Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Verse 5<\/span>. Set him over the men of war<\/B><\/I>] Made him generalissimo<\/I>; or what we would call field marshal<\/I>.<\/P> <\/p>\n David went out, <\/B>upon military expeditions, of which that word is oft used. <\/P> Set him over the men of war; <\/B>gave him some considerable command in his army, though not the supreme. <\/P> <\/p>\n And David went out whithersoever Saul sent him<\/strong>,…. About any business whatsoever, especially about martial affairs, for which he was abundantly qualified:<\/p>\n [and] behaved himself wisely<\/strong>; 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:<\/p>\n and Saul set him over the men of war<\/strong>; 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:<\/p>\n and he was accepted in the sight of all the people<\/strong>; 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:<\/p>\n and also in the sight of Saul’s servants<\/strong>; 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<\/p>\n 1Sa 18:22<\/span>.<\/p>\n And David went out<\/em>, sc., to battle; whithersoever Saul sent him, he acted wisely and prosperously<\/em> ( , as in Jos 1:8<\/span>: see at Deu 29:8<\/span>). Saul placed him above the men of war in consequence, made him one of their commanders; and he pleased all the people, and the servants of Saul also, i.e., the courtiers of the king, who are envious as a general rule.<\/p>\n CRITICAL AND EXPOSITORY NOTES<\/strong><\/p>\n 1Sa. 18:5<\/span>. David went out.<\/strong> That this refers to war and not to general business is plain, not only from the following account, which mentions not only military undertakings for Saul, but also from the statement of the position of general which he received in consequence of his success. (Erdmann)<\/em>.<\/p>\n 1Sa. 18:6<\/span>. When David was returned.<\/strong> The as they came<\/em> refers to the return of the whole army<\/em> from the happily-ended war (comp. 1Sa. 17:53<\/span>); at the same time is mentioned Davids return, with especial reference to this victory over Goliath, which had determined the successful issue of the war, in order to bring into its proper historical connection the honour which then accrued to him. This return of David, therefore (along with the whole army), is not synchronous with his return to Saul in 1Sa. 17:57<\/span> immediately after the killing of the giant, but occurred after the victory over the whole Philistine army was completed. There is, therefore, no contradiction between the statement that Saul kept David by him and gave him a military command, and the following statement that in consequence of the honour shown David he conceived a lasting hatred against him (Erdmann)<\/em>. The women came out.<\/strong> 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, gratify the soldiers with dancing, instrumental music, and extempore songs, in honour of the generals who have earned the highest distinction (Jamieson)<\/em>. Tabrets<\/strong>, or timbrels. Musical instruments resembling the modern tambourine. Joy<\/strong>. This word, standing between two instruments of music, must denote the joyful cry which accompanied the beating of the tabrets (Erdmann)<\/em>. Instruments of music<\/strong>, rather triangles<\/em>.<\/p>\n 1Sa. 18:9<\/span>. Eyed him.<\/strong> Looked askance<\/em> at him. (Kiel.<\/em>)<\/p>\n 1Sa. 18:10<\/span>. He prophesied.<\/strong> Rather, he raved<\/em> (so Keil<\/em> and Erdmann<\/em>). Sauls condition is neither that of simple madness nor that of true prophecy. He is under the control of a power higher than himself, but it is an evil power. For the precise expression of this supernaturally-determined condition of mind and soul, in which the whole spiritual energy of the man moves freely, yet in a sphere into which it is supernaturally brought, becoming for the time one with the spirit, the Hebrew has no other word than naba<\/em>, and the English no other word than prophecy<\/em>. (Translator of Langes Commentary.)<\/em><\/p>\n 1Sa. 18:11<\/span>. Saul cast the javelin.<\/strong> Davids eluding him twice presupposes that Saul hurled the javelin twice, that is to say, he probably swung it twice without letting it go out of his handa supposition which is raised into certainty by the fact that it is not stated here that the javelin entered the wall, as in 1Sa. 19:10<\/span>. (Keil.)<\/em> If Saul actually threw the spear, we could not understand Davids twice retiring. Saul held the spear in his hand, and David stood so near him that he could save himself only by withdrawing. (Bunsen.)<\/em><\/p>\n 1Sa. 18:13<\/span>. Captain over a thousand.<\/strong> This is a different military position from that mentioned in 1Sa. 18:5<\/span>; whether it was a promotion cannot be determined.<\/p>\n 1Sa. 18:19<\/span>. Adriel the Meholathite.<\/strong> Nothing is known of this man.<\/p>\n 1Sa. 18:21<\/span>. In the one of the twain.<\/strong> Literally, in two<\/em>. Some commentators therefore understand that Saul offers his two daughters to David, purposing to take Merab from Adriel, and so lead David to make a double marriage. But the words may be rendered a second time, and Kiel renders it In a second way thou mayest become my son-in-law.<\/p>\n 1Sa. 18:22<\/span>. Saul commanded his servants.<\/strong> David evidently paid no attention to Sauls second proposal, having so recently proved his fickleness with regard to Merab. Saul is therefore obliged to employ some of his courtiers to persuade David.<\/p>\n 1Sa. 18:25<\/span>. Desireth not any dowry.<\/strong> In Eastern countries the husband purchases<\/em> his wife either by gifts or service. As neither David nor his family were in circumstances to give a suitable dowry for a princess, the king intimated that he would be graciously pleased to accept some gallant deed in the public service. (Jamieson.)<\/em> Foreskins.<\/strong> Why not heads?<\/em> Here is a sign of Sauls suspicious and malignant spirit; he, judging from himself, impiously suspected that David would go forth and destroy some of the Israelites, Sauls own subjects, as he himself desired to destroy David, his own deliverer; and the foreskins were required as a proof that they who were killed were not Israelites<\/em>. This passage, and 2Sa. 1:20<\/span>, where the Philistines are styled the uncircumcised, seems directly at variance with a well-known statement by Herodotus of the fact that circumcision was practised, not only by the Egyptians and Ethiopians, but by the Syrians of Palestine and the Phnicians. But the two statements, though apparently conflicting, are capable of becoming adjusted. Subsequently to the time of Saul a great change took place in the population of the Philistine cities, and a considerable Egyptian element practising circumcision had probably been introduced. (Jamieson.)<\/em><\/p>\n 1Sa. 18:26<\/span>. The days were not expired<\/strong>; that is, the time to the marriage, or the time set by Saul for the performance of the warlike deed. (Erdmann.)<\/em><\/p>\n 1Sa. 18:30<\/span>. The princes of the Philistines went forth<\/strong> To battle, in order to avenge Davids act, and perhaps supposing (as the Rabbis suggest) that according to the Hebrew law he would claim exemption from warfare for a year after his marriage. (Wordsworth.)<\/em><\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>1Sa. 18:5-30<\/span><\/em><\/p>\n DAVIDS ADVANCEMENT AND SAULS DECLINE<\/p>\n I. The method of Davids external elevation.<\/strong> It may be regarded as a general social law, that men who possess gifts which fit them for prominent and powerful positions amongst their fellow men, find their way sooner or later to those positions. And, although we recognise the operation of an overruling and Divine Providence in this fact, in relation to all men, yet it is not accomplished by any special interposition of the hand of God, but is the outcome of a natural law. The generality of men can discern, and are willing to acknowledge real greatness in their fellow creatures, and a man who is worthy of honour will, as a rule, be honoured. And if his social position has been an obscure one, he will soon be called to fill one which is more prominent. But the first step in his elevation will be in the hearts and consciences of his fellow men, and the other will follow as a necessary consequence. Davids exaltation in the estimation of the people must have begun immediately after his victory over Goliath, and therefore, before Saul conferred any distinction upon him. He was elevated by the homage of his fellow-subjects before he was set over them by the king, and it is not unlikely the known sentiment of the nation had some influence upon Sauls treatment of him. For at this period the external honours bestowed by the monarch seem to have kept pace with the growing esteem of the people, and to have been the seal of their regard. Even the courtiers, who were the most likely to be displeased with this new favourite of the king and people, accepted the youthful shepherd boy, and veteran warriors yielded to him their willing obedience. The whole narrative is a lesson on the only effectual means of obtaining elevation in life, namely, to seek to deserve it.<\/p>\n II. The method of Sauls internal downfall.<\/strong> Although this chapter leaves Saul where it finds him as to external position, yet it gives in detail some of the steps by which he descended from one moral platform of character to others lower and lower still. As David grew more and more fitted for the position he was to fill, so Saul, by the deterioration of his character, became more and more disqualified to be king of Israel. He reveals himself first as a jealous<\/em> man. It became more and more apparent to him that Davids popularity was increasing, and the inevitable consequence of allowing his mind to dwell upon this fact was the awakening within him of, perhaps, the most tormenting passion that can dwell in a human soul. It is not an easy thing for a man to feel no bitterness of spirit when he finds that another is gradually displacing him from a position of influence and honour which was once exclusively his own, and that the esteem and love which have hitherto been accorded to him are now being transferred to a successor. It requires great self-abnegation, and much unselfish love, to enable anyone in such circumstances to say without a pang, He must increase, but I must decrease, and the task is difficult in proportion as the man who is being supplanted feels that he deserves to be so. Saul must have felt that it was his own lack of faith and obedience that had alienated the confidence of Israel, but he was only mortified, not humbled, by the consciousness. In such a state of mind he could not see Davids rise without that painful sense of his own loss which constitutes jealousy. The step from jealousy to envy is soon taken. When impatience of rivalry developes into hatred of the rival the more deadly demon of envy has taken hold of the man, and when he yields himself to its sway no crime is too great for him to commit. A man may invite into his home a visitor of questionable character, and offer him a seat at his board and at his fireside, and feel confident that no harm will come of it. But he may one day find that he has been entertaining his murderer. It behoves us to beware whom we admit into our house, but it is far more important that we should beware what feelings we harbour in our minds, and many a man who has at first only admitted jealousy as a passing guest has found to his cost that he has by so doing given place to a devil that has murdered his happiness, and perhaps ruined his character entirely. It was so with Saul. He had already taken more than one downward step, and now, by yielding to jealousy and envy, he descends lower still. For envy soon transforms him into a murderer in intention, though not in action, and henceforward gives him no rest, but hurries him on from one desperate act to another, until he becomes his own murderer on the mountains of Gilboa. Probably no human life whose history has been recorded reads to us so plainly as Sauls the terribly fatal consequences that may be involved in the first departure from the path of right. The man who, in his early public life, revealed a noble indifference to personal wrongs (chaps. 1Sa. 10:27<\/span>; 1Sa. 11:13<\/span>), became in after years a miserable slave to envy, and allowed this passion so to rule him that the one aim of his life became the murder of an innocent man and of one whom he knew was especially honoured and approved by God.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n In the character-pictures which it represents to us (as is clear in the history of Saul and David), Holy Scripture never exhibits a pause in religious-moral life, but always holds up the mighty Either. Or, which man has to decide,either forward on the way in which man walks at the hand of God with giving up of his own will and humble obedience to the will of God, or backwards with uncheckable step, when man puts Gods guidance from him, and, following his own will, suffers not Gods will to be accomplished in, on, and through himself.Langes Commentary<\/em>.<\/p>\n We can scarcely conceive of a single trying situation in life in which David, at some period of his earthly course, did not find himself placed. Even for his own sake, that he might not be too much elevated by the abundant favours that were heaped upon him, he stood in need of being continually reminded of his dependence on Him who dwells in the high and holy place, and with those who are of broken and contrite spirit. Besides this, however, David was to become, even for thousands of years, a beloved and comforting companion to the oppressed and the miserable of every kind, and therefore from him must no cup of affliction pass untasted. Through what depths of affliction might not his way have led him? But into every darkness which cast its shadow around him the light of the opened heavens penetrated; and after every storm which raged against him there followed the gentle breathings of Divine consolation, that all his followers on their pathway of sorrow might thereby be encouraged. Thus is he qualified for being the<\/em> harper for all afflicted and oppressed souls, just as he once was for the king of Israel; and to this day it is true, that wherever the melody of his psalms sounds and echoes in the heart, there the shadows of sorrow and sadness are scattered, and courage, and peace, and joy return and take possession of the soul.Krummacher<\/em>.<\/p>\n We may gather up some lessons for our modern life from this ancient chapter of sacred history. We may see here, in the second place, that the servant of God may expect to encounter adversity in an early stage of his career. David was not to be cradled for his future work in the lap of luxury. He was to learn in suffering what he taught in song. He was not to be like a bird on a bough, singing forth free and offhand, never knowing the troubles of other men; but, led through trials of his own, he was stimulated and inspired to sing of them in strains which, because they came from the heart of man, speak to all mens hearts. 1Sa. 18:6<\/span>. A patriotic celebration of the victory in Israel was certainly now in every respect appropriate; but it ought to have been of another altogether different and more worthy sort than that now celebrated by the people. The songs of praise ought to have ascended before all to the Lord, who, for this end, made use of the humble, unarmed shepherd boy as his instrument, that he might so much the more make it distinctly appear that it was his arm of almighty power which had saved Israel. The people mistook this, and they idolised the instrument. But is not this very error, which lamentably proves a deep estrangement from God, a conspicuous feature of the present generation, which has invented the expression, hero-worship, and among whom we not seldom see this deification of men rise up even to madness? Well and good: let men celebrate their heroes, immortalise their memory in monuments, weave laurel crowns for all who have made themselves serviceable to the common weal, or who have extended the empire of elevating and salutory ideas by the power of their creative mental endowments,only let them not forget first to give praise to the Father of Spirits for all that is great and noble and rich in blessing, which the children of men accomplish; for from him cometh down every good and every perfect gift; and, above all others, let them render to him, in prostrate humility, the homage which is his due; let them keep in moderation the rendering of praise to mortal men.Krummacher<\/em>.<\/p>\n 1Sa. 18:9<\/span>. For every great and good work a man must expect to be envied by his neighbour; no distinction or pre-eminence can be so unexceptionally obtained, but it will expose the possessor to slander or malice, and perhaps to the most fatal consequences. But such trials are very useful to those who love God; they serve as a counterpoise to the honour put upon them, and check the growth of pride and attachment to the world; they exercise them to faith, patience, meekness, and communion with God; they give them a fair opportunity of exemplifying the amiable nature of true godliness, by acting with wisdom and propriety in the most difficult circumstances; they make way for increasing experience of the Lords faithfulness, in restraining their enemies, raising them up friends, and affording them His gracious protection.Scott<\/em>.<\/p>\n 1Sa. 18:10<\/span>. Saul, says the history, betook himself to prophesying; i.e.<\/em>, there appeared in him the dark image of that agitation under which the prophets poured forth their discourses and sayings when overpowered by the might of the Holy<\/em> Spirit, which for the moment raised them, if not above their own consciousness, at least above their understanding. Saul wandered and raged about his palace like one bereft of reason, and saw in his unbelieving imagination, full of suspicious, visions which at one time made him tremble and shudder, and at another hurried him on to madness and wild outbreaks of passion.<\/p>\n Were it granted us, in our own immediate circles of society, to look everywhere behind the curtain, how often would such-like scenes meet our viewscenes of wild overflowings of a wounded sense of honour, or of unbridled anger because of some loss sustained, or of burning and heart-consuming envy, so that we could not forbear to use the expression demoniacal as fittingly designating such paroxysms.Krummacher<\/em>.<\/p>\n 1Sa. 18:12<\/span>. One would have thought rather, that David should have been afraid of Saul, because the devil was so strong with him, than that Saul should be afraid of David, because the Lord was with him; yet we find all the fear in Saul of David, none in David of Saul. Hatred and fear are ordinary companions. David had wisdom and faith to dispel his fears; Saul had nothing but infidelity, and dejected, self-condemned, distempered thoughts, which must needs nourish them; yet Saul could not fear any hurt from David, whom he found so loyal and serviceable; he fears only too much good unto David; and the envious fear is much more than the distrustful.Bp. Hall<\/em>.<\/p>\n Sauls Jealousy of David. 1Sa. 18:5-9<\/span><\/p>\n 5 And David went out whithersoever Saul sent him, and behaved himself 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 Sauls servants.<\/p>\n 6 And it came to pass as they came, when David was returned from the slaughter of the 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 music, Saul hath slain his thousands, 8 And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?<\/p>\n 9 And Saul eyed David from that day and forward.<\/p>\n 5.<\/p>\n What caused Sauls anger after David had defeated the Philistines? 1Sa. 18:7-8<\/span><\/p>\n The eulogies of the women who greeted the returning army roused the jealousy of Saul. He therefore removed David from service near his person and appointed him over a band of soldiers in the field. Davids activity and discretion were such that his hold on the people increased, which increased also Sauls jealousy. Michal, the younger daughter of Saul fell in love with David; and Saul made this an occasion for exposing David to new dangers. Davids success in this instance added to the kings dislike, which became a settled hatred. At one point we are told of Sauls attempt to murder David. At another point, we are told of Sauls unfulfilled promise to give his older daughter to David. All these are but expressions of Sauls growing hatred.<\/p>\n 6.<\/p>\n What is the meaning of Sauls eyeing David? 1Sa. 18:9<\/span><\/p>\n Saul was so jealous of David that he kept him under constant surveillance. He was especially cognizant of all honors bestowed on him and heard with displeasure the songs that the women sang about David. From that day forward, Saul watched Davids every move. He was evidently watching to see if he could find some flaw in him. Had David made a wrong step, Saul would have been quick to condemn him and perhaps dishonor him or even kill him. Each of Davids victories must have brought added displeasure and jealousy for Saul. Every favor bestowed on David must have given him acute mental anguish. He was indeed filled with an evil spirit.<\/p>\n (5) And he was accepted.<\/strong>The historian here calls especial attention to the strange power David was able to acquire over the hearts of men. It was not only over Saul and his great son that he rapidly won influence, but in the case of his colleagues at the Court and in the army, all of whom he was rapidly outstripping in the race for honour and distinction, he seems to have disarmed all jealousy. His rapid rise to high position was evidently looked upon with general favour. This is still farther enlarged upon in the next and following verses.<\/p>\n DAVID’S HONOURS AND SAUL’S JEALOUSY, 1Sa 18:5-9<\/span>.<\/p>\n 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.<\/p>\n 5<\/strong>. <\/strong> Saul set him over the men of war <\/strong> 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 1Sa 18:13-14<\/span>. The writer seems to have inserted them here to show the immediate results of David’s victory and Jonathan’s friendship.<\/p>\n David’s Military Success And Saul’s Growing Suspicion And Awe Of David ( 1Sa 18:5-14<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n It will be noted that this passage comes between two inclusios in 1Sa 18:5<\/span> and 1Sa 18:15<\/span>. In 1Sa 18:5<\/span> we are told that David ‘behaved himself wisely’ and in verse 15 this is confirmed. David’s military success, both in defeating Goliath and in what followed, was such that it made Saul jealous, and it probably confirmed to him the suspicion that this might be the one of whom Samuel had spoken when he said that YHWH had Saul’s replacement in mind. Thus he began to watch David closely and to be in awe of him, and it affected him so much that in one of his ‘mad fits’ he sought to kill him. <\/p>\n Analysis. <\/p>\n a <\/strong> And David went out wherever Saul sent him, and behaved himself wisely, and Saul set him over men of war, and it was good in the sight of all the people, and also in the sight of Saul’s servants (1Sa 18:5<\/span>) <\/p>\n b <\/strong> And so it was, as they came, when David returned from the slaughter of the Philistine, that the women came out of all the cities of Israel, singing and dancing, to meet king Saul, with timbrels, with joy, and with instruments of music (1Sa 18:6<\/span>). <\/p>\n c <\/strong> And the women sang one to another as they played, and said, “Saul has slain his thousands, And David his ten thousands” (1Sa 18:7<\/span>). <\/p>\n d <\/strong> And Saul was very angry, and this saying displeased him, and he said, “They have ascribed to David ten thousands, and to me they have ascribed but thousands, and what can he have more but the kingdom? And Saul eyed David from that day and forward (1Sa 18:8-9<\/span>). <\/p>\n e <\/strong> And it came about on the morrow, that an evil spirit from God came mightily on Saul, and he prophesied in the midst of the house (1Sa 18:10<\/span> a). <\/p>\n d <\/strong> And David played with his hand, as he did day by day, and Saul had his spear in his hand, and Saul cast the spear, for he said, “I will smite David even to the wall.” And David avoided out of his presence twice (1Sa 18:10-11<\/span>). <\/p>\n c <\/strong> And Saul was afraid of David, because YHWH was with him, and had departed from Saul (1Sa 18:12<\/span>). <\/p>\n b <\/strong> Therefore Saul removed him from him, and made him his commander over a military unit, and he went out and came in before the people (1Sa 18:13<\/span>). <\/p>\n a <\/strong> And David behaved himself wisely in all his ways, and YHWH was with him (1Sa 18:14<\/span>). <\/p>\n Note that in ‘a’ David behaved himself wisely and Saul, and the people, and all Saul’s courtiers were with him, and in the parallel David behaved himself wisely and ‘YHWH was with him’. In ‘b’ David was welcomed by the people in the shape of the women of Israel singing and dancing, and in the parallel he went out and then back in among the people. In ‘c’ the women are seen as exalting David above Saul, indicating that YHWH is with him, and in the parallel is afraid of David because YHWH is with him and has departed from Saul. Note the repetition of ‘YHWH was with him’ in 1Sa 18:12<\/span> and 1Sa 18:14<\/span>. In ‘d’ Saul is jealous of David and ‘eyes him’ from that day on, and in the parallel that envy and suspicion erupts into violence. Centrally in ‘e’ we have the explanation for Saul’s behaviour and the recognition of his fall from YHWH’s favour. He no longer has the Holy Spirit coming mightily upon him, but ‘an evil spirit from God’, with the result that he babbles. <\/p>\n 1Sa 18:5<\/strong><\/span><\/p>\n ‘<\/strong> And David went out wherever Saul sent him, and behaved himself sagaciously, and Saul set him over men of war, and it was good in the sight of all the people, and also in the sight of Saul’s servants.’ <\/p>\n From this time on David served Saul faithfully and wisely, and did whatever he asked him, and Saul set him over a military detachment, and in spite of his youth everyone approved, even Saul’s closest adviser and supporters. <\/p>\n “The men of war”<\/strong>. The article need only indicate ‘the men of war over whom he was set’. It does not mean that he was made commander-in-chief. <\/p>\n 1Sa 18:6<\/strong><\/span><\/p>\n ‘<\/strong> And so it was, as they came, when David returned from the slaughter of the Philistine, that the women came out of all the cities of Israel, singing and dancing, to meet king Saul, with timbrels, with joy, and with instruments of music.’ <\/p>\n When the victorious army of Israel returned home after the slaughter of Goliath and the routing of the Philistine army , they passed through a number of cities, and as they did so they were greeted by the women of those cities who sang and danced and played their musical instruments in order to welcome Saul with joy. <\/p>\n This reaction of the women was a common one after victories as we can see from Exo 15:20-21<\/span>; Jdg 11:34<\/span>; compare also Psa 68:25<\/span>; Psa 149:3<\/span>. The timbrels were probably hand drums, but a number of musical instruments were used. <\/p>\n 1Sa 18:7<\/strong><\/span><\/p>\n ‘<\/strong> And the women sang one to another as they played, and said, “Saul has slain his thousands, And David his ten thousands.” ’ <\/p>\n But news had reached them of how David had downed the feared Philistine champion, and it was inevitable that he was the darling of their hearts, as he must indeed have been, for the time being at least, the darling of almost the whole army. And thus as they played they sang “Saul has slain his thousands, And David his ten thousands.” It was typical of the hero-worship of young girls for a handsome and popular hero which a wiser head would have laughed at and even teased David about. It was not intended to be a calculated insult. They simply had in mind his victory over Goliath and assumed the rest. They were not intending their words to be analysed. <\/p>\n 1Sa 18:8<\/strong><\/span><\/p>\n ‘<\/strong> And Saul was very angry, and this saying displeased him; and he said, “They have ascribed to David ten thousands, and to me they have ascribed but thousands, and what can he have more but the kingdom?” ’ <\/p>\n But Saul was both suspicious and jealous of David, and thus became very angry. It made him feel that both he and his crown were being demeaned. For Saul always now carried about with him the awareness of his own rejection, and Samuel’s warning of his eventual replacement, and this seemed to accentuate it. And so he was both displeased and angry. If David’s popularity was ten times more than his own, what more could he have than the kingdom as well? And thus his suspicions of David began to grow. <\/p>\n 1Sa 18:9<\/strong><\/span><\/p>\n ‘<\/strong> And Saul eyed David from that day and forward.’ <\/p>\n And the result was that he ‘eyed David’ from that day on. He had him marked down as a possible fulfiller of Samuel’s words. We must remember that paranoia is one feature of the disease that Saul suffered from, for David never made any attempt to exalt himself. But it would have huge consequences. <\/p>\n 1Sa 18:5<\/span><\/em><\/strong>. <\/strong>And David went out whithersoever, <\/em><\/strong>&c.<\/strong> Saul himself, highly pleased with David, intrusted him with the management of various affairs. Charged with divers expeditions, he signalised his prudence and his courage with such success, that Saul set him over the men of war, <\/em>that is, raised him to a very distinguished rank among the officers of his army, of which Abner continued general; and he always gained the esteem of those about him, except of some few who envied his preferment. <\/p>\n 1Sa 18:5 And David went out whithersoever Saul sent him, [and] behaved himself 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.<\/p>\n Ver. 5. And behaved himself wisely.<\/strong> ] Or, Prospered, Virtute duce, comite fortuna.<\/em> God will come, with a cornucopia<\/em> in his hand, unto such as behave themselves wisely in a perfect way. Psa 101:2 <\/p>\n <\/p>\n And Saul set him over the men of war.<\/strong> ] Made him captain of his guard. Abner was general of the army. <\/p>\n <\/p>\n And he was accepted in the sight of all the people.<\/strong> ]. Virtue is very amiable and attractive. A quasi<\/em> : A quasi<\/em> .<\/p>\n 1 Samuel<\/p>\n A SOUL’S TRAGEDY<\/p>\n 1Sa 18:5 – 1Sa 18:16 <\/strong> .<\/p>\n 1Sa 18:5 anticipates 1Sa 18:13 – 1Sa 18:16 . It is the last verse of a section which interrupts the even flow of the story, and which is absent from the Septuagint. 1Sa 18:6 follows immediately on 1Sa 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.<\/p>\n I. The first stage was Saul’s jealousy of David’s fame as a warrior. <\/strong> 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n II. The second stage was the attempt on David’s life. <\/strong> 1Sa 18:10 – 1Sa 18:11 , 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 1Sa 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 recognised,-’subliminal,’ to speak in the new phraseology,-he is a bold man who ventures to deny that possibility.<\/p>\n 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.<\/p>\n III. The third stage is Saul’s getting rid of David. <\/strong> The growing awe of him is marked in verses 1Sa 18:12 and 1Sa 18:15 , 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 favour 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!<\/p>\n men. Hebrew. ‘enosh. App-14. <\/p>\n 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 <\/p>\n wisely: Mat 10:16, Eph 5:17, Col 4:5 <\/p>\n the men of war: 1Sa 13:2, 1Sa 14:52 <\/p>\n Reciprocal: 1Sa 18:16 – all Israel 2Sa 19:9 – The king 1Ki 2:3 – prosper 2Ki 18:7 – he prospered Psa 62:9 – Surely Psa 119:98 – through<\/p>\n A WISE YOUNG KING<\/p>\n David behaved himself wisely.<\/p>\n 1Sa 18:5; 1Sa 18:14-15<\/p>\n There must be some strong reason for the fourfold repetition of this phrase in so short a space. It is as though the Holy Ghost would lay very distinct stress on the Divine prudence and circumspection which must characterise the man whose life is hid in God. Let us walk with God, abiding in Him, subjecting our thoughts and plans to His, communing about all things with Him, talking over our lives with Him before we go out to live them in the presence of our fellows. Then we too shall have this gracious wisdom, which is more moral than intellectual, the product of the grace of God rather than of human culture.<\/p>\n I. Our life shall commend itself to men.Davids was good in the sight of all the people and, more wonderful still, in the sight of Sauls servants, who might have been jealous. Be sure that a life lived in God disarms jealousy and envy.<\/p>\n II. Our life shall rebuke and awe our foes.Saul stood in awe of him. When traps and snares are laid for us we shall be enabled to thread our way through them all, as Jesus did when they tried to entangle Him in His talk.<\/p>\n III. Our name will be precious (v. 30).People loved to dwell on Davids; it was much set by; they noticed and were impressed with the beauty and nobility of his character. Let us so live that our name also may be precious for the honour of the name of our Lord.<\/p>\n Illustrations<\/p>\n (1) David behaved wisely because the Lord was with him, and the Lord continued to be with and to prosper him because he behaved wisely in all his ways, because he trusted only in God, seeking simply to know and to do His will. With consummate prudence, in true loyalty of soul, he fulfils every mandate of the king, adds to his high repute as a warrior and leader, and augments the good-will and draws forth the commendations of the people, by the fuller manifestation of his inherently devout and kingly spirit.<\/p>\n (2) Davids prudence. (1) Amid the perils of sudden prosperity. The shepherd-youth honoured with the friendship of the prince, the plaudits of the multitude, military command, the prospect of entering the royal familybut he behaved wisely and prospered all the more. Those that climb fast have need of good heads and good hearts. Honour shows the man. He is out of the danger of folly, whom a speedy advancement leaveth wise. (Comp. Joseph and Daniel.) (2) Amid the plots of jealous rivalsSaul, the courtiersbut he avoids the javelin of rage, and foils the cunning of hypocrisy. (3) Amid provocations to wrath, by promises broken, and fresh demands. The brilliant young warrior and poet as prudent as a sage statesmanfor the Lord was with him. <\/p>\n (3) How wise it would have been for Saul to bind the son of Jesse to himself! Nothing could have been easier or more politic. But instead, Saul allowed his mad passion to smoulder always in his heart, sometimes breaking out into more fierce and bitter flame, and always affording an open door for Satan to enter into him. What a variety of methods jealousy will use to rid itself of its rival! Saul first threw the javelin, believing that the act would be imputed to his madness. Then he put David in positions of extreme peril. Next he incited his servants to take Davids life. But all were abortive. David seemed to live a charmed life; and every effort that Saul made against him was but a stepping-stone to a stronger position. Balak may bribe Balaam to curse Israel, but how shall he curse whom God hath not cursed, or defy whom the Lord hath not defied? No weapon that is formed against thee shall prosper, and every tongue that shall rise in judgment against thee shalt thou condemn. This is the heritage of the servants of the Lord (Isa 54:17).<\/p>\n DAVID AND JONATHAN<\/p>\n JEALOUSY AND FEAR (1 Samuel 18) <\/p>\n Jonathans love for David is put to a serious test, but is found genuine. On the homeward march from the victory over the Philistines, the women of Israel, following oriental custom, met the warriors and accompanied them along the road, singing and dancing. But their joy outran their judgment, so that they praised David more than their king. A better man than Saul could scarcely have resisted the temptation to envy, sinful as it was (1Sa 18:6-9). <\/p>\n No wonder his malady returned and made him a murderer in his heart (1Sa 18:10-11). When it is said he prophesied, it cannot be that he was the mouthpiece of God, but as the term denotes, one under the influence of either a good or bad spirit; the probability is he was in a kind of frenzy. In religious meetings, where some have professed miraculous tongues, a similar phenomenon has been witnessed. There has been prophesying, and some have supposed it was God speaking; but events have proven otherwise, for there are evil spirits in the universe as well as good, and, if possible, they would deceive the very elect.<\/p>\n Saul would give David a military commission, but he would no longer retain him at the court (1Sa 18:12-13). David had merited the kings eldest daughter in marriage (17:25); but this is now forgotten and, like Jacob with Laban, he must do more to obtain her. Nor is this enough (1Sa 18:17-19). Another snare is set for him in the case of the younger daughter (1Sa 18:20-25), for to slay one hundred Philistines, in order to their circumcision, meant a hazard that might easily have resulted in his death. <\/p>\n No wonder Saul was afraid of him (1Sa 18:29), for supernatural power was exerted on his behalf continually, and nothing could prevent his accession to the throne. Of course the wisdom of his behavior, the self-control he showed in the face of danger, at Sauls hands, was equally the gift of God. <\/p>\n THE STRATEGY OF LOVE (1 Samuel 19) <\/p>\n The story of this chapter is plain. For the incident of 1Sa 19:12, compare Jos 2:15. Michals subterfuge (1Sa 19:17) is justifiable though its recital in the record is not necessarily a divine approval. Look for Ramah on the map, northeast of Jerusalem and a bit south of Bethel. The meaning of prophesied in 1Sa 19:20 may be similar to that expressed above concerning Saul; yet it is more likely that the influence of the sacred exercises produced an effect that made them unable to discharge their commission, led by a resistless impulse to join in praising God. Stripping off his clothes (1Sa 19:24) is to be understood of his armor and outer robes, as he lay in a trance. <\/p>\n THE FAITHFUL FRIEND (1 Samuel 20) <\/p>\n The beginning of a new moon was celebrated by sacrifices and feasting at which all the family were expected to be present (1Sa 20:5). But Davids excuse for visiting his old home was a good one, since a yearly sacrifice seemed more important than a monthly one (1Sa 20:6). <\/p>\n Notice the renewal of the covenant between Jonathan and David at this time, and the project of its terms beyond the lifetime of the former who, with a prophets eye, saw the outcome of the struggle in which his father and his friend were engaged (1Sa 20:12-17). <\/p>\n Clean (1Sa 20:26) has reference to some ceremonial law such as was studied in Leviticus. The reproach of Jonathans mother (1Sa 20:30) was not a reflection upon her character necessarily, but a stronger way of insulting the son than to fling a charge against him personally. The phrase has been rendered thou son of perverse rebellion, with the reference to woman omitted. The last expression of the verse is a Middle East way of saying that the sons conduct would bring shame on the mother. <\/p>\n Artillery (1Sa 20:40) is weapons in the Revised Version. The French artillerie signifies archery, a term still used in England of an association of archers who long since disused bows and arrows. <\/p>\n The closing verses are an affecting conclusion of a chapter in the lives of two of the best and greatest men who ever lived. <\/p>\n QUESTIONS <\/p>\n 1. What mistake did the Hebrew women make? <\/p>\n 2. What is meant by prophesied in Sauls case? <\/p>\n 3. What illustration of Sauls perfidy toward David does this lesson contain? <\/p>\n 4. Did Sauls fear of David arise from natural or supernatural causes? <\/p>\n 5. Have you identified Ramah? <\/p>\n 6. What indicates Jonathans conviction that David, rather than he, would ascend the throne? <\/p>\n 7. What does artillery mean? <\/p>\n 1Sa 18:5. 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.<\/p>\n 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.<\/p>\n (b) That is, he prospered in all his doings.<\/p>\n And David went out whithersoever Saul sent him, [and] behaved himself 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. 5. David went out &c] David was appointed to some post of command, and “went … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 18:5”<\/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-7693","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7693","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=7693"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7693\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7693"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7693"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7693"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
In the first place we may see the evil of centring our thoughts and plans entirely on ourselves. This was the root of Sauls misery. He was one of the most ardent selfists<\/em> that ever lived. He had made self his god. He looked only and always at his own interests. How will this affect me? was his constant question as each new event transpired; and whensoever he imagined that he was to be injured by any other mans elevation or advancement, he was stirred up to seek his ruin. Thus he was ever moody and unhappy. He hugged himself to his heart, and as a punishment God left him to himself, and no companionship could have been more miserable.<\/p>\n
Lastly, we may learn here that the wisest course in time of danger is to do faithfully our daily duty, and leave our case with God. David went about his work, behaved himself wisely, and let God take care of him. On other occasions, as we shall see, he had sometimes recourse to questionable expedients and sinful practices, for self-protection; but in the present instance he walked steadily on in the right path.Dr. W. M. Taylor<\/em>.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
7 And the women answered one another as they played, and said,<\/p>\n
and David his ten thousands.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/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: Expositions Of Holy Scripture by Alexander MacLaren<\/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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: James Gray’s Concise Bible Commentary<\/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":"