1 Samuel · Chapter 18

V. 1. Loved him-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.

Verse 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. 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; thn filian isothta einai, kai mian yuchn, ton filon eteron auton; “Friendship produces an entire sameness; it is one soul in two bodies: a friend is another self.”

Verse 1. The soul of Jonathan was knit with the soul of David — On account of the prudence and modesty of his discourse and behaviour after such an heroic action, and the other excellent virtues 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.

FRIENDSHIP OF DAVID AND JONATHAN, 1-4.

1. When he had made an end of speaking unto Saul — That is, after the interview mentioned in the last verse of the preceding chapter, in which David informed Saul of his father. All their conversation on that occasion is not recorded, for it is manifest that that verse contains but a very small part of it. Enough is given, however, to acquaint us with the main subject of their conversation. The soul of Jonathan was knit with the soul of David — An instance of more touching and tender friendship is not recorded on the page of history, nor even in works of fiction. Here was a fellowship of souls. On the part of Jonathan it was the more remarkable, inasmuch as David became his rival for the throne. But even after this became well known Jonathan’s love never cooled, but rather warmed with intenser devotion to his friend, and he often gave aid and comfort to the son of Jesse in the time of his persecution. 1 Samuel 23:17. Well might the psalmist king say, in his requiem over the fallen hero, (2 Samuel 1:26,) “Thy love to me was wonderful, passing the love of women.” On this subject Ewald’s note is fine. “Nothing can establish a true bond between two friends and produce pure friendship except a loftier necessity which stands above them both, and which both alike burn to satisfy with ever-increasing fulness — the necessity. namely, of finding and loving in others, if possible in a yet higher degree, the purely divine power already felt within, and thus mutually living under its influence. It is in an age which is possessed, above all things, by a pure aspiration to obtain noble gifts, that the blessing of such a genuine friendship will also most readily be realized; and so the period in Israel’s history with which we are now concerned furnishes, among so many other glorious spectacles, that of a friendship which shines for all ages an eternal type.”

V. 2. Took him, &c.-By which it appears, that before this David had not his constant residence at court.

Verse 2. Saul took him that day — By which it appears, that, before this, David had not had his constant residence at court, after he first came thither, but went home to his father when Saul was well, and had no need of him. This confirms the remarks made on the former chapter.

2. Saul… would let him go no more home — That is, to remain there in his former occupation. He was doubtless permitted to go and visit his father whenever he desired, but not to resume his charge of the sheep as before. 1 Samuel 17:15.

Verse 3. Jonathan and David made a covenant — Solemnly entered into an agreement of perpetual friendship. Because he loved him, &c. — Or rather, as Le Clerc renders it, so that each loved the other as his own soul. For it cannot be supposed but that David loved Jonathan as well as Jonathan loved him. Their covenant seems to have implied an engagement for mutual assistance and defence, even until death, and kindness to the posterity of each other after either of them was dead. This was wisely ordered by the providence of God, who, by this means, preserved David in that sharp persecution which shortly after rose against him at court.

FRIENDSHIP OF DAVID AND JONATHAN, 1-4.

1. When he had made an end of speaking unto Saul — That is, after the interview mentioned in the last verse of the preceding chapter, in which David informed Saul of his father. All their conversation on that occasion is not recorded, for it is manifest that that verse contains but a very small part of it. Enough is given, however, to acquaint us with the main subject of their conversation. The soul of Jonathan was knit with the soul of David — An instance of more touching and tender friendship is not recorded on the page of history, nor even in works of fiction. Here was a fellowship of souls. On the part of Jonathan it was the more remarkable, inasmuch as David became his rival for the throne. But even after this became well known Jonathan’s love never cooled, but rather warmed with intenser devotion to his friend, and he often gave aid and comfort to the son of Jesse in the time of his persecution. 1 Samuel 23:17. Well might the psalmist king say, in his requiem over the fallen hero, (2 Samuel 1:26,) “Thy love to me was wonderful, passing the love of women.” On this subject Ewald’s note is fine. “Nothing can establish a true bond between two friends and produce pure friendship except a loftier necessity which stands above them both, and which both alike burn to satisfy with ever-increasing fulness — the necessity. namely, of finding and loving in others, if possible in a yet higher degree, the purely divine power already felt within, and thus mutually living under its influence. It is in an age which is possessed, above all things, by a pure aspiration to obtain noble gifts, that the blessing of such a genuine friendship will also most readily be realized; and so the period in Israel’s history with which we are now concerned furnishes, among so many other glorious spectacles, that of a friendship which shines for all ages an eternal type.”

Verse 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.

Verse 4. Jonathan stripped himself of the robe that was upon him — This he did that he might do honour to, as well as show his affection for, David. For it is probable that David was before clothed in a rustic habit, not fit to appear in at court.

Verse 4. Jonathan stripped himself of the robe that was upon him, and gave it to David. This was the highest mark of favour he could show him, and it is still esteemed as such in the oriental courts. Travenier’s Travels.

4. His garments — Rather, his armour, as the word dm is rendered, 1 Samuel 17:39. This, we are immediately told, consisted of his sword, bow, and girdle. The giving of this robe and armour was the seal of the covenant between them.

V. 5. Went-Upon military expeditions, of which that word is often used.

Verse 5. Set him over the men of war] Made him generalissimo; or what we would call field marshal.

Verse 5. David went out, &c. — Upon military expeditions, of which that phrase is often used. And behaved himself wisely — Showed as much prudence in his conduct as he did courage. Saul set him over the men of war — Not over all, for Abner was general, as we speak, of all his forces; but he made him captain of his guard, or gave him some principal command in his army.

DAVID’S HONOURS AND SAUL’S JEALOUSY, 5-9.

After the battle, and after the covenant between Jonathan and David, the latter was advanced to great honour in the kingdom. The heart of the king, as well as that of the army, turned towards the heroic youth with one common feeling of gratitude and love. But the glories of this youthful warrior are soon to be clouded.

5. Saul set him over the men of war — We have no data to determine the exact chronology of the events recorded in this verse. But his appointment over the men of war, and his going out in obedience to Saul’s orders, are probably identical with what is related in verses 13 and 14. The writer seems to have inserted them here to show the immediate results of David’s victory and Jonathan’s friendship.

Verse 6. When David was returned] This verse connects well with the 54th verse of the preceding chapter; { 1 Samuel 17:54} and carries on the narration without any break or interruption. See the notes there. The women came out] It was the principal business of certain women to celebrate victories, sing at funerals, &c.

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.

Verses 6-9. The women came out of all the cities — All the neighbouring cities. And the women answered one another as they played — They sang, as well as played on musical instruments. And they sang alternately, as they did Exodus 15:21. And the burden of the song seems to have been that which follows. And said, Saul hath slain his thousands, &c. — To understand this it is necessary to observe, that the usual way of singing at that time was in parts. So that some of these women having taken up or begun the song with, Saul hath slain his thousands, another party answered them in their turn in the same strain, And David his ten thousands. And Saul was very wroth — He began to be jealous they would advance David to the throne in a little time, having so highly magnified him above their king. And Saul eyed David — Narrowly observed him, or looked upon him with an envious eye.

Ver. 6. Instruments of music. Hebrews µyvlv shalashim, as in the margin, three stringed instruments, sistrums, or pandrums touched with the fingers, as among the Spaniards: but the Chaldee and the LXX read cymbals.

6. All cities of Israel — All those near which the returning army passed. Singing and dancing — According to the custom of the Hebrew women after great victories. Compare Exodus 15:20; Judges 11:34. Instruments of music — Margin, three-stringed instruments. µyvlv, as the name of a musical instrument, occurs here only, and signifies, literally, threes. The triangle is probably intended, of which we subjoin an engraving.

Verse 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.

Verses 6-9. The women came out of all the cities — All the neighbouring cities. And the women answered one another as they played — They sang, as well as played on musical instruments. And they sang alternately, as they did Exodus 15:21. And the burden of the song seems to have been that which follows. And said, Saul hath slain his thousands, &c. — To understand this it is necessary to observe, that the usual way of singing at that time was in parts. So that some of these women having taken up or begun the song with, Saul hath slain his thousands, another party answered them in their turn in the same strain, And David his ten thousands. And Saul was very wroth — He began to be jealous they would advance David to the throne in a little time, having so highly magnified him above their king. And Saul eyed David — Narrowly observed him, or looked upon him with an envious eye.

Ver. 7. Saul hath slain his thousands, and David his ten thousands. This is a triumphant song, or at least the chorus or burthen of one, similar to that which Miriam and the women sung. Exodus 15:20, 21.

7. Saul hath slain his thousands, and David his ten thousands — A neat poetic parallelism. The enthusiastic throng intimate, in an exultant hour, that David’s triumph is of more importance than all Saul’s victories.

Verses 6-9. The women came out of all the cities — All the neighbouring cities. And the women answered one another as they played — They sang, as well as played on musical instruments. And they sang alternately, as they did Exodus 15:21. And the burden of the song seems to have been that which follows. And said, Saul hath slain his thousands, &c. — To understand this it is necessary to observe, that the usual way of singing at that time was in parts. So that some of these women having taken up or begun the song with, Saul hath slain his thousands, another party answered them in their turn in the same strain, And David his ten thousands. And Saul was very wroth — He began to be jealous they would advance David to the throne in a little time, having so highly magnified him above their king. And Saul eyed David — Narrowly observed him, or looked upon him with an envious eye.

Ver. 8. Saul was very wroth. He began to be very jealous that they would soon place David on the throne of Israel, as they now so highly magnified him above their king.

8. Saul was very wroth — His passionate nature could not brook such insinuations without yielding to foul thoughts and deepest envy, What can he have more but the kingdom — Immediately there flashes upon him the suspicion that this son of Jesse is that neighbour of whom Samuel had spoken, (1 Samuel 15:28,) who was destined to supersede him on the throne.

Verses 6-9. The women came out of all the cities — All the neighbouring cities. And the women answered one another as they played — They sang, as well as played on musical instruments. And they sang alternately, as they did Exodus 15:21. And the burden of the song seems to have been that which follows. And said, Saul hath slain his thousands, &c. — To understand this it is necessary to observe, that the usual way of singing at that time was in parts. So that some of these women having taken up or begun the song with, Saul hath slain his thousands, another party answered them in their turn in the same strain, And David his ten thousands. And Saul was very wroth — He began to be jealous they would advance David to the throne in a little time, having so highly magnified him above their king. And Saul eyed David — Narrowly observed him, or looked upon him with an envious eye.

9. Eyed David from that day — Watched all his movements with suspicion and jealousy. And this fact may well account for the king’s failure to reward David and his father’s house according to all that he had promised the one who would succeed in slaying the insolent Goliath. 1 Samuel 17:25.

V. 10. The evil spirit, &c.-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. Prophesied-That is, he used uncouth gestures, and signs, as the prophets often did.

Verse 10. The evil spirit from God] See on 1 Samuel 16:14, &c. 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 abntyw 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.

Verses 10, 11. On the morrow the evil spirit from God — Which had formerly troubled him, producing melancholy, (1 Samuel 16:14,) was brought again upon him. The very next day after he conceived envy at David, discontent and anger, the evil spirit was permitted by God to seize him again. Such is the fruit of envy and uncharitableness! And he prophesied in the midst of the house — That is, he was actuated by such motions and agitations of body as the prophets sometimes were. And David played with his hand, as at other times — To compose and quiet his disturbed spirits. And there was a javelin in Saul’s hand — Which he had provided on purpose, as the following words show, to despatch David. And Saul cast the javelin — Being now quite under the power of that evil spirit. Twice — Once now, and another time, on a like occasion, 1 Samuel 19:10.

SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 10-30.

Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed. It forms a suggestive period of Israelitish history, and presents in striking contrast the development of Saul’s heart-wickedness on the one hand, and of David’s many excellences on the other. These persecutions, however, were a most useful discipline for the psalmist king.

10. The evil spirit from God came upon Saul — He relapsed into that state of demoniac possession described 1 Samuel 16:14. He prophesied in the midst of the house — The verb is here used in the Hithpael — the reflective voice — he acted the prophet. “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Numbers 11:25-27;) of the music and dancing of the sons of the prophets, (1 Samuel 10:5;) of Saul’s participation in their exercises, (1 Samuel 10:6, 10, 13;) of the excited cries and violent contortions of the prophets of Baal, (1 Kings 18:29;) of the prophets who prophesied lies at Jerusalem, (Jeremiah 14:14;) and of those at Samaria who professed to be inspired by Baal. Jeremiah 23:13. So, too, it is the word employed by Ahab, who probably regarded with something like contempt the wish of Jehoshaphat to know Jehovah’s will. 1 Kings 22:8, 18. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” — R.P. Smith’s Bampton Lecture, 1869.

Saul first became signalized among his neighbours by ecstatic prophesying, (1 Samuel 10:11,) but that former ecstasy was inspired by the holy Spirit of God. Now that Spirit has left him, and a foul demon occupies his place, and, accordingly, instead of hallowed ecstasy, his religious exercises resemble the frantic ravings of a madman. He utters impassioned cries, and, perhaps, falls prostrate on the floor and breathes forth his inner ravings like one holding communion with an unseen world. “The prophets, when under the power of inspiration, appear to have been greatly agitated, and to have exhibited writhings and spasmodic affections of the body like delirious persons. Hence the true prophet in 2 Kings 9:11, is called in scorn insane, a madman; and in Jeremiah 29:26 the two ideas are conjoined, raving and prophesying, spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, mantiv, furor, to the frenzied manner of soothsayers, poetic oracles,” etc. — Gesenius. David played… as at other times — Seeking, as before, (1 Samuel 16:16,) to quell the mental ravings of the king, and drive out the demon that possessed him.

V. 11. And Saul cast the javelin-Being now quite under the power of that evil spirit. Twice-Once now, and another time upon a like occasion, 1 Samuel 19:10.

Verse 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 HASTÆ adduntur.-Ibid.

Verses 10, 11. On the morrow the evil spirit from God — Which had formerly troubled him, producing melancholy, (1 Samuel 16:14,) was brought again upon him. The very next day after he conceived envy at David, discontent and anger, the evil spirit was permitted by God to seize him again. Such is the fruit of envy and uncharitableness! And he prophesied in the midst of the house — That is, he was actuated by such motions and agitations of body as the prophets sometimes were. And David played with his hand, as at other times — To compose and quiet his disturbed spirits. And there was a javelin in Saul’s hand — Which he had provided on purpose, as the following words show, to despatch David. And Saul cast the javelin — Being now quite under the power of that evil spirit. Twice — Once now, and another time, on a like occasion, 1 Samuel 19:10.

Ver. 11. Saul cast the javelin at David; a species of sceptre, with a spear point at the end. The thyrsus of Bacchus was both a sceptre and a spear, entwined with leaves of the vine. Saul’s was a wicked act of melancholy, cunning and malice.

11. I will smite David even to the wall — Literally, I will smite in David and in the wall; that is, nail him to the wall by the javelin. Twice he made the deadly attempt, and twice the agile youth avoided the blow. Compare 1 Samuel 19:10.

V. 12. Afraid-Lest as he had gained the favour of God and of all the people, he should also take away his kingdom.

Verses 12, 13. Saul was afraid of David — Lest, as he had gained the favour of God, and of all the people, he should also take away his kingdom. Saul removed him from him — From his presence and court; which he did because he feared lest David should find an opportunity to kill him, as he had designed to kill David; because his presence now made him more sad than ever his music had made him cheerful; and principally, that hereby he might expose him to the greatest hazards. And made him his captain over a thousand — Instead of captain of his guard, which required his attendance at court, he gave him a command abroad; but where, or at what distance, we are not informed. This he did, hoping he might be killed in some expedition, or that an opportunity might occur for taking away his life privately. And he went out and came in, &c. — As the leader of those thousand men.

12. Saul was afraid of David — He became sensible that he was fighting against God, and this feeling bred terror, and continued to disturb him more and more. Compare verses 15 and 29.

V. 13. Removed him from him-From his presence and court; which he did, because he feared lest David should find an opportunity to kill him, as he had designed to kill David; because his presence now made him more sad than ever his musick made him chearful: and principally, that hereby he might expose him to the greatest hazards.

Verse 13. Made him his captain] This was under pretence of doing him honour, when it was in effect only to rid himself of the object of his envy.

Verses 12, 13. Saul was afraid of David — Lest, as he had gained the favour of God, and of all the people, he should also take away his kingdom. Saul removed him from him — From his presence and court; which he did because he feared lest David should find an opportunity to kill him, as he had designed to kill David; because his presence now made him more sad than ever his music had made him cheerful; and principally, that hereby he might expose him to the greatest hazards. And made him his captain over a thousand — Instead of captain of his guard, which required his attendance at court, he gave him a command abroad; but where, or at what distance, we are not informed. This he did, hoping he might be killed in some expedition, or that an opportunity might occur for taking away his life privately. And he went out and came in, &c. — As the leader of those thousand men.

Ver. 13. Saul removed him from him. Disappointed in his intent to kill David, Saul determined to remove him from the court; and instead of commanding in the guards, as he had done before, made him a captain of another troop, where he hoped he might be slain in some expedition, or he himself have an opportunity of taking away his life.

There is an ancient version of these two foregoing chapters, viz. the Vatican, which appears to have been made from a Hebrew copy which had none of the many verses which are here supposed to be interpolated, and not genuine; which whoever considers, will find the accounts there given regular, consistent, and probable.—”As the nature of this work requires brevity, suffice it just to enumerate some of the verses that are supposed to have been inserted by some transcriber. Those who choose to examine these chapters further, may pursue Mr. Pilkington’s excellent remarks on the passages of sacred scripture, page 62; and Mr. Kennicott’s dissertation. See index to the texts. The first passage, which is not translated in the Vatican copy, is no less than twenty verses; viz. from the 11th to the 32nd verse of chapter 17., containing an account, which if seriously examined, will not carry much probability along with it. Without these verses the connection stands thus: ver. 11, When Saul and all Israel heard these words of the Philistine, they were dismayed, and greatly afraid. Ver. 32, Then David said unto Saul, Let no man’s heart fail because of him. No connection can be more proper. The next passage omitted in the Vatican copy is the 41st verse, though not specified by Mr. Pilkington; and then the 50th, which seems to be a needless recapitulation. The next interpolation is of nine verses; viz. the four last of chap. 17. and the five first of chap. 18. Leave these out, and the connection is entire, and the whole account consistent. 1 Samuel 17:51. David took the head of the Philistine and brought it to Jerusalem, and he put his armour in his tent. 1 Samuel 18:6. And as they came, when David was returned from the slaughter of the Philistine, the women came out. The other verses of chap. 18. which are supposed not to be genuine, are the 9th, 10th, 11th, 17th, 18th, 19th, and 30th. On the whole, the Vatican copy is looked upon as the genuine translation of this part of David’s history.” Dr. Wall’s critical notes. Bishops Warburton, Hall, Horsley and others do not admit any interpolation, but merely a confusion in the arrangement; the interlocutory passages having been misplaced. After these latter critics, Mr. Townsend thus arranges his HARMONY: 1 Samuel 16:1-14; 17:1-41; 55, 56; 41-55; 57, 58; 18:1-10; 16:14-23; 18:10, and forward.

13. Made him his captain over a thousand — This is probably the same appointment as that referred to in verse 5. David was not made the leading officer over all the host, for this position Abner held, (1 Samuel 17:55,) but he was made captain of a regiment.

Verses 14, 15. David behaved himself wisely — He headed them in all their expeditions, with a bravery and conduct equally distinguished; greatest in command, but greater in his example. He behaved in such a manner that no exception could be taken at any of his actions. The Lord was with him — Made all his undertakings prosperous. Saul’s fears, however, increased in proportion as he saw David still behave so well.

SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 10-30.

Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed. It forms a suggestive period of Israelitish history, and presents in striking contrast the development of Saul’s heart-wickedness on the one hand, and of David’s many excellences on the other. These persecutions, however, were a most useful discipline for the psalmist king.

10. The evil spirit from God came upon Saul — He relapsed into that state of demoniac possession described 1 Samuel 16:14. He prophesied in the midst of the house — The verb is here used in the Hithpael — the reflective voice — he acted the prophet. “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Numbers 11:25-27;) of the music and dancing of the sons of the prophets, (1 Samuel 10:5;) of Saul’s participation in their exercises, (1 Samuel 10:6, 10, 13;) of the excited cries and violent contortions of the prophets of Baal, (1 Kings 18:29;) of the prophets who prophesied lies at Jerusalem, (Jeremiah 14:14;) and of those at Samaria who professed to be inspired by Baal. Jeremiah 23:13. So, too, it is the word employed by Ahab, who probably regarded with something like contempt the wish of Jehoshaphat to know Jehovah’s will. 1 Kings 22:8, 18. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” — R.P. Smith’s Bampton Lecture, 1869.

Saul first became signalized among his neighbours by ecstatic prophesying, (1 Samuel 10:11,) but that former ecstasy was inspired by the holy Spirit of God. Now that Spirit has left him, and a foul demon occupies his place, and, accordingly, instead of hallowed ecstasy, his religious exercises resemble the frantic ravings of a madman. He utters impassioned cries, and, perhaps, falls prostrate on the floor and breathes forth his inner ravings like one holding communion with an unseen world. “The prophets, when under the power of inspiration, appear to have been greatly agitated, and to have exhibited writhings and spasmodic affections of the body like delirious persons. Hence the true prophet in 2 Kings 9:11, is called in scorn insane, a madman; and in Jeremiah 29:26 the two ideas are conjoined, raving and prophesying, spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, mantiv, furor, to the frenzied manner of soothsayers, poetic oracles,” etc. — Gesenius. David played… as at other times — Seeking, as before, (1 Samuel 16:16,) to quell the mental ravings of the king, and drive out the demon that possessed him.

Verse 15. He was afraid of him.] He saw that, by his prudent conduct, he was every day gaining increasing influence.

Verses 14, 15. David behaved himself wisely — He headed them in all their expeditions, with a bravery and conduct equally distinguished; greatest in command, but greater in his example. He behaved in such a manner that no exception could be taken at any of his actions. The Lord was with him — Made all his undertakings prosperous. Saul’s fears, however, increased in proportion as he saw David still behave so well.

SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 10-30.

Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed. It forms a suggestive period of Israelitish history, and presents in striking contrast the development of Saul’s heart-wickedness on the one hand, and of David’s many excellences on the other. These persecutions, however, were a most useful discipline for the psalmist king.

10. The evil spirit from God came upon Saul — He relapsed into that state of demoniac possession described 1 Samuel 16:14. He prophesied in the midst of the house — The verb is here used in the Hithpael — the reflective voice — he acted the prophet. “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Numbers 11:25-27;) of the music and dancing of the sons of the prophets, (1 Samuel 10:5;) of Saul’s participation in their exercises, (1 Samuel 10:6, 10, 13;) of the excited cries and violent contortions of the prophets of Baal, (1 Kings 18:29;) of the prophets who prophesied lies at Jerusalem, (Jeremiah 14:14;) and of those at Samaria who professed to be inspired by Baal. Jeremiah 23:13. So, too, it is the word employed by Ahab, who probably regarded with something like contempt the wish of Jehoshaphat to know Jehovah’s will. 1 Kings 22:8, 18. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” — R.P. Smith’s Bampton Lecture, 1869.

Saul first became signalized among his neighbours by ecstatic prophesying, (1 Samuel 10:11,) but that former ecstasy was inspired by the holy Spirit of God. Now that Spirit has left him, and a foul demon occupies his place, and, accordingly, instead of hallowed ecstasy, his religious exercises resemble the frantic ravings of a madman. He utters impassioned cries, and, perhaps, falls prostrate on the floor and breathes forth his inner ravings like one holding communion with an unseen world. “The prophets, when under the power of inspiration, appear to have been greatly agitated, and to have exhibited writhings and spasmodic affections of the body like delirious persons. Hence the true prophet in 2 Kings 9:11, is called in scorn insane, a madman; and in Jeremiah 29:26 the two ideas are conjoined, raving and prophesying, spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, mantiv, furor, to the frenzied manner of soothsayers, poetic oracles,” etc. — Gesenius. David played… as at other times — Seeking, as before, (1 Samuel 16:16,) to quell the mental ravings of the king, and drive out the demon that possessed him.

SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 10-30.

Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed. It forms a suggestive period of Israelitish history, and presents in striking contrast the development of Saul’s heart-wickedness on the one hand, and of David’s many excellences on the other. These persecutions, however, were a most useful discipline for the psalmist king.

10. The evil spirit from God came upon Saul — He relapsed into that state of demoniac possession described 1 Samuel 16:14. He prophesied in the midst of the house — The verb is here used in the Hithpael — the reflective voice — he acted the prophet. “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Numbers 11:25-27;) of the music and dancing of the sons of the prophets, (1 Samuel 10:5;) of Saul’s participation in their exercises, (1 Samuel 10:6, 10, 13;) of the excited cries and violent contortions of the prophets of Baal, (1 Kings 18:29;) of the prophets who prophesied lies at Jerusalem, (Jeremiah 14:14;) and of those at Samaria who professed to be inspired by Baal. Jeremiah 23:13. So, too, it is the word employed by Ahab, who probably regarded with something like contempt the wish of Jehoshaphat to know Jehovah’s will. 1 Kings 22:8, 18. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” — R.P. Smith’s Bampton Lecture, 1869.

Saul first became signalized among his neighbours by ecstatic prophesying, (1 Samuel 10:11,) but that former ecstasy was inspired by the holy Spirit of God. Now that Spirit has left him, and a foul demon occupies his place, and, accordingly, instead of hallowed ecstasy, his religious exercises resemble the frantic ravings of a madman. He utters impassioned cries, and, perhaps, falls prostrate on the floor and breathes forth his inner ravings like one holding communion with an unseen world. “The prophets, when under the power of inspiration, appear to have been greatly agitated, and to have exhibited writhings and spasmodic affections of the body like delirious persons. Hence the true prophet in 2 Kings 9:11, is called in scorn insane, a madman; and in Jeremiah 29:26 the two ideas are conjoined, raving and prophesying, spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, mantiv, furor, to the frenzied manner of soothsayers, poetic oracles,” etc. — Gesenius. David played… as at other times — Seeking, as before, (1 Samuel 16:16,) to quell the mental ravings of the king, and drive out the demon that possessed him.

Verse 17. Fight the Lord’s battles.] Mr. Calmet properly remarks that the wars of the Hebrews, while conducted by the express orders of God, were truly the wars of the Lord; but when the spirit of worldly ambition and domination became mingled with them, they were no longer the wars of the Lord, but wars of lust and profanity.

Verse 17. And Saul said to David, Behold my elder daughter Merab, &c. — He at last bethinks himself of the promise he had publicly made unto him that should kill Goliath; the performance of which David did not demand, but in modesty left it to Saul’s own conscience; who now judges it would be a proper bait to be laid for his destruction. “David had been very successful; but it did not follow that he must always be so; he had prudence, prowess, and conduct; but all these are often disappointed and defeated in their best-laid schemes. What means, then, so likely to destroy him as flattering him in his good fortune, and inflaming his vanity to yet higher and bolder attempts? What human heart is proof against flattery well conducted? and what so likely to point it right as the prospect of the king’s alliance? Merab, therefore, the king’s eldest daughter, is promised to him in marriage, on condition of his exerting all his fortitude in the defence of his master and his country, against the enemies of God and them.” — Delaney. Only be thou valiant for me — Thus, at the same time that he proposed to give David his daughter, he intimated that he should first perform some other military exploits, and, to give the better colour to this request, he calls it fighting the Lord’s battles. Let not my hand be upon him — Now he seems to have some sense of honour, and to lay aside those base thoughts of murdering him himself. But the hand of the Philistines — By whose hand God’s just judgment so ordered things that Saul himself fell!

17. My elder daughter — Perceiving the growing popularity and influence of David, Saul feels under obligation to redeem his promise, recorded 1 Samuel 17:25. Let not mine hand be upon him — In his calmer moods, when his madness had departed, he shrunk from openly attempting to destroy David; but, disguising his fell purpose under fair pretentious, he darkly plotted against his life.

V. 18. What is my life-How little is my life worth, that by the exposing of that to some hazard, I should purchase a king’s daughter! In these expressions David sheweth not only his humility, but also his wisdom, in discovering so deep a sense of his own meanness, that Saul might see how far he was from aspiring at the kingdom.

Verse 18. David said, Who am I? and what is my life? — How little is my life worth, that by the exposing of that to some hazard, I should purchase a king’s daughter! In these expressions David showeth not only his humility, but also his wisdom, in discovering so deep a sense of his own meanness, that Saul might see how far he was from aspiring at the kingdom. Or my father’s family in Israel? — In riches, for otherwise David’s family was as noble as any in Israel. That I should be son-in-law to the king — This was not a refusal of the honour but a modest acknowledgment how unworthy he was of it; and it indicates such modesty and prudence, that, considering David’s youth, and all other circumstances, we may well conclude that nothing but the Spirit of the Lord being with him could have made him act so wisely.

18. David said unto Saul — David’s words in this verse not only show his unsuspecting innocency and humility of soul, but seem also to indicate that he himself understood Saul’s offer of his daughter to be in accordance with his promise.

V. 19. Adriel-The son of Bar-zillai, as he is called, 2 Samuel 21:8. This was an act of great injustice; and accordingly this marriage was accursed by God, and the children begotten in it, were, by God’s appointment cut off, 2 Samuel 21:8,9.

Verse 19. She was given unto Adriel — The son of Barzillai, as he is called 2 Samuel 21:8. This was an act of great injustice, at the same time that it was a most high affront to David, and accordingly this marriage was accursed by God, and the children begotten in it were, by God’s appointment, cut off, 2 Samuel 21. How Jonathan resented this usage of David we are not told. It is likely his duty to his father made him entreat him to take it patiently, and to look upon Saul as sometimes beside himself, and one that did not know what he did.

Ver. 19. Merab, Saul’s daughter, was given to Adriel. This was a breach of covenant before the battle; so Samson was treated. Judges 15. How excellent was David’s piety in abstaining from revenge. By this princess David might have had sons, who would have claimed the throne. It might also have interfered with the wiser designations of heaven to give the kingdom to Solomon. All things work for good to those who love God.

19. She was given unto Adriel — In shameful violation of the king’s word. The Meholathite — Perhaps a native of Abel-Meholah, the home of Elisha, (1 Kings 19:16,) and whither Gideon’s three hundred men pursued the Midianites. Judges 7:22. The sons of this marriage were subsequently put to death by the Gibeonites. 2 Samuel 21:8.

Verses 20, 21. The thing pleased him — Not out of any love to David, or desire to perform his promise; but because he hoped, by her means, to bring his ends about of destroying David. That she may be a snare to him — He hoped his daughter, in obedience to him, might be persuaded to bring him into some snare that he would lay for him: or that, being exposed to great dangers, (which he was to undergo, as a condition of having her to wife,) he might perish in some of them. Thou shalt be this day my son-in-law — That is, shortly, within a little time. In the one of the twain — Saul seems in this to have told David that though some reasons of state had obliged him to give his elder daughter to Adriel, yet still he would have him for his son-in-law, by giving the other unto him.

20. Michal… loved David — Keil infers from this that perhaps one reason why Saul broke his promise was that Merab did not love David. The thing pleased him — For, as the next verse shows, he hoped to make it a snare for David’s life.

Verse 21. That she may be a snare to him] Saul had already determined the condition on which he would give his daughter to David; viz., that he should slay one hundred Philistines: this he supposed he would undertake for the love of Michal, and that he must necessarily perish in the attempt; and thus Michal would become a snare to him.

Verses 20, 21. The thing pleased him — Not out of any love to David, or desire to perform his promise; but because he hoped, by her means, to bring his ends about of destroying David. That she may be a snare to him — He hoped his daughter, in obedience to him, might be persuaded to bring him into some snare that he would lay for him: or that, being exposed to great dangers, (which he was to undergo, as a condition of having her to wife,) he might perish in some of them. Thou shalt be this day my son-in-law — That is, shortly, within a little time. In the one of the twain — Saul seems in this to have told David that though some reasons of state had obliged him to give his elder daughter to Adriel, yet still he would have him for his son-in-law, by giving the other unto him.

Ver. 21. I will give him Michal, that she may be a snare to him; a snare for his life; a Delilah, a Cleopatra. This was strange counsel: he hated David more than he loved his daughter.

21. In the one of the twain — Better, In the second shalt thou become my son in law this day. That is, by means of the second daughter; or, thou shalt become doubly my son in law, for the first (Merab) was lawfully thine, and now the second shall certainly be given thee. This day — Some day designated for the marriage.

Verses 22, 23. Commune with David secretly — It seems David was not forward to embrace Saul’s offer, having been before so grossly abused. Therefore Saul ordered his courtiers, in private discourse, to take occasion to persuade him to it. Seeing that I am a poor man — Having no estate, and of small credit; and therefore unable to endow her according to her quality.

22. Commune with David secretly — This intrigue of Saul by means of his servants indicates that David had paid little or no attention to the words of the king himself. He had maintained a most prudent reticence.

Verses 22, 23. Commune with David secretly — It seems David was not forward to embrace Saul’s offer, having been before so grossly abused. Therefore Saul ordered his courtiers, in private discourse, to take occasion to persuade him to it. Seeing that I am a poor man — Having no estate, and of small credit; and therefore unable to endow her according to her quality.

23. I am a poor man — And therefore unable to pay such a dowry as the daughter of the king deserves. In the East the dowry paid to the father of a bride was proportioned to her rank.

SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 10-30.

Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed. It forms a suggestive period of Israelitish history, and presents in striking contrast the development of Saul’s heart-wickedness on the one hand, and of David’s many excellences on the other. These persecutions, however, were a most useful discipline for the psalmist king.

10. The evil spirit from God came upon Saul — He relapsed into that state of demoniac possession described 1 Samuel 16:14. He prophesied in the midst of the house — The verb is here used in the Hithpael — the reflective voice — he acted the prophet. “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Numbers 11:25-27;) of the music and dancing of the sons of the prophets, (1 Samuel 10:5;) of Saul’s participation in their exercises, (1 Samuel 10:6, 10, 13;) of the excited cries and violent contortions of the prophets of Baal, (1 Kings 18:29;) of the prophets who prophesied lies at Jerusalem, (Jeremiah 14:14;) and of those at Samaria who professed to be inspired by Baal. Jeremiah 23:13. So, too, it is the word employed by Ahab, who probably regarded with something like contempt the wish of Jehoshaphat to know Jehovah’s will. 1 Kings 22:8, 18. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” — R.P. Smith’s Bampton Lecture, 1869.

Saul first became signalized among his neighbours by ecstatic prophesying, (1 Samuel 10:11,) but that former ecstasy was inspired by the holy Spirit of God. Now that Spirit has left him, and a foul demon occupies his place, and, accordingly, instead of hallowed ecstasy, his religious exercises resemble the frantic ravings of a madman. He utters impassioned cries, and, perhaps, falls prostrate on the floor and breathes forth his inner ravings like one holding communion with an unseen world. “The prophets, when under the power of inspiration, appear to have been greatly agitated, and to have exhibited writhings and spasmodic affections of the body like delirious persons. Hence the true prophet in 2 Kings 9:11, is called in scorn insane, a madman; and in Jeremiah 29:26 the two ideas are conjoined, raving and prophesying, spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, mantiv, furor, to the frenzied manner of soothsayers, poetic oracles,” etc. — Gesenius. David played… as at other times — Seeking, as before, (1 Samuel 16:16,) to quell the mental ravings of the king, and drive out the demon that possessed him.

Verse 25. But a hundred foreskins] That is, Thou shalt slay one hundred Philistines, and thou shalt produce their foreskins, as a proof, not only that thou hast killed one hundred men, but that these are of the uncircumcised. A custom similar to this still prevails among the Abyssinians, according to Bruce. See his Travels.

Verse 25. The king desireth not any dowry — It was customary in those times for the husband to give a present, or, as it is rendered, a dowry, to his father-in-law when he received his wife. But a hundred foreskins of the Philistines — Saul made this demand of David, probably thinking that the necessity he would be under of attacking the Philistines at a disadvantage, or, at all hazards, in order to get the proposed number of foreskins within the time limited, would bring him into such dangerous encounters, as he could scarcely escape from. It is likely that Saul required the foreskins rather than the heads of the Philistines, to take away all possibility of David’s deceiving him, by bringing the heads of such of his own men as might fall in battle, and passing them on him for the heads of the Philistines.

25. A hundred foreskins — This demand savours of the spirit and manners of that age, and reminds one of the American Indians preserving as trophies the scalps of their victims.

V. 26. The days-That is, the time allowed by Saul to David for the execution of this exploit.

Verses 26, 27. The days were not expired — That is, the time allowed by Saul to David for the execution of this exploit. Two hundred — He doubled the number required; to oblige Saul the more to the performance of his promise, and to show his great respect and affection to Saul’s daughter.

26. The days were not expired — The days required by custom or designated by the king (verse 21) for the consummation of the marriage.

V. 27. Two hundred-He doubled the number required; to oblige Saul the more to the performance of his promise; and to shew his great respect and affection to Saul’s daughter.

Verse 27. Slew-two hundred men.] The Septuagint has only one hundred men. Saul covenanted with David for a hundred; and David himself says, 2 Samuel 3:14, that he espoused Michal for a hundred: hence it is likely that one hundred is the true reading.

Verses 26, 27. The days were not expired — That is, the time allowed by Saul to David for the execution of this exploit. Two hundred — He doubled the number required; to oblige Saul the more to the performance of his promise, and to show his great respect and affection to Saul’s daughter.

27. Two hundred men — Twice the number required. “This was another great exploit — far more arduous, although less renowned, than the overthrow of Goliath. It must have attracted great attention at the time, and have conduced in no small degree to the public estimation in which David was held.” — Kitto.

Verses 28, 29. Saul knew that the Lord was with David — He was convinced of it, by the success which he constantly had in all his undertakings. And Saul was yet the more afraid of David — Having thus advanced him; and seeing no hope of bringing his designs to pass against him. And Saul became David’s enemy continually — He was every day more resolved to destroy him. Such strange blindness did his anger and hatred, and such like passions, bring upon him, that he set himself against him, who he saw and knew, had God for his friend! In what a lost condition must Saul’s mind have now been!

SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 10-30.

Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed. It forms a suggestive period of Israelitish history, and presents in striking contrast the development of Saul’s heart-wickedness on the one hand, and of David’s many excellences on the other. These persecutions, however, were a most useful discipline for the psalmist king.

10. The evil spirit from God came upon Saul — He relapsed into that state of demoniac possession described 1 Samuel 16:14. He prophesied in the midst of the house — The verb is here used in the Hithpael — the reflective voice — he acted the prophet. “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Numbers 11:25-27;) of the music and dancing of the sons of the prophets, (1 Samuel 10:5;) of Saul’s participation in their exercises, (1 Samuel 10:6, 10, 13;) of the excited cries and violent contortions of the prophets of Baal, (1 Kings 18:29;) of the prophets who prophesied lies at Jerusalem, (Jeremiah 14:14;) and of those at Samaria who professed to be inspired by Baal. Jeremiah 23:13. So, too, it is the word employed by Ahab, who probably regarded with something like contempt the wish of Jehoshaphat to know Jehovah’s will. 1 Kings 22:8, 18. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” — R.P. Smith’s Bampton Lecture, 1869.

Saul first became signalized among his neighbours by ecstatic prophesying, (1 Samuel 10:11,) but that former ecstasy was inspired by the holy Spirit of God. Now that Spirit has left him, and a foul demon occupies his place, and, accordingly, instead of hallowed ecstasy, his religious exercises resemble the frantic ravings of a madman. He utters impassioned cries, and, perhaps, falls prostrate on the floor and breathes forth his inner ravings like one holding communion with an unseen world. “The prophets, when under the power of inspiration, appear to have been greatly agitated, and to have exhibited writhings and spasmodic affections of the body like delirious persons. Hence the true prophet in 2 Kings 9:11, is called in scorn insane, a madman; and in Jeremiah 29:26 the two ideas are conjoined, raving and prophesying, spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, mantiv, furor, to the frenzied manner of soothsayers, poetic oracles,” etc. — Gesenius. David played… as at other times — Seeking, as before, (1 Samuel 16:16,) to quell the mental ravings of the king, and drive out the demon that possessed him.

Verses 28, 29. Saul knew that the Lord was with David — He was convinced of it, by the success which he constantly had in all his undertakings. And Saul was yet the more afraid of David — Having thus advanced him; and seeing no hope of bringing his designs to pass against him. And Saul became David’s enemy continually — He was every day more resolved to destroy him. Such strange blindness did his anger and hatred, and such like passions, bring upon him, that he set himself against him, who he saw and knew, had God for his friend! In what a lost condition must Saul’s mind have now been!

29. Saul became David’s enemy continually — By the circumstances here recorded the king’s enmity became deep and settled, and the historian has thus prepared the way for his readers to understand the further history of Saul’s conduct towards David.

V. 30. Went forth-To war against the Israelites, being provoked by their former losses, and especially by that act of David’s.

Verse 30. Then the princes of the Philistines went forth] Probably to avenge themselves on David and the Israelites: but of this war we know no more than that David was more skilful and successful in it than any of the other officers of Saul. His military skill was greater, and his success was proportionate to his skill and courage; hence it is said, he behaved himself more wisely than all the servants of Saul.

I SAMUEL

Verse 30. The princes of the Philistines went forth — To fight with the Israelites: who had highly incensed them by David’s late action, as well as by former losses. David behaved himself more wisely than all the servants of Saul, &c. — By discovering, it is likely, the designs of the Philistines, and preventing them. For we do not read that they came to a battle.

30. The Philistines went forth — To battle against the armies of Israel. David behaved himself more wisely than all the servants of Saul — Showed more prudence, skill, and prowess in all the tactics of war. Much set by — Exceedingly honoured.