David went out wherever Saul sent him, and behaved himself wisely; and Saul set him over the men of war. It was good in the sight of all the people, and also in the sight of Saul’s servants.
Parallel Translations
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David went out wherever Saul sent him, and behaved himself wisely; and Saul set him over the men of war. It was good in the sight of all the people, and also in the sight of Saul’s servants.
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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.
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And David went out; whithersoever Saul sent him, he had good success; and Saul set him over the men of war; and it was good in the sight of all the people, and also in the sight of Saul's servants.
Cross-references (11)
Passages linked to 1 Samuel 18:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 18:30 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.
- 1 Samuel 18:14-15 David behaved himself wisely in all his ways; and Yahweh was with him. When Saul saw that he behaved himself very wisely, he stood in awe of him.
- Colossians 4:5 Walk in wisdom toward those who are outside, redeeming the time.
- Acts 7:10 and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house.
- Ephesians 5:17 Therefore don’t be foolish, but understand what the will of the Lord is.
- 1 Samuel 13:2 Saul chose for himself three thousand men of Israel, of which two thousand were with Saul in Michmash and in the Mount of Bethel, and one thousand were with Jonathan in Gibeah of Benjamin. He sent the rest of the people to their own tents.
- Psalms 1:3 He will be like a tree planted by the streams of water, that produces its fruit in its season, whose leaf also does not wither. Whatever he does shall prosper.
- Matthew 10:16 “Behold, I send you out as sheep among wolves. Therefore be wise as serpents, and harmless as doves.
- Genesis 39:2-3 Yahweh was with Joseph, and he was a prosperous man. He was in the house of his master the Egyptian. His master saw that Yahweh was with him, and that Yahweh made all that he did prosper in his hand.
- Genesis 39:23 The keeper of the prison didn’t look after anything that was under his hand, because Yahweh was with him; and that which he did, Yahweh made it prosper.
- 1 Samuel 14:52 There was severe war against the Philistines all the days of Saul; and when Saul saw any mighty man, or any valiant man, he took him into his service.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain That is, he prospered in all his doings.
That is, he prospered in all his doings.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 18:5 And David went out whithersoever Saul sent…
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.
Ver. 5. And behaved himself wisely.] Or, Prospered, Virtute duce, comite fortuna. God will come, with a cornucopia in his hand, unto such as behave themselves wisely in a perfect way. {Psa 101:2}
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And Saul set him over the men of war.] Made him captain of his guard. Abner was general of the army.
And he was accepted in the sight of all the people.]. Virtue is very amiable and attractive. Aρετη quasi αιρετη: Aγαθον quasi αγαστον.
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 David went out, upon military expeditions, of which that…
David went out, upon military expeditions, of which that word is oft used.
Set him over the men of war; gave him some considerable command in his army, though not the supreme.
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 And David went out whithersoever Saul sent him,.... About…
And David went out whithersoever Saul sent him,.... About any business whatsoever, especially about martial affairs, for which he was abundantly qualified:
and behaved himself wisely; 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:
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and Saul set him over the men of war; 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:
and he was accepted in the sight of all the people; 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:
and also in the sight of Saul's servants; 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 Sa1 18:22.
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 Went - Upon military expeditions, of which that word…
Went - Upon military expeditions, of which that word is often used.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. Set him over the men of war]…
Verse 5. Set him over the men of war] Made him generalissimo; or what we would call field marshal.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Sa 18:5. David went out, &c. — Upon military…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Prudently, or with success. (Calmet) --- Especially. Hebrew, "also,"…
Prudently, or with success. (Calmet) --- Especially. Hebrew, "also," which enhances his praise, as courtiers are but too apt to envy those who are taken from a low condition and set over them in the king’s favour. David must have displayed great wisdom and moderation. (Haydock)
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).
Daniel D. Whedon 1874 · Public Domain DAVID’S HONOURS AND SAUL’S JEALOUSY, 1Sa_18:5-9.
DAVID’S HONOURS AND SAUL’S JEALOUSY, 1Sa_18:5-9.
After the battle, and after the covenant between Jonathan and David, the latter was advanced to great honour in the kingdom. The heart of the king, as well as that of the army, turned towards the heroic youth with one common feeling of gratitude and love. But the glories of this youthful warrior are soon to be clouded.
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5. Saul set him over the men of war — We have no data to determine the exact chronology of the events recorded in this verse. But his appointment over the men of war, and his going out in obedience to Saul’s orders, are probably identical with what is related in 1Sa_18:13-14. The writer seems to have inserted them here to show the immediate results of David’s victory and Jonathan’s friendship.
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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 5. David went out &c] David was appointed to…
5. David went out &c] David was appointed to some post of command, and “went out” upon military expeditions. In these “he behaved himself wisely”—the word combines the ideas of prudence and consequent success: and in spite of this sudden promotion, which might naturally have excited the jealousy of the courtiers, won their good-will. This verse anticipates, and describes summarily facts which are mentioned again in 1Sa_18:13-16 in their proper place.
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 (5) And he was accepted.—The historian here calls especial…
(5) And he was accepted.—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.
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 David went out. Ie. went on military expeditions (comp.…
David went out. Ie. went on military expeditions (comp. ver. 30). As the verb has thus a technical signification, it makes a complete sense, and the verse should be translated, "And David went forth (i.e. on warlike enterprises); whithersoever Saul sent him he prospered, and Saul set him over the men of war." These expeditions were not upon a very large scale; for it is not until ver. 13 that we read of David being made "captain over a thousand." Still, even while only a centurion in rank, yet, as being in constant attendance upon the king, he would often temporarily have the command of larger bodies of men, or would go on campaigns as one of the king"s officers. As it is mentioned that his promotion caused no envy because of his great merits, it follows that it was rapid enough to have given occasion to ill will under ordinary circumstances. Behaved himself wisely. This is the primary meaning of the verb; but as success is the result of wise conduct, it constantly signifies to prosper. This verse is a summary of events which may have occupied a very considerable space of time. It was only gradually that David"s fame became so great as to rouse all the worst feelings in Saul"s mind.
Vers. 5-11.
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Some dangers of persistent sin.
The facts are
1. David, behaving wisely in his public position, wins favour with thepeople, and in the welcome to him on his return from the battle the women ascribe to him, in their song, higher praise than to Saul.
2. The fact excites Saul"s envy henceforth.
3. In a fit of envious rage Saul seeks to smite David. The victory overGoliath brought Saul and David into a proximity highly favourable to the development of their respective characters. Their mutual influence acted powerfully on the main springs of life; and as these were so utterly different in moral quality, so the sequel reveals very diverse conduct, We have in this section an instance of
I MISINTERPRETED PROSPERITY. The decisive words of Samuel (1Sa_15:26) and his entire separation from Saul, (1Sa_15:34, 1Sa_15:35) as also the threatening attitude of the Philistines, were certainly enough to depress the spirit of the king; and his melancholy was but the outward sign to men of his painful secret. But the appearance of David, and the consequent defeat of the enemy, was an unlooked for gleam of light, and at once raised hopes which of late had been lost. He even set David over his men of war. The old prosperity was returning; the kingdom was saved; Saul was not dishonoured in battle. After all, with such helpers as David, might not the dreaded doom be avoided? Thus do we see a man, conscious of moral degeneracy, and sensible of being rejected, putting an interpretation on events according to his wishes, and not from a perception of their real bearing. The heart, when destitute of the spirit of true repentance, obstinately clings to unwarranted hope, and, by its own perverse ingenuity, obliterates or weakens the force of hard facts and moral. (1Sa_15:26-29) In the eye of God the recent victory was the public presentation of the "neighbour," as a preliminary to his supplanting Saul; in the eye of Saul it was the postponement, if not the rendering void, of the dreaded doom. The tendency thus to misinterpret facts is common to sinful men. An impenitent heart is unwilling to believe in the vindication of justice. Not being in moral sympathy with the purposes of God, it will not, if possible, see those purposes.in process of realisation. The very riches of goodness are perverted into an occasion for persistence in sin, (Rom_2:4) and the temporal prosperity of life, despite the voice of conscience and the clear word of God, is supposed to be a sign that the issue will not be so fearful as was anticipated. (Psa_10:6, Psa_10:11; Heb_2:3)
II THE SOUNDNESS AND the DEFECTS OF POPULAR INSTINCTS. The mass of the people were quick in recognising the fact that David was the hero of the day, and only expressed the real truth in ascribing to him his "ten thousands," and to Saul his "thousands." Their instincts led them to honour above the king the man who was proved to be better than the king. But while correct in their appreciation of fact, they had no adequate, if any, perception of the moral bearings of it. Samuel, probably Jesse, and a few other devout men, would trace in David"s exaltation of the "name of the Lord" (1Sa_17:45-47) a spiritual power and a spiritual man destined to work wonders for Israel. It is a good philosophy that trusts the popular mind in reference to the recognition of the broad facts of life. It is this faith which lies at the foundation of constitutional governments and the judicial administration of our own country. The common sense of mankind is a safe guide in ordinary matters of fact. But by reason of the low condition of man"s spiritual life, and his inveterate proneness to look at the "things that are seen," the mass of men do not recognise quickly the moral and spiritual bearings of facts. There is a moral and spiritual "intention," to use a logical term, in human facts; they carry with them qualities that determine the future; they exhibit to the spiritually enlightened powers that will germinate, and that, too, not always in the form desired by the populace. (Mat_16:3)
III THE LIABILITY OF MEN, WHEN WARRING AGAINST PROVIDENCE, TO FALL INTO NEW SINS. We have seen (1Sa_15:24-31) that Saul cherished impenitent feelings when told of his sin. As a consequence, he tried not to believe that the threatened disaster would come. One of the consequences of this mental condition was, that as soon as he heard the honest, popular approval of David"s prowess, he, dreading lest after all the decree might be fulfilled, eyed David as a rival, and fell into the grievous sin of ceaseless and cruel envy. The grievous character of this sin is seen if we notice its manifestation, and the main features are true of all envy.
1. It blinded him to actual facts. It was true that David had slain "his ten thousands," as compared with Saul"s "thousands;" but to the envious eye this was as though it were not. Its reality must not be tolerated. The Pharisees in like manner were wilfully blind to the fact that Christ had opened the eyes of the blind.
2. It led to the imputation of base motives. He at once charged David with readiness for treasonous designs on the kingdom. The pure man was deemed impure. This is the common practice of narrow and base men, as appeared in the instance of Joseph, (Gen_37:8, Gen_37:11) and of Christ. (Joh_7:20)
1. It made himself perfectly wretched. His life lost all joy and hope, and suspicion and fear entered in. And whoever falls into this sin finds that it slayeth him, (Job_5:2) and is as rottenness to the bones. (Pro_14:30)
2. It impelled to deeds of blood. The thrust of the javelin was virtual murder. The same process wrought in the heart of Cain, of the scribes and Pharisees (Mat_27:18; Mar_15:10) and is active in many who are guilty of no overt act. (1Jn_3:15) The dark thoughts, the unspoken intents of envious minds; who shall declare them? How true it is that he who hardeneth his heart, not bowing in true penitence, submissive to all God"s judgments, falleth into mischief (Pro_28:14) again and again, till at last he is destroyed suddenly and without remedy (Pro_29:1; cf. 1Sa_31:3, 1Sa_31:4)
General lessons:
1. All human judgments on the course of Providence are to be discounted in so far as sin is cherished in the life.
2. The key to the future of the individual and national life is to be sought inmoral conditions
3. It is important that the popular mind should be trained to estimate thingsin their moral relations.
4 . Christians should strive to be entirely free from the spirit of envy, both inrelation to worldly prosperity and to position in the Church of God (Psa_37:1; 1Co_13:4; 1Pe_2:1)
5 . In so far as we indulge in any envy we lay ourselves open to temptationsto further sins.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Sa_18:5. “David went out.” “That this refers to war…
CRITICAL AND EXPOSITORY NOTES—
1Sa_18:5. “David went out.” “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).
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1Sa_18:6. “When David was returned.” “The as they came refers to the return of the whole army from the happily-ended war (comp. 1Sa_17:53); at the same time is mentioned David’s 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 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). “The women came out.” “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). “Tabrets, or timbrels.” “Musical instruments resembling the modern tambourine.” “Joy.” “This word, standing between two instruments of music, must denote the joyful cry which accompanied the beating of the tabrets” (Erdmann). “Instruments of music,” rather “triangles.”
1Sa_18:9. “Eyed him.” “Looked askance at him.” (Kiel.)
1Sa_18:10. “He prophesied.” Rather, “he raved” (so Keil and Erdmann). “Saul’s 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, and the English no other word than prophecy.” (Translator of Lange’s Commentary.)
1Sa_18:11. “Saul cast the javelin.” “David’s 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 hand—a 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.” (Keil.) “If Saul actually threw the spear, we could not understand David’s twice retiring. Saul held the spear in his hand, and David stood so near him that he could save himself only by withdrawing.” (Bunsen.)
1Sa_18:13. “Captain over a thousand.” This is a different military position from that mentioned in 1Sa_18:5; whether it was a promotion cannot be determined.
1Sa_18:19. “Adriel the Meholathite.” Nothing is known of this man.
1Sa_18:21. “In the one of the twain.” Literally, in two. 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.”
1Sa_18:22. “Saul commanded his servants.” David evidently paid no attention to Saul’s 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.
1Sa_18:25. “Desireth not any dowry.” “In Eastern countries the husband purchases 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.) “Foreskins.” Why not heads? Here is a sign of Saul’s suspicious and malignant spirit; he, judging from himself, impiously suspected that David would go forth and destroy some of the Israelites, Saul’s 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. This passage, and 2Sa_1:20, 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 Phœnicians. 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.)
1Sa_18:26. “The days were not expired;” that is, “the time to the marriage, or the time set by Saul for the performance of the warlike deed.” (Erdmann.)
1Sa_18:30. “The princes of the Philistines went forth” “To battle, in order to avenge David’s 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.)
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_18:5-30
DAVID’S ADVANCEMENT AND SAUL’S DECLINE
I. The method of David’s external elevation. 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. David’s 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 Saul’s 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.
II. The method of Saul’s internal downfall. 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 man. It became more and more apparent to him that David’s 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 David’s 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 Saul’s 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; 1Sa_11:13), 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.
OUTLINES AND SUGGESTIVE COMMENTS
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 God’s guidance from him, and, following his own will, suffers not God’s will to be accomplished in, on, and through himself.—Lange’s Commentary.
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 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.
We may gather up some lessons for our modern life from this ancient chapter of sacred history.
In the first place we may see the evil of centring our thoughts and plans entirely on ourselves. This was the root of Saul’s misery. He was one of the most ardent selfists 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 man’s 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.
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 men’s hearts.”
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.
1Sa_18:6. 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.
1Sa_18:9. 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 Lord’s faithfulness, in restraining their enemies, raising them up friends, and affording them His gracious protection.—Scott.
1Sa_18:10. “Saul,” says the history, “betook himself to prophesying; i.e., 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 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.
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 view—scenes 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.
1Sa_18:12. 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.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain 1 Samuel
1 Samuel
A SOUL’S TRAGEDY
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1Sa 18:5 - 1Sa 18:16.
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.
I. The first stage was Saul’s jealousy of David’s fame as a warrior. 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.
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.
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.
II. The second stage was the attempt on David’s life. 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.
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.
III. The third stage is Saul’s getting rid of David. 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!
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 he succeeded
he succeeded
"he prospered"
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This was pleasing in the eyes of all the people and also in the sight of Saul's servants
The phrases "in the eyes of" and "in the sight of" mean the same thing. The opinion of the people is spoken of as something that they view as either good or bad. AT: "This was pleasing in the opinions of all the people and of Saul's servants" or "This pleased all the people and Saul's servants" (See: Metaphor)
translationWords
send
people group
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.