Saul commanded his servants, “Talk with David secretly, and say, ‘Behold, the king has delight in you, and all his servants love you. Now therefore be the king’s son-in-law.’ ”
Saul’s servants spoke those words in the ears of David. David said, “Does it seem to you a light thing to be the king’s son-in-law, since I am a poor man, and little known?”
The servants of Saul told him, saying, “David spoke like this.”
Saul said, “Tell David, ‘The king desires no dowry except one hundred foreskins of the Philistines, to be avenged of the king’s enemies.’ ” Now Saul thought he would make David fall by the hand of the Philistines. When his servants told David these words, it pleased David well to be the king’s son-in-law. Before the deadline, David arose and went, he and his men, and killed two hundred men of the Philistines. Then David brought their foreskins, and they gave them in full number to the king, that he might be the king’s son-in-law. Then Saul gave him Michal his daughter as wife. Saul saw and knew that Yahweh was with David; and Michal, Saul’s daughter, loved him. Saul was even more afraid of David; and Saul was David’s enemy continually. Then the princes of the Philistines went out; and as often as they went out, David behaved himself more wisely than all the servants of Saul, so that his name was highly esteemed.
Geneva Bible translators 1599 · Public Domain On vv23, 26, 27, 29, 30 Meaning, that he was not able to endow his…
Meaning, that he was not able to endow his wife with riches.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–30 1Sa 18:22 And Saul commanded his servants, [saying], Commune…
1Sa 18:22 And Saul commanded his servants, [saying], Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king’s son in law.
Ver. 22. Commune with David secretly,] i.e., Tanquam ex vobis, ne intelligat consilium ex me profectum esse, {a} speak it as from yourselves, and not as set on by me.
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Behold, the king hath delight in thee.] Thus they must sprinkle him with court holy water, as they say; Fair words make fools fain. But David had learned the rule, Mεμνησο απιστειν.
{a} Junias.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22, 23, 25, 26, 27, 29, 30 Commune with David, whom having so lately and grossly…
Commune with David, whom having so lately and grossly deceived, he found backward to embrace his motion, and therefore sets others on work to persuade him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22, 23, 24, 25, 26, 29, 30 And Saul's servants spake these words in the ears…
And Saul's servants spake these words in the ears of David,.... Those before related, which Saul commanded them to speak, which they delivered exactly according to their orders, with an audible voice, clearly, plainly, and distinctly, so that David might hear and understand them:
and David said, seemeth it to you a light thing to be a king's son in law; a small a trifling matter, an easy thing to come into, every thing requisite to it:
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seeing that I am a poor man; and not able to give a dowry suitable to the daughter of a king; it being usual in those times for a man to give a dowry to, and not receive a portion with a wife; and which also was the custom of the Germans, as Tacitus (x) relates; and this was to be according to the rank and quality of the person married, and which in this case David was not equal to:
and lightly esteemed? not by the people of Israel and Judah, who loved him, as he was loved even by the servants of Saul, at least in profession; but by Saul himself, who had slighted him in giving his elder daughter to another man, when he had promised her to him, which was discouraging to David, and resented by him.
(x) De Moribus German. c. 18.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv26, 27, 30 The days - That is, the time allowed by…
The days - That is, the time allowed by Saul to David for the execution of this exploit.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25, 27, 30 Verse 25. But a hundred foreskins] That is, Thou…
Verse 25. But a hundred foreskins] That is, Thou shalt slay one hundred Philistines, and thou shalt produce their foreskins, as a proof, not only that thou hast killed one hundred men, but that these are of the uncircumcised. A custom similar to this still prevails among the Abyssinians, according to Bruce. See his Travels.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22, 25, 26, 28, 30 1Sa 18:22-23. Commune with David secretly — It seems…
1Sa 18:22-23. Commune with David secretly — It seems David was not forward to embrace Saul’s offer, having been before so grossly abused. Therefore Saul ordered his courtiers, in private discourse, to take occasion to persuade him to it. Seeing that I am a poor man — Having no estate, and of small credit; and therefore unable to endow her according to her quality.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv23, 25, 26 A poor man and lightly esteemed - Compare Psa…
A poor man and lightly esteemed - Compare Psa 119:141. Poor, and therefore unable to pay a sufficient dowry. See 1Sa 18:25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 25, 28, 30 Ability, or riches. Septuagint, "without glory." (Haydock) See ver.…
Ability, or riches. Septuagint, "without glory." (Haydock) See ver. 18.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25, 26, 27, 29 The king desireth not any dowry--In Eastern countries the…
The king desireth not any dowry--In Eastern countries the husband purchases his wife either by gifts or services. 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.
a hundred foreskins of the Philistines--Such mutilations on the bodies of their slain enemies were commonly practised in ancient war, and the number told indicated the glory of the victory. Saul's willingness to accept a public service had an air of liberality, while his choice of so difficult and hazardous a service seemed only putting a proper value on gaining the hand of a king's daughter. But he covered unprincipled malice against David under this proposal, which exhibited a zeal for God and the covenant of circumcision.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22, 23, 25, 26, 27, 29, 30 22. Commune with David secretly — This intrigue of…
22. Commune with David secretly — This intrigue of Saul by means of his servants indicates that David had paid little or no attention to the words of the king himself. He had maintained a most prudent reticence.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22, 23, 26, 27, 28, 30 22. Commune] i.e. “converse.” The word is derived from…
22. Commune] i.e. “converse.” The word is derived from Lat. communicare, through the old Fr. communier. It would seem that David mistrusted Saul and returned no answer, so Saul set his courtiers to work to persuade him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22, 23, 25, 26, 28, 30 (22) Behold, the king hath delight in thee.—Lange quaintly…
(22) Behold, the king hath delight in thee.—Lange quaintly sees in this fluent discourse of the courtiers “something of the flattering, conciliatory tone usual in such circles.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22, 24, 26, 28, 29, 30 Vers. 22, 23. Commune, etc. This is a more…
Vers. 22, 23. Commune, etc. This is a more full and exact account of what was said summarily in ver. 21. We cannot suppose that Saul first spoke to David himself, and then told his servants to coax him, as this would also require us to suppose that when offered her by Saul, David refused Michal in marriage. But we may well believe that he was displeased at having been deceived, and that the renewed proposal of marriage with one of the king"s daughters had to be made carefully, as he might naturally think that there was danger of his being cajoled a second time. David replies, in fact, very discreetly, saying that to be the king"s son-in-law was indeed a great honour, but that he was too poor to provide a sufficient dowry. Strictly the promises given in 1Sa_17:25 bound Saul to give her without dowry; but it appears quite plainly from David"s words that he had lost Merab because not able to purchase her as Adriel had done. For the custom of giving large sums to the bride"s father see Gen_34:12; Exo_22:16, Exo_22:17.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 And Saul became Davids enemy continually.
1Sa_18:29
And Saul became Davids enemy continually.
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The evil of enmity
1. The possible doings of one sinful feeling. Jealousy was first awakened in the heart of Saul on that day when Hebrew females sung the praises of the young conqueror of Goliath. Jealousy is cruel as the grave. So it proved. At that moment when the dark feeling rose to consciousness it might not seem as if the new guest were endowed with any special capacities. But it soon swelled out to a proportion which dwarfed and overshadowed all the rest. What tremendous energies of evil lurk in our fallen natural. If God judicially let one slip, and cease to hedge it round with inward remonstrances and providential restraints, it will quickly grow to a tyranny beyond resistance, that shall desolate the soul, and sweep away before it the scruples of conscience, the dictates of prudence, the lingering power of affection, friendly counsels, and the pleadings of honour, interest, or decency. Oh, there are within us materials enough to make earthquakes and volcanoes of the soul! Let us pray that they be not set on fire of hell. Think not that you are not in danger because neither Sauls circumstances nor special tendencies are yours. Jealousy is one of a gang. Envy, pride, lust, intemperance, love of money, are notorious confederates. They operate singly or in company. Often quarrelling, they are horribly unanimous in destroying the souls purity and joy. O for Heavens healing hand to keep them down, to preserve the soul in holy equipoise, to stablish it in self-governing power, and impel it by restraining love.
2. The reality of an invisible power of evil. This is affirmed plainly and frequently. The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. The Holy Spirit who had been striving with him for good was provoked away. His deserted soul was occupied by an evil spirit. And how untiring! The foul and cruel inspiration was no passing breath. It prompted many efforts. It suggested many varieties of operation. It absorbed all other energies into one lordly passion. And all this is sustained for years, in growing power, in spite of many obstacles. How awful this persistent malevolence! O what shall break the spell of this terrible witchery? Who shall put an end to this terrible possession? What power shall awaken fear, and bestow a scrupulous caution, and inspire a holy ardour to be free from the galling thraldom, and endow with a holy strength to resist it and to shut up all those avenues of indulgence through which on-waiting spirits of evil issue from their dwelling of darkness! Thanks be unto God, which giveth us the victory through our Lord Jesus Christ. He hath destroyed the works of the devil.
3. The beautiful character to which Divine grace can frame the human soul. I suppose it will be regarded as sober truth to say that the worlds annals present no parallel to the character which the great persecution developes in David. Whence came that marvellous self-government, which kept him equally from despair and violence? The power that girt up all his faculties was from above. Men speak of virtue and its endurance, of heroism and its daring deeds. Both are good--but in the balance of the sanctuary they are electroplate, and nothing more. To be even ideally complete, a human character must have godliness as its central power. Practically to reach the highest level of what men call the virtues is impossible without the mighty presence of supreme regard to God, maintained by His own quickening Spirit. This it was that nerved the heart of the Hebrew outlaw with an enduring vigour that bore him on amid floods of sorrow, and formed his heart to a fortitude beside which the models of Greece and Rome look dim. Did ever Stoic endure so much with meekness so conspicuous? Did ever Epicurean show a sensibility so delicate and so pure as that which wept on the neck of Jonathan? Did the worlds men of honour ever spare an enemy as David did the tyrant who thirsted for his blood? I trow not. Such triumphs of noble feeling are wrought only by heavenly grace.
4. The opposition between the Church and the World. It will not be questioned that Saul belonged to the latter and David to the former. Nor, on reflection, will it be doubted that this is the secret of Sauls irreconciliable enmity. The two are ranged on opposite sides. Grace would have quenched the smouldering embers of jealousy. Had the feeling not been rooted in an unsanctified nature, prayer and pains would have dug it up to wither on the surface. And in the bitter, impious and unrelenting nature of this persecution we may see mirrored forth in fearful clearness the worlds irreconciliable opposition to the Church. The circumstances of Saul give us the advantage of seeing this feeling honestly displayed. He did not fear God; and as an absolute monarch he did not need to regard men. But, one way or other, the body of believers may count on meeting the worlds opposition, aye and until the conflict ceases by the everlasting separation of the parties. Every step of her earthly way lies through a wilderness haunted by enemies, whose hostility is sincere and operative, whether they strive to corrupt her like Midian, or meet her boldly with the Amorite.
5. Gods benignant care of His people. To one who looked only on the surface, and took into view nothing more than ordinary human probabilities, it would no doubt have appeared a hopeless folly for David to seek escape from Saul. A private man against a king; a Solitary man against one who had a nations forces at his back; a scrupulous man, whose conscience forbad violent resistance, against a reckless man, under the impulse of an over-mastering passion. Davids life lay constantly in the vicinity of death. He walked as if on a narrow ledge, over a frowning gulf. That he was preserved from falling is attributable to nothing but an over-ruling care which could not be surprised, defeated, or wearied out. Almighty energy, working in the service of love, wove the tangled texture of events round the living David, and secured his perfect safety. (P. Richardson, B. A.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 23, 25, 27, 30 all his servants love you
all his servants love you
"all of his servants admire you"
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Now then
"For these reasons you should"
translationWords
command
servant
king
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv22, 23, 29 18:22 really likes you: The same Hebrew word describes…
18:22 really likes you: The same Hebrew word describes Jonathan’s love for David (18:3; 19:1-2, “strong affection”). Here, it was completely untrue.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.