But Saul had given his daughter Michal, David's wife, to Palti son of Laish, who was from Gallim. But SaulThe conjunction "But" introduces a contrast or a shift in the narrative. Saul, the first king of Israel, is a complex figure whose reign is marked by disobedience to God and a deteriorating relationship with David. Saul's actions often reflect his jealousy and fear of David, who is anointed by God to be the next king. This context sets the stage for understanding Saul's motivations and the political dynamics at play. had given
The phrase "had given" indicates a past action with ongoing implications. In ancient Israel, marriages were often arranged by the family head, and Saul's decision to give Michal to another man was a significant political and personal maneuver. This act underscores Saul's attempt to undermine David's claim to the throne and disrupt his personal life. his daughter Michal
Michal, Saul's daughter, is a pivotal character in David's story. Her marriage to David initially symbolizes a political alliance, but it also involves genuine affection, as seen earlier in 1 Samuel. Michal's shifting loyalties and her role in the narrative highlight the personal cost of political machinations and the complex interplay of love, duty, and power. David’s wife
Referring to Michal as "David’s wife" emphasizes the legitimacy of their marriage and the personal betrayal involved in Saul's actions. David, the anointed future king, is portrayed as a man after God's own heart, and his relationship with Michal is part of his broader narrative of trials and triumphs. This phrase underscores the tension between divine anointing and human interference. to Palti son of Laish
Palti, also known as Paltiel, is introduced as Michal's new husband. His lineage, "son of Laish," provides a glimpse into his background, though little is known about him. This marriage, orchestrated by Saul, places Palti in a difficult position, caught between the king's orders and the moral implications of taking another man's wife. It reflects the broader theme of individuals being used as pawns in the political games of the powerful. who was from Gallim
Gallim is a location mentioned in the Bible, though its exact site is uncertain. It is referenced in Isaiah 10:30, suggesting it was a place known to the original audience. The mention of Gallim situates the narrative in a real geographical context, grounding the account in the historical and cultural landscape of ancient Israel. Persons / Places / Events 1. SaulThe first king of Israel, who became increasingly hostile towards David, fearing his rise to power. 2. MichalDaughter of Saul and first wife of David, initially given to David as a reward for his victory over Goliath. 3. DavidAnointed by God to be the future king of Israel, known for his faithfulness and heart after God. 4. Palti son of LaishThe man to whom Saul gave Michal, effectively nullifying her marriage to David. 5. GallimA location in the territory of Benjamin, associated with Palti. Teaching Points The Sanctity of MarriageMarriage is a covenant before God, and human interference should not break it. Saul's actions serve as a cautionary tale against using marriage for political gain. The Consequences of DisobedienceSaul's disregard for God's anointed (David) and the sanctity of marriage reflects his broader pattern of disobedience, leading to his downfall. God's Sovereignty in RelationshipsDespite human manipulation, God's purposes prevail. David's eventual restoration of Michal illustrates God's sovereignty in restoring rightful relationships. The Importance of FaithfulnessDavid's insistence on Michal's return demonstrates his commitment to faithfulness and integrity, qualities that God honors. Trusting God's TimingDavid's patience in waiting for God's timing to restore his marriage to Michal encourages believers to trust in God's perfect timing in their own lives. Bible Study Questions 1. How does Saul's decision to give Michal to Palti reflect his character and relationship with God? 2. In what ways does the account of Michal and David challenge us to uphold the sanctity of marriage in our own lives? 3. How can we see God's sovereignty at work in the restoration of relationships, as seen in David's life? 4. What lessons can we learn from David's response to Saul's actions regarding Michal, and how can we apply them to situations where we face injustice? 5. How does the broader account of David and Michal's relationship inform our understanding of God's faithfulness and timing in our personal relationships? Connections to Other Scriptures 1 Samuel 18:20-27Details the initial marriage of Michal to David, highlighting Saul's political motivations. 2 Samuel 3:13-16Describes David's demand for Michal's return, emphasizing the restoration of rightful relationships. Deuteronomy 24:1-4Discusses laws regarding marriage and divorce, providing context for the cultural and legal implications of Saul's actions. Matthew 19:6Jesus' teaching on the sanctity of marriage, reinforcing the idea that what God has joined, man should not separate. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Daughter, David, David's, Gallim, Laish, La'ish, Michal, Palti, Paltiel, Phalti, Saul, WifeDictionary of Bible Themes 1 Samuel 25:44 5674 daughters Library If Then to Sin, that Others May not Commit a Worse Sin...
21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not; it is to be considered in that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he wished to ward off and was not able, to such a degree may even that just …
St. Augustine—Against LyingJeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII How the Meek and the Passionate are to be Admonished.
(Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into …
Leo the Great—Writings of Leo the Great Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither …
Alexander Maclaren—The Life of David Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 25:44 NIV1 Samuel 25:44 NLT1 Samuel 25:44 ESV1 Samuel 25:44 NASB1 Samuel 25:44 KJV
1 Samuel 25:44 Commentaries
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