and there was a javelin in Saul’s hand<\/em> ] Render, And the spear was in Saul’s hand<\/strong>. The spear served as a sceptre, and was the symbol of royalty. The King held it in his hand when he sat in council (1Sa 22:6<\/span>) or in his house (1Sa 19:9<\/span>); it was kept by his side when he sat at table (1Sa 20:33<\/span>); stuck in the ground by his pillow as he slept in camp (1Sa 26:7<\/span>). Compare the modern Arab practice. “We recognised the Sheikh’s tent, among a group of twenty others of which the encampment consisted, by the tall spear planted against it.” Tristram, Land of Israel<\/em>, p. 259.<\/p>\n 10, 11. Saul’s attempt to murder David<\/p>\n 10, 11<\/strong>. The last sentence of 1Sa 18:8<\/em><\/span> and 1Sa 18:10-11<\/em><\/span> are not found in the Sept. (B). The narrative certainly gains by their omission, and describes the gradual growth of Saul’s enmity more naturally. At the same time there is no impossibility in supposing that the fit of passion to which Saul gave way on the day of the triumph brought on a return of his madness, in the frenzy of which he threatened David’s life: and yet that he afterwards retained him in his service and promoted him, yielding partly to the better impulses of his sane moments, partly to the force of popular opinion.<\/p>\n He prophesied – <\/B>This, as the effect of the evil spirit coming upon him, is singular as regards Saul, but is borne out by what we read in 1Ki 22:22<\/span>. (Compare Act 16:16-18<\/span>; Act 19:15<\/span>; 1Jo 4:1-3<\/span>). It is impossible to give the sense of raving to the word prophesied, as though a merely natural state of frenzy were intended. The prophesying here was as directly the effect of the coming of the evil spirit upon Saul, as the prophesying in 1Sa 10:10<\/span> was the effect of the Spirit of God coming upon him. At the same time it is quite true that madness and prophesyings were considered as near akin (see Jer 29:26<\/span>; 2Ki 9:11<\/span>).<\/P><\/p>\n 1Sa 18:10-11<\/span><\/p>\n And David played with his hand as at other times, and there was a javelin in Sauls hand.<\/em><\/p>\n<\/p>\n Harp and javelin<\/strong><\/p>\n What a contrast! David with a harp and enraged Saul with a javelin. Who would not rather play the one than fling the other? But that was not the only time in the worlds history that harp and javelin met. Where their birthplace was, I cannot declare. It is said that the lyre was first suggested by the tight drawing of the sinews of a tortoise across its shell, and that the flute was first suggested by the blowing of the wind across a bed of roods, and that the ratio of musical intervals was first suggested to Pythagoras by the different hammers on the anvil of the smithy; but the harp seems to me to have dropped out of the sky and the javelin to have been thrown up from the pit. Other instruments have louder voice, and may be better for a battle charge, but what exquisite sweetness slumbers between the harp springs, waking at the first touch of the tips of the fingers! It can weep. It can plead. It can soothe. It can pray. The flute is more mellow, the trumpet is more startling, the organ is more majestic, the cymbals are more festive, the drum is more resounding, but the harp has a richness of its own, and will continua its mission through all time and then take part in celestial symphonies, for St. John says he beard in heaven the harps of God. But the javelin of my text is just as old. It is about five feet and a half long, with wooden handle and steel point, keen and sharp. It belongs to the great family of death-dealers, and is brother to sword and spear and bayonet, and first cousin to all the implements that wound and slay.<\/p>\n 1. <\/strong>It suggests to me music as a medicine for physical and mental disorders. David took hold of the musical instrument which he best knew how to play and evoked from it sounds which were for King Sauls diversion and medicament. Why was it a failure? Saul refused to take the medicine. A whole apothecary shop of curative drugs will do nothing toward healing your illnesses if you refuse to take the medicine. It was not the fault of Davids prescription, but the fault of Souls obstinacy. Music is the mightiest force in all therapeutics. Its results may not be seen as suddenly as other forms of cure, but it is just as wonderful. You will never know how much suffering and sorrow music has assuaged and healed. A soldier in the United States Army said that on the days the regimental band played near the hospitals all the sick and wounded revived, and men who were so lame they could not walk before got up and went, out and sat in the sunshine, and those so dispirited that they never expected to get home began to pack their baggage and ask about timetables on steamboat and rail train. Theodosius, the Emperor, wrathful at the behaviour of the people of Antioch, who, on some sudden provocation, tore down the statues of Emperor and Empress, resolved severely to punish them, but the Bishop, knowing that the Emperor had a group of boys sing to him while eating at the table, taught the boys a plaintive song in which the people lamented their bad behaviour, and the king, under the pathos of the music, cried out: The city of Antioch is forgiven. The rage of Achilles was assuaged by a harp. Asclepiades swayed rebellious multitudes by a harp. After the battle of Yorktown, when a musician was to suffer amputation, and before the days of anaesthetics, the wounded artist called for a musical instrument and lost not a note during the forty minutes of amputation. Filippo Palmo, the great musician, confronted by an angry creditor, played so enchantingly before him that the creditor forgave the debt and gave the debtor ten guineas more to appease other creditors. Over what keys of piano or organ consolation has walked! Yea, in church one hymn has rolled peace over a thousand of the worried, perplexed, and agonised. At the foot of the Tower of Babel language was split into fragments never to be again put together, but one language was not hurt, and that is music, and it is the same all the world overse It is a universal language, and so good for universal cure. When my dear friend Dio Lewis (gone to rest all too soon) conducted a campaign against drunkenness at the West, and marshalled thousands of the noblest women of the land in that magnificent campaign, and whole neighbourhoods and villages and cities shut up their grog shops, do you know the chief weapon used? It was the song:<\/p>\n Nearer, my God, to Thee,<\/p>\n Nearer to Thee.<\/p>\n They sang it at the doors of hundreds of liquor saloons which had been open for years, and either at the first charge of the campaign or the second the saloon shut, up. At the first verse of Nearer, my God, to Thee, the liquor dealers laughed; at the second verse they looked solemn; at the third verse they began to cry; and at the fourth verse they got down on their knees. You say they opened their saloons again. Yes, some of them did. But it is a great thing to have hell shut up if only for a week. Give full swing to a good Gospel hymn and it would take the whole world for God!<\/p>\n 2. <\/strong>But when in my text I see Saul declining this medicine of rhythm and cadence and actually hurling a javelin at the heart of David the harpist, I bethink myself of the fact that sin would like to kill sacred music. It is a fact that sin has a javelin for sacred sounds. In many churches the javelin of criticism has killed the music, javelin flung from organ loft or from adjoining pew of the supersensitive. Souls javelin aimed at Davids harp. Thousands of people so afraid they may not sing scientifically they will not sing at all, or sing with such low tone that no one hears them. In many a Church the javelin of criticism has crippled the harp of worship. If Satan could silence all the Sunday school songs and the hymns of Christian worship, he would gain his greatest achievement. When the millennial song shall rise (and it is being made ready) there will be such a roll of voices, such a concerted power of stringed and wind instruments, such majesty, such unanimity, such continental and hemispheric and planetary acclamation, that it will be impossible to know whore earth stops and heaven begins. Roll on, roll in, roll up, thou millennial harmony!<\/p>\n 3. <\/strong>See also in my subject a rejected opportunity of revenge. Why did not David pick up Souls javelin and hurl it back again? Oh, David, now is your chance! No, no. Men and women with power of tongue or pen or hand to reply be an embittered antagonist, better imitate David, and let the javelin lie at your feet and keep the harp in your hand. Do not strike back. Do not play the game of tit-for-tat, Gibbon, in his history, tells of Bajazet, the great Moslem general, who was brought a captive to the tent of Timur. He bad attempted the massacre of Timur and his men. Timur said to him: Had you vanquished us, I am not ignorant of the fate which you reserved for myself and my troops, but I disdain to retaliate. Your life and honour are secure, and I shall express my gratitude to God by my clemency to man. Beautiful! Revenge on Christians tongue or pen or hand is inapt, and more damage to the one who employs it than the one against whom it is employed. What! A javelin hurled at you and fallen at your feet, and you not hurl it back again? Yes. The best thing you can do with a javelin hurled at you is to let it lie where it dropped, or hang it up in your museum as a curiosity. The deepest wound made by a javelin is not by the sharp edge, but at the dull end of the handle to him who wields it. I leave it to you to say which get the best of that fight in the palace–Saul or David.<\/p>\n 4. <\/strong>See also in my subject that the face that a man avoids danger is not against his courage. When the javelin was flung he stepped out of its direction or bent this way or that–in other words, he avoided it. David had faults, but cowardice was not one of them. What a lesson this is to those who go into useless danger and expose their lives or their reputations or their usefulness unnecessarily! When duty demands, go ahead, though all earth and hell oppose. Budge not one inch from the right position. But when nothing is involved, step back or step aside. Why stand in the way of perils that you can avoid? Go not into Quixotic battles to fight windmills. You will be of more use to the world and the Church as an active Christian man than as a target for javelins. There are Christians always in a fight. If they go into churches they fight there. If they go into presbyteries or conferences or associations, they fight there. My advice to you is, if nothing is to be gained for God or the truth, stand out of the way of the javelins.<\/p>\n 5. <\/strong>See also in my subject the unreasonable attitude of javelin towards harp. What had that harp in Davids hand done to the javelin in Sauls hand? Had the vibrating strings of the one hurt the keen edge of the other? Was there an old grudge between the two families of sweet sound and sharp cut? Had the triangle ever insulted the polished shaft? Why the deadly aim of the destroying weapon against the instrument of soothing, calming, healing sound, Well, I will answer that if you will tell me why the hostility of so many to the Gospel, why the virulent attacks against the Christian religion, why the angry antipathy of so many to the most genial, most inviting, most salutary influence under all the heavens? Why will men give their lives to writing and speaking and warring against Christ and the Gospel? Why the javelin of the worlds hatred and rage against the harp of heavenly love? What has the Christian religion done that it should be so assailed? Whom hath it bitten and left with hydrophobiac virus in their veins that it should sometimes be chased as though it were a maddened canine? Javelin of wit, javelin of irony, javelin of scurrility, javelin of sophistry, javelin of human and diabolic hostility, have been flying for hundreds of years, and are flying new. But aimed at what? At something that has come to devastate the world? At something chat slays nations? At something that would maul and trample under foot and excruciate and crush the human race? No, aimed at the Gospel harp. Oh, I like the idea of that old monument in the ancient church at Ullard, near Kilkenny, Ireland. The sculpture on that monument, though chiselled more than a thousand years ago, as appropriate today as then, the sculpture representing a harp upon a cross. That, is where I hang it now, that is where you had better hang it. Let the javelin be forever buried, the sharp edge down, but hang the harp upon the cross. (T. De Witt Talmage.<\/em>)<\/p>\n<\/p>\n Anger leads to crime<\/strong><\/p>\n Peter the Great of Russia passed a law that any noble who beat his serfs should be put under restraint, and treated as a minor or a lunatic. Yet one day in a passion he struck his own gardener, who took it so to heart that he died. Alas! cried the emperor, I have civilised my own subjects; I have conquered other nations; yet I have not been able to civilise or conquer myself! On the other hand, the successes achieved by Marlborough were due in no small degree to his perfect self-control–a temper that nothing seemed to ruffle, whether the cause of irritation were in a military ally or a servant in the house.<\/p>\n Verse 10<\/span>. The evil spirit from God<\/B><\/I>] See on 1Sa 16:14<\/span>, c.<\/P> <\/P> He prophesied in the midst of the house<\/B><\/I>] He was beside himself<\/I> made prayers, supplications<\/I>, and incoherent imprecations<\/I>: “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.<\/P> <\/P> But let us examine the original more closely: it is said that Saul prophesied in the midst of his house, that is, he prayed<\/I> 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 vaiyithnabbe<\/I> is the third person singular of the future hithpael<\/I>; the sign of which is not only to do an action on or for one’s self, but also to feign<\/I> or pretend<\/I> to do it. The meaning seems to be, SAUL pretended<\/I> to be praying<\/I> 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.<\/P> <\/p>\n Sauls envy, and jealousy, and discontent revived his melancholic distemper, which the devil, according to his wont, struck in with. <\/P> He prophesied, <\/B>or, he feigned himself to be a prophet<\/I>, for so the Hebrew verbs in Hithpahel<\/I> oft signify, i.e. he used uncouth gestures, and signs, and speeches, as the prophets, or sons of the prophets, used to do; for which they were by the ignorant and ungodly sort reputed madmen, 2Ki 9:11<\/span>. And it may seem probable that Saul did now speak of Divine things politicly, that thereby he might lull David asleep, and kill him before he suspected any danger. <\/P> There was a javelin in Sauls hand, <\/B>which he kept there for the following purpose. <\/P> <\/p>\n 10. on the morrow, that the evilspirit from God came upon Saul<\/B>This rankling thought brought ona sudden paroxysm of his mental malady. <\/P> he prophesied<\/B>The termdenotes one under the influence either of a good or a bad spirit. Inthe present it is used to express that Saul was in a frenzy. David,perceiving the symptoms, hastened, by the soothing strains of hisharp, to allay the stormy agitation of the royal mind. But before itsmollifying influence could be felt, Saul hurled a javelin at the headof the young musician. <\/P> there was a javelin in Saul’shand<\/B>Had it been followed by a fatal result, the deed wouldhave been considered the act of an irresponsible maniac. It wasrepeated more than once ineffectually, and Saul became impressed witha dread of David as under the special protection of Providence. <\/P> 1Sa18:13-16<\/span>. FEARS HIMFOR HIS GOODSUCCESS.<\/P><\/p>\n And it came to pass on the morrow<\/strong>,…. After the women had met him with their music and dancing, and when returned home:<\/p>\n that the evil spirit from God came upon Saul<\/strong>; thinking on the above things that had passed, he became melancholy:<\/p>\n and he prophesied in the midst of the house<\/strong>; either really, delivering out divine songs, as the prophets did; according to Abarbinel, he foretold that David would be king, and the kingdom would be taken from him, and given to him; or he feigned himself a prophet, mimicking their motions and gestures; or, as the Targum, acted like a mad man, or a fool, uttering foolish words, and using ridiculous gestures, which seems most agreeable to the evil spirit in him:<\/p>\n and David played with his hand as at other times<\/strong>; upon his harp, to remove the evil spirit, or melancholy disposition from Saul; for though he was now advanced at court, and an officer in the army, and high in the affections and applause of the people: yet he did not think it below him to act as a musician, to do service to his prince; of such an humble, kind, and ingenuous disposition was he:<\/p>\n and [there was] a javelin in Saul’s hand<\/strong>; a kind of spear, or half pike, which he had taken into his hand on purpose to kill David while playing; for persons in such circumstances as his, as they are very mischievous, so very subtle at contriving.<\/p>\n Attempts Against David, vs. 10-19<\/strong><\/p>\n The great rage of Saul and his jealousy over David <\/em>precipitated a recurrence of his demonic seizures. The very next day he was seized by the evil spirit and began preaching in his house. (Here again is strong evidence that Saul’s prophesying was false and that he did not truly accept the Lord in his heart.) David was called to soothe his troubled feelings with the soft music of his harp. This time Saul had such strong aversion toward David that he could not be calmed. He had a javelin, a short spear, in his hand, according to the King James Bible. However, the language scholars say the original Hebrew word indicates a heavier weapon, a spear.<\/em><\/p>\n This is what he flung at David as he played, with stated intent of fastening him to the wall with it. Twice he sought thus to murder David, and twice the Lord made him to escape. Saul knew that his prowess with the spear was not that poor and realized that the Lord had indeed departed from him, as Samuel told him, and was now with David and protecting him. This made him afraid of David.<\/p>\n But Saul was intent on ridding himself of David <\/em>and gave him a field command in the army, over a thousand men. Thus he was in the eye of the people even more, and conducted himself in such a way as to further enhance himself with them. He seemed unable to do anything to lose favor, and as Saul saw him further ingratiating himself with the people his fear of David became greater.<\/em><\/p>\n All Israel and Judah came to love the young man, and doubtless Saul realized that they would quickly follow his leadership, if David sought to rally them in rebellion against him.<\/p>\n Saul’s next stratagem against David involved his eldest daughter, <\/em>Merab. Perhaps Saul had been the object of criticism by not keeping his promises to the man who would kill Goliath by giving him his daughter. He now promised to give Merab to David to wife if David would prove his valor against the Philistines, hoping that David would be killed by the Philistines.<\/em><\/p>\n However, David had not desire to be the king’s son-in-law, and emphasized the insignificance of himself, his deeds, and his family. Thus when time arrived for Merab’s marriage she married, instead of David, a man named Adriel.<\/p>\n David Driven Out of Sauls Court. 1Sa. 18:10-16<\/span><\/p>\n 10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Sauls hand.<\/p>\n 11 And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.<\/p>\n 12 And Saul was afraid of David, because the Lord was with him, and was departed from Saul. 15 Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him. 7.<\/p>\n How could Saul prophesy? 1Sa. 18:10<\/span><\/p>\n The evil spirit that came upon Saul was a supernatural influence. It was more than jealousy. Saul may have left himself open for the seizure of the evil spirit by falling into moods of melancholia. His condition may have been aggravated by the nearly insane jealousy he felt towards David. His condition was quite unnatural. The spirit of the living God not only filled his servants that they might reveal the truth, but Satan worked with all power and signs and lying wonders among his servants (2Th. 2:9<\/span>). Saul was filled with an evil spirit, and his prophesying was not done in truth.<\/p>\n 8.<\/p>\n How did David escape twice? 1Sa. 18:11<\/span><\/p>\n The exact nature of Sauls attack on David is not made clear from this verse. He did have a javelin in his hand as David played before him. Saul threw the javelin, intending to pin David to the wall with it. The fact that David escaped once would be enough, but the statement is made that he escaped twice. Some commentators feel that Saul swung the javelin. If this were the case, David ducked and escaped the blow. Saul may then have swung again, and David dodged again. This kind of action does not fit the description of Sauls intention to pin David to the wall. It would be better to view this as a statement that this kind of an attack was made not only once but twice.<\/p>\n 9.<\/p>\n Why did Saul make David captain over a thousand? 1Sa. 18:13<\/span><\/p>\n Sauls jealousy of David turned into fear. The Lord was with David and blessed him, but an evil spirit was in possession of Saul. Saul removed David from being his armor-bearer, not because he thought David would seek revenge, but because the constant aggravation and irritation of his presence was more than Saul could take. He also felt that David would be in great danger out in the field of battle. He made him a captain over a thousand men (1Sa. 18:16<\/span>). David never made a wrong step. He behaved himself very wisely. He gave Saul no occasion to find fault in him. Davids blameless conduct caused Saul to be more and more afraid of him. For this reason Israel and Judah loved David. Once again a distinction is made between the eleven other tribes and the leading tribe of Judah. Such a reference is not an indication of the books being written after the schism, but rather a manifestation of the fact that God had chosen Judah to be the leading tribe. Davids conduct brought him into such a place of prominence that he was like Joshua, who was chosen to take Moses place as Israels leader. As Moses was laying down the reins of government, he prayed that the Lord would set a man over the congregation who would go out before them and come in before them. This mans responsibility was to lead them out and bring them in. As Moses said, he had this responsibility so that the congregation of the Lord be not as sheep which have no shepherd (Num. 27:17<\/span>). Solomon used this same kind of reference to indicate his place of leadership as their wise king. Solomon said that he did not know how to go out and come in (2Ch. 1:10<\/span>). David must have had a place of very great prominence as his irreproachable character and wise conduct won much favor for him.<\/p>\n (10) The evil spirit<\/strong>.The evil spirit comes now over the unhappy king in quite a new form. Hitherto, when the dark hour came upon Saul the madness showed itself in the form of a dull torpor, a hopeless melancholia, an entire indifference to everything connected with life, as well in the lower as in the higher forms. This earlier phase of the souls malady <\/em>has been exquisitely pictured by Browning in his poem of Saul. Now the madness assumes a new phase, and the king is consumed with a murderous jealousy, that fills his whole soul, and drives him now to open deeds of ruffianly violencenow to devise dark plots against the life of the bated one. What a fall for the hero- king of Israel, the anointed of the Lord, whose reign had begun so brilliantly and successfully!<\/p>\n And he prophesied.<\/strong>In his wild phrenzyunder the control of a power higher than himself, had he not by his breaking off all communion with God, left his soul defenceless and prepared for the presence of the evil spirit?in his wild phrenzy we read Saul prophesied. The Dean of Canterbury well calls attention here to the conjugation employed in the original Hebrew of the word rendered prophesiedthe Hith-pael, <\/em>which is never used by an Old Testament writer of real true prophecy, this being always expressed by the Niphal <\/em>conjugation. This of Sauls was but a bastard imitation.<\/p>\n Saul was in a state of phrenzy, unable to master himself, speaking words of which he knew not the meaning, and acting like a man possessed. In all this there was something akin to the powerful emotions which agitated the true prophet: only it was not a holy influence, but one springing from violent) passions.<\/p>\n SAUL’S FIRST ATTEMPTS UPON THE LIFE OF DAVID, 1Sa 18:10-30<\/span>.<\/p>\n Here commences the record of those fell persecutions by which, during the rest of Saul’s lifetime, the conqueror of Goliath was continually harassed.<\/p>\n 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.<\/p>\n 10<\/strong>. <\/strong> The evil spirit from God came upon Saul <\/strong> He relapsed into that state of demoniac possession described 1Sa 16:14<\/span>. <\/p>\n He prophesied in the midst of the house <\/strong> The verb is here used in the Hithpael the reflective voice he acted the prophet. <\/em> “In this way it is spoken of the seventy elders, and of Eldad and Medad in the camp, (Num 11:25-27<\/span>\ud83d\ude09 of the music and dancing of the sons of the prophets, (1Sa 10:5<\/span>\ud83d\ude09 of Saul’s participation in their exercises, (1Sa 10:6<\/span>; 1Sa 10:10<\/span>; 1Sa 10:13<\/span>\ud83d\ude09 of the excited cries and violent contortions of the prophets of Baal, (1Ki 18:29<\/span>\ud83d\ude09 of the prophets who prophesied lies at Jerusalem, (Jer 14:14<\/span>\ud83d\ude09 and of those at Samaria who professed to be inspired by Baal. Jer 23:13<\/span>. 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. 1Ki 22:8<\/span>; 1Ki 22:18<\/span>. Occasionally, therefore, it is used in a good sense, though scarcely ever of real prophecy.” R.P. Smith’s Bampton Lecture, <\/em> 1869.<\/p>\n Saul first became signalized among his neighbours by ecstatic prophesying, (1Sa 10:11<\/span>,) 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 2Ki 9:11<\/span>, is called in scorn insane, <\/em> a madman; and in Jer 29:26<\/span> the two ideas are conjoined, raving and prophesying, <\/em> spoken of a pretended prophet. For a like reason the Greeks and Latins apply words connected with raving, , furor, <\/em> to the frenzied manner of soothsayers, poetic oracles,” etc. Gesenius. <\/p>\n <\/em><\/p>\n David played as at other times <\/strong> Seeking, as before, (1Sa 16:16<\/span>,) to quell the mental ravings of the king, and drive out the demon that possessed him.<\/p>\n As A Result Of His Illness Saul Tries To Harm David And Dismisses Him From His Personal Entourage, But David Prospers All The More ( 1Sa 18:10-16<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n The fact that what follows is stated to have been ‘on the morrow’ brings out the connection between the praise heaped on David and the return of Saul’s clinical depression. Saul once again moves into one of his states of ‘madness’. <\/p>\n 1Sa 18:10-11<\/strong><\/span><\/p>\n ‘<\/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, 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.’ <\/p>\n The impact of the women’s greetings, and of his own response to them, brought on an even worse fit of mania than usual, with the result that Saul went about the palace babbling and talking to himself. And when David came in to play for him as he regularly did, Saul eyed him jealously had the mad thought of attaching David to the wall with the spear that he had in his hand at the time. The spear was not specifically a war spear, but would be the equivalent of a sceptre as an indication of Saul’s royal authority. But it could be effective enough in use. Such a desire to see blood can often result from the type of mental illness that Saul had, (as I have witnessed myself), and indeed he seems to have made the attempt twice (which suggests that David did not see it as a deliberate and serious attempt on his life, but simply as a manifestation of Saul’s illness). David, of course, was in the difficult position that he was in the presence of the king and could not leave without the king’s permission. But he probably also recognised that the actions were due to the king’s illness and not a pre-planned attempt on his life (that would come later). They were after all rough days, and men were used to violence, in play as well as in earnest. <\/p>\n “An evil spirit from God came mightily on Saul.”<\/strong> This language is used as a clear parody on 1Sa 10:10<\/span> and therefore need only indicate that Saul’s severe mental illness has replaced the Spirit of YHWH. In the same way his ‘mad’ babbling is described as ‘prophesying’ as a parody on his experience in 1Sa 10:11-13<\/span>. Instead of being a man possessed by God, he is now a man possessed by mental illness. <\/p>\n 1Sa 18:12-13<\/strong><\/span><\/p>\n ‘<\/strong> And Saul was afraid of David, because YHWH was with him, and had departed from Saul. 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.’ <\/p>\n Saul’s morbid fear of David continued to grow because he could see that YHWH was with him, while at the same time having departed from Saul. So he removed him from his personal entourage and made him a commander in the field over a military unit on active service. He probably hoped by this means to be rid of him. He was aware that mortality in the field could be very high, especially for men like David who led from the front. Notice the repetition of ‘YHWH was with him’ in 1Sa 18:12<\/span> and 1Sa 18:14<\/span>. This is to be seen as in contrast with Saul of whom that had once been true, but was so no longer. <\/p>\n 1Sa 18:14<\/strong><\/span><\/p>\n ‘<\/strong> And David behaved himself wisely in all his ways, and YHWH was with him.’ <\/p>\n But while brave, David was not foolhardy. He commanded his men well, was careful in his behaviour both in war and in peace, doing nothing foolish. And what was most important was that YHWH was with him. Thus he was invariably triumphant. The verse sums up 1Sa 18:5<\/span> and 1Sa 18:12<\/span>, and seals off the whole. <\/p>\n 1Sa 18:10<\/span><\/em><\/strong>. <\/strong>And he prophesied<\/em><\/strong><\/strong> Houbigant renders this, And he was out of his senses; <\/em>after the Chaldee, which has it, And he was mad: <\/em>for it is not proper; says he, to render the original word, prophesied: <\/em> hithnabbe, <\/em>in Hith-pael, <\/em>is different from naba, <\/em>in Kal, <\/em>to prophesy, <\/em>at least in this place; because it is here used in a bad sense, whereas to prophesy <\/em>is never used but in a good one. The Arabic version has it, “he prophesied, i.e<\/em>. delivered the words of the Pytho, or evil spirit.” We may observe in the next verse another instance of anticipation, where it is said, that David avoided<\/em> (or escaped<\/em>) out of his presence twice; <\/em>referring to what happened chap. 1Sa 19:10<\/span>. <\/p>\n (10) And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul’s hand. (11) And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.<\/p>\n<\/p>\n What an awful account doth the scripture give of this unhappy man. No mercy from God, no deliverance from enemies, no services of friends, can work upon Saul’s mind. The last state of that man, on whom Satan hath power, is worse than the first. Oh! Lord! whatever mercies thou art pleased to withhold, take not thine Holy Spirit from us. But while we mark the malice of Saul, led on by the devil, let us not overlook the safety of David, protected by the Lord. Oh! how eternally safe and secure are they kept, who are under the divine keeping!<\/p>\n 1Sa 18:10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and [there was] a javelin in Saul’s hand.<\/p>\n Ver. 10. The evil spirit from God came upon Saul.<\/strong> ] By discontent and envy the devil windeth himself into the heart, and setteth all on a hurry. <\/p>\n <\/p>\n And he prophesied in the midst of the house.<\/strong> ] As those heathen enthusiasts, the sibyls, and other like, did in a wild, raving, and raging sort, when acted and agitated by the devil. These Plato and Plutarch a<\/em> call prophets. The Chaldee here hath it, And he was mad in the midst of the house: More desipientium aliena et absurda loquebatur,<\/em> he spake as one distracted. <\/p>\n<\/p>\n And there was a javelin in Saul’s hand.] Which he carried always for his own defence, being ever in fear; and now more terrible to himself, than ever he had been to others. <\/p>\n<\/p>\n a<\/em> In Timaeo, lib. de Orac.<\/p>\n evil. See note on 1Sa 16:16. <\/p>\n spirit. Hebrew. ruach. App-9. <\/p>\n God. Hebrew. Elohim. App-4. <\/p>\n Protected from Dastardly Assaults <\/p>\n 1Sa 18:10-21<\/p>\n The Lord was evidently with David. Mark how the sacred chronicle keeps this fact in view, 1Sa 18:12; 1Sa 18:14; 1Sa 18:28. And David behaved himself wisely, 1Sa 18:5; 1Sa 18:14-15; 1Sa 18:30. How judicious it would have been for Saul to bind David to himself! Instead of this he cherished his mad passion until it broke out in irresistible fury. Oh, beware of jealousy! It opens the souls door to the devil. The best way of meeting it, apart from prayer, is to compel yourself to take an interest in your rival, and to put yourself loyally in his place. Overcome your mean and wicked soul, in the power of the Lord Jesus. Put ye on the Lord Jesus Christ, and make not provision for the flesh, Rom 13:14.<\/p>\n The evil spirit that possessed Saul is said to have come from God; that is, God permitted it to come. It came according to the ordered rule of the universe. God, says one, must be something to us; what He shall be depends on ourselves and on what we are to Him. See Psa 18:25-26. The king, having failed to murder David, encouraged him in dangerous undertakings. But if David had fallen in battle, his death would still have been justly laid at Sauls door.<\/p>\n the evil spirit: 1Sa 16:14, 1Sa 16:15, 1Sa 19:9, 1Sa 26:19 <\/p>\n and he prophesied: Wyyithnabbai, rather, “and he pretended to prophesy; for the verb is in Hithpael, the signification of which conjugation is not only reflex action, but also affectation of the action: Jer 29:26, Jer 29:27. The meaning seems to be, that Saul, influenced by the evil spirit, feigned to be prophesying, the better to conceal his murderous intentions, and to render David unsuspicious. 1Sa 19:24, 1Ki 18:29, 1Ki 22:12, 1Ki 22:20-23, Jer 28:2-4, Jer 28:11, Zec 13:2-5, Act 16:16, 2Th 2:11 <\/p>\n played: 1Sa 16:16, 1Sa 16:23 <\/p>\n and there was: Wehachanith beyad Shaool, rather, “and the javelin was in the hand of Saul;” for the javelin or spear was the emblem of regal authority; and kings had it always in their hand, as may be seen represented on ancient monuments. In ancient times, says Justin, kings used a spear instead of a sceptre. <\/p>\n Reciprocal: Num 25:7 – a javelin Num 35:20 – by laying Jdg 9:23 – God 1Sa 19:7 – in times past 1Sa 22:6 – spear 2Ki 3:15 – bring me<\/p>\n 1Sa 18:10-11. On the morrow the evil spirit from God Which had formerly troubled him, producing melancholy, (1Sa 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 Sauls 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, 1Sa 19:10.<\/p>\n 1Sa 18:10 to 1Sa 19:17.Sauls Plots against David. Compiled from various sources.<\/p>\n 1Sa 18:10 f. (R). Saul makes an unsuccessful attempt to kill David. A premature duplicate of 1Sa 19:9 f. The verses are omitted by the LXX MSS which omit (B) in 1Sa 17:1 to 1Sa 18:5, and will be from the same source as (B). 1Sa 18:12 ff. is the natural sequel to 1Sa 18:9.<\/p>\n 1Sa 18:12-16 (J). Saul alarmed at Davids popularity, removes him from court and gives him a military command. Davids behaviour and success ingratiate him with the people.<\/p>\n 1Sa 18:12. Omit, because the Lord . . . Saul with Vatican LXX.<\/p>\n 1Sa 18:17-19 (E?). A variant of the next section, of uncertain origin, omitted by Vatican LXX. To stimulate Davids warlike ardour, Saul offers him his elder daughter Merab, but eventually gives her to Adriel (cf. 2Sa 21:8).<\/p>\n 1Sa 18:18. life: rather as RVm, kinsfolk.<\/p>\n 1Sa 18:20-30 (J). Michal, Sauls daughter, loves David. Saul offers her to him on condition that he slays 100 Philistines; in the hope that he will be slain in the attempt. David accomplishes the task and marries Michal.<\/p>\n 1Sa 18:25. dowry: rather the price paid by a man for a wife.<\/p>\n 1Sa 18:27. two hundred: Vatican LXX, one hundred (cf. 2Sa 3:14).<\/p>\n 1Sa 18:29 b, 1Sa 18:30. Omitted by Vatican LXX, late addition.<\/p>\n 18:10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he {e} prophesied in the midst of the house: and David played with his hand, as at other times: and [there was] a javelin in Saul’s hand.<\/p>\n (e) That is, spoke as a man beside himself for so the people abused this word, when they could not understand.<\/p>\n Saul’s first direct attempt to kill David 18:10-16<\/span><\/p>\n The evil spirit from the Lord (cf. 1Sa 16:4, whatever it was) afflicted Saul the very next day. David and Saul each had something in their hand. David held a harp with which he sought to help the king by playing soothing music. Saul held a spear with which he sought to harm his helper. The writer stated the reason Saul attempted to pin David to the wall clearly in 1Sa 18:12. God was with David, and He had withdrawn from Saul (cf. 1Sa 18:14).<\/p>\n Saul’s unchecked jealousy bred the symptoms of paranoia; he began to think that his most loyal subject was his mortal enemy. Contrast Jonathan’s implicit confidence in David. The difference was that Saul saw David as a threat to his security, whereas Jonathan saw him as the savior of God’s people. [Note: For a very interesting comparison of Saul, David, and Absalom, that emphasizes David’s submissive responses to his enemy’s attacks, see Gene Edwards, A Tale of Three Kings.] <\/span><\/p>\n "The writer H. G. Wells says of one of his strange characters, Mr. Polly, ’He was not so much a human being as a civil war.’ [Note: H. G. Wells, The History of Mr. Polly, p. 5.] <\/span> I think that is a perfect description of Saul. He became a living civil war, miserable, possessed of an evil spirit, mentally breaking, a suspicious, angry, jealous man. As a result, he struck out against the most trusted and trustworthy servant in his camp-David." [Note: Swindoll, p. 60.] <\/span><\/p>\n Next, Saul sent David out from the palace, evidently so he would not be a constant aggravation to the king. Saul placed David, whom he had already appointed as his commander-in-chief (1Sa 18:5), over a large unit of soldiers in the field (1Sa 18:13). The Hebrew word eleph<\/span> can mean either 1,000 or a military unit. However, Saul’s decision only gave David more exposure to the people and increased his popularity with them. When Saul observed what was happening, he dreaded David even more (1Sa 18:15), but the people of both Israel and Judah loved him even more (1Sa 18:16; cf. 1Sa 18:1; 1Sa 18:3; 1Sa 18:20). The terms "Israel" and "Judah" reflect the division of the kingdom in later years and suggest that the writer wrote this account after that event. However, even during David’s reign these names appear to have been characterizing the northern and southern parts of Israel. [Note: See Zechariah Kallai, "Judah and Israel-A Study in Israelite Historiography," Israel Exploration Journal 28:4 (1978):251-61.] <\/span> God was causing the wrath of Saul to praise Him, to contribute toward the fulfillment of His plans. 1Sa 18:13 through 16 set the growing approval of the people and the mounting disapproval of Saul in vivid contrast.<\/p>\n And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and [there was] a javelin in Saul’s hand. 10. he prophesied ] The word “prophesy” describes an ecstatic condition … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 18:10”<\/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-7698","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7698","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=7698"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7698\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7698"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7698"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7698"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
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: 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
13 Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people.
14 And David behaved himself wisely in all his ways; and the Lord was with him.<\/p>\n
16 But all Israel and Judah loved David, because he went out and came in before them.<\/p>\n
<\/p>\n<\/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
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/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: F.B. Meyer’s Through the Bible Commentary<\/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: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"