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1 Samuel 19:1-14
He Set His Soul in His Palm, Part I

(Typed 14 December 2025) It is so easy to fly off the handle, losing control when we get upset. Sleep gets robbed from us, and we lie in bed stewing over whatever thing offended us, real or imagined.

If we encounter the person about our perceived wrong, the matter is likely to end in bad words, even if the person actually did nothing wrong! We make up something in our own minds that has nothing to do with the reality of the situation.

Then, as the long night hours drone on, we fabricate an even greater web of “wrongdoing” and how we are going to deal with it, usually with bad intentions toward the person with whom we are upset.

Saul seemed to do this chronically toward David. It wasn’t David’s fault that the women sang about him slaying myriads in contrast to Saul’s thousand. But Saul let that thought go to his head. That led him to conjuring up all kinds of perverse thoughts about David.

David had no idea that Saul was so miffed at him. He was a loyal subject and a brave warrior for Saul. But Saul couldn’t accept that such a capable person as David didn’t have thoughts of running the kingdom, assuming it at Saul’s expense.

Text Verse: “The God, the ‘giving avengement’ to me,
And he caused to arrange the peoples under me.
⁴⁸Escaping me from my hatings,
Yea, from ‘arisings me,’ You will raise me,
From man violence, You will cause to deliver me.” Psalm 18:47, 48 (CG)

The opening of Psalm 18 says, “To the Chief Musician. A Psalm of David the servant of the Lord, who spoke to the Lord the words of this song on the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul.”

David eventually understood that whatever he did, Saul would relentlessly pursue him to kill him. At some point in David’s life, that ended, and as he often did, he wrote a psalm about it. It is probable that he never really understood how the animosity from Saul came about.

Throughout his life, David forgave people who intended him harm. At times, he would acknowledge that the one harming him was probably doing it because the Lord instructed him to do so, even if that wasn’t the case.

Because this was his attitude, Saul’s contempt must have been bewildering. But it existed, and he had to deal with it. David never did so in an attack against Saul. In fact, he made every attempt to prove to Saul that he bore him no ill.

It would be good if we, too, have David’s attitude. Instead of stewing over perceived wrongs all night long, we would sleep peacefully. May it be so for each of us. Letting go of offenses is a sound precept found in God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. In the Hideaway (verses 1-8)

The verses that ended Chapter 18 said –

“And he saw, Saul, and he knew for Yehovah with David, and that Michal, ‘daughter, Saul’, she cherished him. ²⁹And he caused to add, Saul, to fear from ‘faces, David’ yet. And he was, Saul, hating David all the days. ³⁰And they went, ‘commanders, Philistines’. And it was, from ‘sufficiency, their going’, he deliberated, David, from all ‘servants, Saul’. And he enweighed his name vehemently.” 1 Samuel 18:28-30 (CG)

Saul sees that David is in his ascendancy in all ways. Thus, his paranoia concerning this increases to a feverish pitch. Therefore…

Now Saul spoke to Jonathan his son and to all his servants, that they should kill David;

Rather: vaydaber shaul el Yonathan b_eno v_eel kal avadav l_ehamith eth David – “And he spoke, Saul, unto Jonathan his son and unto all his servants, to cause to kill David.” The causative verb is applied to Saul, not Jonathan and his servants. In other words, Saul has not given an order to kill David. Rather, he is talking about killing David.

For all we know, he may have said, “David has become a problem, and he needs to be eliminated. I can no longer allow him to undermine my authority.” Something like that is on his mind.

Saul means Asked. But the spelling of his name is identical to Sheol, the pit, meaning the repository for the dead. One can think of the pit calling out for the souls of men.

Jonathan means Yah Has Given.

^{1 (con’t)} but Jonathan, Saul’s son, delighted greatly in David.

vihonathan ben shaul khaphets b_edavid m_eod – “And Jonathan, son Saul, he inclined in David vehemently.” Despite Saul’s murderous intentions, we are reminded of the love Jonathan felt toward David. This sets up the narrative for what follows…

² So Jonathan told David,

vayaged y_ehonathan l_edavid – “And he caused to declare, Jehonathan, to David.” The spelling of Jonathan’s name changes here. He will be mentioned eight times in Chapter 19. In verse 1, it was spelled Jonathan. The next seven times it will say Jehonathan, adding in the letter hey (h), the fifth letter of the Hebrew aleph-beth, which means look, reveal, and breath.

יוֹנָתָ֗ן
יְהוֹנָתָ֜ן

Adding the letter hey indicates the presence of the Spirit. The numerical value, five, refers to grace.

^{2 (con’t)} saying, “My father Saul seeks to kill you.

lemor m_evaqesh shaul avi lahamithekha – “to say, ‘Seeking, Saul, my father, to cause to kill you.” The NKJV’s rendering of verse 1 was wrong. Saul wasn’t ordering Jonathan and his men to have David killed. Rather, he was speaking of killing David. Even if someone argues he was implying they should do it, no order to do so was given.

Because of Saul’s intentions, as well as his feelings for David, Jonathan goes around Saul to advise David of his peril…

^{2 (con’t)} Therefore please be on your guard until morning,

Again, the NKJV, based on the faulty KJV, gives an incorrect rendering: v_eatah hishamer na vaboqer – “And now, you must cause to guard, I pray, in the morning.” Jonathan understood that Saul had designs to kill David, but there was no imminent threat (until). Instead, Saul may have gone to bed when Jonathan came to David, telling him to be on guard “in the morning.”

Sticking with a shoddy translation is like reading a paraphrase. You will get the overall sense of what is being said, but without the proper nuances, there is no way to rightly understand what God is conveying as it points to Christ, His work, and how it pertains to His people.

The morning generally signifies the time when a change takes place. It could thus be identified as new beginnings, but that has to be taken in the sense of change in what is, not necessarily something entirely new.

In other words, the day starts at evening. It is the same day in the morning, but the change from dark to light is complete. Jonathan’s words to David continue…

^{2 (con’t)} and stay in a secret place and hide.

veyashavta vasether v_enakhbetha – “And you sat in the hideaway, and you were secreted.” Jonathan gave advice for David to be on guard in the morning. He doesn’t tell him where to hide, and yet, the next verse indicates that he already knows where David will do so. David will write about his hideaway several times in the psalms, such as –

“You – Hideaway [sether] to me,
From distress You will guard me,
Cheers deliverance – You will surround me! Selah”
Psalm 32:7 (CG)

Wherever David hid, the physical spot was within his greater spiritual Hideaway in whom he trusted with every fiber of his being. As for the place indicated by Jonathan…

³ And I will go out and stand beside my father in the field where you are, 

Jonathan’s words are emphatic: vaani etse v_eamadti l_eyad avi basadeh asher atah sham – “And I, I will go out, and I stood to ‘hand, my father’ in the field where ‘you, there.’” At no time in the preceding chapters has there been any mention of a field or a hideaway for David. And yet, Jonathan speaks as if it were plainly understood by both.

It may be a place Saul frequented, of which both were aware, or it may be that Jonathan conveyed more to David than is recorded, such as, “I will take Dad for a walk to talk to him.” However, that is totally speculative.

In the Bible, the field represents the world. This is understood from Jesus’ words of Matthew 13:38, where He says, “The field is the world.” Of this place, Jonathan says…

^{3 (con’t)} and I will speak with my father about you.

The emphatic nature of his words continues: vaani adaber b_ekha el avi – “And I, I will speak in you unto my father.” Jonathan intends to convey good words (in you) to Saul, to convince him that his machinations from the previous night were out of line and short-sighted concerning David.

This clause tells us that it wasn’t Jonathan’s intent for Saul to hear their conversation, but to be able to quickly convey the words to David. If David were off in some other location, Jonathan would have to travel there. Thus, it could arouse Saul’s suspicions concerning a scheme existing between him and David.

^{3 (con’t)} Then what I observe, I will tell you.”

v_eraiti mah v_ehigadti lakh – “and I saw what, and I caused to declare to you.” Whatever Jonathan gleans from the matter, that is what he will pass on to David. Therefore, in the morning…

⁴ Thus Jonathan spoke well of David to Saul his father,

vaydaber y_ehonathan b_edavid tov el shaul aviv – “And he spoke, Jehonathan, in David, good unto Saul his father.” As he promised, Jonathan conveyed good concerning David (in David) to Saul, hoping to elicit a favorable response from him. Specifically…

^{4 (con’t)} and said to him, “Let not the king sin against his servant, against David, because he has not sinned against you,

vayomer elav al yekheta ha’melekh b_eavdo v_edavid ki lo khata lakh – “And he said unto him, ‘Not you will sin, the king, in his servant, in David. For not he sinned to you.” Jonathan understands that the king is sinning through his intent to kill David. As the king, he has the right to judge, sentence, and impose whatever penalty he deems appropriate on his subjects, but his judgments are to be just and based on what is true.

However, Jonathan’s logic is that David has not sinned against Saul. As such, Saul’s actions would, in fact, be sin because they would be unjust. Further…

^{4 (con’t)} and because his works have been very good toward you.

v_ekhi maasav tov l_ekha m_eod – “And for his works – good to you, vehemently.’” The word “toward” signifies motion focused directionally. The NKJV gives an updated amendment to the KJV, which says, “his works have been to theeward very good.” There is no such locative aspect in the Hebrew. Such faulty renderings confuse what is being said.

Jonathan is conveying that David’s deeds have been beneficial to Saul. It is not that they were directed to Saul, but that whatever David did was helpful to Saul, his kingship, and by extension, his kingdom. That is specifically noted next…

⁵ For he took his life in his hands and killed the Philistine,

The words are similar to what Jephthah said concerning himself in Judges 12:3: vayasem eth naphsho b_ekhapo vayakh eth ha’p_elishti – “And he put his soul in his palm, and he caused to strike the Philistine.” Not a single translation or scholar properly rendered this clause. A palm, kaph, is not a hand, yad. They have different meanings, both in the text and metaphorically.

The, kaph, palm (and sole) signifies possession and/or the state of something. David took his soul, meaning his being, and set it in his possession. One can think of something precious and brittle being set in the palm. Without care, it could tumble out and crash to the floor, shattering it.

In other words, Goliath’s challenge was accepted by David. The winner of the challenge would possess the very being of the other. If the text said hand, it would signify power and authority. The two thoughts, though similar in intent, have completely different ultimate signification.

Jonathan is reminding Saul of the great thing David did and the outcome of it. At the cost of his very being, he killed Goliath.

Philistine signifies Weakener.

^{5 (con’t)} and the Lord brought about a great deliverance for all Israel.

vayaas Y_ehovah t_eshuah g_edolah l_ekhal Yisrael – “And he made, Yehovah, ‘salvation, whopping’ to all Israel.” Jonathan’s words are carefully stated. Despite David placing his soul in his palm, it was the Lord, working through him, who brought salvation to Israel. As this is so, it would be an act tantamount to shunning the Lord to kill David when he had done nothing wrong. Even Saul knew this at one time…

^{5 (con’t)} You saw it and rejoiced.

raitha vatismakh – “You saw, and you brightened.” Saul faced the enemy for forty days. Neither he nor any man of Israel was willing to even try to face the Philistine. And yet, when David appeared to tend to his brothers, he immediately said he would accept the challenge. Saul agreed, David prevailed, and Saul rejoiced in the victory over the Philistines.

Jonathan is reminding his father of what took place, hoping it will convince him that his thoughts are awry concerning David…

^{5 (con’t)} Why then will you sin against innocent blood, to kill David without a cause?”

v_elamah tekheta b_edam naqi l_ekhamith eth David khinam – “And to why you will sin in ‘blood, innocent’ to cause to kill David gratuitously?” Jonathan restates his earlier thought so that Saul understands the gravity of killing David. It is tantamount to cold-blooded murder of an innocent man. And that, for no reason at all.

⁶ So Saul heeded the voice of Jonathan,

vayishma shaul b_eqol y_ehonathan – “And he heard, Saul, in ‘voice, Jehonathan’.” To hear signifies more than audible listening. It indicates that he heard Jonathan and then determined not to go forward with his decision. And more…

^{6 (con’t)} and Saul swore, “As the Lord lives, he shall not be killed.”

vayishava shaul khai Y_ehovah im yumath – “and he was sevened, Saul, ‘Alive, Yehovah, if he will be caused to die.’” Saul sevened himself. It is as if he swore seven times over the matter. That is seen in what he said. He made an adjuration on the name of Yehovah that he would not take the life of David.

There is no reason to assume that Saul was being dishonest. David will again be in the presence of Saul. Only when David increases in his victories will Saul return to his evil intentions…

⁷ Then Jonathan called David, and Jonathan told him all these things.

vayiqra y_ehonathan l_edavid vayaged lo y_ehonathan eth kal ha’d_evarim ha’eleh – “And he called, Jehonathan, to David. And he caused to declare to him, Jehonathan, all the words, the these.” The narrative leaves a lot unstated, and we have to guess at some of the events. Saul was with Jonathan and then wasn’t.

For whatever reason, Saul departed. After that, Jonathan called out for David, who was also in the field, but hiding somewhere. Once together, Jonathan told David the substance of what was said between him and his father.

^{7 (con’t)} So Jonathan brought David to Saul,

vayave yehonathan eth David el shaul – “And he caused to bring, Jehonathan, David unto Saul.” Jonathan’s care for David continues to be seen. Saul gives assurance that he will not harm David, and so Jonathan personally brings him into Saul’s presence. It would be a reminder of the oath as Jonathan stood there. Therefore…

^{7 (con’t)} and he was in his presence as in times past.

vayhi l_ephanav k_eethmol shilshom – “And he was to his faces according to time, trebly.” It is a Hebrew idiom seen elsewhere. It indicates that David was before Saul today and three days past, rightly paraphrased as “in times past.” Everything was back to the way it was. However, things will again go south when Saul’s jealousy of David returns…

⁸ And there was war again;

vatoseph ha’milkhamah lihyoth – “And it caused to add, the battle, to be.” The words are given for the purpose of directing the past narrative into the next one. It is, therefore, an anticipatory thought concerning why things will return to the way they were. That continues to develop with the next words…

^{8 (con’t)} and David went out and fought with the Philistines, and struck them with a mighty blow, and they fled from him.

vayetse David vayilakhem bap_elishtim vayakh bahem makah g_edolah vayanusu mipanav – “And he went out, David, and he was fought in the Philistines. And he caused to strike in them ‘wound, whopping’. And they fled from his faces.” This would have been in a campaign with the thousand men he had charge over, as noted in verse 18:13. There may have been others, but David was charged with this size of force as a part of the greater army.

He is credited with a punishing victory over those he faced. One can see the runners rushing back to Saul about the battle, reporting that David thoroughly stomped on the enemy. However, all of the superlative language heaped upon David’s efforts would have had exactly the opposite effect on Saul…

Alive Yehovah! I will do as I say
I will not do wrong, as I planned to do
For sure, it will be this way
Alive Yehovah! My word is true

And yet, I failed, doing wrong again
Sin just keeps creeping up in me
I am no better than any other men
The law is a burden to carry, so I need to be free
Who will free me from this body of sin and death?
I want to do right, but it keeps escaping me

I have failed from my first breath
O God, send someone to rescue me!

II. And He Bolted (verses 9-14)

⁹ Now the distressing spirit from the Lord came upon Saul

There is no definite article: vat_ehi ruakh Y_ehovah raah el shaul – “And it was, ‘breath, Yehovah’, evilness unto Saul.” The words are the same as 1 Samuel 16:14. So far, the words have mostly said either “breath, evil” or “breath, God.” Now, however, it returns to being more personal, using the divine name to indicate the source.

To understand why I chose to say “breath” rather than “spirit,” refer to the 1 Samuel 16:14-23 sermon. However, to build upon that and show the same pattern in Genesis, look at the account in Genesis 1 –

“So God created man in His own image; in the image of God He created him; male and female He created them.” Genesis 1:27

“And the Lord [Y_ehovah] God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” Genesis 2:7

The narrative begins general and moves to the specific. The same pattern occurs here, but the reason is that Saul made an oath in the name of Yehovah. Therefore, the name of God is also defined as the source of the breath. When this breath comes, Saul is unable to control his inner rage…

^{9 (con’t)} as he sat in his house with his spear in his hand. And David was playing music with his hand.

v_ehu b_eveitho yoshev vakhanito b_eyado v_edavid m_enagen b_eyad – “And he in his house sitting, and his spear in his hand. And David thrumming in hand.” This is similar to verse 18:10. Saul was having an attack, and David was called to thrum to calm Saul down while Saul sat with his spear in his hand.

Imagine Saul mentally turning over what he had heard about the greatness of David’s victory, mulling and stewing over it. Unable to control himself, the rage welling up in him, it next says…

¹⁰ Then Saul sought to pin David to the wall with the spear,

vayvaqesh shaul l_ehakaoth bakhanit b_edavid uvaqir – “And he sought, Saul, to cause to strike in the spear in David, and in the wall.” As noted previously, the khanith, spear, is identical to the feminine form of the word grace. Also, the qir, wall, signifies a revelation of character.

Saul intended to pin David to the wall with his spear. Interesting typology can be derived from what is being conveyed. As in Chapter 18, it says…

^{10 (con’t)} but he slipped away from Saul’s presence;

vayiphtar mip_ene shaul – “And he cleaved from ‘faces, Saul’.” A new and rare word, patar, to cleave or burst through, is seen. One use is in the proverbs as a general lesson on restraint. But the other three are notably set in the Bible when an important moment in redemptive history takes place or is referred to.

David cleaves from Saul’s presence, sparing the messianic line. Jehoiada did not cleave the divisions of the priests on the Sabbath when the six-year-old Joash was anointed king to regain the throne from Athalia, thus restoring the messianic line. Also, it is seen in the 22^nd Psalm, a prophecy concerning Christ’s cross –

“All seeing Me, they will cause to deride,
To Me, they will cause to cleave [patar] in lip,
They will cause to waver head.” Psalm 22:7 (CG)

If nothing else, the word is placed here to indirectly point to the coming of Christ’s ministry.

^{10 (con’t)} and he drove the spear into the wall. So David fled and escaped that night.

vayakh eth ha’khanith baqir v_edavid nas vayimalet balaylah hu – “And he caused to strike the spear in the wall. And David, he fled, and he was eluded in the night, it.” Saul missed, but David realized the danger he was in. He was told by Jonathan about when Saul sevened himself, but that moment had passed. Therefore, it was best to get away while he could…

¹¹ Saul also sent messengers to David’s house to watch him and to kill him in the morning

vayishlakh shaul malakhim el beith David l_esham_ero v_elahamitho baboqer – “And he sent, Saul, messengers unto ‘house, David’ to guard him, and to cause to kill him in the morning.” Psalm 59 was written in response to these events taking place in David’s life. The intro to the psalm says –

“To the Chief Musician. Set to “Do Not Destroy.” A Michtam of David when Saul sent men, and they watched the house in order to kill him.”

This time, Saul has gone beyond personal intent to kill David. Instead, he has sent out a strike force to do so. Not only has he broken his oath with which he sevened himself, but he has the full intention of committing murder through the power of his kingship.

Saul’s rule failed because he failed to honor the Lord, the law under which he existed, and the common morality by which humans are expected to interact with one another.

The reason David was guarded until the morning instead of being killed immediately may be seen in the next words…

^{11 (con’t)} And Michal, David’s wife,

vataged l_edavid mikhal ishto – “And she caused to declare to David, Michal his wife.” It could be that Saul didn’t want harm to come to Michal, either physically or mentally. If he sent in the assassins to kill David, she could be harmed in the fray. At the same time, she would know Saul ordered his execution.

However, if David was killed when one or the other was gone, Saul could make an excuse. That possibility seems weak, though. David would have told Michal his side of things. That seems evident from the next clause.

Another possibility is that people in other houses in the area could become aware of the situation and defend David. But that could occur in the day or at night. Therefore, it seems likely that Michal is the main reason for waiting out the night.

Michal means Who Is Like God.

^{11 (con’t)} told him, saying, “If you do not save your life tonight, tomorrow you will be killed.”

lemor im en_ekha m_emalet eth naphsh_ekha halaylah makhar atah mumath – “to say, ‘If you not ‘elude your soul’ the night, tomorrow you ‘being caused to die’.’” Michal would not be persuaded by Saul, even if he were trying to hide the situation from her. She already knows the truth of the matter from David, and probably from her own understanding of Saul’s mental condition.

Her words are a sound warning to David based on the circumstances. Therefore, David takes her advice…

¹² So Michal let David down through a window.

vatored mikhal eth David b_ead ha’khalon – “And she caused to descend, Michal, David through the window.” A window in the Bible, based on its various uses, is probably best described as “anticipation of a result.”

In this instance, the account of the spies at Rahab’s house, and Paul’s escape in Damascus, the anticipation of a result is deliverance and salvation.

Michal’s house may have been on a wall of the city. If so, it would make the escape far easier than into a city street. Also, city gates were usually shut at night. This would complicate any later attempt to leave the city.

Simply for the sake of a scenic view, it would make sense that David and the king’s daughter would have a home along the wall. Regardless, the wall was high enough that David needed something tied off to allow him to go down its side. Michal could easily pull that back up and hide the fact that he escaped that way.

^{12 (con’t)} And he went and fled and escaped.

vayelekh vayivrakh vaymimalet – “and he went, and he bolted, and he was eluded.” It is unlikely they would live outside of a city. Their home being on a city wall is the most likely explanation. It would also explain why guards didn’t see him departing the house. Otherwise, one would think they would have guarded all entrances and windows.

No matter what, he was able to get away, eluding Saul and his men in the process.

¹³ And Michal took an image and laid it in the bed,

vatiqakh mikhal eth ha’t_eraphim vatasem el hamitah – “And she took, Michal, the teraphim, and she put unto the bed.” Despite the words being clear, it is unknown what teraphim are.

It is a plural word here. In fact, the singular is never used. They were first seen in Genesis 31:19, where Rachel stole her father’s teraphim. In verse 31:30, Laban specifically calls them his gods. In 1 Samuel 15, the word is used in a negative sense –

“So Samuel said:
‘Has the Lord as great delight in burnt offerings and sacrifices,
As in obeying the voice of the Lord?
Behold, to obey is better than sacrifice,
And to heed than the fat of rams.
²³ For rebellion is as the sin of witchcraft,
And stubbornness is as iniquity and idolatry [teraphim].
Because you have rejected the word of the Lord,
He also has rejected you from being king.’” 1 Samuel 15:22, 23

There are fifteen uses of teraphim in the Old Testament, but none of them clearly define what they are. Whatever they are, they include something large enough to be used as a decoy for David. In this case, it could be that it is not anything cultic at all, but that it merely is intended to represent a living being. This fact alone may make it a teraphim.

It is ironic, however, that something that has no breath in it is used in the actions of saving David, the Lord’s anointed. Once she had the teraphim in the bed, it says…

^{13 (con’t)} put a cover of goats’ hair for his head, and covered it with clothes.

v_eeth k_evir ha’izim samah m_eraashothav vat_ekhas ba’baged – “And ‘quilt, the goats’ she put – his headpieces, and she plumped in the garment.” A new word, kabir, something of intertwined materials, is seen. It is derived from kabar, to plait together.

The word is only seen here and in verse 16. Translations and scholarly opinions vary on what it is. As it is something plaited, my guess of “quilt” is as good as any.

Further, to support this, the word ha’izim, the goats, is used. In other words, goats’ hair was used to fashion the kabir. It is likely that this is a quilt that was plaited from goats’ hair. It was then rolled up into the area where his head would be, like a pillow.

This word, meraashoth, is from rosh, head, first, headship, etc. Strong’s believes the plural signifies it is to be used adverbially. Thus, “headpieces” would mean at his headrest or at his pillow.

As a point of reference, the word, izim, goats, is the term used for the sin offering, including the one mandated on the Day of Atonement in Leviticus 16:5.

With all that in place, the last thing she did was plump it up, meaning to cover it. Michal is dealing covertly against Saul by covering her teraphim and plumping it up to make it look like a body. These items will look like a human in the bed. The covering is what provides the “plumping” over all the convolutions.

*¹⁴ So when Saul sent messengers to take David, she said, “He is sick.”

vayishlakh shaul malakhim laqakhath eth David vatomer kholeh hu – “And he sent, Saul, messengers to take David. And she said, ‘Rubbed, he.’” The verses today end on a lying word from Michal. She bought time for David’s escape by saying he was sick. As for the word khalah, rubbed, it is used in various contexts.

It can signify being sick, petitioning someone, being grieved, etc. When something is rubbed, it can show favor, like rubbing someone’s face. It can show sickness, like being worn down in health. It can also apply in a spiritual sense, like being worn down in spirit, grieved, etc.

Michal did what any wife would do if she loved her husband. She cannot be charged with an offense when it is to serve a higher moral intent.

This is a good spot to stop and pick up the narrative next week. We will hopefully be able to determine why God placed this story in the word. There are a ton of details to sort through and more in the final eleven verses.

If nothing else, we will understand various events that allowed the plan of redemption, already prophesied in highly detailed passages, to continue until the coming of Jesus. It is through David, not Saul, that the messianic line is established.

Therefore, knowing these stories and thinking on them allows us to have a greater surety that God is fully in control of conducting the events within time to get the world to the time of the Messiah’s arrival. If that is so, we should not fret that He has a clear plan for those of us who are His now that the Messiah has come.

There should be no fear or dread concerning the events that surround us. David, having gone through this ordeal, didn’t break down and fret his life away. Instead, he wrote a psalm about it. Wouldn’t it be great if we had that same attitude each time we faced great trials?

We can remember his example, and other heroes of faith recorded in the Bible, and we can confidently claim that our lives are on the good and proper path, even when things may seem to be falling apart. That is, if we truly belong to Jesus. To be sure you have that confidence, let me take a minute to explain how you can be sure of the eternal hope found in Him…

Closing Verse: “Deliver me from my enemies, O my God;
Defend me from those who rise up against me.
² Deliver me from the workers of iniquity,
And save me from bloodthirsty men.” Psalm 59:1, 2

Next Week: 1 Samuel 19:15-24 Despite the ordeal, he remained calm, it is true… (He Set His Soul in His Palm, Part II) (42^nd 1Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 19:1-14 (CG)

1 And he spoke, Saul, unto Jonathan his son and unto all his servants, to cause to kill David. And Jonathan, son Saul, he inclined in David vehemently. ²And he caused to declare, Jehonathan, to David, to say, “Seeking, Saul, my father, to cause to kill you. And now, you must cause to guard, I pray, in the morning. And you sat in the hideaway, and you were secreted. ³And I, I will go out, and I stood to ‘hand, my father’ in the field where ‘you, there’. And I, I will speak in you unto my father, and I saw what, and I caused to declare to you.”

⁴And he spoke, Jehonathan in David, good unto Saul his father. And he said unto him, “Not you will sin, the king, in his servant, in David. For not he sinned to you. And for his works – good to you, vehemently. ⁵And he put his soul in his palm, and he caused to strike the Philistine. And he made, Yehovah, ‘salvation, whopping’ to all Israel. You saw, and you brightened. And to why you will sin in ‘blood, innocent’ to cause to kill David gratuitously?”

⁶And he heard, Saul, in ‘voice, Jehonathan’, and he was sevened, Saul, “Alive, Yehovah, if he will be caused to die.” ⁷And he called, Jehonathan, to David. And he caused to declare to him, Jehonathan, all the words, the these. And he caused to bring, Jehonathan, David unto Saul. And he was to his faces according to time, trebly.

⁸And it caused to add, the battle, to be. And he went out, David, and he was fought in the Philistines. And he caused to strike in them, ‘wound, whopping’. And they fled from his faces.

⁹And it was, ‘breath, Yehovah’, evilness unto Saul. And he in his house sitting, and his spear in his hand. And David thrumming in hand. ¹⁰And he sought, Saul, to cause to strike in the spear in David, and in the wall. And he cleaved from ‘faces, Saul’. And he caused to strike the spear in the wall. And David, he fled, and he was eluded in the night, it.

¹¹And he sent, Saul, messengers unto ‘house, David’ to guard him, and to cause to kill him in the morning. And she caused to declare to David, Michal, his wife, to say, “If you not ‘elude your soul’ the night, tomorrow you ‘being caused to die’.” ¹²And she caused to descend, Michal, David through the window, and he went, and he bolted, and he was eluded. ¹³And she took, Michal, the teraphim, and she put unto the bed. And ‘quilt, the goats’ she put – his headpieces, and she plumped in the garment. ¹⁴And he sent, Saul, messengers to take David. And she said, “Rubbed, he.”

 

1 Samuel 19:1-14 (NKJV)

Now Saul spoke to Jonathan his son and to all his servants, that they should kill David; but Jonathan, Saul’s son, delighted greatly in David. ² So Jonathan told David, saying, “My father Saul seeks to kill you. Therefore please be on your guard until morning, and stay in a secret place and hide. ³ And I will go out and stand beside my father in the field where you are, and I will speak with my father about you. Then what I observe, I will tell you.”

⁴ Thus Jonathan spoke well of David to Saul his father, and said to him, “Let not the king sin against his servant, against David, because he has not sinned against you, and because his works have been very good toward you. ⁵ For he took his life in his hands and killed the Philistine, and the Lord brought about a great deliverance for all Israel. You saw it and rejoiced. Why then will you sin against innocent blood, to kill David without a cause?”

⁶ So Saul heeded the voice of Jonathan, and Saul swore, “As the Lord lives, he shall not be killed.” ⁷ Then Jonathan called David, and Jonathan told him all these things. So Jonathan brought David to Saul, and he was in his presence as in times past.

⁸ And there was war again; and David went out and fought with the Philistines, and struck them with a mighty blow, and they fled from him.

⁹ Now the distressing spirit from the Lord came upon Saul as he sat in his house with his spear in his hand. And David was playing music with his hand. ¹⁰ Then Saul sought to pin David to the wall with the spear, but he slipped away from Saul’s presence; and he drove the spear into the wall. So David fled and escaped that night.

¹¹ Saul also sent messengers to David’s house to watch him and to kill him in the morning. And Michal, David’s wife, told him, saying, “If you do not save your life tonight, tomorrow you will be killed.” ¹² So Michal let David down through a window. And he went and fled and escaped. ¹³ And Michal took an image and laid it in the bed, put a cover of goats’ hair for his head, and covered it with clothes. ¹⁴ So when Saul sent messengers to take David, she said, “He is sick.”

Artwork by Douglas Kallerson

1 Samuel 18:17-30
Two Hundred Philistine Foreskins

(Typed 8 December 2025) Although I try to keep current politics out of sermons, in this case, it is hard for me not to see a parallel between Saul’s offer to David and what happened to President Trump during his first term.

Saul tries to set David up so that he will die at the hands of the Philistines. Though unsuccessful, there was the real possibility that David could have perished.

President Trump was successfully navigating his first term as president. The economy was booming, and he had been able to avoid every attempt by the left to remove him from office. Less than a year before the elections, he was told that for the “safety” of the American public, he had to shut down the economy.

It was the greatest hoax ever perpetrated on a sitting president. He was duped into accepting the proposition, and the economy was shut down. For those paying attention, it quickly became obvious that there was more at play than a sudden plague sweeping the world.

The CDC, an organization sold out to the left, whose aisles were filled with weeping people when Trump was first elected, suddenly registered NO flu cases, something impossible by all standards. Instead, COVID swept up all of the statistics.

What was essentially a very bad flu was rebranded as something else. Along with that came an attempt to crush Trump’s reelection, something that ultimately succeeded. This was followed by the government’s persecution of the people of America, unlike anything in our history.

Had it not been for a handful of Republican governors, America would be a very different place today than it is.

Text Verse: “Cast your burden on the Lord,
And He shall sustain you;
He shall never permit the righteous to be moved.
²³ But You, O God, shall bring them down to the pit of destruction;
Bloodthirsty and deceitful men shall not live out half their days;
But I will trust in You.” Psalm 55:22, 23

Concerning this passage, David was successful, and Saul’s hoped-for result failed. David was better off for how things turned out. The same is true for our nation. Though Trump was not reelected right away, and despite the left waging every possible attack against him after January 2020, he was ultimately successful in returning to office.

President Trump had a new determination that he never would have had if he had won in 2020. The backlash the left has faced for their cunning machinations has been… well, it has been breathtaking to see. Where it will all end is hard to say, but like David, President Trump was saved to fight for another day.

For any Christian who accepts the Bible as inspired, we must acknowledge that both biden’s election, despite how he won, as well as Trump’s, were ordained by God. It is He who sets up kings and deposes them. David was saved despite Saul’s attempts to kill him. Trump has been saved thus far despite a variety of attempts against him.

We can be confident that whatever happens, it is within the will and acknowledgment of the Lord. Such great truths as this are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. In Second, You Affinitied Yourself (verses 17-24)

¹⁷ Then Saul said to David, “Here is my older daughter Merab; I will give her to you as a wife.

The word “then” is a time marker not stated or implied. Also, the Hebrew is more colorful and bears emphasis: vayomer shaul el David hineh viti ha’g_edolah merav othah eten l_ekha l_eishah – “And he said, Saul, unto David, ‘Behold! My daughter, the whopping, Merab. Her, I will give to you to wife.’” Saul offers his daughter to David as an enticement, but his reason for offering her has a dark purpose.

The enticement is status within the nation. To marry a king’s daughter would bring a person directly into the royal family and give unprecedented access. Calling her “the whopping” means that she is the first, or great, daughter.

Placing the word “her” in the emphatic position is like saying, “This is my crown jewel, but HER I will give to you.” It is a way to lull David into accepting Saul’s offer, as if saying “No” would be to reject his very heart.

Saul means Asked, as in Asked for. David means Beloved. Merab is from ravav, to cast together and, thus, increase. Thus, it means Multiplication or Increase.

^{17 (con’t)} Only be valiant for me, and fight the Lord’s battles.”

akh heyeh li l_even khayil v_ehilakhem milkhamoth Yehovah – “Only, you must be to me to ‘son, valor’, and you must be fought – ‘battles, Yehovah’.” Assuming these verses chronologically follow verses 1-16, this is already what David was tasked to do. Therefore, it may be that Saul is asking for him to be a permanent member of his military, not just a soldier enlisted for a certain amount of time, who is later discharged.

Fighting the Lord’s battles is a way of setting Israel apart from other nations, something David has already done when he said –

“You come unto me in sword and in the spear, and in javelin. And I come unto you in Name – Yehovah Sabaoth – God arrangements Israel whom you exposed.” 1 Samuel 17: 45 (CG)

Israel serves the Lord. Therefore, to fight nations that do not serve the Lord is equated to fighting for the Lord. This is seen in the Book of the Wars of the Lord in Numbers 21:14. The underlying darker purpose for Saul’s words is seen next…

^{17 (con’t)} For Saul thought, “Let my hand not be against him, but let the hand of the Philistines be against him.”

v_eshaul amar al t_ehi yadi bo u-th_ehi vo yad p_elishtim – “And Saul, he said, ‘Not may it be, my hand, in him. And may it be in him, ‘hand, Philistines’.’” Saul already tried to pin David to a wall. David, however, avoided this. If this continued, word would get out that Saul’s intentions for David were not just a temporary mental disorder but a purposeful disdain for him.

Therefore, he changes the means of removing his foe. The impetus behind his machinations, meaning his evil heart, remains the same. Saul’s intent is that David, being a man of war, will eventually die in battle. He could ensure that David was put in unfavorable conditions during the battle, something David will do to one of his own men in 2 Samuel 11.

The irony of Saul’s hopes, though many years away, is that he, not David, will be the one to die in battle with the Philistines. David, however, is uninterested in Saul’s proposition to marry Merab, knowing that it was a responsibility that bore a weight he was not prepared to carry…

¹⁸ So David said to Saul, “Who am I, and what is my life or my father’s family in Israel, that I should be son-in-law to the king?”

vayomer David el shaul mi anokhi u-mi khayay mishpakhath avi b_eyisrael ki ehyeh khathan lamelekh – “And he said, David unto Saul, ‘Who, I myself, and who, my livings – ‘family, my father’ in Israel, that I will be affinity to the king?’” Lange says, “David’s artless simplicity and honest humility are here sharply contrasted with Saul’s artfulness and trickiness.”

It is rightly stated. First, David says, “Who, I?” David was ha’qatan, the diminutive, of his father’s house, and he was a mere shepherd. Despite his great deed in slaying the giant, his upbringing was not suited to kingly living. Next, he says, “and who, my livings – ‘family, my father’.”

The words of the NKJV, et al., “and what is my life or…” are incorrect. He has already acknowledged his personal unworthiness. He is acknowledging the unworthy nature of his surroundings, meaning those he interacts with, “my livings.” “Not only am I nothing, but my state within the society, which is reflective of my father’s house, is not of high society. We are just country bumpkins.”

There is nothing concerning himself that would allow him to be acceptable as a relative of the king. As such, the offer remained unaccepted…

¹⁹ But it happened at the time when Merab, Saul’s daughter, should have been given to David, that she was given to Adriel the Meholathite as a wife.

Rather: vayhi b_eeth teth eth merav bath shaul l_edavid v_ehi nit_enah l_eadriel ha’m_ekholathi l_eishah – “And it was, in time ‘giving Merab, ‘daughter, Saul’, to David’, and she, she was given to Adriel the Meholathite to wife.” It seems the offer had an expiration date to it. It may be that Saul said something like, “I offer you my daughter, who I have decided should marry by her sixteenth birthday.

Though David didn’t accept Saul’s offer, Merab still needed to be married. Therefore, she was given to another. Most scholars see Saul’s action as a personal attack against David, as if he offered his daughter and then gave her to another to scorn him.

Others see this as an instance of greed where Adriel offered a giant dowry, and Saul took that in favor of the poorer David. These explanations discount two key points. The first is that Saul’s intention was stated, meaning he wanted David to die at the hand of the Philistines.

The second reason is that another daughter will be given to David. If there was another reason, Saul would not have given David another daughter.

The name Adriel is from eder, flock, and el, God. However, the Aramaic adar is equivalent to the Hebrew azar, to help. Thus, his name means Flock of God or possibly My Help Is God. Meholah is from one of three roots: makhalah, disease, makhalath, a sad song, or mekholah, dancing. As such, it means Diseased (One), Sad Singing (One), or Dancing (One).

David’s chance of having Merab ends with her union to Adriel. But if there is a whopping daughter, there is also lessor one…

²⁰ Now Michal, Saul’s daughter, loved David.

vateekhav mikhal bath shaul eth David – “And she cherished, Michal, ‘daughter, Saul’, David.” In 1 Samuel 14:49, the same word used to describe David, qatan, diminutive, was used to describe Michal. They are both the youngest. She has eyes for him. As such, some scholars think that Merab didn’t, so that is why Saul gave her to someone else. That seems like a stretch.

Daughters were given according to their father’s will. Marriages were arranged according to the Hebrew custom. This, however, serves as an opportunity to offer Michal to David. Not only does he have plans for eliminating David, but he has an excuse for David to accept the offer because of Michal’s affections.

Michal is identical to mikal, a rivulet. But it is also a shortened form of Michael, derived from mi (who), k (according to), and el (God), and thus means Who Is Like God.

^{20 (con’t)} And they told Saul, and the thing pleased him.

vayagidu l_eshaul vayishar ha’davar b_eenav – “And they caused to declare to Saul. And it straightened, the word, in his eyes.” This forms a great reason to entice David. It might be like saying, “David, I know you don’t feel worthy to hold such a position, but my daughter is crazy about you, and for her sake, I am offering her to you.” Therefore…

²¹ So Saul said, “I will give her to him, that she may be a snare to him, and that the hand of the Philistines may be against him.”

vayomer shaul et_enenah lo u-th_ehi lo l_emoqesh u-th_ehi vo yad p_elishtim – “And he said, Saul, ‘Let me give her to him, and may she be to him to snare, and may it be in him ‘hand, Philistines’.’” Saul still has the same evil intent. He wants David to fall into the hand of the Philistines. The way to do this is to use Michal as a snare to entice David into what he will suggest.

The first time, Saul underestimated David’s humility. He was offered something great at essentially no cost to himself. He was already fighting the Lord’s battles. Therefore, accepting Merab would have been an offer with no discernible cost to him.

It is like the offer of Araunah, who offered David his land and possessions to satisfy the anger of the Lord. David’s response was, “No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the Lord my God with that which costs me nothing” (2 Samuel 24:24).

Saul now understands David better…

^{21 (con’t)} Therefore Saul said to David a second time, “You shall be my son-in-law today.”

vayomer shaul el David bishtayim tithkhaten bi ha’yom – “And he said, Saul, unto David, ‘In second, you affinitied yourself in me the day.” The words, “in second,” seem pretty clear, but there are quite a few ideas about what they mean. So, translations vary greatly. Some options are the second time being offered, one of two ways, in two things, etc.

It seems likely that Saul’s words include the number two/second rather than it being part of the explanation. Young’s says, “By the second – thou dost become my son-in-law to-day.” Though this seems to be the intent, there is no article. Rather, “In second, you affinitied…”

If the text said, “In the second,” it may imply more than two daughters. But Michal is the youngest. Therefore, “In second” is a way of saying, “In my second (and only other) daughter.” It is its own enticement. “This is your big and last chance!”

Two is the number of division or difference. In it, there is both a contrast and a confirmation. For example, Jesus has two distinct natures. He is God, and He is Man. They contrast, spiritual and material, but they confirm the totality of His one Person.

²² And Saul commanded his servants, “Communicate with David secretly,

vay_etsav shaul eth avadav dab_eru el David balat – “And he enjoined, Saul, his servants, ‘You must speak unto David in the secrecy.’” The meaning seems to be that after having offered Michal to David, to impel him towards favorably responding, he sends men from his inner circle to act as if they are going outside of Saul’s knowledge to speak to David.

We do this kind of thing all the time, “When you see Tom, don’t say I said anything, but try to convince him that I really want him to join us this weekend.”

^{22 (con’t)} and say, ‘Look, the king has delight in you, and all his servants love you.

lemor hineh khaphets b_ekha ha’melekh v_ekhal avadav ahevukha – “to say, ‘Behold! He inclined in you, the king, and all his servants, they cherished you.’” These are supposedly the words of Saul’s servants. They just really like David and want him to take advantage of the situation. “And why not! We all know Saul, and everyone around him, loves you so much.”

^{22 (con’t)} Now therefore, become the king’s son-in-law.’”

v_eatah hitkhaten bamelekh – “And now, you must affinitize yourself in the king.” You can almost sense their attitude, “Man, David, we wish we were you! If only this opportunity were given to us, we would jump on it! Do it before she gets away! This is your big chance to be the king’s son-in-law, you lucky duck.”

²³ So Saul’s servants spoke those words in the hearing of David.

vaydab_eru avde shaul b_eazene David eth ha’d_evarim ha’eleh – “And they spoke, ‘servants, Saul’, in ‘ears, David’ the words, the these.” The narrative repeats the notion that these are the words of Saul. It ensures that we understand that the plot is determined by him, and his desire is for this marriage to come to pass.

Not knowing that this is a plot of Saul, David repeats the same general idea of his unworthiness as before…

^{23 (con’t)} And David said, “Does it seem to you a light thing to be a king’s son-in-law,

vayomer David han_eqalah v_eenekhem hithkhaten bamelekh – “And he said, David, ‘Being disesteemed in your eyes ‘affinitize oneself’ in the king?” The NKJV gets the point across. “What, are you kidding? Do you really think it’s so easy to accept and marry a daughter of the king?”

^{23 (con’t)} seeing I am a poor and lightly esteemed man?”

v_eanokhi ish rash v_eniqleh – “And I, man being destitute and being lightened.’” A new word, rush, to be destitute, is seen. David understands that he has nothing he can offer the king as a dowry. Saul already concluded that David would not take an offer like this without meeting the accepted demands that traditionally went with it.

Further, David isn’t being noble in his convictions about such a dowry. He feels he is unworthy even if he had the ability to pay it….

²⁴ And the servants of Saul told him, saying, “In this manner David spoke.”

vayagidu avde shaul lo lemor kad_evarim ha’eleh diber David – “And they caused to declare, ‘servants, Saul’, to him, to say, ‘According to the words, the these, he spoke, David.’” David’s response to their scheming, as directed by Saul, is exactly what Saul figured he would say.

Saul, having gone down this path already with Merab, has a plan laid out that will address both of David’s hesitations…

There is the church, and then there is the church
Which is which, and how does it show?
Can you tell soft maple from a birch?
Sometimes it’s not easy to know

But in each God does a difference bestow
In the true church, the difference is Christ
In the trees, the wood will show
The difference in each determines how things are priced

There is the church, and then there is the church
Where do you belong? It’s important to know
Don’t be left hanging in the lurch
God can tell, so be sure to let it show

II. And They Filled Them to the King (verses 25-30)

²⁵ Then Saul said, “Thus you shall say to David: ‘The king does not desire any dowry but one hundred foreskins of the Philistines, to take vengeance on the king’s enemies.’”

vayomer shaul koh tom_eru l_edavid ein khephets lamelekh b_emohar ki b_emeah ar_eloth p_elishtim l_ehinaqem b_eoy_eve ha’melekh – “And he said, Saul, ‘Thus you will say to David, “Naught pleasure to the king in dowry, for in hundred ‘foreskins, Philistines’ to be avenged in ‘hatings, the king’.””’ The third and last use of the word mohar, dowry, is seen here. The phrasing indicates that Saul doesn’t want a standard dowry, but he still wants a dowry.

He doesn’t expect a payment in money, useable goods, or an expensive trinket. Rather, he requires taking the lives of his enemies, the proof of which is their foreskins. This means that David was to obtain these not by warfare, but by raiding the enemy personally, proving he took their lives through his own bravery.

Thus, this would answer David’s two objections: First, he was capable of paying a dowry, even if it wasn’t a traditional one. Second, he had earned the right to be other than “unweighted” among the people of Israel.

^{25 (con’t)} But Saul thought to make David fall by the hand of the Philistines.

Rather, and more expressively: v_eshaul khashav l_ehapil eth David b_eyad p_elishtim – “And Saul, he interpenetrated to cause to fall David in ‘hand, Philistines’.” The word khashav literally means to weave or fabricate. Its intent is to mentally interpenetrate.

Saul has woven a cunning fabric of deceit in his mind, intending for his machinations to be the end of David. What are the chances that David could defeat enough enemies to allow him to take one hundred foreskins?

One hundred is a multiple of ten. Bullinger defines its meaning, saying, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

²⁶ So when his servants told David these words,

vayagidu avadav l_edavid eth ha’d_evarim ha’eleh – “And they caused to declare, his servants, to David the words, the these.” As instructed, the servants relayed Saul’s words.  Therefore, the narrative of David’s life is set to take a new direction…

^{26 (con’t)} it pleased David well to become the king’s son-in-law.

vayishar ha’davar b_eene David l_ehithkhaten bamelekh – “And it straightened, the words, in ‘eyes, David’ to ‘affinitize oneself’ in the king.” Seeing that he could both pay a dowry according to the societal customs while also validating his esteem in the eyes of the king, and thus in the eyes of Israel, he sees that marrying the king’s daughter is an acceptable proposition. As such…

^{26 (con’t)} Now the days had not expired;

v_elo mal_eu ha’yamim – “And not they filled, the days.” This tells us that the analysis above about Merab is sound. She was set to be married at a certain point: “And it was in time giving Merab, ‘daughter, Saul’, to David.” David did not accept the offer, allowing the days to expire.

In this case, however, David thought the offer over, planned how to obtain one hundred foreskins, and then went about the business of doing it…

²⁷ therefore David arose and went, he and his men,

vayaqam David vayelekh hu vaanashav – “And he arose, David, and he walked, he and his mortals.” The words “and his men” are taken by some as the thousand he was appointed over in verse 13. But that would hardly be a conquest worthy of earning Saul’s daughter.

The odds at 5 to 1 would make it appalling to bring home anything less than a thousand foreskins. It is possible, but it seems unlikely, that David, in his exploits, would take such an overwhelming force to do something rather underwhelming.

However, if he went with a handful of men, one hundred foreskins would be a real achievement. But he went beyond that…

^{27 (con’t)} and killed two hundred men of the Philistines.

vayakh bap_elishtim matayim ish – “And they caused to strike in the Philistines two hundred man.” Saul had set the dowry, even though it wasn’t a customary dowry. To ensure that David would be properly esteemed in this matter, he voluntarily doubled the amount. Nobody could henceforth say that he did not earn the right to the position he was to receive.

The Greek translation of this chapter has omitted verses and has changes in the text, one of which is one hundred here rather than two. That is an unnecessary attempt to align the previous number with this one. David’s character, as well as a simple read through by a Hebrew scribe who would check for any textual errors, tells us that two hundred is the likely reading.

The number two hundred is a multiple of two and tens, both of which have been explained. However, it is also a derivative of twenty and ten, total insufficiency (Bullinger). But it can also be obtained by four, the world number, and fifty, jubilee and deliverance, or five (grace) and forty (probation, trial, and chastisement).

^{27 (con’t)} And David brought their foreskins, and they gave them in full count to the king, that he might become the king’s son-in-law.

vayave David eth ar_elothehem vaymalum lamelekh l_ehithkhaten bamelekh – “And he caused to bring, David, their foreskins. And they filled them to the king, to ‘affinitize oneself’ in the king.” The meaning of “filled them to the king” may be that he counted them before the king.

However, it may also (a bit distastefully) be that they didn’t just count them, but counted them into his hands, thus filling them. A pile of two hundred adult foreskins, due to being so thin, would equate is size to “a tennis ball or a small orange” (Google Search).

The reason why this seems right is because of what filling a hand signifies. When a person is consecrated to the Lord, the term used is “fill the hand” –

“…and you anointed them, and you filled their hand [consecrated them], and you sanctified them, and they ministered to Me” Exodus 28:41

Filling them to the king would be like saying, “And they dedicated the dowry to the king.”

^{27 (con’t)} Then Saul gave him Michal his daughter as a wife.

vayiten lo shaul eth mikhal bito l_eishah – “And he gave to him, Saul, Michal his daughter to wife.” This was probably an unhappy handing over of his little girl. Saul had hoped to be rid of David. Instead, he was now closer to him than ever. And that, coupled with his daughter’s joy over her situation.

²⁸ Thus Saul saw and knew that the Lord was with David,

vayar shaul vayeda ki Y_ehovah im David – “And he saw, Saul, and he knew for Yehovah with David.” This tends to confirm that David took only a small raiding party with him.

If he took a thousand men with him to take on a garrison or enclave with two hundred men, it would be a victory, but one hardly worth Saul fretting over concerning David’s relationship with the Lord. But it was apparent to Saul that the Lord was with David. And more…

^{28 (con’t)} and that Michal, Saul’s daughter, loved him;

u-mikhal bath shaul ahevathhu – “and that Michal, ‘daughter, Saul’, she cherished him.” The Greek translation again diverts from the Hebrew. Instead of “Michal,” it says, “all Israel.” That was used to confirm the words of verse 16 as a way of explaining Saul’s despondency, but the change is wholly unnecessary.

Saul had hoped to use the offer of Michal as a snare to David. But if that failed, he probably hoped he could rely on their family ties to make David stumble at some point. But seeing that she truly loved David, any hope of that was ended.

²⁹ and Saul was still more afraid of David. So Saul became David’s enemy continually.

vayoseph shaul lero mip_ene David od vayhi shaul oyev eth David kal ha’yamim – “And he caused to add, Saul, to fear from ‘faces, David’ yet. And he was, Saul, hating David all the days.” Saul’s situation has gone from bad to worse. Instead of relief at David’s death, Saul fears because of his abilities.

David, being married to his daughter, brought him closer to the kingship as well. He was now in the realm of the royal family in the eyes of the people. Therefore, Michal cherishing David is set in complete contrast to Saul’s hatred of him.

With this narrative complete, a note concerning David, which will be set in contrast to Saul’s attitude toward him in the selected stories ahead, is given…

*^{30 (fin)} Then the princes of the Philistines went out to war. And so it was, whenever they went out, that David behaved more wisely than all the servants of Saul, so that his name became highly esteemed.

vayets_eu sare ph_elishtim vayhi mide setham sakhal David mikol avde shaul vayiqar sh_emo m_eod – “And they went out, ‘commanders, Philistines’. And it was, from ‘sufficiency their going out’, he deliberated, David, from all ‘servants, Saul’. And he enweighed his name vehemently.” Translations are all over the place, and many of them add in a variety of extra words in an attempt to make sense of it.

The meaning is that the Philistine commanders went out raiding as they frequently did. They would do this anytime they could muster enough people (sufficiency their going). At such a time, David would watch and consider his options and then act in accord with his deliberations. In doing this, he prospered against the Philistines, all the while gaining renown.

There is the commonwealth of Israel
But not all who think they belong to it really do
How can we know who is who? How can we tell?
It’s not a secret! Trust in Jesus, only this will do

There are Jews who aren’t really Jews
And there are Christians only in name
It ain’t automatic, that would be fake news
The Bible tells us all aren’t the same

Many Jews are not of Israel
While many Gentiles are in its commonwealth
Genealogy doesn’t make one spiritually well
Faith in Jesus alone provides the needed bill of health

 

III. Who Is Who in Redemptive History

In chapter 14, Merab, Increase, and Michal, Who Is Like God, were introduced. They pictured the effects of Christ’s work in the people of the world. They form a body that has multiplied and bears the resemblance of Christ.

In verse 17, Merab is the older and whopping daughter. It never says she cherished David. Rather, she was an offering from Saul, those destined for the pit, to David, the state of accepting the doctrines of Christ. The purpose of giving her is so that he will fight the Lord’s battles and be destroyed in the process.

Merab is the church at large, whether saved or unsaved. One can think of all of those who fall under the umbrella of Christ. There are Roman Catholics, Baptists, Hebrew Roots, Jehovah’s Witnesses, Lutherans, Mormons, Presbyterians, etc.

Some denominations are totally apostate. Some have a few saved believers, and lots who have no heart for the Lord. Some are predominantly saved. Under this umbrella, there is a large increase of the body. But how can you fight the Lord’s battles with a large body of people who may or may not love the Lord?

The Philistines, those who work to weaken and undermine the body, have a field day with such people.

In verse 18, David balks at the offer, noting that he is not acceptable to be the son of the king. In verse 19, she is married off to Adriel the Meholathite, Flock of God of the Sad Singing. I reserve the right to be wrong on the definition of his last name, but it appears to use the appropriate root for it.

This reflects the state of the church at large, a body of people considered the flock of God, but who have a sad song, not having a personal relationship with the Lord.

In verse 20, it states that Saul’s daughter Michal, Who Is Like God, cherished David, the state of accepting the doctrines of Christ, saved by grace through faith. In Chapter 14, she was noted as ha’q_ethanah, the diminutive. She represents the saved of the church who love being in Christ because of the doctrine of grace. It is a much smaller part of the whole. The news of Michal cherishing David delighted Saul.

In verse 21, Saul said that he would give her to David so that she would be a snare to him. Thus, he would be in the hand of the Philistines. Figuring this would be the case, he said to David, “In second, you affinitied yourself in me the day.”

The use of “second” shows there is a division and difference, and yet a whole is confirmed. It speaks of the totality of the church. There are those who follow the doctrines of Christ, cherishing them, and there are those who do not. And yet, together, they form the whole of the collective body.

Michal is the smaller half who cherishes the doctrines of Christ. Saul’s thought is that she is small and can’t defend against the Weakeners. Admittedly, it is a challenge in the church. The forces of those who push law observance are strong. Saved believers struggle with every possible form of legalism and bondage being thrown at them: tithing, no eating bacon (😋 mmmm… bacon 😋), Sabbath observance, etc., ad nauseum.

Saul figures David, the state of accepting the doctrines of Christ, will be done in. In verse 22, Saul sends his servants to convince David to wed Michal. In verse 23, David hears it and balks, knowing he cannot measure up to such an offer because he is destitute and unweighted.

On hearing this (verse 24), Saul responds (verse 25) that all he wants is one hundred foreskins to merit his daughter. The orlah, foreskin, comes from a word signifying “to expose.” David’s job is to expose one hundred Weakeners for their doctrine. Saul is hoping David will fail and be terminated.

In verse 26, David was told of the dowry offer, and it pleased him to accept the challenge, noting that the days had not expired. As such, in verse 27, David went with his men and killed not one hundred, but two hundred of the Philistines.

Being derived from five and forty, it would signify the period of grace, the church age, which is a time of probation, trial, and chastisement. If from four and fifty, it would signify the scope of the church, the world at large, which ends as a period of jubilee and deliverance. Both derivatives are appropriate in this context.

In verse 28, it said that Saul (those of Israel destined for the pit) knew the Lord was with David and that Michal loved him. Naturally, when considering the doctrines of Christ, those who haven’t accepted them would be concerned, and those who bear Christ’s image, Who Is Like God, would cherish the knowledge they possess, which has brought them restoration with God.

Verse 29 said that Saul was afraid of David and hated him all the days. Saul, indicative of those destined for the pit and without hope, would certainly feel this way. The unregenerate are at enmity with the saved.

Verse 30 referred to the commanders of the Philistines, Weakeners, who went out when they had a sufficiency to do so. However, David, the state of accepting the doctrines of Christ, was careful in deliberation and became esteemed.

The meaning is that until the end of the age, there will continue to be attacks against the proper doctrines of Christ. However, those who hold fast to them, deliberating them and applying them, will be highly esteemed. This is certainly a reference to esteem in God’s eyes.

The first half of Chapter 18 dealt with the totality of those who fall under the umbrella of Israel, regardless of their relationship with Jesus. Jonathan was used as an example of those who are sold out to Him. The passage provides further distinctions.

There is not just the umbrella of Israel (meaning the commonwealth of Israel), but there is the church, which is included in that thought. Under the umbrella of the church, there is a further distinction.

There is a large body of people who claim to be in the church. And then, there is a smaller body that hold to the doctrines of Christ. In Chapter 18, we are being shown the various states in which people who fall under the category of Israel exist.

This chapter does not deal with humanity in general, just those who claim a relationship with the God of Israel. There are subdivisions that have to be identified. Are all of Israel, meaning physical descendants, of the spiritual body of Israel? No.

Are all who claim to be a part of the church, which falls under the commonwealth of Israel, actually of the true spiritual body, the true church? No.

These verses provide an explanation of the state of those who claim the God of the Bible. Are you trusting in Jesus alone? If not, you are pictured by Saul. Are you wholly given over to Him, trusting in Him alone for salvation? If so, you are pictured by Jonathan.

Are you a part of the larger body of the church, regardless of holding to the proper doctrines of Christ? If so, you are pictured by Merab. Are you a part of the smaller body that comprises true believers who hold to the proper doctrines of Christ? If so, then you are pictured by Michal.

These are issues dealt with by Paul in his epistles. But they are first seen in typology. It is a way of ensuring that we rightly understand what is stated in the epistles. Why is this needed? Just look at the almost unlimited number of denominations and doctrines in the world.

God is providing information, tucked away in stories from the Old Testament, to help us determine if we are on the right track or not. Let us hold fast to the core doctrines of Christ. In doing so, we will be wholly sold out to Him.

Let us trust in Him, not in our own efforts, to be pleasing to God. What Jesus has done is fully sufficient to ensure that our restoration with God is complete. From there, we should do our utmost to be pleasing in His eyes by applying the words of the epistles to our lives. May it be so for each of us until His coming! Amen.

Closing Verse: “But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts.” 1 Thessalonians 2:4

Next Week: 1 Samuel 19:1-14 Despite the action, he remained calm, just havin’ fun… (He Set His Soul in His Palm, Part I) (41^st 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 18:17-30 (CG)

¹⁷And he said, Saul unto David, “Behold! My daughter, the whopping, Merab. Her, I will give to you to wife. Only, you must be to me to ‘son, valor’, and you must be fought – ‘battles, Yehovah’.” And Saul, he said, “Not may it be, my hand, in him. And may it be in him, ‘hand, Philistines’.”

¹⁸And he said, David unto Saul, “Who, I myself, and who, my livings – ‘family, my father’ in Israel, that I will be affinity to the king?” ¹⁹And it was, in ‘time giving Merab, ‘daughter, Saul’, to David’, and she, she was given to Adriel the Meholathite to wife.

²⁰And she cherished, Michal, ‘daughter, Saul’, David. And they caused to declare to Saul. And it straightened, the word, in his eyes. ²¹And he said, Saul, “Let me give to him, her, and may she be to him to snare, and may it be in him ‘hand, Philistines’.” And he said, Saul, unto David, “In second, you will affinitize yourself in me the day.”

²²And he enjoined, Saul, his servants, “You must speak unto David, in the secrecy, to say, ‘Behold! He inclined in you, the king, and all his servants, they cherished you. And now, you must affinitize yourself in the king.’”

²³And they spoke, ‘servants, Saul’, in ‘ears, David’ the words, the these. And he said, David, “Being disesteemed in your eyes ‘affinitize oneself in the king’? And I, man being destitute and being lightened.” ²⁴And they caused to declare, ‘servants, Saul’, to him, to say, “According to the words, the these, he spoke, David.”

²⁵And he said, Saul, “Thus you will say to David, ‘Naught pleasure to the king in dowry, for in hundred ‘foreskins, Philistines’ to be avenged in ‘hatings, the king’.’” And Saul, he interpenetrated to cause to fall David in ‘hand, Philistines’. ²⁶And they caused to declare, his servants, to David the words, the these. And it straightened, the words, in ‘eyes, David’ to ‘affinitize oneself’ in the king. And not they filled, the days. ²⁷And he arose, David, and he walked, he and his mortals. And they caused to strike in the Philistines two hundred man. And he caused to bring, David, their foreskins. And they filled them to the king, to ‘affinitize oneself’ in the king. And he gave to him, Saul, Michal his daughter to wife.

²⁸And he saw, Saul, and he knew for Yehovah with David, and that Michal, ‘daughter, Saul’, she cherished him. ²⁹And he caused to add, Saul, to fear from ‘faces, David’ yet. And he was, Saul, hating David all the days. ³⁰And they went out, ‘commanders, Philistines’. And it was, from ‘sufficiency their going out’, he deliberated, David, from all ‘servants, Saul’. And he enweighed his name vehemently.

 

1 Samuel 18:17-30 (NKJV)

¹⁷ Then Saul said to David, “Here is my older daughter Merab; I will give her to you as a wife. Only be valiant for me, and fight the Lord’s battles.” For Saul thought, “Let my hand not be against him, but let the hand of the Philistines be against him.”

¹⁸ So David said to Saul, “Who am I, and what is my life or my father’s family in Israel, that I should be son-in-law to the king?” ¹⁹ But it happened at the time when Merab, Saul’s daughter, should have been given to David, that she was given to Adriel the Meholathite as a wife.

²⁰ Now Michal, Saul’s daughter, loved David. And they told Saul, and the thing pleased him. ²¹ So Saul said, “I will give her to him, that she may be a snare to him, and that the hand of the Philistines may be against him.” Therefore Saul said to David a second time, “You shall be my son-in-law today.”

²² And Saul commanded his servants, “Communicate with David secretly, and say, ‘Look, the king has delight in you, and all his servants love you. Now therefore, become the king’s son-in-law.’”

²³ So Saul’s servants spoke those words in the hearing of David. And David said, “Does it seem to you a light thing to be a king’s son-in-law, seeing I am a poor and lightly esteemed man?” ²⁴ And the servants of Saul told him, saying, “In this manner David spoke.”

²⁵ Then Saul said, “Thus you shall say to David: ‘The king does not desire any dowry but one hundred foreskins of the Philistines, to take vengeance on the king’s enemies.’” But Saul thought to make David fall by the hand of the Philistines. ²⁶ So when his servants told David these words, it pleased David well to become the king’s son-in-law. Now the days had not expired; ²⁷ therefore David arose and went, he and his men, and killed two hundred men of the Philistines. And David brought their foreskins, and they gave them in full count to the king, that he might become the king’s son-in-law. Then Saul gave him Michal his daughter as a wife.

²⁸ Thus Saul saw and knew that the Lord was with David, and that Michal, Saul’s daughter, loved him; ²⁹ and Saul was still more afraid of David. So Saul became David’s enemy continually. ³⁰ Then the princes of the Philistines went out to war. And so it was, whenever they went out, that David behaved more wisely than all the servants of Saul, so that his name became highly esteemed.

 

Artwork by Douglas Kallerson.

Jonah 1
The Good News of Jesus Christ

1 And it was, word Yehovah unto Jonah, son Amitai, to say, ²“You must arise! You must walk unto Nineveh, the city, the whopping, and you must call upon her. For it ascended, their evil, to My faces.” ³And he arose, Jonah, to bolt Tarshish-ward from ‘to faces’ Yehovah. And he descended – Joppa, and he found – ship, going – Tarshish. And he gave her fare. And he descended in her to go with them Tarshish-ward from ‘to faces’ Yehovah.

⁴And Yehovah, he caused to hurl – wind, whopping, unto the sea. And it was, tempest, great, in the sea. And the ship, it interpenetrated to be broken.

⁵And they feared, the mariners, and they shrieked – man unto his gods. And they caused to hurl the vessels which in the ship unto the sea to ‘cause to lighten’ from upon them. And Jonah, he descended unto flanks the vessel. And he laid, and he was stupefied.

⁶And he approached unto him, great, the rope-man, and he said to him, “What to you, being stupefied? You must arise! You must call unto your God. If not, He will shine Himself, the God, to us, and not we will perish.” ⁷And they said, man unto his associate, “We must walk! And let us cause to fall lots. And let us know in whosoever the evilness, the this, to us.” And they caused to fall lots. And it fell, the lot, upon Jonah. ⁸And they said unto him, “You must (surely) cause to declare, we pray, to us, in what to whom the evilness, the this, to us? What your deputyship, and from whence you will come? What your land, and where from this people, you?” ⁹And he said unto them, “Hebrew, I. And Yehovah – God the heavens, I fearful, who, He made, the sea and the dry.”

¹⁰And they feared, the mortals, fear whopping. And they said unto him, “What you did?” For they knew, the mortals, for from ‘to faces’ Yehovah he bolting, for he caused to declare to them. ¹¹And they said unto him, “What we will do to you, and it will subside, the sea, from upon us?” For the sea walking and assaulting.

¹²And he said unto them, “You must lift me, and you must cause to hurl me unto the sea. And it will subside, the sea, from upon you. For knowing, I, for in which to me the tempest, the great, the this, upon you.”

¹³And they dug*, the mortals, to cause to return unto the dry. And not they could. For the sea walking and assaulting upon them. ¹⁴And they called unto Yehovah, and they said, “Ah now, Yehovah, not, we pray, let us perish in soul, the man, the this. And not you will give upon us blood innocent. For You, Yehovah, according to which You inclined, You did.” ¹⁵And they lifted, Jonah, and they caused to hurl him unto the sea. And it stood, the sea, from its boil. ¹⁶And they feared, the mortals, fear whopping – Yehovah. And they sacrificed sacrifice to Yehovah. And they vowed vows.

¹⁷And He allotted, Yehovah, fish, great, to swallow Jonah. And he was, Jonah, in bowels the fish three days and three nights. … (Jonah 2:10) And he said, Yehovah, to the fish, and it caused to vomit Jonah unto the dry.

On Resurrection Day, Christians around the world gather to contemplate the most important moment in all of human history. It isn’t a single moment that came and went in a flash. Rather, it is a series of events: death (including internment), and the culmination of it in a single moment when the bonds of death were destroyed – the resurrection of Jesus Christ.

This series of events is placed by Paul as a single event for theological purposes –

“Now it was not written for his sake alone that it was imputed to him, ²⁴ but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, ²⁵ who was delivered up because of our offenses, and was raised because of our justification.” Romans 4:23-25

Paul looks at Christ being delivered up for crucifixion and being raised from the dead as a united event. Consider believers’ baptism. During a baptism, a person is submerged and then brought out of the water.

Being submerged symbolizes dying with Christ. The time under water (hopefully not too long!) equates to Christ’s internment. And being raised from the water symbolizes resurrection to newness of life in Christ. Together, they form a single event we speak of afterwards, “Oh, I was baptized in the Jordan River in 2003. Let me show you the photo!”

As for the span of time covering Jesus’ death and resurrection becoming one united act, it is typologically alluded to in Jonah 1:17 –

“Now the Lord had prepared a great fish to swallow Jonah. And Jonah was in the belly of the fish three days and three nights.”

This event in Jonah’s life was used as a metaphor for a similar event that would occur in the life of Jesus –

“For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” Matthew 12:40

A couple of points to understand what Jesus was speaking of should be considered. The first is the time frame. He says, “three days and three nights.” It is a phrase that, unfortunately, leads to all kinds of misinterpretations and misanalyses of what Jesus went through.

The timeline of Jesus’ passion, crucifixion, and resurrection is clear when properly laid out. Jesus was crucified on a Friday, He was in the tomb throughout Saturday, and He arose on Sunday.

A complete analysis of this timeline will be attached to the end of the written sermon online for anyone who needs clarification of everything that occurred in the week of Jesus’ Passion, leading to His cross and resurrection.

In short, however, because Jesus said three days and three nights, some will dogmatically claim that Jesus had to be in the grave a full three days and three nights. Some go so far as to demand exactly seventy-two hours.

Such demands upon the text lead to unscripturally backing up the crucifixion to Thursday or even Wednesday. But this leads to other unjustifiable claims. Despite being unscriptural, they are conjured up to justify the unjustifiable.

The term “three days and three nights” speaks of any part of a day and a night. This is seen, for example, in 1 Samuel 30:12. However, it is explicitly noted with the same terminology in Esther 4:16, where it says, “neither eat nor drink for three days, night and day.”

In Esther 5:1, it reads, “Now it happened on the third day…” Thus, the time frame in Esther, which Jesus uses in Matthew, means three days, up to the third day.

The second point to understand from Jesus’ words is the term “heart of the earth.” Various explanations of this have been suggested, but there is only one proper meaning based on Scripture.

Jesus uses the story of Jonah as His reference. Because this is so, one must go to the Book of Jonah to understand His meaning. When Jonah was cast into the sea, a picture of Christ’s death, he was swallowed by the dag, fish. That corresponds to the kétos, fish in the Greek Septuagint. It says in Jonah 1:17 –

“And He allotted, Yehovah, fish [Hebrew: dag, Greek: kétos], great, to swallow Jonah. And he was, Jonah, in bowels [Hebrew: meeh, Greek: koilia] the fish three days and three nights.” Jonah 1:17

Then in Jonah 2:3, it says –

“From womb Sheol [Greek: Hades], I cried,
You heard my voice,
And you caused to cast me – depth,
In heart [Hebrew: levav, Greek: kardias] seas.” Jonah 2:3 (CG)

In other words, Jesus speaks in parallelism, a literary device found throughout the Bible. He refers to Sheol (Greek: Hades) and equates it directly to the belly of the fish. That is set in parallelism to the heart. Jesus does this while citing the essential contents of Jonah 1:17 and 2:3 –

“For just as Jonah, he was in the lunker’s belly [koilia] three days and three nights, thus He will be, the Son of Man, in the earth’s heart [kardias] three days and three nights.” Matthew 12:40

Jesus takes the story of Jonah, equates the heart of the seas to His own coming death, and replaces “heart of the seas” (something the Jews were perfectly familiar with from the story of Jonah) with His coming descent into Hades as the “heart of the earth.”

The structure of these verses is purposeful. Jesus masterfully explains what would happen and for how long it would be. But these points of doctrine don’t explain to us why Jesus would die and descend.

As He alludes to the story of Jonah, it begs us to return to Jonah to see why he was in the heart of the sea at all. Jonah was a prophet called to cry out against the wickedness of Nineveh, Offspring’s Habitation.

Nineveh represents the world at large, filled with wickedness. Jonah, depending on the surrounding events, takes on different types. At first, he represents Israel, called to be a light to the nations. However, they rebelled against their calling, just as Jonah tried to evade his calling to Nineveh.

Consider it. Israel was redeemed from Egypt, another picture of the world of sin. They were given the law and were expected to live it out in order to possess life, which was explicitly promised to the man who would do the works of the law.

However, as soon as they were called, they violated the law. This pattern never failed throughout their history. There were times when the nation would turn and do what was right, but their disobedient heart was always there, ready to turn to the wrong path.

That attitude was, in a nutshell, represented by Jonah getting into a boat and fleeing from the presence of the Lord. Not only would Israel not fulfill their call to be a light to the nations, but they turned from the Lord in added disobedience.

And so, the entire world churned and whirled in the tempestuous state of sin. This is reflected in the three sons of Noah, all of whom were represented in the first verses of the book of Jonah. Jonah, picturing Israel, was from Shem.

Nineveh, picturing the wicked world whose cry reached as high as heaven, was from the line of Ham. Tarshish, where Jonah was traveling to in order to escape from the Lord, was from the line of Japheth. They were named in the same order as the sons of Noah were listed in Scripture – Shem, Ham, and Japheth.

In one way or another, each group of people was in disobedience and separated from the Lord. This is why Jesus came. The raging sea of turmoil only increased as Israel continued to run from their appointed commission.

There is a moral lesson in this. Jonah was directed to go to Nineveh, a location north and east of Israel. It is where the lands of his past were located, where his forefathers had departed in order to go to Canaan. Rather than go there, he went in the opposite direction, heading north and west of Israel.

With sin and rebellion, there is no middle ground. A person disobedient to the Lord is as far removed from Him as he would have been near Him in obedience. One is either in His favor and near to His throne, or he is out of His favor, nearer to hell.

Like the rich man who went sorrowfully away from the Lord, and like the disciples who turned and no longer walked with Him, Jonah also turned from Him in rebellion.

Israel’s rebellion, like Jonah in the ship on the sea, saw the winds and tempestuous commotion of a world in sin increase. The text said of Jonah’s ship, “And the ship, it interpenetrated to be broken.”

The word khashav was used. It means to plait or interpenetrate, as one would weave together fabric. Anthropomorphism was being used to make the point. It was as if the ship itself thought it would be broken up.

Think of the world in chaos without Christ. Until He came, the world entirely rejected God. Israel was in a state of disobedience, no other group of people had any knowledge of the true God, and sin could not continue this way any longer lest the world break apart as at the time of Noah.

But God promised this would never happen again. To avoid such a calamitous event, the mariners on the ship with Jonah cried out to their gods. They did everything they could to save themselves as well, such as throwing their cargo over the side to lighten the ship.

Think of the sight from heaven’s perspective. The world is roaring and raging in sin. All of the baggage means wars, murder, terror, adultery, hatred, and death.

The world that doesn’t know the true God will call out to whatever spirit or “god” they have in their cultural tradition. They attempt to save themselves by the works of their own hands, looking for any means to rectify their pitiful situation.

At the same time, Israel was doing nothing to help the matter. Jonah was in the recesses of the ship, slumbering. A unique word was used to describe the ship, sephinah. It comes from the word saphan, covered or paneled.

The idea is that Jonah was in the spot where he felt he could be completely hidden from the Lord. Likewise, Israel was smugly sleeping away their responsibilities before the Lord. They were not looking for a cure to sin in their rebellious state.

They felt they were completely hidden from the consequences of their sin because of the law, the same law that they had continuously failed to uphold since their inception as the people of the Lord. Why should they worry about the Gentiles and the world of chaos and sin around them?

They were secure, the Lord “loved” them, and the rest of the world’s population be damned (which, by the way, is the attitude of innumerable Christians today). But something needed to be done lest the world come apart from man’s wickedness.

At this point in Jonah’s story, the great rope-man, the lead pilot of the ship, went down and asked Jonah to get up and call on his God. He said to Jonah, “You must arise! You must call unto your God. If not, He will shine Himself, the God, to us, and not we will perish.”

All people have a fundamental understanding that there is one supreme God. They have called on their lesser “gods,” and there has been no response. Jonah is now being asked to call on his God, in hopes that “the God” will respond to his call.

This is the intent of this great rope-man, as can be discerned from his use of the term ha’elohim, “the God.” Whether or not Jonah’s God was “the God,” maybe “the God” would listen to Him and respond.

Those who read Jonah with the understanding that He is the true God don’t think of things this way. But imagine the state of the world without knowledge of Him. They have no idea who “He” is, so they are trying any way to reach out to Him.

The next thing the great rope-man said begins to make sense. He used the word ashath, a verb which means “to shine.” Some versions say “think.” Other versions, trying to make sense of the word, say “notice us,” “pay attention to us,” “be concerned about us,” “have compassion on us,” etc.

This word ashath comes from a primitive root which means “to be sleek” and thus glossy. Through the idea of polishing, it means to shine. It is used only one other time in the Bible, in Jeremiah 5:28, where it is translated as either sleek or shine.

The captain says, “Perhaps the God will shine on us.” When God shines on someone, it means that He illuminates their thinking, shows them favor, and restores them to a pleasant and propitious place of peace, along with harmony between Himself and that person.

Everything is made manifest by the light. Despite being in a real storm in the sea of chaos, and fear of physical harm, there is a spiritual connotation that is being drawn out for us to consider so that we can see what God is doing in the world.

There was disharmony between the people and God that needed to be rectified. At the same time, the men on the ship decided to cast lots to determine who was responsible for their problem.

With the lot cast, the finger pointed at Jonah. As this is recorded in Scripture, and because of what it says elsewhere, we know that the finger of time and ever-increasing calamity in the world before the coming of Christ was pointing at Israel –

“The lot is cast into the lap,
But its every decision is from the Lord.” Proverbs 16:33

In other words, the Lord is saying that Israel was failing to do the job they were called to do. In what is an ironic twist, Jonah was willing to cut himself off from the Lord in order not to allow someone else to participate in the Lord’s favor.

This is exactly how history repeated itself in the Jews of Jesus’ time. They were so unwilling to accept that Gentiles could share in the Lord’s grace that they willingly cut themselves off from His favor.

That thought must be understood from the fact that the world needed to be redeemed. Once the sailors found out that Jonah was the cause of their calamity, they asked about his identity. His response to them was, “Hebrew, I.”

Jonah identified himself as a Hebrew, one who crossed over. They were the people who crossed over the spiritual void of understanding who God is and what He expects. Jonah also noted that Yehovah is the One true God, the Creator.

This was understood by Israel, even if they didn’t always accept and believe it or honor Him as such. The same remains true to this day. Any competent Jew will acknowledge that the God of Israel is the true God. They may not accept it by personally believing, but they still have the knowledge that this is the claim.

And apart from those who have come to Christ, not one of them honors Him appropriately. It is the same defect that has existed in them since their calling –

“‘Did you offer Me sacrifices and offerings
In the wilderness forty years, O house of Israel?
²⁶ You also carried Sikkuth your king
And Chiun, your idols,
The star of your gods,
Which you made for yourselves.
²⁷ Therefore I will send you into captivity beyond Damascus,’
Says the Lord, whose name is the God of hosts.” Hosea 5:25-27

This was later cited by Stephen in Acts 7 with a few changeup switcheroos to make a new point –

“Did you offer Me slaughtered animals and sacrifices during forty years in the wilderness,
O house of Israel?
⁴³ You also took up the tabernacle of Moloch,
And the star of your god Remphan,
Images which you made to worship;
And I will carry you away beyond Babylon.” Acts 7:42, 43

The forty years of wilderness wandering picture Israel’s time after rejecting Christ until the day they will receive Him as their Messiah. In other words, Israel was in a state of disobedience, they remained in disobedience at Jesus’ time, and that state continues even till today.

In the case of Jonah, he had forsaken the spiritual aspect of the term Hebrew. He was holding onto the physical aspect only. If he thought that he could remain a Hebrew while running from the Lord and passing over a great body of water, he was mistaken.

In the New Testament, Paul said that being a Hebrew was a point on which he could boast if by the standards of the world –

“If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” Philippians 3:4-6

However, Paul goes on in the same passage to say that in the end, genealogy, clan, position, and obedience to the law fall short of the greatness of Jesus Christ. What matters isn’t culture, race, creed, status, or wealth.

Rather, what matters is knowledge of the Lord and being in a right relationship with Him. Jonah wanted the title, but not the relationship. His next words to the sailors formed an oxymoron. He said, “And Yehovah – God the heavens, I fearful, who, He made, the sea and the dry.”

How can Jonah be fearful of the Creator of all things and yet not honor Him in the manner He directed? The Jamieson-Faucett-Brown Commentary says of Jonah, “His practice belied his profession: his profession aggravated his guilt.”

Again, think of Israel. They claimed their God created the heavens and the earth, and that it was He whom they feared. But the record of their history shows this to be a falsehood.

They isolated themselves from their responsibility, claimed their own personal righteousness, and refused to honor the Lord. One read through their own Scriptures will testify to this.

And an acknowledgment that those writings preanticipated their exile for the past two thousand years will tell anyone that they have not been, and to this day, are not right with Him.

Upon hearing who Jonah (think of Israel) was in relation to the Creator God, it said that the sailors where whoppingly fearful. This was the state of some Gentiles at the time of Jesus as well. The gospels testify to the faith of the centurion, the Canaanite woman of Tyre, and others.

Acts testifies to the faith of Cornelius. Those who heard that Israel’s God was the true God feared the Lord more than those who claimed to fear the God whose name they bore. They wanted the sea of chaos in their lives to be calm, and they asked how it could happen.

This was poignantly highlighted by Jonah 1:11, “For the sea walking and assaulting.” The world was in chaos. It could not bear up under the strain of sin any longer.

The sailors’ fear of the Lord was going in two directions at once. First, it was fear of what He was doing, and second, it was fear of what He may do if what they did was wrong. They needed an answer, and so they awaited the words of the prophet himself.

At this point in the narrative, Jonah goes from representing Israel to representing the true Israel, Jesus. Jonah said to them, “You must lift me, and you must cause to hurl me unto the sea. And it will subside, the sea, from upon you. For knowing, I, for in which to me the tempest, the great, the this, upon you” Jonah 1:12 (CG).

In other words, Israel, through Jesus, finally acknowledges that it was their fault the world was in the catastrophically dangerous place it was in. Nobody had done the things of the law, except Jesus. It is why He came.

Therefore, His death would allay the wrath of the Lord working itself out in the created order. The Lord promised Noah –

“And I caused to rise, My covenant, with you. And not it will be cut, all flesh, again from waters the deluge, and not it will be again, deluge, to ruin the earth.” Genesis 9:11 (CG)

What can be inferred from Genesis and from Jonah is that the flood was a direct result of man’s sin. If man continued down the same path as before, the world would go into upheaval again. To avoid that occurrence, God sent Jesus into the world.

Sin would be dealt with, and the inevitable cataclysm would be averted. God promised a Messiah, and He covenanted to never again destroy the world by flood. Therefore, God gave Israel the law as an instructional tool to lead them to Jesus. Then, as Paul says –

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Romans 4:4, 5

Sin is the problem. Without it being dealt with, the world cannot bear up under the weight of wickedness that results from man’s sin. Jonah acknowledged that the sea would become calm for them in his death.

God was showing in typology that through the death of Christ, this raging, cataclysmic turmoil would cease. After Jonah gave his instructions, the next verse said –

“And they dug, the mortals, to cause to return unto the dry. And not they could. For the sea walking and assaulting upon them.” Jonah 1:13 (CG)

After being told what would save them from the raging tempest, these pagan Gentiles were adamant that they needed to save their passenger, even though they might lose their own lives.

A contrast is set forth between Jonah, who fled from the Lord so he didn’t have to take a saving message to the entire city of Nineveh, and these pagans who risked their own lives for the sake of a single, guilty man. The contrast is stark and striking.

Israel was unwilling to share their heritage with the world to restore it to God, but these men didn’t want a single Hebrew to be lost. Despite their efforts, the sea only grew worse. Therefore, the narrative continued –

“And they called unto Yehovah, and they said, ‘Ah now, Yehovah, not, we pray, let us perish in soul, the man, the this. And not you will give upon us blood innocent. For You, Yehovah, according to which You inclined, You did.’” Jonah 1:14 (CG)

Yehovah sent the storm. As He is the God of heaven who made the sea and the dry land, it was His will. Their understanding means that they no longer cry out, every man to his own god, as in verse 5. Rather, they collectively cry out to the true God.

They acknowledged that the Lord willed for Jonah to perish in the sea as he prophesied. The raging winds and the billowing waves were caused by Him. Therefore, Jonah’s other words must also be true.

For the raging storm to end, he must be cast over the side of the ship. Because the lot decided for them to do this, their prayer was that Yehovah would not impute it to them as taking innocent blood.

The typology has to be remembered. Though Christ Jesus never sinned, it was reckoned to Him as if He did. To these men, they saw Jonah as innocent towards them, even if counted guilty before God.

In imputing our guilt to Christ, and His righteousness being imputed to us, we see how the innocent Christ corresponds directly to the guilty Jonah. This is how the Lord saw it in both instances, and therefore, His will must be yielded to.

The final clause says, ki atah Yehovah kaasher khaphatsta asita – “For You, Yehovah, according to which You inclined, You did.” The words are robust and impressive. They acknowledge that everything to this point has been according to the will of the Lord

The storm arising, the casting of lots, the words of Jonah concerning what had to happen to him, all of it has been directed by the Lord.

The word khaphets, to incline, is the same as that found in Isaiah 53:10 – “It pleased [khaphets] the Lord to bruise Him.” The book of Jonah reveals the work of Christ in type and picture. The sailors, understanding the situation, act according to the Lord’s will –

“And they lifted, Jonah, and they caused to hurl him unto the sea. And it stood, the sea, from its boil.” Jonah 1:15

Interestingly, in verse 12, Jonah specifically told the sailors to lift him up and cast him into the sea. Why didn’t he just say, “Hurl me into the sea”? In verse 5, it didn’t say they lifted up the cargo and hurled it into the sea. It just says they hurled it into the sea.

The reason for the difference is that another picture is made for us. In fulfillment of Jonah 1:12, Jesus said the following in John 12, as translated by the Sar Shalom Hebrew New Testament –

“And I, if I be lifted up [nasah] from the earth, will draw all men unto myself.” John 12:32

Likewise, we read this in Isaiah 52, using the same word, nasah, also found here in Jonah –

“See, my Servant will act wisely; he will be raised and lifted up [nasah] and highly exalted.” Isaiah 52:13

God’s wrath at the sin of man was taken out on Christ Jesus, symbolized by Jonah being hurled into the sea. All the tempestuous turmoil of human wickedness was potentially subsumed by Him in this act.

It was sufficient to allay God’s wrath, withhold destruction on the earth, and allow the dispensation of Grace to come into the ongoing redemptive narrative of mankind’s time walking in the presence of God.

For those who believe, the time of wrath is past. That is seen in the words –

“And they feared, the mortals, fear whopping – Yehovah. And they sacrificed sacrifice to Yehovah. And they vowed vows.” Jonah 1:16 (CG)

This shows the name of the Lord being accepted and honored by the Gentile world. From this point and through to the end of Jonah 2, the story deals in poetic form with the time of Christ’s death, His descent into Sheol, and what occurs on the third day. That is seen at the end of Jonah 2 –

“And he said, Yehovah, to the fish, and it caused to vomit Jonah unto the dry.” Jonah 2:10 (CG)

The book of Jonah is to be taken literally. The Lord gave the command, and the fish followed through with the orders as given. It spewed Jonah out of its belly and onto the dry land.

The symbolism is what is important. First, there was a command from the Lord. This was followed by an action. The fish symbolizes the means of delivery, not the state of death. Jonah died in the waters and was caught up into the belly of the fish, where he prayed.

Christ was cast among the great sea of sinful people, symbolized by the chaos of the ocean. There he died for the sins of the world. However, His delivery was already prepared based on His sinless life, pictured by the fish.

His sinless state is what delivered Him from the ordeal. It is what rescued Him from inevitable corruption. Peter mentioned this in Acts 2 –

“I foresaw the Lord always before my face,
For He is at my right hand, that I may not be shaken.
²⁶ Therefore my heart rejoiced, and my tongue was glad;
Moreover my flesh also will rest in hope.
²⁷ For You will not leave my soul in Hades,
Nor will You allow Your Holy One to see corruption.
²⁸ You have made known to me the ways of life;
You will make me full of joy in Your presence.” Acts 2:25-28

As the fish was the means of Jonah’s delivery, and as Christ is the means of salvation, a picture is formed from the clause “it vomited Jonah on to the dry.” Jesus was vomited out of Sheol (Hades). Sheol simply could not stomach Him.

Sheol devoured that which is unclean from sin. Jonah was spewed out of the fish, but the fish lives in the sea. Therefore, he was spewed out of the sea, which represents the place of sin, chaos, and death. The fish for Jonah, and God in Christ for the sinless Man, Jesus. Both were what provided safety.

The words of Jonah anticipate the symbol of Christianity, ICTHYS, “The Sign of the Fish.” It is an acrostic – ISEOUS CHRISTOS THEO YIOS SOTER – JESUS CHRIST SON OF GOD, SAVIOR. His sinless perfection is what is seen in the fish.

The vomiting of Jonah onto the dry land pictures His triumph over the sea of chaos. Again, it is explained by Peter in Acts 2 –

“…whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” Acts 2:24

From the place of chaos and death, Jesus was restored to a place of stability, harmony, and assurance, pictured by the dry land. On the first page of the Bible, a distinction was made between the waters and the dry land. When God made the yabashah, dry land, by separating it from the waters, it was proclaimed good.

In the New Testament, the disciples were told that they would be fishers of men. Christ was the first to be delivered from the chaos of the seas to the dry land, meaning the place of safety. Now, those who follow Him are fished out of the chaotic sea and brought to that same place of safety.

The entire episode was orchestrated by God, based on Jonah’s rebellion, to show us a picture of the world of fallen man being rescued by the perfect Man, Christ Jesus.

The difference between Jonah and Christ is that Jonah died on account of his own sin, something common to all men. He was delivered from that death by the Lord.

On the other hand, Christ died for the sins of His people, which He willingly took upon Himself. But He died as a member of His people, the nation of Israel, and under the law which was given to them.

Jesus died for sin, and He was delivered by God in order to save people from all nations. Jonah, and indeed all of Scripture, is more than a fish tale. It is a grand, epic story about the workings of God in Christ.

Understanding this, think of the men on the boat. Though they didn’t know of the gospel, they knew that there was a need for the gospel. The light of the gospel message is the only way to make things which are indecent appear as they really are.

That is why it said in verse 6, “If not He will shine Himself, the God, to us, and not we will perish.” Once the truth of the gospel shines on the deeds of wickedness, they are exposed and can be compared to what is right, holy, and proper.

That knowledge allows people to do what is needed with that light in order to come to a right relationship with God. Paul says this in the book of Ephesians. It very well could be that he was pondering the book of Jonah at some point and came to this conclusion –

“And have no fellowship with the unfruitful works of darkness, but rather expose them. ¹² For it is shameful even to speak of those things which are done by them in secret. ¹³ But all things that are exposed are made manifest by the light, for whatever makes manifest is light. ¹⁴ Therefore He says:
“Awake, you who sleep,
Arise from the dead,
And Christ will give you light.” Ephesians 5:11-14

The gospel awakens the internal call of the lost human soul for the knowledge of God and a right relationship with Him. The good news of Jesus Christ is available to all people.

There is a time when the Lord will come for His church. After that, the wickedness of the world will have to be dealt with. Christ’s potential for taking on the sin of the world is unlimited, but it will only be actuated in people who believe the good news.

Once the church is gone, God’s wrath will be poured out on the world. This time, however, the world will not be destroyed by flood, but by fire. If the resurrection of Jesus Christ is true, it proves that the message of the Bible is true.

Today is Resurrection Day. It is hoped that you will hear the message, respond to the call, and be saved by the precious blood of Jesus Christ. His proposition to you is that if you believe what He did as outlined in the gospels, you will be saved. Choose wisely. Choose Jesus.

Closing Verse: Let this mind be in you which was also in Christ Jesus, ⁶ who, being in the form of God, did not consider it robbery to be equal with God, ⁷ but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. ⁹ Therefore God also has highly exalted Him and given Him the name which is above every name, ¹⁰ that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippins 2:5-11

Next Week: 1 Samuel 18:17-30 Thinking of it and my head spins… (Two Hundred Philistine Foreskins) (40^th 1 Samuel sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him, and He will do marvelous things for you and through you.

A Celebration of the Resurrection of Jesus Christ

This is the gospel which was preached to you
It is also the one you received and on which you stand
It is the gospel of salvation, providing life that’s new
And which will carry you to the promised Holy Land

What is delivered to you is what was before received
That Christ died for our sins according to God’s word
He was buried and He rose, and so we have believed
And many witnesses testify to this message you have heard

Now, if Christ is preached that He is risen from the dead
How can some among you say the resurrection isn’t true?
If there is no resurrection after Christ was crucified and bled
Then our faith as well as yours is certainly askew

And if so, we are found false witnesses of God
Because we have wrongly testified of this mighty deed
And our faith is futile, no heavenly streets we’ll trod
And we are still dead in our sins; fallen Adam’s seed

Even more, those who have fallen asleep in the Lord are gone
And we are the most pitiable creatures the world could ever look upon

But indeed, Christ is risen from the dead
He is the Firstfruits of those who have fallen asleep
And as death came through one man, Adam, our federal head
So Christ will make all alive; our souls He will keep

There is an order to the Resurrection call
Christ was first, the pattern for the rest when He comes
When He does, He will make a shout out to us all
And we will rise as if to the sound of heavenly battle drums

Then comes the time, when He delivers the kingdom to the Father
When all rule, authority, and power have come to an end
The last enemy to be destroyed is death, never more to bother
Then the Son will to the Father eternal rule extend

But you ask, “What will we be like after our time of sleep?
After we have been buried in corruption’s pit so deep?”

Our body is sown in dishonor, but it will be raised in glory
It is sown in weakness, but raised in power – the resurrection story

The first man Adam became a living being, it is true

The last Adam became a life-giving Spirit, life to me and you

And as was the man of dust, created so long ago
So are those likened unto him, also made of dust
And as is the Man, the Lord from heaven, you know
That we shall bear His image for eternity just as we’ve discussed

Flesh and blood cannot inherit the kingdom of God
Nor can corruption inherit that which is incorrupt
Be we shall all be changed, and so, heavenly streets we’ll trod
In the twinkling of an eye, the change will be abrupt

When the last trumpet sounds, we will be taken to glory
We shall all be changed, completion of the gospel story

Where O Death, O where is your sting?
When Christ our Savior, us to Himself does He bring

Where O Hades, O where is your victory?
When Christ translates His children to eternal glory

The sting of death is sin, and the strength of sin the law
But thanks be to God who gives us victory through our Lord
My beloved brethren be steadfast in all you’ve heard and saw
And cling confidently to God’s eternal word

Know for certain that your labor is not in vain
Be of good cheer, Christ is coming again

Hallelujah and Amen…

————————————

TIMELINE OF JESUS’ WEEK OF PASSION

 

Misconceptions –

1) Sign of Jonah / Three days and three nights. Matthew 12:40 –

a: The sign of Jonah is not the Lord’s time in the belly of the great fish. It is the message He preached and which will be rejected. Jonah cried out, “Yet forty days and Nineveh will be destroyed.” As is consistent in the Bible, it was a warning, a day for a year. Israel would be destroyed in 40 years.

With a cursory look at Jesus’ words in Matthew, the sign seems to be His death and resurrection. But Luke leaves out both the time frame and the entire account of the fish. When he does this, he clears up the context – that the sign of Jonah is his preaching, and what that preaching stated… that destruction was decreed in 40 days. The preaching to the Ninevites was the sign.

When Israel disobeyed in the wilderness, they were given a day for a year punishment for every day that the spies were gone. It was 40 days, and thus 40 years of punishment. In Ezekiel chapter 4, he was told to lie on his right side for 40 days, signifying a day for a year of punishment for Judah. He was told to do the same for his left side, but for 390 days. It was a day for a year for the house of Israel. Together, they form the prophetic basis for the return of Israel in 1948.

Forty years after Jesus’ words, for a day, Israel was destroyed and carried away into exile. The Romans came in and did what Nineveh was spared of. God’s judgment fell heavily upon them for failing to repent, receive their long-awaited Messiah, and conform to the will of God, which is found in the finished work of Jesus Christ.

b: “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” Matthew 12:40

This is an idiomatic expression. It does not mean literally three days and three nights. This is a misunderstanding of the phrase as it relates to Biblical time. It’s important to note that this verse is from Matthew and is directed to the Jewish people, Jesus as King.

Hebrew idioms would have been understood and not needed any clarification or verbal amending. To the audience, Matthew was writing that any part of a day is considered to be inclusive of the whole day. It’s no different from the terminology we use today. If I arrive in Florida on a plane at 11:30 pm on 11 April, during a later conversation, I would still say I was in Florida on that day.

The biblical pattern of “evening and morning” being a day goes back to the first chapter of the Bible and includes an entire day, regardless of what part of a day one is referring to. If you want to understand the term day and night as an idiomatic expression, simply type “day and night” into your Bible search engine and see how many times, throughout the Bible, the term is used in this way. It goes on and on. Jeremiah does a great job of using it in this way. Study!

The same verse, as recorded in Luke, says, “And while the crowds were thickly gathered together, He began to say,

“This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. ³⁰ For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. ³¹ The queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. ³² The men of Nineveh will rise up in the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and indeed a greater than Jonah is here.”  Luke 11:29-32

As you can see, Jesus explicitly states that the sign is the preaching of Jonah. In this instance, Luke was not writing only to Jewish people, but predominantly to non-Jewish people – Jesus as the Son of Man. Therefore, the terminology is amended to avoid confusion. This occurs many times in the gospels, and therefore, the addressees (or the background of the writers themselves) need to be identified to understand proper terminology.

The same phrase is given in Esther 4:16 –

“Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish!”

This is then explained in Esther 5:1 –

“Now it happened on the third day (b’yom ha’shelishi) that Esther put on her royal robes and stood in the inner court of the king’s palace, across from the king’s house, while the king sat on his royal throne in the royal house, facing the entrance of the house.”

As you can see, what she said in verse 4:16 is explained as an idiomatic expression in verse 5:1. This same phrase is exactly repeated in the NT 13 times – “On the third day,” not “After the third day.”

2) High Sabbath. John 19:31 –

“Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.”

The second issue to be resolved is that some scholars claim that John “appears” to place the crucifixion on a different date than the other writers. Because of this, an attempt was made to insert a second type of Passover meal, or a second Sabbath, into the Bible. This supposedly helps the Bible out of an apparent problem.

However, no such meal, or Sabbath, is identified in the Bible at any time. Nor is it necessary to make something erroneous like this up. The Bible identifies the timing of the entire Passion Week, dispelling the problem. The terminology for “Preparation Day” used in all four gospel accounts absolutely clears this up and will be noted as we go on.

The terminology “high Sabbath” is pointing to the fact that the Sabbath (there is only one Sabbath, Saturday) coincided with the beginning of the Feast of Unleavened Bread, a “holy convocation” according to Exodus 12:16 and Leviticus 23:7. There are only six times in the Bible that something is called a Shabbath Shabaton, or “Sabbath of complete rest.” Four of them speak of the Seventh Day Sabbath, one concerns the Day of Atonement, and the last speaks of the seventh-year Sabbath rest for the land.

Thus, there is no second Sabbath. A holy convocation is not a Sabbath. On a Sabbath, meals could not be prepared. However, Exodus 12:16 says –

“On the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you.”

3) Four days. Exodus 12:3 –

“Speak to all the congregation of Israel, saying: ‘On the tenth of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household.’”

This requirement has nothing to do with the Passover at Jesus’ time. Nothing in Scripture can be used to justify what is commonly taught, saying that the Passover lamb was selected each year to test it for defects. The opposite is true. The lamb was selected because it had no defects. Thus, this has nothing to do with Palm Sunday and the subsequent days leading up to Passover. Rather, this animal was selected early to ensure that every household had a lamb before the plague of darkness that fell on Egypt. It is never mandated again. People bought their lambs in Jerusalem from keepers of the flock who had already inspected them. Further, they did it within a day of the Passover.

There are four things that occurred at the first Passover that are not required in the annual celebration found in Leviticus 23 –

1. The eating of the lamb in their houses was dispersed through Goshen.
2. Taking the lamb on the tenth day.
3. The striking of its blood on the doorposts and lintels of their houses. And,
4. Eating it in haste.

The four-day requirement never occurred again. There is no biblical support for it. People have picked and chosen selected verses, without following through on the study, to come to an incorrect conclusion on this.

Chronology of the Events –

1) The easiest way to identify the day of Passover from the gospels is by reviewing the term “Preparation Day.” It is in all four gospels, and it exactingly identifies the day of the Passover –

Matthew 27:62 – “The next day, the one after the Preparation Day, the chief priests and the Pharisees went to Pilate.” This was the day after the crucifixion. Matthew says it is the day “after Preparation Day.” After this is recorded the day after the Sabbath (Matt 28:1, the first day of the week).

Mark 15:42 – “It was Preparation Day (that is, the day before the Sabbath). So as evening approached…” This is the day of the crucifixion. Mark says, “It was Preparation Day.” Mark 14 ends on the night of Christ’s time in the Garden of Gethsemane. Mark 15:1 then identifies that it is “immediately, in the morning,” meaning Preparation Day.

Luke 23:54 – “It was Preparation Day, and the Sabbath was about to begin.” This is the day of the crucifixion. Luke says, “It was Preparation Day.” Luke 23:56 then says that they rested on the Sabbath, and then He was raised on the day after the Sabbath, Sunday, the Lord’s Day, the first day of the week (Luke 24:1).

John 19:14 – “Now it was Preparation Day of the Passover.” This is the day of the crucifixion. John says, “It was Preparation Day.”

This definitively, and without any chance of coming to any other conclusion, identifies the day as Friday, followed by the Saturday Sabbath. As sad as it is that this is denied by many, it is what the Bible actually teaches.. The four gospels are harmonious in this, and it is… irrefutable. However, the rest of the Passion week identifies this as well.

And so, let’s break all this down. Here’s what you need to know:

Paul plainly states that the Feast of Firstfruits is a picture of the resurrection:

“But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.”  1 Corinthians 15:20

The feast of Firstfruits was a Sunday according to Leviticus 23:15 – “From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven full weeks.” Note: the Sabbath referred to here is a Saturday. We don’t need to go any further there to know this is correct and that Christ rose on a Sunday.

Here is the math from the gospel accounts. It’s all there in black and white and very easy to look up –

**“Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead.”  John 12:1 This would have been a Sabbath day (Saturday).

**“The next day, the great crowd that had come for the Feast heard that Jesus was on His way to Jerusalem.”  John 12:12 This would have been 5 days before the Passover, meaning Sunday (Palm Sunday), as the Passover would have started Thursday night at sundown and run until Friday night at sundown (remember biblical days start at sundown).

The account couldn’t be clearer that the next day after the Passover was a Sabbath. This is indicated several times. As I said, some people have attempted to use the terminology in John (it was a “high day” or a “special Sabbath”) to indicate that it could have been a day other than a Saturday. All special Sabbaths are specified in Leviticus and don’t necessarily fall on Saturdays. However, the term “Sabbath” as used in the other gospel accounts indicates a Saturday. There is nothing to support, anywhere in Scripture, that there were two Sabbaths in a row on this particular week. Further, the special Sabbaths in Leviticus do not apply here. As I said, one is the Day of Atonement, which occurs in the seventh month. The other is a Sabbath for the land every seventh year. Neither applies.

In fact, such an analysis does an injustice to the reading of the text. Therefore, the special Sabbath occurred on a regular Sabbath day (Saturday). As I said earlier, it was a great (high) Sabbath because it coincided with the holy convocation, which is the first day of Unleavened Bread.

From this, we can give the entire week’s schedule (refer to the cited verses in your own Bible to familiarize yourself with what’s being said) –

Sabbath 6 before // John 12:1 – …six days before the Passover.  Bethany/Lazarus.
Sunday 5 before // John 12:12 & Mark 11:10 – The next day…  Palm Sunday/Riding the donkey.
Monday 4 before // Mark 11:12 Now on the next day… Jesus cursed the fig tree.
Tuesday 3 before // Mark 11:20 Now in the morning… The withered fig is identified.
Wednesday 2 before // The gospels are silent on what occurred on this day.
Thursday 1 before – Passover starts at Sundown //Mark 14:1 After two days it was the Passover… (this is the first timing mentioned since Mark 11:20, which was Tuesday).

Note:  Pay special attention to the fact that in the following accounts, Mark is using Jewish time (sunset to sunset and John is using Roman time – from midnight) –

Mark 14:12 – “Now on the first day of Unleavened Bread when they killed the Passover Lamb.”  Here, Mark, like Luke, unites the Passover with the Feast of Unleavened Bread.

John 13:1 – “Now before the Feast of the Passover…”

Both Mark and John are speaking of the same day – The meal, washing of feet, Gethsemane, etc.

***Christ was crucified during this same 24-hour period, but it was obviously after the final night at Gethsemane and then the illegal trial.  Mark is speaking of this event from sundown, John is speaking of it in Roman time (this is obvious because they use different terminology for the same meal where Judas left to betray the Lord… can’t miss this point and get it right).

6 days before – Saturday
5 days before – Sunday
4 days before – Monday
3 days before – Tuesday
2 days before – Wednesday
1 day before – Thursday
The Day – Friday

The problem with people believing that John was speaking of a different day (as mentioned above) is that they miss the fact that the terminology for the day is different based on the author. To clear up any misunderstanding here, one needs only to compare the uses of the term “Preparation Day.” Once one does this, there are no discrepancies in the accounts. Go back and review what I said about that earlier. The timeline is set, it is irrefutable, and it is the only biblical option. Anything else inserts unbiblical information into the record.

Based on the biblical evidence,

1) There is no discrepancy between any of the accounts.

2) Jesus was crucified on a Friday.

3) Jesus rose on a Sunday.

Again, the Bible says 13 times that He was raised “on” the third day.  This is mentioned by Jesus Himself as well as the apostles. Therefore, it must have been Friday that Christ was crucified.

——————————————————————–

Finally, please don’t believe (as some have claimed) that Christ rode the donkey into Jerusalem on a Saturday instead of a Sunday. This would have been the Sabbath. If He did, He would have violated the law –

“Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you.”  Deuteronomy 5:12-14

There is no need to make the assertion that it was a Saturday unless you simply wanted to finagle the dating. There is also no biblical provision for an exemption to the commandment prohibiting working a donkey.

 

Artwork by Douglas Kallerson

1 Samuel 18:1-16
All Israel and Judah Cherished David

(Typed 1 December 2025) In this passage, a rift develops between Saul and David because Saul is jealous over the women praising David more than him. The Philistine, Goliath, was slain, and the forces of Philistia were cut down as they retreated.

Saul was jealous, and that continued throughout most of the rest of the recorded history of his life.

The Bible refers to jealousy in two ways, proper jealousy and that which is improper. The first time it is explicitly mentioned in Scripture is in Exodus 20:5, where the Lord says, “For I, the Lord your God, am a jealous God.”

I admit to having jealousy running in me. Mostly, it is because of larger ministries. But it isn’t the kind of jealousy you might think when first hearing that. My jealousy isn’t because a ministry is larger. Chuck Swindoll, before he retired, had a huge, thriving, and God-honoring ministry.

He is one of the few preachers I have endorsed because of the “God-honoring” part. I never felt a twinge of jealousy because he preached to large audiences, including on radio and TV. The same is true with Adrian Rodgers before he died. Like Chuck Swindoll, he was heard around the world.

Text Verse: “Wrath is cruel and anger a torrent,
But who is able to stand before jealousy?” Proverbs 27:4

My jealousy arises when doctrine isn’t in accord with Scripture. The more this is so, the more jealous I become for the poor souls who don’t realize they are being led down a primrose path.

But that is only because I am indignant that the word is mishandled and, thus, the honor of the Lord and His gospel message is effaced or even erased by these ministries. It makes me furious inside, and it is probably much of the reason why I developed an ulcer a year ago.

Being upset isn’t healthy, even if it is properly directed. There is nothing I can do that will change the bad doctrine of these ministries, and there is little I can do to convince those who follow them that they are being led astray.

The only one being harmed through jealousy, worry, or anger that has no resolution is the one carrying such things around. I’ve been working on that, along with a healthy, ulcer-friendly diet. Just a few days before typing this sermon, I tested H. pylori free.

In fact, the first night I was able to sleep on my back in more than a year was just a few days later. With continued healthy eating, I am hoping the ulcer will be all healed up so that I can get back to bacon, which, by the way, is one of the reasons I get upset at other ministries.

I burn with jealousy that there are congregations full of people who have been duped into the Hebrew Roots legalism, who don’t understand the freedoms we have in Christ. No bacon! What a sad place to be when Jesus has freed us from the Law of Moses.

And no one would be stuck in that terrible spot if they just picked up their Bibles and read them. Instead, they would be dining on pork chops, bacon, ham, chitlins, schnitzel, pulled pork, pork bellies, pig snouts, pig feet… I could go on and on.

You can probably tell that my diet keeps me from such things. In fact, other than cabbage and boiled chicken, there isn’t much else to eat when you have an ulcer. Why make life worse by avoiding the best if you don’t have to? Pick up your Bible and read it!

And please, remain jealous for the Lord’s honor. It is a most important issue that we find detailed in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. He Caused to Deliberate (verses 1-8)

As the chapter opens, there are a couple of peculiarities in this first verse…

Now when he had finished speaking to Saul, the soul of Jonathan was knit to the soul of David,

vayhi k_ekhaloto l_edaber el shaul v_enephesh y_ehonathan niqsh_erah b_enephesh David – “And it was, according to his finish to speak unto Saul, and soul Jehonathan, it was tied in soul David.” The first peculiarity is that Jonathan’s name returns to the variant spelling which was seen twice in Chapter 14, Jehonathan.

This variant spelling will be seen all four times Jonathan is mentioned in this chapter, between verses 1 and 4. The name changes by adding the letter hey. It is the fifth letter of the aleph-bet and means look, reveal, and breath –

יוֹנָתָ֗ן
יְהוֹנָתָ֜ן

The meaning of the letter indicates the presence of the spirit. The numerical value of it, 5, refers to grace.

The verse speaks of the affection that grew between David and Jonathan because of David’s words to Saul. Saul means Asked, as in Asked for. Jonathan means Yah Has Given. The additional h indicates grace. David means Beloved.

With this clause complete, the verses of 1 Samuel 16:14-23 should logically be placed here.

And it was according to his finish to speak unto Saul, and soul Jehonathan, it was tied in soul David. … (¹⁴And Spirit Yehovah, it veered from with Saul. And it affrighted him, breath evil from Yehovah. ¹⁵And they said, servants Saul unto him, “Behold, we pray, breath God, evil, affrighting you.” … ²³And it was in becoming breath God unto Saul, and he took, David, the harp, and he thrummed in his hand. And it revived to Saul, and good to him. And it veered from upon him breath, the evil.)

With that introductory clause followed by the information from Chapter 16 complete, the narrative continues…

^{1 (con’t)} and Jonathan loved him as his own soul.

The second peculiarity of this verse is seen in the written Hebrew: vayeehavo yehonathan k_enaphsho – “And they cherished him [k.] – Jehonathan, according to his soul.” The oral changes the text, “And he cherished him.” There is no need for that. The first clause mentioned both Saul and Jonathan. Here, it imparts two thoughts. The first is that both Saul and Jonathan cherished David. The second is that Jonathan cherished David according to his own soul.

Saul is already said to have cherished David in 1 Samuel 16:21, using the identical form of the verb that the oral is changed to here. The scribes obviously thought that the subject must be the same, but only referring to Jonathan.

However, if Saul already cherishes David, and now Jonathan also cherishes him, the stress on Jonathan’s doing so “according to his soul” is necessary. In other words, he cherishes David with a magnitude of love greater than Saul.

This sets the stage for future accounts when Jonathan must choose allegiance to his father or standing with David in defense of what is right. Understanding the flow of the narrative, it continues, saying…

² Saul took him that day, and would not let him go home to his father’s house anymore.

vayiqakhehu shaul bayom ha’hu v_elo n_ethano lashuv beith aviv – “And he took him, Saul, in the day, the it, and not he gave him to return – house his father.” This clearly indicates that the narrative includes the verses from Chapter 16. Saul needed relief from the evil breath that possessed him, and David was brought to accomplish this. He pleased Saul because the evil breath veered from him, so Saul determined not to let him go back home after this.

Though there have been several instances of the narrative jumping around in 1 Samuel, each instance has served a logical purpose in developing the narrative while highlighting particular aspects of the ongoing redemptive narrative. Because of Jonathan’s feelings for David in this ongoing scene…

³ Then Jonathan and David made a covenant, because he loved him as his own soul.

vayikhroth y_ehonathan v_edavid b_erith b_eahavatho otho k_enaphsho – “And he cut, Jehonathan, and David, covenant in his love – him, according to his soul.” Ellicott says –

“The son of the first Hebrew king recognised in David a kindred spirit. They were one in their God, in their faith, in their devotion to the Divine will.”

Without explaining his reasoning, his words are correct. The variant spelling of Jonathan’s name takes the account to a level beyond friendship. Rather, “kindred spirit” suits the narrative well. The additional hey, h in English, elevates Jonathan to being connected to David through his relationship to God, faith, and the Divine will.

The covenant is described in the usual manner: they “cut” a covenant. This normally involves a sacrifice to solidify a bond. Whether this is something they did, or their words and affection are being metaphorically used to say a covenant was cut, the bond is solidified as an inviolable connection.

Because of this bond, Jonathan provides David with an external display for all to see and understand their connection…

⁴ And Jonathan took off the robe that was on him and gave it to David,

vayithpashet y_ehonathan eth ham_eil asher alav vayit_enehu l_edavid – “And he stripped himself, Jehonathan, the robe which upon him and he gave it to David.” The meaning is that Jonathan is taking off the sign of his authority as the king’s son and granting it to David. It is an outward demonstration for all to know that Jonathan has favored David as his best friend.

Before going on, an issue needs to be addressed. Because of the affection between David and Jonathan, and because of the way their affection is displayed at times, the homosexual lobby has used them to justify homosexuality as acceptable from a scriptural standpoint.

Neither these words nor any others between David and Jonathan even hint at such an outrageous notion. Jonathan is bestowing favor on David as a friend and kindred spirit. If there was even a hint of perverse conduct between the two, the law demanded that they be stoned to death (Leviticus 20:13, etc.). Jonathan’s favor toward David continues…

^{4 (con’t)} with his armor, even to his sword and his bow and his belt.

umadav v_ead kharvo v_ead qashto v_ead khargoro – “and his garments, and until his sword, and until his bow, and until his belt.” Jonathan took off everything associated with his status, including his military equipment, handing them to David as a sign of total devotion to him as a friend and fellow warrior.

The implements include the m_eil, robe. This is from maal, to cover up. Figuratively, it is used to indicate acting unfaithfully. Next is the madav, garments. The word mad signifies an extent, and thus his height. As such, the word is used figuratively to indicate the measure of judgment against another, as in a determination.

He also gave David his kherev, sword. That is from kharav, to parch. It is identical to khorev, Horeb, the mountain of God. After that, it notes his qesheth, bow. That is derived from qashah, to be dense. The verb gives the sense of being severe, hardening (as in a heart), stubborn, etc.

Lastly is his khagor, belt. That is from khagar, to gird on. Figuratively, it can refer to being girded in fear or being ready to worship, work, or fight in war. It signifies an intentional act of preparedness and being teachable and trusting.

With Jonathan’s covenant of faithfulness, and arrayed in his clothing and gear, it says…

⁵ So David went out wherever Saul sent him, and behaved wisely.

vayetse David b_ekhol asher yishlakhenu shaul yaskil – “And he went out, David. In all which he will send him, Saul, he will cause to deliberate.” The word “went” is set in agreement with the word “sent.” David went where Saul sent him, meaning whatever military duty he assigned to David.

In each instance, David thought things through, first deliberating how to act and then acting accordingly. The word sakal, to be circumspect, is used. Causatively, it means to act circumspectly. A word that fits the state and the act is “deliberate.” Because of this careful attention and acting accordingly…

^{5 (con’t)} And Saul set him over the men of war,

vaysimehu shaul al anshe ha’milkhamah – “And he put him, Saul, upon mortals the battle.” After seeing David’s contemplative skill, prowess, and attention to his duties, Saul placed him in charge of the army, or at least a portion of it.

The next clause favors his placement over all the fighting men, but based on verse 13, which may be at a later time, there is room for speculation. Regardless, he became a figure that the populace adored…

^{5 (con’t)} and he was accepted in the sight of all the people and also in the sight of Saul’s servants.

vayitav b_eene khal ha’am v_egam b_eene avde shaul – “And he accepted in eyes all the people, and also in eyes servants Saul.” This speaks of total respect. The general populace loved David, and those of the king’s house at all levels accepted him as well. Next, parenthetical words reveal the root of Saul’s personal enmity towards David…

⁶ Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine,

vayhi b_evoam b_eshuv David mehakoth eth ha’p_elishti – (“And it was in their coming, in returning, David, from ‘cause to strike the Philistine.’” David is highlighted as the victor. Thus, he is the main reason for those who came to celebrate.

The reason this is a parenthetical section is because of the word ha’p_elishti, the Philistine. It is true that people groups are spoken of in the singular quite a bit, such as “the Amorite” referring to all of the Amorites.

However, out of over 280 mentions of the Philistines, the only time the singular is mentioned is when referring to a single Philistine. Thirty-two times it refers to Goliath. Once it refers to a single Philistine who fought with and almost killed David (2 Samuel 21:17).

The Philistines were ruled by five separate leaders. Thus, they are spoken of in the plural. Therefore, this refers to the battle with Goliath. It refers to an earlier time, explaining what happened to get Saul’s attitude and mental state toward David going south. Philistine means Weakener as well as Griever.

^{6 (con’t)} that the women had come out of all the cities of Israel, singing and dancing,

The written and oral are different: vat_esenah ha’nashim mikal are Yisrael lashur v_eham_ekholoth – “and they went out, the women, from all cities Israel to survey [k.] and the dancings.” The oral says, “to sing.” The written can mean various things depending on the three letters שור. The prefix ל signifies “to.” It can mean to the wall, to the ox, to survey, to the foe, to turn, to saw, or to vanquish.

The word sing is spelled differently, even if the letters are similar. It is a convenient fix that is unnecessary. The likely word, shur, means to survey. It is the type of looking that goes beyond just glancing. Rather, it signifies purposeful scanning of a person or other subject. The meaning is, “They wanted to carefully observe the victor over Goliath.”

Further, the ladies encountered him in mekholah, dances. It is derived from a word signifying a contrivance. Therefore, these women came out to survey and join the customary dances at the return of victorious soldiers. Israel means He Strives with God.

^{6 (con’t)} to meet King Saul, with tambourines, with joy, and with musical instruments.

liqrath shaul ha’melekh b_etupim b_esimkhah u-v_eshalishim – “to encounter Saul the king in tambourines, in glee, and in triangles.” Saul is noted because he is the king who stands as representative of the army. Even if David is the hero, Saul is the leader.

Next is the toph, tambourine, coming from a root signifying to drum. After that is simkhah, glee. The final word is shaliysh, coming from shalosh, three. It is a triangle or some other instrument with three sides or three strings.

⁷ So the women sang as they danced, and said:

vataanenah ha’nashim ham_esakhaqoth vatomarna – “And they answered, the women, the laughing, and they said…” The word sakhaq means to laugh. That can mean a multitude of things, just as in English. It can mean to mock, amuse, play, etc. For all we know, the women could have been mocking in their tone.

The armies had been facing off for forty days. However, David showed up and went out directly to fight Goliath. Whatever their tone was, their words were clear…

^{7 (con’t)} “Saul has slain his thousands,
And David his ten thousands.”

Rather, and more embarrassingly: hikah shaul baelpho vedavid b_eriv_evothav – “He caused to strike, Saul, in his thousand [k.], and David, in his myriads.’” The oral says thousands, while the written is in the singular. Both agree that David’s number is in the plural. This is why the sense of mocking seems possible. It also explains why Saul would be so resentful…

⁸ Then Saul was very angry, and the saying displeased him;

vayikhar l_eshaul m_eod vayera b_eenav ha’davar ha’zeh – “And it burned to Saul, vehemently. And it spoiled in his eyes, the word, the this.” David was not responsible for the women’s words. He did his job without any fanfare or pretense. However, Saul sees that the people are more favorably disposed to David than to him.

He failed to engage the Philistine either man-to-man or as a fighting force. Instead, David took up the challenge and prevailed. The women’s songs were not taken well by Saul. Despite this, he fudges their numbers…

^{8 (con’t)} and he said, “They have ascribed to David ten thousands, and to me they have ascribed only thousands.

vayomer nath_enu l_edavid revavoth v_eli nath_enu ha’alaphim – “And he said, ‘They gave to David myriads, and to me they gave the thousands.’” This is probably why the scribes changed the previous words from thousand to thousands. However, it seems more likely that Saul, trying in some small way to encourage himself, refers to their words categorically where a thousand is “in the thousands.”

Hence, he includes the article, “the thousands,” while leaving it off of David’s myriads. Regardless of this, the intent doesn’t change anything as he considers their words…

^{8 (con’t)} Now what more can he have but the kingdom?”

It is stated more forcefully: v_eod lo akh ha’m_elukhah – “And yet, to him, surely the kingdom.”) This ends the parenthetical insert which began in verse 6. Until this point, Saul had probably put Samuel’s words concerning the kingdom in the back of his mind, not really dwelling on them. However, with the words of the women based on the actions of David, they probably came full front and center –

“And he said unto him, Samuel, ‘He rent, Yehovah, kingdom Israel from upon you the day. And he gave her to your associate – the good from you.’” 1 Samuel 15:28

Because of his new insight into Samuel’s prophecy, and what Jonathan did in giving his items to David, Saul becomes convinced that David will eventually assume the throne.

Verse 9 will next return to continue the narrative that was stopped after verse 5. In verse 4, Jonathan gave David his garments and weapons. In verse 5, it gave a general statement concerning David’s abilities. After that, the reason for Saul’s attitude toward David was given.

Saul, “in the day,” decided to keep David with him. Jonathan cut his covenant with David and gave him his items. Because of that…

The Hero has returned! Victorious!
The enemy, He has unseated
For Him our hearts have burned! He is glorious!
Yes, the devil, He has defeated

He has slain our terrible foe
Our hearts are forever grateful to Him
In His strength, onward we will go
No longer is our destiny dark and grim

Thank God for Jesus, who has prevailed
Hail Him for the great things He has done
To the cross the law has been nailed
Our Victor is great! God’s own Son

II. And He Feared, Saul (verses 9-16)

⁹ So Saul eyed David from that day forward.

Rather: vayhi shaul avon eth David mehayom ha’hu vahal_eah – “And it was, Saul, perversity [k.] David from the day, the it, and thenceforth.” The oral again diverts from the written. This ascribes perversity to David, which seems out of place. However, Saul is the subject. It is saying that Saul looks at all the bad that is happening to him as David’s fault from this point forward.

It isn’t that Saul eyed David but that Saul sees all the bad that comes upon him as if it is from David, not from himself and his own failures. This is born out in his actions towards David.

¹⁰ And it happened on the next day that the distressing spirit from God came upon Saul, and he prophesied inside the house.

vayhi mimakhorath vatitslakh ruakh elohim raah el shaul vayithnabe b_etokh ha’bayith – “And it was from morrow, and it surged, breath God, evilness unto Saul, and he prophesied himself in midst the house.” This is the day after Jonathan gave his items to David.

Saul, perceiving that even Jonathan is allied with David, goes into a mental fit and has an episode. Because of it, he begins to prophesy. This doesn’t mean prophesying under the Spirit’s influence. Rather, it means uttering an oracle. For example, in 1 Kings 18, it says –

“And when midday was past, they prophesied [nava: they prophesied themselves] until the time of the offering of the evening sacrifice. But there was no voice; no one answered, no one paid attention.” 1 Kings 18:29

These men were not prophesying for the Lord but as servants of Baal, making stuff up in their heads. Maybe Saul was doing the same by “prophesying himself.”

Unfortunately, the Pulpit Commentary, citing Ellicott (and maybe others), says, “The conjugation employed here (Hithpahel) is never used of real, true prophecy (which is always the Niphal), but of a bastard imitation of it.”

If they had done thirty seconds of checking, such as in 2 Chronicles 20:37, they would have seen that this is false. Unfortunately, that false teaching is now passed along for anyone unwilling to check.

Whether Saul’s prophesying was purposely fake or merely mental meandering, his aggression is seen in the next words…

^{10 (con’t)} So David played music with his hand, as at other times; but there was a spear in Saul’s hand.

v_edavid m_enagen b_eyado k_eyom b_eyom v_ehakhanith b_eyad shaul – “And David thrumming in his hand according to day in day. And the spear in hand Saul.” One can see how the contents of Chapter 16, as noted above, rightly fit the narrative after the first clause of verse 18:1. Understanding this removes all of the supposed confusion and contradictions claimed by scholars.

Saul is afflicted. David is called to thrum in order to soothe him (as was recorded in Chapter 16). We are also told that Saul has his spear in his hand. This wouldn’t have made sense without the parenthetical information about David after engaging the Philistine. But as the story is laid out, it makes complete sense.

Despite this, one can see that his personal spear is like a scepter of authority. He kept it with him as he sat on his throne, when he dined, and as a headpiece when he slept. Each is recorded as being the case during the record of Saul’s life.

As for the khanit, spear, it is the same word as the feminine form of khen, grace. It is the word from which Hannah, Grace, is ultimately derived.

Concerning David, it can be seen in the next words that Saul blamed him for his woes…

¹¹ And Saul cast the spear,

vayatel shaul eth hakhanith – “And he caused to hurl, Saul, the spear.” David was hired to soothe Saul’s torment. However, Saul was overtaken with the thought that David would someday supplant him. Therefore, Saul chucked his spear at him.

This is a new word, tul, to pitch over or reel. Transitively, it signifies to cast out or down. In the case of a spear, it is hurled by Saul…

^{11 (con’t)} for he said, “I will pin David to the wall!”

vayomer akeh v_edavid u-vaqir – “And he said, ‘I will cause to strike in David and in the wall.’” Saul’s hope was not only to hurl the spear at David, but to do so with such vehemence that he would be stuck to the wall in the process.

The qir, wall, is an interesting word in Scripture. It is used in many ways, but combining the uses into one central thought appears to reveal “revelation of character.” Saul has revealed his character in his desire to pin David to the wall, and he had no compunction about doing so, more than once…

^{11 (con’t)} But David escaped his presence twice.

Rather: vayisov David mipanav paamayim – “And he revolved, David, from his faces two beats.” It appears that saying two beats rather than two times avoids the necessity of placing something in the account requiring typology. If the number two or twice (sh_etayim) was used, it would demand an explanation.

Unfortunately, because it says Saul did this twice, scholars reject the notion that Saul actually hurled the spear. Instead, they say that he lifted it as if he might hurl it. One doesn’t lift a spear in hopes of impaling a person to a wall. He hurls it. And more, the same word is used in 1 Samuel 20:33, where there is no doubt he hurled it at his son Jonathan.

Rather, Saul attempted to spear David two times, meaning that David stayed after the first time, despite the ill treatment. This would have raised Saul’s ire even more…

¹² Now Saul was afraid of David, because the Lord was with him, but had departed from Saul.

vayira shaul milphne David ki hayah Y_ehovah imo u-meim shaul sar – “And he feared, Saul, from to faces David. For He was, Yehovah, with him. And from with Saul, He veered.” This suggests that Saul was looking for an opportunity to take David out. Having David play the harp while he pretended to prophesy is a strong possibility.

Because Saul missed David, he decides to take another form of action…

¹³ Therefore Saul removed him from his presence, and made him his captain over a thousand;

vasirehu shaul meimo vaysimehu lo sar aleph – “And he caused to veer him, Saul, from with him. And he put him to his commander – thousand.” In order to alleviate his guilt or misery at having him around, Saul sends David out to serve full-time in the army…

^{13 (con’t)} and he went out and came in before the people.

vayetse vayavo liphne ha’am – “And he went out, and he came in, to faces the people.” David is placed over a thousand men at this time. Saul could do no less because he was the victor over Goliath. To appoint him to any lesser position would not be suitable.

In this capacity, the narrative carefully records…

¹⁴ And David behaved wisely in all his ways,

vayhi David l_ekhal dar_ekav maskil – “And he was, David, to all his road, causing to deliberate.” The NKJV is a good paraphrase. Wherever David walked on his life’s road at this time, it was with careful, methodical attention to himself, his duties, and to those with whom he interacted. And more…

^{14 (cont)} and the Lord was with him.

v_eY_ehovah imo – “And Yehovah with him.” Unlike with Saul, which said, “And Spirit Yehovah, it veered from with Saul” (1 Samuel 16:14), the Lord was with David on the road he took. This was evident to Saul…

¹⁵ Therefore, when Saul saw that he behaved very wisely,

The Hebrew is more expressive: vayar shaul asher hu maskil m_eod – “And he saw, Saul, that he causing to deliberate, vehemently.” David was passionate about his life’s conduct. Everything he did was purposeful to the extreme. Saul noticed this, misunderstanding the passion for perfection as a passion for personal power and possession…

^{15 (con’t)} he was afraid of him.

Rather: vayagar mipanav – “And he sojourned from his faces.” Saul kept away from David. Anytime David would come from the left, Saul would creep away to the right. If he were coming from the west, Saul would head to the east. He avoided David like the plague…

*^{16 (fin)} But all Israel and Judah loved David, because he went out and came in before them.

v_ekhal Yisrael vihudah ohev eth David ki hu yotse vava liphnehem – “And all Israel and Judah cherished David, for he went out and came in to their faces.” The distinction between Israel and Judah has been seen before in 1 Samuel. It is an indication that the kingship between the two was strained and would remain that way.

Prophecies were already recorded that Judah would gain ascendency and that the Messiah would come from there. Therefore, these early indicators are given to reveal that a change was inevitable.

David was from Judah, and both Israel and Judah cherished him as he led the men of war to battle. The ascendancy of David is carefully detailed to help the reader transition into what would become the new direction the people would take in the future.

Judah means Praise.

Who is wise like the Lord?
He acts with deliberation and intent
Jesus Christ, the Eternal Word
Resting in His goodness, we are content

He is the King of Israel
The One who sits upon the royal throne
Of His victories, the word does tell
He is the Foundation and Capstone

He is our All in all – Jesus!
He is mighty to save His people
See what great things God has done for us
And so, we praise Him ‘neath the steeple

III. Doctrine Matters, Old Testament Proof

Verse 1a noted that when David finished speaking to Saul, the soul of Jonathan was tied to the soul of David. Jonathan, with the additional letter hey (our letter h), pictures the saved believer, granted salvation by grace through faith and sealed with the Spirit. David is typical of the state of accepting the doctrines of Christ.

This was after the battle with Goliath. It reflects the person saved by the substitutionary work of Christ as typologically seen in Chapter 17. The next clauses of verse 1 come chronologically after the events recorded in Chapter 16 concerning Saul, which fit after 18:1a.

On the other hand, Saul pictures humanity in general, destined for the pit. This includes believers and unbelievers. All are going to Sheol/Hades until the rapture. The point of the categorical layout is to show that both Saul and Jonathan cherished David, but Jonathan cherished David according to his soul.

Jonathan pictures a saved believer being completely tied to the Lord as one, something referred to time and again in the epistles. As for Saul, in verse 2, it noted that he wouldn’t let David return to his father’s house anymore.

Jesus, to those who are unsaved, is the constantly present, but not possessed Savior. They want Him handy at all times. A savior that isn’t fully a savior is a savior who is supplemental to the works of those who are attempting to earn their way to salvation. He is just there to help the process along.

A saved believer, however, has Him at all times. Even if in the house of His Father, the link between the two is unbreakable and eternal.

The covenant of verse 3 between Jonathan and David demonstrates this. Jonathan’s actions in verse 4 confirm it. First, he took off his m_eil, robe, and gave it to David. There is nothing deceitful or unfaithful between the two that requires covering.

Next, he gave him his madav, garments. There is no measure of judgment against one you have placed your trust in. This is the sense of what Jonathan passes to David. Next, he handed David his kherev, sword. This is an acknowledgment of the believer’s total dependence for salvation on Jesus. No works of the law are included.

Next came the qesheth, bow. There is no further hardening of the heart against the Lord. Lastly, there was the khagor, belt. As noted, it signifies an intentional act of preparedness and being teachable and trusting. Jonathan, picturing believers, essentially says, “I offer you all of my preparedness for eternal life.”

Each implement anticipates the relationship between the believer and Jesus, the former yielding his all to the latter. Verse 6 noted that David went where Saul sent him, and he was deliberative as he went. And more, Saul set him over the men of war.

Even if Saul represents those in general who are destined for the pit, it is still a truth that those who only claim to be believers have Jesus as the one who fights their battles. For example, whether Mormons, Seventh Day Adventists, or Hebrew Root adherents, they still place Jesus as their Defender and Fighter.

We can include the church, including aberrant cults, under the umbrella of Israel because the church is a part of the commonwealth of Israel (Ephesians 2:12).

Throughout all of the Christian world, whether saved believers or not, they all accept Jesus as their Hero.

Next, verses 6-8 were parenthetical, taking the reader back to events when the victorious army returned from battle. It highlighted that David was returning from striking the Philistine.

The women of Israel came to survey him and to join in the dances of such a celebration. Their dancing and playing, and their chant, contrasted Saul’s achievement with David’s. Saul is credited with a set, lowly number, a thousand. David is credited with myriads.

The victory of Christ over those He engages is innumerable. The victory of those who fight by His side on their own is a pittance. As this refers to slaying the enemy, not salvation, it refers to proper doctrine. There may be doctrine, even among Israel in general, which is correct, but it is insufficient for a complete victory.

Saul’s own admission in verse 8 declares this, saying, “And yet, to him surely the kingdom.” Only properly directed faith in Christ will result in receiving Christ. It is His kingdom that is being advanced.

Verse 9 returned to the narrative that logically ended after the words concerning Jonathan and David. Saul saw David as the one at fault after that point, understanding that Jonathan had aligned himself with David.

As such, Saul (those destined for the pit) finds blame in David (the state of accepting the doctrines of Christ, which include the doctrine of salvation by grace through faith). As a result of this, verse 10 says that the evil breath of God came upon Saul, and he prophesied himself.

Those who claim they know Jesus will make their false utterances. All the while the true Jesus is there attempting to get them to calm down and come to sanity, symbolized by David thrumming.

Despite this, it noted that the spear of Saul was in his hand. The spear is a picture of grace. What does Saul do with it in verse 11? He hurls it at David, hoping to pin him to the wall. It is an attempt to reject the doctrine of grace through faith as a means of salvation. In this act, he has revealed his character, symbolized by the wall.

And what does David do? He twice evades Saul’s attempt. The meaning is that there is no acceptance of a person apart from God’s grace in Christ. A person cannot reject grace, casting it back to the Lord and be saved some other way.

The next verses refer to the fear of Saul as seen when he sent David away to lead a thousand. It is a product of the number of divine completeness, where nothing is wanting, and the whole cycle is complete. This truth will remain unchanged until the end.

Those who reject the doctrine of grace have no other avenue available to them. There is only the fear of meeting Jesus on one’s own terms, something that should scare the pants off anyone.

As verse 14 said of David, “And Yehovah with him.” God is with Jesus because Jesus is God. Verse 15 reconfirmed Saul’s fear of David, noting his careful attention to every aspect of his life. In contrast to Saul, however, all Israel and Judah cherished David.

It is a truth that exists. Israel, meaning those who truly belong to Israel, cherish Jesus. Paul, in Romans 2:28, 29, speaks of the Jew, making a pun on the name of Judah, saying –

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.”

Again, in Romans 9:6, he reveals that “they are not all Israel who are of Israel.” In other words, verse 16 is a confirmation of that. Those who are truly of Israel and Judah are being referred to.

This chapter shows the after-effects of the work of Christ for His people and for those who reject His doctrines. There are those who are still striving against God who fall under the greater umbrella of Israel, but who have not been brought into the truth of God in Christ.

These were necessary verses to show that regeneration and salvation are not something that are both externally provided and externally applied. Rather, they are provided, but they must be accepted.

Further, the gospel is not negotiable. It is a process provided by God and limited to what He has determined. Nothing else is acceptable.

This should be obvious from a careful read of the New Testament, and yet it eludes innumerable people who claim they are of Israel, but who reject the core doctrines laid out by God for Israel. As noted above, this is not saying that the church has replaced Israel.

Rather, we are brought into the commonwealth of Israel. The truths apply to all who come under this umbrella. What is taught in this passage does not deal with those outside of these parameters. Until one looks to Jesus, rightly or wrongly, these verses have nothing to do with him.

Instead, they are given as an explanation of the state of those who claim the God of the Bible. Are you trusting in Jesus alone? If not, you are pictured by Saul. Are you wholly given over to Him, trusting in Him alone for salvation? If so, you are pictured by Jonathan.

Hold fast to the faith. Trust in Jesus, and don’t let anything else be a part of your salvation equation. This is because the gospel alone is the salvation equation. Be sure to accept it today.

Closing Verse: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. ¹⁷ For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.” Romans 1:16, 17

Next Week: Resurrection Day Sermon

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 18:1-16 (CG)

18 And it was according to his finish to speak unto Saul, and soul Jehonathan, it was tied in soul David.

———————
The parenthetical verses of 1 Samuel 16:14-23 logically belong here

And they cherished him [k.] – Jehonathan, according to his soul. ²And he took him, Saul, in the day, the it, and not he gave him to return – house his father. ³And he cut, Jehonathan and David, covenant in his love – him, according to his soul. ⁴And he stripped himself, Jehonathan, the robe which upon him, and he gave it to David, and his garments, and until his sword, and until his bow, and until his belt.

⁵And he went out, David. In all which he will send him, Saul, he will cause to deliberate. And he put him, Saul, upon mortals the battle. And he accepted in eyes all the people, and also in eyes servants Saul.

(⁶And it was in their coming, in returning, David, from ‘cause to strike the Philistine,’ and they went out, the women, from all cities Israel to survey [k.] and the dancings, to encounter Saul the king in tambourines, in glee, and in triangles. ⁷And they answered, the women, the laughing, and they said, “He caused to strike, Saul, in his thousand [k.], and David, in his myriads.”

⁸And it burned to Saul, vehemently. And it spoiled in his eyes, the word, the this. And he said, “They gave to David myriads, and to me they gave the thousands. And yet, to him, surely the kingdom.”)

⁹And it was, Saul, perversity [k.] – David – from the day, the it, and thenceforth. ¹⁰And it was from morrow, and it surged, breath God, evil unto Saul, and he prophesied himself in midst the house. And David thrumming in his hand according to day in day. And the spear in hand Saul. ¹¹And he caused to hurl, Saul, the spear. And he said, “I will cause to strike in David and in the wall.” And he revolved, David, from his faces two beats.

¹²And he feared, Saul, from to faces David. For He was, Yehovah, with him. And from with Saul, He veered. ¹³And he caused to veer him, Saul, from with him. And he put him to his commander – thousand. And he went, and he came in, to faces the people. ¹⁴And he was, David, to all his road, causing to deliberate. And Yehovah with him. ¹⁵And he saw, Saul, that he causing to deliberate, vehemently. And he sojourned from his faces. ¹⁶And all Israel and Judah cherished David, for he went out and came in to their faces.

 

1 Samuel 18:1-16 (NKJV)

Now when he had finished speaking to Saul, the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul. ² Saul took him that day, and would not let him go home to his father’s house anymore. ³ Then Jonathan and David made a covenant, because he loved him as his own soul. ⁴ And Jonathan took off the robe that was on him and gave it to David, with his armor, even to his sword and his bow and his belt.

⁵ So David went out wherever Saul sent him, and behaved 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 Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine, that the women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. ⁷ So the women sang as they danced, and said:

“Saul has slain his thousands,
And David his ten thousands.”

⁸ Then Saul was very angry, and the saying displeased him; and he said, “They have ascribed to David ten thousands, and to me they have ascribed only thousands. Now what more can he have but the kingdom?” ⁹ So Saul eyed David from that day forward.

¹⁰ And it happened on the next day that the distressing spirit from God came upon Saul, and he prophesied inside the house. So David played music with his hand, as at other times; but there was a spear in Saul’s hand. ¹¹ And Saul cast the spear, for he said, “I will pin David to the wall!” But David escaped his presence twice.

¹² Now Saul was afraid of David, because the Lord was with him, but had departed from Saul. ¹³ Therefore Saul removed him from his presence, and made him his captain over a thousand; and he went out and came in before the people. ¹⁴ And David behaved wisely in all his ways, and the Lord was with him. ¹⁵ Therefore, when Saul saw that he behaved very wisely, he was afraid of him. ¹⁶ But all Israel and Judah loved David, because he went out and came in before them.