1 Samuel 18:16 Komentář

In the course of the foregoing chapter we left David in triumph; now in this chapter we have, I. The improvement of his triumphs; he soon became, 1. Saul's constant attendant (Sa1 18:2). 2. Jonathan's covenant friend (Sa1 18:1, Sa1 18:3, Sa1 18:4). 3. The darling of his country (Sa1 18:5, Sa1 18:7, Sa1 18:16). II. The allays of his triumphs. This is the vanity that accompanies even a right work, that "for it a man is envied," Ecc 4:4. So David was by Saul. 1. He hated him, and sought to kill him himself (Sa1 18:8-11). 2. He feared him, and contrived how he might have some mischief done him (Sa1 18:12-17). He proposed to marry his daughter to him; but, [1.] cheated him of the eldest to provoke him (Sa1 18:19), and, [2.] Gave him the younger, upon conditions which would endanger his life (Sa1 18:20-25). But David performed his conditions bravely (Sa1 18:26, Sa1 18:27), and grew to be more and more esteemed (Sa1 18:28-30). Still David is rising, but (as all that aim at the crown of life must expect) he had a great deal of difficulty and opposition to grapple with.

INTRODUCTION TO FIRST SAMUEL 18 This chapter gives an account of the respect shown to David by Saul and Jonathan, by the servants of Saul, and all the people, and of what was said in his praise in the songs of the women, Sa1 18:1; which latter gave Saul a great offence, and upon which he envied him, and eyed him, and indeed sought his life, and removed him from him; and yet still he continued the darling of the people, behaving wisely among them, which greatly embarrassed Saul, that be knew not what to do, Sa1 18:8; he proposed his eldest daughter to him in marriage, which he had a claim to by killing the Philistine, and then he cheated him by giving her to another, Sa1 18:17; and then he offered his youngest daughter to him, on condition that he would bring him an hundred foreskins of the Philistines, execution of which he thought his life would be exposed to danger, which yet he performed, Sa1 18:20; and having the affection of his wife, and the good esteem of the servants of Saul, Saul was more afraid of him, and became his enemy, Sa1 18:28.

And Saul said to David,.... Not in friendship and good will to him, but designing to lay a snare for him: behold, my eldest daughter Merab, her will I give thee to wife; most interpreters understand it, that he was obliged to this by promise, on account of David's slaying Goliath, Sa1 17:25; but Abarbinel is of another mind, and he rightly observes, that the words referred to are not the words of Saul, but of the men of Israel, who might suppose what the king would do; or if they heard anything like it spoken by Saul, it was only in a hyperbolical way, signifying he did not care what he gave, and what he parted with, to the man that killed the Philistine, but was not strictly bound to this particular thereby; nor did David ever claim such promise, nor did Saul think himself bound to do it, but proposes it as an instance of his great kindness and favour, as he pretended, and therefore expected great returns for it, as follows: only be thou valiant for me, and fight the Lord's battles: he knew he was a valiant man, and ready enough to fight; but he expected that in consideration of such a favour, and such high honour as this, that he would exert himself in an extraordinary manner, and engage in hazardous attempts, and show himself worthy to be the son of a king, in the defence of him and of his country, and for the glory of the God of Israel; all this he suggests, when his view was, that he should expose his life to such danger, that it might be hoped it would be taken away: for Saul said; not openly and verbally, but in his heart; he thought within himself: let not mine hand be upon him; he had attempted to lay hands on him, or to kill him with his own hands, but now he thought better, and consulted his credit among the people: but let the hand of the Philistines be upon him; he hoped by these means that he would fall by their hands at the head of his troop, while he was displaying his valour, and hazarding his life for the good of his king and country; what Saul contrived proved his own case, he died in battle with the Philistines, Sa1 31:4.

All Israel and Judah loved David, etc. All who have believed from the Jews and the Gentiles loved, and love, and will love Christ. For He went forth appearing in the flesh, went in returning to the Father; before them, that He might grant hope and shape to those still remaining to live rightly outwards, and to those entering to reign blessedly. He goes out even today before us, protecting us with aid while fighting on earth. He enters, however, when with the battle finished, He leads those to be crowned to eternal life. We thought it necessary to remind the reader that the order of allegorical completion cannot always be preserved in the same way as the order of historical prefiguration. For instance, Joseph is first stripped of his tunic and thrown into a cistern, and afterwards sold with Judah advising; first sold by Judah acting, and thereafter signifies Christ stripped of the garment of the body, buried. This is customary not only in prophetic deeds but also in words. For Isaiah first said: "In that day the root of Jesse, who stands as a sign for the people, Him shall the Gentiles seek" (Isa. XI). And then he added: "And his sepulcher shall be glorious" (Ibid.). With all believers it is evident that first the tomb of the Lord, glorified, was made by Him rising from the dead, and subsequently the sign of His cross being exalted by the apostles was made for the people, that the Gentiles might seek Him. Those skilled in the Scriptures have been accustomed to call it recapitulation in Greek. This too must be noted that one and the same person does not always indicate one and the same portion of a person or thing that it shows. For instance, David signifies Christ, but sometimes in himself, sometimes in His holy preachers, sometimes in other faithful followers, sometimes in the just who fall seven times but rise again through repentance, all of whom as various parts of one body adhere uniformly to the head Christ. Similarly, Saul figuratively represents the Jewish people, sometimes reigning, sometimes teaching rightly, sometimes believing in Christ, sometimes neglecting Christ's commands, sometimes envying and persecuting Christ, sometimes inflicting threats, plots, murders, and deaths upon His faithful, showing different aspects. Likewise, Goliath, who carries the type of the devil, sometimes is expressed in the very head of all the impious, sometimes in his members, namely the pagans, treacherous Jews, heretics, and false brethren. However, from these very members the Savior, having removed the worst head, has graciously made some of His own members. To prove all these with examples is a greater task than suits this place.

Jonathan and David commence a lasting friendship; and David acts prudently with respect to Saul, Sa1 18:1-5. Saul becomes jealous of David, on account of the esteem in which he is held in Israel; and, in his fury endeavors to destroy him, Sa1 18:6-12. David is made captain over a thousand; and the people love and respect him, Sa1 18:13-16. Saul, in order to ensnare him, offers him his daughter in marriage, Sa1 18:17-24; and requires a hundred foreskins of the Philistines for dowry; hoping that, in endeavoring to procure them, David might fall by the hands of the Philistines, Sa1 18:25. David agrees to the conditions, fulfils them, and has Michal to wife, Sa1 18:26-30.

JONATHAN LOVES DAVID. (Sa1 18:1-4) the soul of Jonathan was knit with the soul of David--They were nearly of an age. The prince had taken little interest in David as a minstrel; but his heroism and modest, manly bearing, his piety and high endowments, kindled the flame not of admiration only, but of affection, in the congenial mind of Jonathan.

The bond of friendship which Jonathan formed with David was so evidently the main point, that in Sa1 18:1 the writer commences with the love of Jonathan to David, and then after that proceeds in Sa1 18:2 to observe that Saul took David to himself from that day forward; whereas it is very evident that Saul told David, either at the time of his conversation with him or immediately afterwards, that he was henceforth to remain with him, i.e., in his service. "The soul of Jonathan bound itself (lit. chained itself; cf. Gen 44:30) to David's soul, and Jonathan loved him as his soul." The Chethibh ויּאהבו with the suffix ו attached to the imperfect is very rare, and hence the Keri ויּאהבהוּ (vid., Ewald, 249, b., and Olshausen, Gramm. p. 469). לשׁוּב, to return to his house, viz., to engage in his former occupation as shepherd.