophecy with which he seemed to be animated: but really it was a hellish fury that actuated him. 2. David, though advanced to a much higher post of honour, disdained not, for his master's service, to return to his harp: He played with his hand as at other times. Let not the highest think any thing below them whereby they may do good and be serviceable to those they are obliged to. 3. He took this opportunity to aim at the death of David. A sword in a madman's hand is a dangerous thing, especially such a madman as Saul was, that was mad with malice. Yet he had a javelin or dart in his hand, which he projected, endeavouring thereby to slay David, not in a sudden passion, but deliberately: I will smite David to the wall with it, with such a desperate force did he throw it. Justly does David complain of his enemies that they hated him with a cruel hatred, Psa 25:19. No life is thought too precious to be sacrificed to malice. If a grateful sense of the great service David had done to the public could not assuage Saul's fury, yet one would think he should have allowed himself to consider the kindness David was now doing him, in relieving him, as no one else could, against the worst of troubles. Those are possessed with a devilish spirit indeed that render evil for good. Compare David, with his harp in his hand, aiming to serve Saul, and Saul, with his javelin in his hand, aiming to slay David; and observe the meekness and usefulness of God's persecuted people and the brutishness and barbarity of their persecutors. The bloodthirsty hate the upright, but the just seek his soul, Pro 29:10. 4. David happily avoided the blow twice (namely, now, and afterwards, Pro 19:10); he did not throw the javelin at Saul again, but withdrew, not fighting but flying for his own preservation; though he had both strength and courage enough, and colour of right, to make resistance and revenge the injury, yet he did no more than secure himself, by getting out of the way of it. David, no doubt, had a watchful eye upon Saul's hand, and the javelin in it, and did as bravely in running from it as he did lately in running upon Goliath. Yet his safety must be ascribed to the watchful eye of God's providence upon him, saving his servant from the hurtful sword; and by this narrow escape it seemed he was designed for something extraordinary.

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 18:1-2

The bond of friendship which Jonathan formed with David was soevidently the main point, that in 1Sa 18:1 the writer commences with the loveof Jonathan to David, and then after that proceeds in 1Sa 18:2 to observe thatSaul took David to himself from that day forward; whereas it is veryevident that Saul told David, either at the time of his conversation withhim or immediately afterwards, that he was henceforth to remain with him,i.e., in his service. " The soul of Jonathan bound itself ( lit . chained itself; cf. Gen 44:30) to David's soul, and Jonathan loved him as his soul ."The Chethibh ויּאהבו with the suffix ו attached to the imperfect isvery rare, and hence the Keri ויּאהבהוּ (vid., Ewald , §249, b ., and Olshausen, Gramm . p. 469). לשׁוּב , to return to hishouse, viz., to engage in his former occupation as shepherd.

Keil-Delitzsch: 1Sa 18:3

Jonathan made a covenant (i.e., a covenant of friendship) and (i.e., with) David , because he loved him as his soul.

Keil-Delitzsch: 1Sa 18:4

As a sign and pledge of his friendship, Jonathan gave David his clothes andhis armour . Meil , the upper coat or cloak. Maddim is probably the armourcoat (vid., 1Sa 17:39). This is implied in the word ועד , which isrepeated three times, and by which the different arms were attached moreclosely to מדּיו . For the act itself, compare the exchange ofarmour made by Glaucus and Diomedes (Hom. Il . vi. 230). This seems tohave been a common custom in very ancient times, as we meet with it alsoamong the early Celts (see Macpherson's Ossian ).

Keil-Delitzsch: 1Sa 18:5

And David went out , sc., to battle; whithersoever Saul sent him, he actedwisely and prosperously ( ישׂכּיל , as in Jos 1:8 : see at Deu 29:8). Saul placed him above the men of war in consequence, made him oneof their commanders; and he pleased all the people, and the servants ofSaul also, i.e., the courtiers of the king, who are envious as a general rule.

Keil-Delitzsch: 1Sa 18:6-16

Saul's jealousy towards David .

(Note: The section 1Sa 18:6-14 is supposed by Thenius and others tohave been taken by the compiler from a different source from theprevious one, and not to have been written by the same author: (1)because the same thing is mentioned in 1Sa 18:13, 1Sa 18:14, as in 1Sa 18:5, thoughin a somewhat altered form, and 1Sa 18:10, 1Sa 18:11 occur again in 1Sa 19:9-10, with a few different words, and in a more appropriateconnection; (2) because the contents of 1Sa 19:9, and the word ממּחרת in 1Sa 19:10, are most directly opposed to 1Sa 18:2and 1Sa 18:5. On these grounds, no doubt, the lxx have not only omittedthe beginning of 1Sa 18:6 from their version, but also 1Sa 18:9-11. But thesupposed discrepancy between 1Sa 18:9 and 1Sa 18:10 and 1Sa 18:2 and 1Sa 18:5, - viz., thatSaul could not have kept David by his side from attachment to him,or have placed him over his men of war after several prosperousexpeditions, as is stated in 1Sa 18:2 and 1Sa 18:5, if he had looked upon himwith jealous eyes from the very first day, or if his jealousy had brokenout on the second day in the way described in 1Sa 18:10, 1Sa 18:11, - is foundedupon two erroneous assumptions; viz., (1) that the facts contained in1Sa 18:1-5 were contemporaneous with those in 1Sa 18:6-14; and (2) thateverything contained in these two sections is to be regarded as strictlychronological. But the fact recorded in 1Sa 18:2, namely, that Saul took David tohimself, and did not allow him to go back to his father's house anymore, occurred unquestionably some time earlier than thosementioned in 1Sa 18:6. with their consequences. Saul took David tohimself immediately after the defeat of Goliath, and before the warhad been brought to an end. But the celebration of the victory, inwhich the paean of the women excited jealousy in Saul's mind, did nottake place till the return of the people and of the king at the close ofthe war. How long the war lasted we do not know; but from the factthat the Israelites pursued the flying Philistines to Gath and Ekron,and then plundered the camp of the Philistines after that (1Sa 17:52-53), it certainly follows that some days, if not weeks, musthave elapsed between David's victory over Goliath and the celebrationof the triumph, after the expulsion of the Philistines from the land. Thus far the events described in the two sections are arranged in theirchronological order; but for all the rest the facts are arrangedantithetically, according to their peculiar character, whilst theconsequences, which reached further than the facts that gave rise tothem, and were to some extent contemporaneous, are appendedimmediately to the facts themselves. Thus David's going outwhithersoever Saul sent him (1Sa 18:5) may indeed have commencedduring the pursuit of the flying Philistines; but it reached far beyondthis war, and continued even while Saul was looking upon him withjealous eyes. 1Sa 18:5 contains a general remark, with which the historianbrings to a close one side of the relation between David and Saul,which grew out of David's victory. He then proceeds in 1Sa 18:6 to givethe other side, and rounds off this paragraph also (1Sa 18:14-16) with ageneral remark, the substance of which resembles, in the main, thesubstance of 1Sa 18:5. At the same time it implies some progress, inasmuch as the delight ofthe people at the acts performed by David (1Sa 18:5) grew into love toDavid itself. This same progress is also apparent in 1Sa 18:13 (" Saul madehim captain over a thousand "), as compared with 1Sa 18:5 (" Saul set himover the men of war "). Whether the elevation of David into acaptain over a thousand was a higher promotion than hisappointment over the men of war, or the latter expression is to betaken as simply a more general or indefinite term, denoting hispromotion to the rank of commander-in-chief, is a point which canhardly be determined with certainty.)

- Saul had no sooner attached the conqueror of Goliath to his court, than hebegan to be jealous of him. The occasion for his jealousy was thecelebration of victory at the close of the war with the Philistines.

1Sa 18:6-7

"When they came," i.e., when the warriors returned with Saulfrom the war, " when (as is added to explain what follows) David returnedfrom the slaughter ,"i.e., from the war in which he had slain Goliath, thewomen came out of all the towns of Israel, "to singing and dancing," i.e., tocelebrate the victory with singing and choral dancing (see the remarks onExo 15:20), "to meet king Saul with tambourines, with joy, and withtriangles." שׂמהה is used here to signify expressions of joy, a fête , as in Jdg 16:23, etc. The striking position in which the word stands,viz., between two musical instruments, shows that, the word is to beunderstood here as referring specially to songs of rejoicing, since accordingto 1Sa 18:7 their playing was accompanied with singing. The women who" sported "( משׂחקות ), i.e., performed mimic dances, sang inalternate choruses ("answered," as in Exo 15:21), "Saul hath slain histhousands, and David his ten thousands."

1Sa 18:8

Saul was enraged at this. The words displeased him, so that hesaid, " They have given David ten thousands, and to me thousands, andthere is only the kingdom more for him "(i.e., left for him to obtain). "Inthis foreboding utterance of Saul there was involved not only a conjecturewhich the result confirmed, but a deep inward truth: if the king of Israelstood powerless before the subjugators of his kingdom at so decisive aperiod as this, and a shepherd boy came and decided the victory, this wasan additional mark of his rejection"( O. v. Gerlach ).

1Sa 18:9

From that day forward Saul was looking askance at David. עון , a denom. verb, from עין , an eye, looking askance,is used for עוין ( Keri ).

1Sa 18:10-11

The next day the evil spirit fell upon Saul ("the evil spirit ofGod;" see at 1Sa 16:14), so that he raved in his house , and threw hisjavelin at David, who played before him "as day by day," but did not hithim, because David turned away before him twice . התנבּא does notmean to prophesy in this instance, but "to rave." This use of the word isfounded upon the ecstatic utterances, in which the supernatural influenceof the Spirit of God manifested itself in the prophets (see at 1Sa 10:5). ויּטל , from טוּל , he hurled the javelin, and said (tohimself), "I will pierce David and the wall." With such force did he hurl hisspear; but David turned away from him, i.e., eluded it, twice. His doing soa second time presupposes that Saul hurled the javelin twice; that is tosay, he probably swung it twice without letting it go out of his hand, - asupposition which is raised into certainty by the fact that it is not statedhere that the javelin entered the wall, as in 1Sa 19:10. But even with thisview יטל is not to be changed into יטּל , as Thenius proposes,since the verb נטל cannot be proved to have ever the meaning toswing. Saul seems to have held the javelin in his hand as a sceptre,according to ancient custom.

1Sa 18:12-13

" And Saul was afraid of David, because the Spirit of Jehovahwas with him, and had departed from Saul; "he "removed him thereforefrom him," i.e., from his immediate presence, by appointing him chiefcaptain over thousand. In this fear of David on the part of Saul, the truereason for his hostile behaviour is pointed out with deep psychologicaltruth. The fear arose from the consciousness that the Lord had departedfrom him, - a consciousness which forced itself involuntarily upon him, anddrove him to make the attempt, in a fit of madness, to put David to death. The fact that David did not leave Saul immediately after this attempt uponhis life, may be explained not merely on the supposition that he lookedupon this attack as being simply an outburst of momentary madness,which would pass away, but still more from his firm believing confidence,which kept him from forsaking the post in which the Lord had placed himwithout any act of his own, until he saw that Saul was plotting to take hislife, not merely in these fits of insanity, but also at other times, in calmdeliberation (vid., 1Sa 19:1.).

1Sa 18:14-16

As chief commander over thousand, he went out and inbefore the people, i.e., he carried out military enterprises, and that sowisely and prosperously, that the blessing of the Lord rested upon all hedid. But these successes on David's part increased Saul's fear of him,whereas all Israel and Judah came to love him as their leader. David'ssuccess in all that he took in hand compelled Saul to promote him; and hisstanding with the people increased with his promotion. But as the Spiritof God had departed from Saul, this only filled him more and more withdread of David as his rival. As the hand of the Lord was visibly displayedin David's success, so, on the other hand, Saul's rejection by God wasmanifested in his increasing fear of 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 16:1--18:6

A. David's Rise as the New Anointed 16:1-18:5

According to Swindoll, more was written in the Bible about David than about any other character--66 chapters plus 59 references to his life in the New Testament.¹⁷¹ This large amount a material reflects his great importance for Bible readers.

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 18:1-5

Jonathan's love for David 18:1-5

We have already seen that Jonathan was a man of faith and courage (14:1-15). Jonathan found a soul brother in David, a man who committed himself to trusting and obeying God as he did. This common purpose on the deepest level of life is what accounts for the love Jonathan and David shared for one another (v. 1).

Jonathan loved David as he loved himself (vv. 1, 3; cf. Lev. 19:18). He loved David, as he should have, since David had committed himself to glorifying God and fulfilling His will even at the expense of his personal safety. Some homosexuals have tried to use the writer's statements of Jonathan's love for David as support that their lifestyle has good biblical precedent.¹⁹⁹ However the Hebrew word aheb, translated "love" here, nowhere else describes homosexual desire or activity. Rather when homosexual relations are in view the Holy Spirit used the word yada, translated "know" in the sense of "have sex with" (cf. Gen. 19:5; Judg. 19:22).

Saul responded to Jonathan's affection for David, and presumably David's bravery, by keeping David with him even more than the king had done previously (v. 2; cf. 14:52).

Evidently Jonathan realized David's gifts and God's will for David's life (cf. 23:17), and he humbly deferred to him (vv. 3-4).

"This is a virtual abdication by Jonathan, the crown prince."²⁰⁰

The crown prince of Israel gives us one of the classic examples of self-humbling for the glory of God and the welfare of His people that we have in all of Scripture (cf. Phil. 2:5-8). Jonathan's humility is all the more remarkable since chronological references in Samuel seem to indicate that Jonathan was about 30 years older than David.²⁰¹ His response to David's anointing was appropriate, and it contrasts sharply with Saul's response, which follows.

". . . when Jonathan took off his robe (a symbol of the Israelite kingdom; cf. 15:27-28 . . .) and gave it to David (v. 4), he was in effect transferring his own status as heir apparent to him . . ."²⁰²

"The covenant of friendship referred to in verse 3 was a unilateral (binding on one party only) covenant in which Jonathan committed himself to David with complete disregard for self. The gift given by Jonathan served to ratify the covenant and honor David."²⁰³

Jonathan's selfless action reflects his submission to Samuel's oracle that Saul would not have a continuing dynasty (13:13-14). Rather than trying to perpetuate Saul's dynasty, as Abner later tried to do (2 Sam. 2:8-9), godly Jonathan turned over the symbols of the crown prince to David.

"In our political world, where power plays such an important role, what would be thought of a prince who voluntarily renounced his throne in favor of a friend whose character and godly faith he admired?"²⁰⁴

David's commitment to God resulted in his prospering (the fertility motif). David acted wisely, the literal meaning of the Hebrew word translated "prospered" (vv. 5, 14, 15), also because God was with him (vv. 12, 14; cf. 16:13). Not only did Jonathan love David, but all the people including even Saul's servants, those people who were most loyal to the king, did too (v. 5). God blesses personally those who relate to Him properly. They also become channels of blessing to others (cf. 2:30; Gen. 12:2).

Saul may or may not have known at this time that Samuel had anointed David. His growing jealousy seems to have mounted over David's increasing ability, success, and popularity with the people that resulted from God's help (grace).

Constable: 1Sa 18:6-9

David's popularity with the people 18:6-9

These verses show how David had captured the affection of many Israelites by his victory over Goliath. Successful military heroes still do so today. Notwithstanding David's popularity, not everyone was ready to join David's fan club as the text proceeds to clarify. He became a controversial figure in Israel. Apparently Saul suspected that with such popularity David might attempt to overthrow his government. However it was personal jealousy that took root in Saul's mind and led to his downfall.²⁰⁵ While David's actions pleased the people (v. 5), they displeased the king (v. 8). The problem was Saul's desire to be popular with the people more than being popular with God. Contrast humble John the Baptist who wanted Jesus to receive more honor than himself (John 1:26-27; 3:30).

Constable: 1Sa 18:10-16

Saul's first direct attempt to kill David 18:10-16

The evil spirit from the Lord (cf. 16:4, whatever it was) afflicted Saul the very next day. David and Saul each had something in their hand. David held a harp with which he sought to help the king by playing soothing music. Saul held a spear with which he sought to harm his helper. The writer stated the reason Saul attempted to pin David to the wall clearly in verse 12. God was with David, and He had withdrawn from Saul (cf. v. 14).

Saul's unchecked jealousy bred the symptoms of paranoia; he began to think that his most loyal subject was his mortal enemy. Contrast Jonathan's implicit confidence in David. The difference was that Saul saw David as a threat to his security whereas Jonathan saw him as the savior of God's people.²⁰⁶

"The writer H. G. Wells says of one of his strange characters, Mr. Polly, He was not so much a human being as a civil war.'²⁰⁷ I think that is a perfect description of Saul. He became a living civil war, miserable, possessed of an evil spirit, mentally breaking, a suspicious, angry, jealous man. As a result, he struck out against the most trusted and trustworthy servant in his camp--David."²⁰⁸

Next Saul sent David out from the palace, evidently so he would not be a constant aggravation to the king. Saul placed David, whom he had already appointed as his commander-in-chief (v. 5), over a large unit of soldiers in the field (v. 13).²⁰⁹ However, Saul's decision only gave David more exposure to the people and increased his popularity with them. When Saul observed what was happening, he dreaded David even more (v. 15), but the people of both Israel and Judah loved him even more (v. 16; cf. vv. 1, 3, 20). God was causing the wrath of Saul to praise Him, to contribute toward the fulfillment of His plans. Verses 13 through 16 set the growing approval of the people and the mounting disapproval of Saul in vivid contrast.

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

Commentary -- Other

Critics Ask: 1Sa 18:1

1 SAMUEL 18:1-4 —Were David and Jonathan homosexuals?

PROBLEM: This Scripture records the intense love David and Jonathan had for each other. Some see this as an indication that they were homosexual. They infer this from the fact that Jonathan “loved” David ( 18:3 ); that Jonathan stripped in David’s presence ( 18:4 ); that they “kissed” each other with great emotion ( 1 Sam. 20:41 ). They point also to David’s lack of successful relations with women as an indication of his homosexual tendencies. Is this a valid conclusion to draw from these texts?

SOLUTION: There is no indication in Scripture that David and Jonathan were homosexual. On the contrary, there is strong evidence that they were not. First of all, David’s attraction to Bathsheba ( 2 Sam. 11 ) reveals that his sexual orientation was heterosexual, not homosexual. In fact, judging by the number of wives he had, David seemed to have too much heterosexuality.

Second, David’s “love” for Jonathan was not sexual ( erotic ) but a friendship (    philic ) love. It is common in eastern cultures for heterosexual men to express love and affection toward one another.

Third, Jonathan did not strip himself of all his clothes in David’s presence. He only stripped himself of his armor and royal robe ( 1 Sam. 18:4 ) as a symbol of his deep respect for David and commitment to him.

Fourth, the “kiss” was a common cultural greeting for men in that day. Furthermore, it did not occur until two and a half chapters after Jonathan gave David his clothes ( 1 Sam. 20:41 ).

Finally, the emotion they expressed was weeping, not orgasm. The text says, “they kissed each other and wept together — but David wept the most” ( 1 Sam. 20:41 , NIV ).   

Critics Ask: 1Sa 18:2

1 SAMUEL 18:1-4 —Were David and Jonathan homosexuals?

PROBLEM: This Scripture records the intense love David and Jonathan had for each other. Some see this as an indication that they were homosexual. They infer this from the fact that Jonathan “loved” David ( 18:3 ); that Jonathan stripped in David’s presence ( 18:4 ); that they “kissed” each other with great emotion ( 1 Sam. 20:41 ). They point also to David’s lack of successful relations with women as an indication of his homosexual tendencies. Is this a valid conclusion to draw from these texts?

SOLUTION: There is no indication in Scripture that David and Jonathan were homosexual. On the contrary, there is strong evidence that they were not. First of all, David’s attraction to Bathsheba ( 2 Sam. 11 ) reveals that his sexual orientation was heterosexual, not homosexual. In fact, judging by the number of wives he had, David seemed to have too much heterosexuality.

Second, David’s “love” for Jonathan was not sexual ( erotic ) but a friendship (    philic ) love. It is common in eastern cultures for heterosexual men to express love and affection toward one another.

Third, Jonathan did not strip himself of all his clothes in David’s presence. He only stripped himself of his armor and royal robe ( 1 Sam. 18:4 ) as a symbol of his deep respect for David and commitment to him.

Fourth, the “kiss” was a common cultural greeting for men in that day. Furthermore, it did not occur until two and a half chapters after Jonathan gave David his clothes ( 1 Sam. 20:41 ).

Finally, the emotion they expressed was weeping, not orgasm. The text says, “they kissed each other and wept together — but David wept the most” ( 1 Sam. 20:41 , NIV ).   

Critics Ask: 1Sa 18:3

1 SAMUEL 18:1-4 —Were David and Jonathan homosexuals?

PROBLEM: This Scripture records the intense love David and Jonathan had for each other. Some see this as an indication that they were homosexual. They infer this from the fact that Jonathan “loved” David ( 18:3 ); that Jonathan stripped in David’s presence ( 18:4 ); that they “kissed” each other with great emotion ( 1 Sam. 20:41 ). They point also to David’s lack of successful relations with women as an indication of his homosexual tendencies. Is this a valid conclusion to draw from these texts?

SOLUTION: There is no indication in Scripture that David and Jonathan were homosexual. On the contrary, there is strong evidence that they were not. First of all, David’s attraction to Bathsheba ( 2 Sam. 11 ) reveals that his sexual orientation was heterosexual, not homosexual. In fact, judging by the number of wives he had, David seemed to have too much heterosexuality.

Second, David’s “love” for Jonathan was not sexual ( erotic ) but a friendship (    philic ) love. It is common in eastern cultures for heterosexual men to express love and affection toward one another.

Third, Jonathan did not strip himself of all his clothes in David’s presence. He only stripped himself of his armor and royal robe ( 1 Sam. 18:4 ) as a symbol of his deep respect for David and commitment to him.

Fourth, the “kiss” was a common cultural greeting for men in that day. Furthermore, it did not occur until two and a half chapters after Jonathan gave David his clothes ( 1 Sam. 20:41 ).

Finally, the emotion they expressed was weeping, not orgasm. The text says, “they kissed each other and wept together — but David wept the most” ( 1 Sam. 20:41 , NIV ).   

Critics Ask: 1Sa 18:4

1 SAMUEL 18:1-4 —Were David and Jonathan homosexuals?

PROBLEM: This Scripture records the intense love David and Jonathan had for each other. Some see this as an indication that they were homosexual. They infer this from the fact that Jonathan “loved” David ( 18:3 ); that Jonathan stripped in David’s presence ( 18:4 ); that they “kissed” each other with great emotion ( 1 Sam. 20:41 ). They point also to David’s lack of successful relations with women as an indication of his homosexual tendencies. Is this a valid conclusion to draw from these texts?

SOLUTION: There is no indication in Scripture that David and Jonathan were homosexual. On the contrary, there is strong evidence that they were not. First of all, David’s attraction to Bathsheba ( 2 Sam. 11 ) reveals that his sexual orientation was heterosexual, not homosexual. In fact, judging by the number of wives he had, David seemed to have too much heterosexuality.

Second, David’s “love” for Jonathan was not sexual ( erotic ) but a friendship (    philic ) love. It is common in eastern cultures for heterosexual men to express love and affection toward one another.

Third, Jonathan did not strip himself of all his clothes in David’s presence. He only stripped himself of his armor and royal robe ( 1 Sam. 18:4 ) as a symbol of his deep respect for David and commitment to him.

Fourth, the “kiss” was a common cultural greeting for men in that day. Furthermore, it did not occur until two and a half chapters after Jonathan gave David his clothes ( 1 Sam. 20:41 ).

Finally, the emotion they expressed was weeping, not orgasm. The text says, “they kissed each other and wept together — but David wept the most” ( 1 Sam. 20:41 , NIV ).   

Critics Ask: 1Sa 18:10

1 SAMUEL 18:10 —How could a good God send an evil spirit to Saul?

PROBLEM: According to this passage, the evil (“distressing,” NKJV ) spirit came upon Saul so that he prophesied in his house, and then tried to kill David with a spear. However, the verse clearly states that the evil spirit was from God. How could a good God send an evil spirit to bring distress to Saul?

SOLUTION: Because God is absolutely sovereign, the actions of any evil spirit would be subject to the authority of God. Therefore, it was according to God’s permission that the spirit was allowed to come upon Saul to bring him distress. Saul had already rejected God, and God had rejected him from being king. God had a special reason for allowing this spirit to incite Saul to action against David. Saul’s attempt to kill David only made Saul realize that God was with David. By sending David away and making him captain over a thousand, Saul inadvertently increased David’s popularity with the people and hastened his own demise. The sending of the evil spirit upon Saul is similar to God’s allowing Satan to afflict Job. God allows evil, but always uses it to accomplish His own good purposes (see comments on 1 Kings 22:22 ).   

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.