1 Samuel 18:17
Then Saul said to David, "Here is my older daughter Merab. I will give her to you in marriage. Only be valiant for me and fight the LORD's battles." But Saul was thinking, "I need not raise my hand against him; let the hand of the Philistines be against him."
Then Saul said to David
This phrase marks a pivotal moment in the relationship between Saul and David. Saul, the first king of Israel, is speaking to David, who has already been anointed by Samuel as the future king. The Hebrew root for "said" (אָמַר, 'amar) often implies a declaration or command, indicating Saul's authority. Historically, this interaction is set in a time of political tension, as Saul's reign is being threatened by David's rising popularity and success.

Here is my older daughter Merab
Merab, whose name means "increase" or "abundance" in Hebrew, represents a significant political alliance. In ancient Israel, marriages were often used to secure alliances and strengthen political ties. Saul's offer of Merab to David is not just a personal gesture but a strategic move. The mention of "older daughter" highlights the importance of birth order in inheritance and social status in ancient Near Eastern cultures.

I will give her to you in marriage
The act of giving a daughter in marriage was a customary practice that involved legal and familial obligations. The Hebrew word for "give" (נָתַן, natan) implies a transfer of responsibility and blessing. In the context of biblical covenants, marriage was a sacred bond, reflecting God's covenant with His people. Saul's offer is laden with expectations and conditions, as seen in the subsequent phrase.

Only serve me bravely
Saul's condition for the marriage is David's continued loyalty and bravery. The Hebrew word for "serve" (עָבַד, 'avad) is often used in the context of servitude or worship, indicating Saul's desire for David's allegiance. "Bravely" (חַיִל, chayil) suggests valor and strength, qualities that David has already demonstrated. This phrase underscores the tension between Saul's need for a capable warrior and his fear of David's growing influence.

and fight the battles of the LORD
This phrase reflects the theocratic nature of Israel's monarchy, where the king was expected to lead the people in accordance with God's will. The "battles of the LORD" implies that the conflicts are not merely political but spiritual, with divine implications. The Hebrew word for "battles" (מִלְחָמָה, milchamah) is often associated with holy war, emphasizing the sacred duty of defending God's people and land.

For Saul thought
This internal reflection reveals Saul's true intentions. The Hebrew verb "thought" (אָמַר, 'amar) is the same as "said" earlier, indicating a deliberation or plan. This insight into Saul's mind shows the duplicity of his offer, as he harbors ulterior motives.

I will not raise a hand against him
Saul's decision not to harm David directly is strategic. The phrase "raise a hand" (שָׁלַח יָד, shalach yad) is a Hebrew idiom for committing violence or taking action against someone. Saul's restraint is not out of goodwill but a calculated move to avoid personal guilt or blame.

Let the Philistines do that!
Saul's reliance on the Philistines to eliminate David highlights his desperation and moral decline. The Philistines were Israel's perennial enemies, and Saul's willingness to use them against David shows his departure from God's ways. This phrase underscores the tragic irony of Saul's kingship, as he seeks to use God's enemies to achieve his ends, ultimately leading to his downfall.

Persons / Places / Events
1. Saul
The first king of Israel, who becomes increasingly jealous of David's success and popularity.

2. David
A young shepherd anointed by God to be the future king of Israel, known for his faithfulness and bravery.

3. Merab
Saul's older daughter, whom Saul offers to David as a wife.

4. Philistines
A perennial enemy of Israel, often at war with them during this period.

5. Marriage Proposal
Saul's offer of his daughter Merab to David, which is a strategic move rather than a genuine gesture.
Teaching Points
The Dangers of Jealousy and Manipulation
Saul's jealousy leads him to use his own daughter as a pawn, highlighting how unchecked envy can corrupt relationships and intentions.

God's Sovereignty in Human Affairs
Despite Saul's manipulative plans, God's purposes for David's life continue to unfold, reminding us of God's ultimate control over human schemes.

Faithfulness in Adversity
David's continued service to Saul, despite the king's intentions, exemplifies faithfulness and integrity in difficult circumstances.

The Cost of Leadership
David's journey to kingship is fraught with challenges, illustrating that leadership often involves personal sacrifice and perseverance.

Trusting God's Timing
David's patience and trust in God's timing, rather than seizing power prematurely, serve as a model for waiting on God's perfect plan.
Bible Study Questions
1. How does Saul's offer of Merab to David reflect his true intentions, and what does this reveal about his character?

2. In what ways does David's response to Saul's manipulations demonstrate his faith and trust in God?

3. How can we apply David's example of integrity and patience in our own lives when faced with difficult or manipulative people?

4. What other biblical examples can you find where God uses human schemes to fulfill His divine purposes?

5. How does understanding the cultural and historical context of Saul's offer to David enhance our interpretation of this passage?
Connections to Other Scriptures
1 Samuel 17
The chapter preceding this one, where David defeats Goliath, setting the stage for Saul's jealousy.

1 Samuel 18:20-21
Saul's continued manipulation, offering his other daughter Michal to David, again with ulterior motives.

2 Samuel 3:14
David's later demand for Michal, showing the ongoing political and personal complexities in his relationship with Saul's family.

Psalm 18
A psalm attributed to David, reflecting his reliance on God for deliverance from his enemies, including Saul.
Aggressive WorkT. Davies, M. A.1 Samuel 18:17
War! War! War!Spurgeon, Charles Haddon1 Samuel 18:17
War! War! War!Charles Haddon Spurgeon 1 Samuel 18:17
David's Life At CourtB. Dale 1 Samuel 18:1-30
Cruelty of EnvyPlutarch.1 Samuel 18:9-30
David's Enemy -- SaulT. H. Hanna, D. D.1 Samuel 18:9-30
Envy the Parent of Crime1 Samuel 18:9-30
Jealousy Denies Justice to OthersH. O. Mackay.1 Samuel 18:9-30
Looking for the Black SideW. Hoyt, D. D.1 Samuel 18:9-30
Pride of RivalryFroude's Caesar.1 Samuel 18:9-30
Saul's Evil EyeG. T. Coster.1 Samuel 18:9-30
The Discipline of an Anointed ManJ. Parker, D. D.1 Samuel 18:9-30
The Great PersecutionP. Richardson. B. A.1 Samuel 18:9-30
The Wicked Jealous of the GoodJ. T. Woodhouse.1 Samuel 18:9-30
Tyranny of SelfH. O. Mackay.1 Samuel 18:9-30
David's JeopardyJ. Parker, D. D.1 Samuel 18:12-30
SimplicityB. Dale 1 Samuel 18:17-30
People
Adriel, David, Jonathan, Merab, Michal, Saul
Places
Jerusalem
Topics
Battles, Behold, Bravely, Daughter, David, Elder, Fight, Marriage, Merab, Older, Philistines, Raise, Saul, Serve, Valiant, Wife
Dictionary of Bible Themes
1 Samuel 18:17

     5654   betrothal
     5710   marriage, customs
     5736   singleness
     5798   betrayal
     5969   treachery
     8650   hands, lifting up
     8787   opposition, to God

1 Samuel 18:17-21

     5674   daughters

1 Samuel 18:17-25

     8720   double-mindedness

1 Samuel 18:17-27

     5695   girls

1 Samuel 18:17-29

     5890   insecurity

Library
A Soul's Tragedy
'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. 6. And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet King Saul, with tabrets, with joy, and with instruments of musick. 7. And the women answered one another as they played,
Alexander Maclaren—Expositions of Holy Scripture

War! War! War!
At the present crisis, the minds of men are exceedingly agitated with direful prospects of a terrible struggle. We know not whereunto this matter may grow. The signs of the times are dark and direful. We fear that the vials of God's wrath are about to be poured out, and that the earth will be deluged with blood. As long as there remains a hope, let us pray for peace, nay, even in the time of war let us still beseech the throne of God, crying, that he would "send us peace in our days." The war will
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Exile.
David's first years at the court of Saul in Gibeah do not appear to have produced any psalms which still survive. "The sweetest songs are those Which tell of saddest thought." It was natural, then, that a period full of novelty and of prosperous activity, very unlike the quiet days at Bethlehem, should rather accumulate materials for future use than be fruitful in actual production. The old life shut to behind him for ever, like some enchanted door in a hill-side, and an unexplored land lay beckoning
Alexander Maclaren—The Life of David

Salvation Published from the Mountains
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God! I t would be improper to propose an alteration, though a slight one, in the reading of a text, without bearing my testimony to the great value of our English version, which I believe, in point of simplicity, strength, and fidelity, is not likely to be excelled by a new translation
John Newton—Messiah Vol. 1

How the Poor and the Rich Should be Admonished.
(Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for thou shalt not be confounded (Isai. liv. 4). And not long after, soothing her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He comforts her, saying, I have chosen thee in the furnace of
Leo the Great—Writings of Leo the Great

The Publication of the Gospel
The Lord gave the word: great was the company of those that published it [or of the preachers] P erhaps no one Psalm has given greater exercise to the skill and patience of commentators and critics, than the sixty-eighth. I suppose the difficulties do not properly belong to the Psalm, but arise from our ignorance of various circumstances to which the Psalmist alludes; which probably were, at that time, generally known and understood. The first verse is the same with the stated form of benediction
John Newton—Messiah Vol. 2

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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