25<\/strong>. will give him his daughter<\/em> ] Compare Caleb’s offer, Jos 15:16<\/span>. Saul procrastinated about fulfilling the promise, and imposed further conditions (1Sa 18:17<\/span> ff.).<\/p>\n make his father’s house free<\/em> ] Probably exemption from taxes and personal services to the king is meant. Cp. 1Sa 8:11<\/span> ff.<\/p>\n Free in Israel – <\/B>In all the other passages (fifteen) where this word occurs, it means free, as opposed to being a slave (Deu 15:12-13<\/span>, Deu 15:18<\/span>, etc.) Here it may imply a freedom from all such services and burdens as are spoken of in 1Sa 8:11-17<\/span>.<\/P> <\/p>\n It is observable, that Saul in his great distress doth not encourage himself in God, nor seek his counsel or favour by prayers and sacrifices, but expects relief from men only. This was one effect and sign of the departure of Gods Spirit from him. <\/P> Make his fathers house free; <\/B>free from all those tributes and charges which either the court or the camp required. <\/P> <\/p>\n 25. make his father’s house free inIsrael<\/B>His family should be exempted from the impositions andservices to which the general body of the Israelites were subjected.<\/P><\/p>\n And the men of Israel said<\/strong>,…. To one another:<\/p>\n have ye seen this man that is come up<\/strong>? taken notice of him, and observed him?<\/p>\n surely to defy Israel is he come up<\/strong>; to challenge them to fight with him, and upbraid them with cowardice that they did not:<\/p>\n and it shall be [that] the man who killeth him<\/strong>; this, and what follows, they said to encourage any person to engage with him, though none of them cared to encounter him themselves:<\/p>\n the king will enrich him with great riches<\/strong>; give him a large gratuity, make a present of a great sum of money to him:<\/p>\n and will give him his daughter to be his wife<\/strong>, in like manner as Caleb promised to give his daughter in marriage to the person that should take Kirjathsepher, Jud 1:12<\/span>;<\/p>\n and make his father’s house free in Israel<\/strong>; from all tributes, taxes, levies, impositions, king’s service, and duty; or, as the Targum,<\/p>\n “make his father’s house freemen, nobles;”<\/p>\n raise it to the rank of nobility.<\/p>\n (25) And make his fathers house free in Israel.<\/strong>Among the lavish offers Saul made to the one who should vanquish the giant was this, The family of the successful combatant should be free in Israel. The exact signification here of the Hebrew word rendered free is disputed. The simple meaning would seem to be freedom from personal service in the army and elsewhere, what in mediaeval history is known by the general term Corve. <\/em>It also probably includes a certain exemption from taxation or enforced contributions to war expenses.<\/p>\n Ewald goes still further, and considers that the royal. promise included the elevation of the house of the victorious warrior to noble rank, as henceforth they would be freefreeholders, a family released from the ordinary service of subjects; and this high distinction, the great German scholar considers, would easily come to be looked upon as hereditary, and thus such favoured houses would form an intermediate stage between the king and the simple subject. Although it is clear that a wonderful advance in the internal development of the kingdom of the children of Israel had taken place in Sauls reign, yet it is doubtful if the government of the first king was as yet sufficiently organised to justify us in accepting, in its fulness, the conclusion of the ingenious comment of Ewald here. It does not appear from the narrative that these promises were ever fulfilled by Saul in the case of the house of Jesse.<\/p>\n 25<\/strong>. <\/strong> The man who killeth him, the king will enrich <\/strong> It is every way probable that in his dismay and terror before the challenge of Goliath, Saul had made such offers as are here specified; but the fact that we have no record of their fulfilment has been construed into an argument against the genuineness of this section. This argument at best is only one from silence. But in reply we urge that Saul’s inquiry respecting David’s father, (vers. 55-58,) and his proposal to give him his daughter in marriage, (1Sa 18:17<\/span>,) seem to have been made in direct reference to the promises here recorded, and all apparent failure to redeem his promise is sufficiently accounted for by Saul’s passionate jealousy at the honours David received from the people. 1Sa 18:6-9<\/span>. <\/p>\n Make his father’s house free in Israel <\/strong> Free from taxation and public burdens; and elevated to the rank of royalty.<\/p>\n 1Sa 17:25<\/span><\/em><\/strong>. <\/strong>And make his father’s house free in Israel<\/em><\/strong><\/strong> This might be rendered, will enoble his father’s house. <\/em>The Chaldee paraphrase has it, and will make his father’s house free princes in Israel, <\/em>enfranchising them from all charges and imposts, which was a royal privilege. See Selden de Jure Nat. et Gent. lib. 6: cap. 14. Thus Caleb heretofore, and David afterwards, encouraged their people to great exploits; and we have many instances of this kind in prophane history. <\/p>\n 1Sa 17:25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, [that] the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father’s house free in Israel.<\/p>\n Ver. 25. And it shall be, that the man who killeth him.<\/strong> ] They talk of the reward, but dare not undertake the combat. So those that have not hearts to believe, yet can say there is glory laid up for the faithful. <\/p>\n <\/p>\n The king will enrich him, &c.<\/strong> ] But poor David found it otherwise. <\/p>\n “ Pollicitis dives quilibet esse potest.<\/em> ”<\/p>\n<\/p>\n And make his father’s house free.] Enfranchise and ennoble it, making them all gentlemen.<\/p>\n and. Note the Figure of speech Polysyndeton. App-6. <\/p>\n the king: 1Sa 18:17-27, Jos 15:16, Rev 2:7, Rev 2:17, Rev 3:5, Rev 3:12, Rev 3:21 <\/p>\n free in Israel: Ezr 7:24, Mat 17:26 <\/p>\n Reciprocal: Num 23:7 – defy Israel Jdg 1:12 – And Caleb Jdg 10:18 – he shall be 1Sa 17:10 – I defy 1Sa 17:27 – So shall it 1Sa 22:14 – the king’s 2Sa 5:8 – Whosoever 2Sa 21:21 – defied 1Ch 11:6 – Whosoever Est 6:3 – What honour Dan 2:48 – a great Dan 5:7 – be clothed Mat 17:25 – of their<\/p>\n 1Sa 17:25-26. The king will make his fathers house free Free from all those tributes and charges which either the court or the camp required. Who is this uncircumcised Philistine? &c. Thus David expresses a high indignation that they, who were the servants of the living God, and fought under his banners, should be thus terrified by the great bulk of this idolater, as if the strength of God were not greater than that of this giant.<\/p>\n 17:25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, [that] the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father’s house {g} free in Israel.<\/p>\n (g) From taxes and payments.<\/p>\n And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, [that] the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father’s house free in Israel. … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 17:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7655","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7655","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7655"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7655\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7655"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7655"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7655"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"