Saul heard that David was discovered, with the men who were with him. Now Saul was sitting in Gibeah, under the tamarisk tree in Ramah, with his spear in his hand, and all his servants were standing around him.
Parallel Translations
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Saul heard that David was discovered, with the men who were with him. Now Saul was sitting in Gibeah, under the tamarisk tree in Ramah, with his spear in his hand, and all his servants were standing around him.
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When Saul heard that David was discovered, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants were standing about him;)
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And Saul heard that David was discovered, and the men that were with him; now Saul was sitting in Gibeah, under the tamarisk-tree in Ramah, with his spear in his hand, and all his servants were standing about him.
Cross-references (5)
Passages linked to 1 Samuel 22:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 21:33 Abraham planted a tamarisk tree in Beersheba, and called there on the name of Yahweh, the Everlasting God.
- Judges 4:5 She lived under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim; and the children of Israel came up to her for judgment.
- 1 Samuel 18:10 On the next day, an evil spirit from God came mightily on Saul, and he prophesied in the middle of the house. David played with his hand, as he did day by day. Saul had his spear in his hand;
- 1 Samuel 19:9 An evil spirit from Yahweh was on Saul, as he sat in his house with his spear in his hand; and David was playing with his hand.
- 1 Samuel 20:33 Saul cast his spear at him to strike him. By this Jonathan knew that his father was determined to put David to death.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain That a great brute went on him.
That a great brute went on him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 22:6 When Saul heard that David was discovered,…
1Sa 22:6 When Saul heard that David was discovered, and the men that [were] with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants [were] standing about him;)
Ver. 6. When Saul heard that David was discovered, and the men that were with him.] This vexed him at the heart, and rendered all his felicities miserable. Philip Comineus saith that if he should write of all the princes of his time, that in the judgment of men seemed to live in great felicity, and yet to those that knew them familiarly, lived in a miserable estate, that matter alone would require a reasonable volume.
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“ Miser atque infelix eat etiam rex,
Nec quenquam (mihi crede) facit diadema beatum. ”
Under a tree in Ramah.] Or, Under a grove in a high place; which is the better reading.
Having his spear in his hand.] Perhaps for a sceptre, or else quasi paratus ut supplicium sumeret ipse de deprehenso, to show that himself was ready to do execution upon anyone that was found guilty.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain In Ramah, i.e. in the territory of Gibeah, in…
In Ramah, i.e. in the territory of Gibeah, in or near (for so the Hebrew particle is oft used, as hath been showed) Ramah. Or, in the town of Gibeah—in a high place; for so the word Ramah unquestionably signifies; and so it is here rendered by some, both ancient and modern, interpreters.
Having his spear in his hand; either as an ensign of majesty, for in old times kings carried a spear instead of a sceptre; as Justin and others note; or as an instrument of self-defence or cruelty, as occasion required.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have seen the progress of David's troubles; now…
We have seen the progress of David's troubles; now here we have the progress of Saul's wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard at length, by the common fame of the country, that David was discovered (that is, that he appeared publicly and enlisted men into his service); and hereupon he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a sceptre, intimating the force by which he designed to rule, and the present temper of his spirit, or its distemper rather, which was to kill all that stood in his way. In this bloody court of inquisition,
I. Saul seeks for information against David and Jonathan, Sa1 22:7, Sa1 22:8. Two things he was willing to suspect and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him: - 1. That his servant David did lie in wait for him and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt act that gave the least shadow of suspicion. 2. That his son Jonathan stirred him up to do so, and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them, (1.) That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honour into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of fields and vineyards, and such preferments, to be colonels and captains. (2.) That they were unfaithful: You have conspired against me. What a continual agitation and torment are those in that give way to a spirit of jealousy! If a ruler hearken to lies, all his servants are wicked (Pro 29:12), that is, they seem to be so in his eyes. (3.) That they were very unkind. He thought to work upon their good nature with that word: There is none of you that is so much as sorry for me, or solicitous for me, as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them.
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II. Though he could not learn any thing from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest.
1. An indictment is brought against Ahimelech by Doeg, and he himself is evidence against him, Sa1 22:9, Sa1 22:10. Perhaps Doeg, as bad as he was, would not have given this information if Saul had not extorted it, for had he been very forward to it he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore tells Saul what kindness Ahimelech had shown to David, which he himself happened to be an eye-witness of. He had enquired of God for him (which the priest used not to do but for public persons and about public affairs) and he had furnished him with bread and a sword. All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king's business; so that what service he did to David, however it proved, was designed in honour to Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach.
2. Ahimelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king (Sa1 22:11), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done now that he had set up his standard if they had been as much in his interests as Saul suspected they were. Saul arraigns Ahimelech himself with the utmost disdain and indignation (Sa1 22:12): Hear now, thou son of Ahitub; not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them. Ahimelech holds up his hand at the bar in those words: "Here I am, my lord, ready to hear my charge, knowing I have done no wrong." He does not object to the jurisdiction of Saul's court, nor insist upon an exemption as a priest, no, not though he is a high priest, to which office that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. Let every soul be subject (even clergymen) to the higher powers.
3. His indictment is read to him (Sa1 22:13), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. "His design" (says Saul) "was to rise up against me, and thou didst assist him with victuals and arms." See what bad constructions the most innocent actions are liable to, how unsafe those are that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we are under.
4. To this indictment he pleads, Not guilty, Sa1 22:14, Sa1 22:15. He owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favour at court as ever he had been. Observe, He does not plead that David had told him an untruth, and with that had imposed upon him, though really it was so, because he would not proclaim the weakness of so good a man, no, not for his own vindication, especially to Saul, who sought all occasions against him; but he insists upon the settled reputation David had as the most faithful of all the servants of Saul, the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed on him: "He goes at thy bidding, and is honourable in thy house, and therefore any one would think it a meritorious piece of service to the crown to show him respect, so far from apprehending it to be a crime." He pleads that he had been wont to enquire of God for him when he was sent by Saul upon any expedition, and did it now as innocently as ever he had done it. He protests his abhorrence of the thought of being in a plot against the king: "Be it far from me. I mind my own business, and meddle not with state matters." He begs the king's favour: "Let him not impute any crime to us;" and concludes with a declaration of his innocency: Thy servant knew nothing of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him? But,
5. Saul himself gives judgment against him (Sa1 22:16): Thou shalt surely die, Ahimelech, as a rebel, thou and all thy father's house. What could be more unjust? I saw under the sun the place of judgment, that wickedness was there, Ecc 3:16. (1.) It was unjust that Saul should himself, himself alone, give judgment in his own cause, without any appeal to judge or prophet, to his privy council, or to a council of war. (2.) That so fair a plea should be overruled and rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand. (3.) That sentence should be passed so hastily and with so much precipitation, the judge taking no time himself to consider of it, nor allowing the prisoner any time to move in arrest of judgment. (4.) That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on all his father's house, against whom nothing was alleged: must the children be put to death for the fathers? (5.) That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.
6. He issues out a warrant (a verbal warrant only) for the immediate execution of this bloody sentence.
(1.) He ordered his footmen to be the executioners of this sentence, but they refused, Sa1 22:17. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as Kg1 2:29) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood. [1.] Never was the command of a prince more barbarously given: Turn and slay the priests of the Lord. This is spoken with such an air of impiety as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice of that, he would thereby have intimated some regret that men of that character should fall under his displeasure; but to call them the priests of the Lord, when he ordered his footmen to cut their throats, looked as if, upon that very account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being revenged on the priests of the Lord, since God himself was out of his reach. What wickedness will not the evil spirit hurry men to, when he gets the dominion! He alleged, in his order that which was utterly false and unproved to him, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies. [2.] Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall upon the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence.
(2.) He ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen's refusal would awaken Saul's conscience, and that he would not insist upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, Deu 17:7. The most bloody tyrants have found out instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they wore a linen ephod (Sa1 22:18), and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horseleech of persecution still cries, "Give, give." Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there (Sa1 22:19), men, women, and children, and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange that ever it should enter into the heart of man to be so impious, so inhuman! We may see in this, [1.] The desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those may be hurried to it who have provoked God to give them up to their hearts' lusts. He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin God left him to this. [2.] The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against Eli that at which the ears of those that heard it must needs tingle, as he had told him that he would judge his house for ever Sa1 3:11-13. No word of God shall fall to the ground. [3.] This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests weltering in their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage - this could not but go to the heart of all pious Israelites, and make them wish a thousand times they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain When Saul heard that David was discovered, and the…
When Saul heard that David was discovered, and the men that were with him,.... That it was known where David was, and what number of men were gathered to him, and that they now openly appeared in the tribe of Judah; for some time Saul had heard nothing of him, but now a report had reached his ears that David was in arms, and at the head of a number of men; which now greatly alarmed Saul, and possessed him with fears and jealousies of his people, and all about him:
now Saul abode in Gibeah, under a tree in Ramah; this was Gibeah of Saul, and in or near which was a place called Ramah, or an high place, as the word signifies, on which was a remarkable tree, and under that Saul abode, being a proper shelter for him from any inclemency of the weather; for this was not Ramah where Samuel dwelt, though the Jews in the Talmud (b) so think, and metaphorically understand the tree in it of Samuel in Ramah praying for him, by means of which he continued two years in the height of his kingdom; but this was a tree in a literal sense. R. Jonah (c) says it is possible it might be the same which in Arabia is called Ethel, and is like to a tamarisk tree:
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having his spear in his hand: ready to defend himself, and revenge his enemies; or rather which he held as a sceptre in his hand; See Gill on Sa1 20:33,
and all his servants were standing about him; in reverence of him, and honour to him, waiting upon him, and ready to obey his orders: these were his courtiers, or his guards, or both.
(b) T. Bab. Taanith, fol. 5. 2. (c) Apud Ben Melech in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Spear - It seems, as an ensign of majesty,…
Spear - It seems, as an ensign of majesty, for in old times kings carried a spear instead of a scepter.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Saul abode in Gibeah] Saul and his…
Verse 6. Saul abode in Gibeah] Saul and his men were in pursuit of David, and had here, as is the general custom in the East, encamped on a height, for so Ramah should be translated, as in the margin. His spear, the ensign of power (see on 1Sa 18:11), was at hand, that is stuck in the ground where he rested, which was the mark to the soldiers that there was their general's tent.
And all his servants were standing about him] That is, they were encamped around him, or perhaps here there is a reference to a sort of council of war called by Saul for the purpose of delivering the speech recorded in the following verses.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Sa 22:6-8. Having his spear in his hand —…
1Sa 22:6-8. Having his spear in his hand — It seems, as an ensign of majesty, for in old times kings carried a spear instead of a sceptre. Ye Benjamites — You that are of my own tribe and kindred, from whom David designs to translate the kingdom to another tribe. Will he distribute profits and preferments among you Benjamites, as I have done? Will he not rather prefer those of his own tribe before you? That all of you have conspired against me — To conceal David’s designs from me, if not to assist him in them. See the nature of jealousy, and its arts of flattering and wheedling to extort discoveries of things which have no existence! That my son hath made a league with the son of Jesse — He suspects Jonathan had made a league with David, but did not certainly know it, much less what the league was. His jealousy even carried him so far as to make him suspect that Jonathan not only sided with David, but had encouraged him to take up arms, and to appear openly, as having many friends and supporters. For since Saul threw the javelin at Jonathan, it is likely the latter had absented himself from court, or did not appear so frequently, or looked discontented when he came into his father’s presence.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Under a tree in Ramah - Rather, “under the…
Under a tree in Ramah - Rather, “under the tamarisk-tree on the high place,” where he always held such meetings. It was a kind of parliament in the open air, and all his tribesmen gathered round him. (Compare Jdg 4:5.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Saul abode . . . under a tree in…
Saul abode . . . under a tree in Ramah--literally, "under a grove on a hill." Oriental princes frequently sit with their court under some shady canopy in the open air. A spear was the early scepter.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain SAUL’S ANGER, AND HIS SLAUGHTER OF THE PRIESTS OF…
SAUL’S ANGER, AND HIS SLAUGHTER OF THE PRIESTS OF NOB, 1Sa_22:6-19.
6. Saul heard that David was discovered — That is, Saul received information that David had gathered around him a band of men. This fact became generally known, and the events of this section probably took place while David was in the forest of Hareth.
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Under a tree in Ramah — Rather, Under the tree on the height, referring to some well known tree at Gibeah, perhaps the pomegranate mentioned 1Sa_14:2.
All his servants were standing about him — As an assembly called together for a council of war.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6–19. Saul’s vengeance on the priests of Nob
6–19. Saul’s vengeance on the priests of Nob
6. that David was discovered] Lit. “was known.” Saul found out that some of his courtiers knew of David’s hiding-place in the forest of Hareth.
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now Saul abode, &c.] Render, Now saul was sitting at Gibeah under the tamarisk tree on the height. We have here a vivid picture of a solemn conclave met to deliberate on affairs of state or to administer justice. The king sits in state under some venerable tamarisk (cp. 1Sa_14:2; Jdg_4:5); his spear, the emblem of royalty (see on 1Sa_18:10), is in his hand; his servants, still chiefly the men of his own tribe (1Sa_22:7), stand round him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) When Saul heard.—No note of time is here…
(6) When Saul heard.—No note of time is here given. Probably the return of David with a disciplined force to the land, and the pitching of an armed camp in the “forest of Hareth,” excited anew Saul’s jealous fears.
Now Saul abode in Gibeah.—In Gibeah of Saul, his own royal city. The LXX. wrongly render, instead of Gibeah, “on the hills.” The margin of the English Version, “under a grove in a high place,” is correct as regards the later words, baramah signifying here upon the height. “Under a tree” is, however, nearer the original than “under a grove.” The literal rendering would be “under a tamarisk tree.” The sentence then should run, “Now Saul abode in Gibeah, under the tamarisk tree on the height.” The tamarisk, which grows so abundantly on the sea-shore of England and in warmer climates, develops into a very graceful tree, with long feathery branches and tufts. Saul’s love for trees has been noticed before. This solemn council of his, when the darkest deed of his reign was decided upon, was held in the spot Saul loved so well, under the spreading tamarisk branches. There we see him, leaning, as was his wont in peace as in war, upon his tall spear, surrounded by his valiant captains, chosen apparently, with one exception, from his own tribe of Benjamin—the exception being his wicked counsellor, the Edomite Doeg, who was over the royal herds. This is one of the earliest councils we have any definite account of in the world’s history. The king, surrounded by his chosen “fideles,” complaining of the treason of one of them lately exiled from their midst, bewailing the want of fidelity of his son, the heir to the throne—then the stepping forward of one of these “fideles,” one invested with high office, and publicly denouncing the chief religious official of the kingdom—forms a striking and vivid picture.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain MASSACRE OF THE PRIESTS AT NOB (vers. 6-19).
MASSACRE OF THE PRIESTS AT NOB (vers. 6-19).
When Saul heard that David was discovered. Hebrew, "was known." The meaning is easy enough, though rendered obscure by the involved translation of the A.V, and is as follows: When Saul heard that there was information concerning David and his men, he held a solemn council, in which we see how simple was the dignity of his court, but how great the ferocity to which he was now a prey. There is no parenthesis, but the account of Saul taking his seat, surrounded by his officers, follows directly upon the narration of the fact that news of David had reached him, and should be translated thus: "And Saul takes his seat in Gibeah under the tamarisk tree on the height, holding his javelin (as a sceptre) in his hand, and all his officers stand in order by him." For Saul"s fondness for trees see ch. 14:2; but at a time when there were no large buildings a branching tree formed a fit place for a numerous meeting. A tree. Really a tamarisk tree, which "sometimes reaches such a size as to afford dense shade.... It is a very graceful tree, with long feathery branches and tufts, closely clad with the minutest of leaves, and surmounted in spring with spikes of beautiful pink blossom" (Tristram, "Nat. Hist. of Bible," p. 357). It grows abundantly on the seashore of England, but requires a warmer climate to develope into a tree. In Spain beautiful specimens may be seen, as for instance at Pampeluna. In Ramah. Conder (Handbook) thinks that Gibeah was the name of a district, which included Ramah; others take the word in its original signification, and render "on the height." Standing. The word means that they took each their proper posts around him. (See on 1Sa_10:23 1Sa_12:7, 16 17:16) Saul was holding a formal court, to decide what steps should be taken now that David had openly revolted from him.
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Vers. 6-16.
Resistance to God"s purposes.
The facts are
1. Saul, hearing at Gibeah of David"s movements, makes an appeal to hisBenjamite attendants.
2. He insinuates the existence of secret designs against himself, connivanceat David"s supposed purpose, and lack of pity for his condition.
3. Thereupon Doeg the Edomite relates what he saw at Nob, and makes the statement that the high priest inquired of the Lord for David.
4. Saul sends for Ahimelech and charges him with conspiracy.
5. Notwithstanding the high priest"s denial of the charge, and hisconviction of David"s innocence, Saul condemns him and his house to death. The conduct of Saul is increasingly devoid of reason, and this gradual failure of intelligence has its root in moral decay. The key to his infatuation is to be found in the obstinate impenitence of his heart in relation to the sins of his probationary career, and the consequent fight of his entire nature against the settled purposes of God. (1Sa 11:24, 25 12:24, 25 13:11-14 15:26-29) The events recorded in the section before us reveal a more fatal advance in this course of mental and moral degeneration.
I RESISTANCE TO GOD"S PURPOSES FORCES ON INCREASED DANGERS. Had Saul with penitent spirit bowed to the will of God, as expressed in 1Sa_15:26-29, and at once retired into private life, the rest of his days might have been at least devout and quiet. But, persisting in rebellion, he soon saw in the innocent son of Jesse a personal enemy. And the resistance to God"s purposes which induced personal envy and ill will prompted also to open deeds of violence, and these deeds, designed by the perverted judgment to negative the Divine decree, (1Sa_15:26-29) had the triple effect of cementing the bond between David and Jonathan, of developing the sympathy of the prophets and of all just men with the persecuted one, and of making David the leader of a band of 400 men. Thus the very devices of a guilty, hardened heart to prevent the fulfilment of the purposes of God were conducive to a reverse issue. Saul"s dangers multiplied just as he sought their removal. The only safe course for guilty men, guilty Churches and nations, is to bow at once before God, and place themselves unreservedly at his mercy. The laws of providence are in incessant movement toward the realisation of God"s purpose against sin. Every effort to set them aside, or to avoid their inevitable issue, only tends to multiply the agencies by which they at last shall be vindicated. The man who, having committed secret sin, seeks, in the exercise of an impenitent spirit, to cover it up, or brave it out, creates by every thought of his mind a new cord by which he is bound fast to his fate. Nations that seek to ward off the judgments due to past sins by guilty acts for strengthening their position in the world, rather than by sincere repentance and newness of life, are only heaping up wrath for the day of wrath. Penitence, submission, righteousness, these are the "way everlasting." Practical godliness is the soundest philosophy for individuals and communities.
II IT INDUCES A STATE OF MIND WHICH CREATES GREAT FEARS OUT OF SLIGHT CIRCUMSTANCES. Three circumstances were the occasion of much fear to Saul the existence of David, his friendship with Jonathan, and his holding a cave with 400 men. External events are to us what the medium through which we view them makes them appear to be, and this medium is often the creation of our moral nature. With all his daring resistance to the purposes of God, Saul could not lose the consciousness that he was a guilty man, that the judgment pronounced was just, and that, in spite of all wishes, hopes, and efforts to the contrary, the dreaded doom would come. In such a state of mind he saw messengers of justice and supplanters of his position where others saw only blessings to Israel. A prudent act for purposes of self-defence against cruel persecution became to him a formidable attack on his throne. The secrets of a holy friendship were the plottings of unfaithful men, and the want of sympathy on the part of upright men with his malicious designs against an honourable man and public benefactor, he construed into conspiracy against himself. This tendency of the mind to clothe all things with its own moral coloring is universal. As the holy and the wise see occasions for joy and confidence in everything except the sins of men and their natural effects, so the guilty and foolish see occasions for trouble and fear in what to others is the expression of goodness and of righteousness. It is a slight circumstance for a policeman to walk the street, but there are men who quail at the sight. The bare mention of a name or incidental reference to a transaction will cause agitation in the minds of evil doers. The appearance among men of the holy Saviour caused trembling in the heart of the guilty Herod. (Mat_2:3 Mat_14:1-3) A man like Saul carries within him all the elements of a hell. Small things become instruments of self-inflicted torture. In such a moral mood a man becomes an Ishmaelite indeed by reason of the quickness of his fears and the strength of his suspicions. If, beyond this life, this state of mind is intensified in the wicked by the complete dominion of sin and absence of present mitigations, it is not difficult to conceive the imperfection of language to indicate the future of the lost.
III IT PROMPTS TO NEW EXPEDIENTS FOR RELIEF FROM SELF-CREATED DIFFICULTIES. The circumstances which caused fear to Saul were the product of his transgression; for had he not disobeyed there would have been no need for a David to be brought out from the sheepfold as a conqueror of Goliath and chosen supplanter of his line, and hence no suspicious friendship and no cave of Adullam; but now that the fears bred of these circumstances were heavily upon him, the old resistance to God manifests itself in fresh contrivances to extricate himself from trouble. He addresses the leading men of Benjamin, seeking for loyal support. He works on the feeling of clanship. He appeals to their lust for promotion and wealth. He claims their pity in his sorrows, and suggests that they, as loyal men, should avoid the suspicion of conniving at a conspiracy between his son and the son of Jesse. There is here a strange blending of hardihood and cowardice, defiance of God"s will and sense of weakness, distrust of his friends and hope of assistance from them a fair index of the mental confusion out of which spring all devices for warding off the certain doom which the guilty conscience sees to be approaching.
Generally very much energy and skill are spent by men in seeking to avert the necessary consequences of their past lives. No mental operation is more universal than that which associates evil consequences, remote or near, with wrong doing. But a guilty man"s repugnance to suffering, combined with a determined spirit of rebellion against the moral order, induces an incessant strain of energy and skill to evade the inevitable. It is possible for men to look on Saul"s appeals to Benjamites, and his stratagems for nullifying the words of Samuel, (1Sa_15:28, 1Sa_15:29) as vain and foolish as would be an attempt to prevent the action of the law of gravity, while in their own sphere they may be pursuing a similar course. All who live in hopes of a future blessedness while not laying a foundation for it in purity of nature and personal fellowship with Christ are practically like Saul; for no law is more unchangeable than that the pure in heart alone can see God. History relates how men of abandoned lives have, in later years, under a dread of future consequences, become precise in formal acts of worship, and bountiful in use of wealth, without the slightest perception of the need of a radical love of holiness, hoping by such external means to break open the door that bars the entrance into the kingdom of God of whatever defileth. A salvation from uneasiness and pain men are eager for, not a salvation which consists in holiness of nature and joy in God.
IV IT IS SURE TO FIND SOME ABETTORS OF ITS STRIFE WITH GOD. It is probable that the more sober of the Benjamites had begun to distrust their king, and although they may not have known all his dread secret, (1Sa_15:28, 1Sa_15:29) they could not but see that he had lost the moral support of Samuel, and was bent on a reckless course in hunting the life of David. But one man was ready to strengthen his hate and urge him on in the fatal conflict. Doeg the Edomite, a man of low spiritual tastes, an alien to Israel, maliciously added fuel to the raging evils of the unhappy king. There are several suggestive items in this brief account of the dark deed of Doeg.
1. He was not a true Israelite. By education, habit, and taste he could not have sympathy with the lofty, Messianic aims of o David or a Samuel. He is the type of a formal professor, who bears the name, but has none of the spirit, of the true religion.
2. He had material interests at stake in the continued reign of Saul. (1Sa_21:7 1Sa_22:9) The psalm supposed to refer to him represents him as bent on the acquisition of wealth (Psalm 52). He is the ideal of a man whose main thought is business, and who therefore forms a judgment of religious, social, and political claims according to their presumed bearing on worldly advancement.
3. He was cruelly cool in his plans and conduct. The simulated tone of ingenuousness in his reference to what he had seen at Nob, his abstention from personal invective, and the matter of fact way in which he welded his lie about the priest inquiring of the Lord for David with the other part of the story, reveal a cruelly cool scheme for destroying one whose pure life and lofty aspirations must have mirrored too painfully his own vileness. The readiness with which he could subsequently shed the blood of God"s priests fully bears out all the severe language of Psalm 52. He reminds us of the many vile men who, under cloak of attachment to a religion too pure for them, pursue this cruel course, seeking to heap up treasure by any means, and ready by word or deed to blight fair reputations and pander to the passions of the powerful. It only requires a little knowledge of the facts of David"s life to enable every just and pure mind to sympathise with his strong denunciation of such men. (Psa_35:4-9 Psa_52:2-5 Psa_57:4 Psa_58:4-11) There are affinities of evil. Sauls yearn for Doegs, and Doegs are ever ready to blend interest with the Sauls. Satan is not the only one lying in wait to destroy the poor and needy. Hand joins hand in wickedness, and base heart encourages base heart in the mad endeavour to destroy a greater than David.
V IT WILL PROCEED TILL IT SETS AT NOUGHT THE MOST SACRED THINGS. Bad men are often checked in their antagonism to God"s purposes by the wholesome influence on their remaining religious instincts of spiritual institutions and characters. The priesthood was revered by Saul at one time. The spiritual power had been prominent in his installation to the kingdom. All the influence of early Hebrew training conspired to make him look up with reverence to the high priest as in some sense the representative of all that is holy and Divine. Common prudence, religious prepossessions, every sentiment of tenderness and awe ought to have discounted the assertion of Doeg in the presence of the high priest"s emphatic demal of having inquired of the Lord for David. It was therefore an evidence of the utter suppression of all that hitherto had acted as a beneficial restraint when. in the desperate violence of his strife with God, Saul dared to sentence the innocent high priest to death. He now sank to a deeper deep. The spiritual powers became the object of his deadly hate. The warfare must now be urged against the most sacred things of God.
Facilis descensus Averni. Spiritual deterioration is nearly complete when men set themselves in antagonism to the institutions of religion. It argues a terrible power of evil when a soul can accept the suggestions of bad characters and cast aside all the reverence fostered by years of education and discipline. Yet there is a reason in the madness; for, no doubt, as the spiritual in Israel was at this time the most formidable, though not conspicuously active, force against Saul"s permanence in the kingdom, so it is the spiritual, as embodied in a pure Christianity, which bars the way most surely to the permanent prosperity of the man who persistently lives in impenitence, and, therefore, from his mistaken point of view, it is essential if possible to doom it to destruction. It is the old tragedy again when men, for love of their own sinful will, trample underfoot the Son of God, and count the "blood of the covenant an unholy thing". (Heb_10:29) The bold defiance of religion is too often simply an effort to cast away the cords of a holy restraint. (Psa_2:3)
General lessons:
1. It is well to consider the force of habit in its bearing on unwillingness to submit to God"s judgments.
2. Whenever slight circumstances create great fears it should be regardedas instant proof of the existence of a perilous spiritual condition, and a demand for great searching of heart.
3. Remembering how much all our judgments are coloured by ourimperfect moral state, we should pray much that God would open our eyes to see things in his light and lead us in the "way everlasting.
4. History and personal experience should teach us that the shortest andindeed only way to extricate ourselves from difficulties induced by our sins is to shun every evil way and submit ourselves entirely to God.
5. Reputations are to be held sacred, and all gain at the cost of others" ruinbrings a curse with it.
6. One of the best safeguards against the dangerous allurements of wealthand the love of worldly power is a lofty spiritual aspiration sympathy with the Lord"s Anointed.
7. It is in vain to spend arguments on men who in self-abandonment totheir sinful will seek to destroy the institutions of religion; for it is not a question of reason, but of perverted, degraded nature.
8. We should avoid the slightest approach to evil, seeing that whenindulged in the impetus downwards is so fearful.
Vers. 6-19. (GIBEAH.)
The tyranny of Saul.
With his spear-sceptre in his hand, Saul, now considerably past the meridian of life, sat in the midst of his council of officers and magnates, under the tamarisk tree on the height, in Gibeah. The description of what took place in this assembly kind of parliament in the open air casts a lurid light upon his character and rule. In it we see
1. The fulfilment of the prediction of Samuel concerning the course which would be pursued by a king such as the people desired. (1Sa_8:11-18)
2. The moral deterioration of Saul since the day when they shouted "God save the king" in Mizpeh, (1Sa_10:24) and "made him king before the Lord in Gilgal"; (1Sa_11:15) and even since his rejection. (1Sa_15:26)
3. The working out of the law of retribution in their chastisement through the king chosen by themselves and reflecting their own sin. The early brilliance of his reign had been long overcast, and the thunderstorm was approaching. Saul had ceased to be a servant of Jehovah. His government was the reverse of what it ought to have been. Although it had respect to the outward forms of religion, and displayed much zeal against irreligious practices, yet it did not really recognise the invisible King of Israel, obey his will, or observe "the manner of the kingdom" which had been ordained of old, (Deu_17:14-20) and formally recorded as a permanent law and testimony. (1Sa_10:25) It was essentially antitheocratic. The true theocracy was represented by Samuel and the prophets at Ramah, and David and his band at Adullam; and through them (in the wonderful working of Divine providence) the nation would be raised to power and glory, and the purposes of God concerning it accomplished. His character and rule were marked by
I MORBID SELFISHNESS. By constantly directing his thoughts toward himself, instead of toward God and his people, Saul had come to think of nothing else but his own safety, power, and honour. Selfishness appears in
1. Pride and vainglory. Of this he had previously exhibited unmistakable. (1Sa_15:12) Yet it was expressly required that his heart should not be "lifted up above his brethren". (Deu_17:20)
1. The use of power for personal ends. In contrast to charity, it seeketh its own. The king exists for the good of the people, not the people for the glory of the king. "Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is my own, and I have made it for myself". (Eze_29:3)
2. The neglect of the performance of duty to others. Unlike Samuel, when he was judge, Saul had evidently, in his concern for himself, omitted to maintain law and order (ver. 2), and even to resist the encroachments of the Philistines; against whom he had formerly rendered signal service.
II AVOWED MISGOVERNMENT (vers. 7-9).
1. Partisanship. He placed men of his own tribe in the chief offices of state, and this would not be conducive to the unity of the nation. "Hear now, ye Benjamites.
2. Mercenariness. He sought to attach them to his interest by the lowest motives. "He boasts that he has given fields and vineyards to all his Benjamite servants and accomplices; and what he gave to them he must have taken away from others" (Hengstenberg). His reign was oppressive, as it had been predicted.
3. Suspicion of disloyalty, and reproach for want of gratitude and sympathy. "All of you have conspired against me," etc. A man is apt to suspect in others the evil which exists in his own heart.
4. Falsehood. Having heard that a number of men had gathered around David, he said, "My son hath stirred up my servant against me," etc. "There is herein a twofold false accusation: as to David, that he was lying in wait to take his throne and his life; and as to Jonathan, that he was the cause of this insurrectionary and insidious conduct of David.
III FLAGRANT INJUSTICE (vers. 9-16). The people desired a king that he might judge them. (1Sa_8:20) But Saul abused his judicial office by
1. Receiving and relying upon insufficient testimony. The law required the evidence of at least two witnesses; but he was satisfied with the information of one of his creatures Doeg the Edomite.
2. A prejudiced prejudgment of the guilt of the accused. He sent for Ahimelech "and all his father"s house," having already resolved, apparently, upon their destruction.
3. Utter disregard of the plainest proofs of innocence. The priest gave his evidence in a dignified, simple, and straightforward manner. In what he had done he was fully justified. And he had not done all that was attributed to him. "The force of the word begin lies in this, that it would have been his first act of allegiance to David and defection from Saul. This he strenuously repudiates" (Speaker"s "Com.") He was ignorant of any treason in others, guiltless of it himself, and had done no wrong.
4. A rash, precipitate, revengeful, and disproportionate sentence. "Thou shalt surely die, Ahimelech, thou, and all thy father"s house" (ver. 16).
IV PERSISTENT WILFULNESS (ver. 17). "Never was the command of a prince more barbarously given, never was the command of a prince more honourably disobeyed" (M. Henry). "We ought to obey God rather than man." The besetting sin of Saul received another cheek; and another merciful warning was given him, which should have made him pause and desist from his evil purpose. But, blinded by passion, and probably thinking (being turned aside by a deceived heart) that his course was justifiable, he heeded it not, outraged the public conscience, as expressed in the refusal of his own bodyguard, and gave the order for immediate execution to one of his vilest servants and accomplices. Wicked men generally find appropriate instruments for the accomplishment of their wickedness.
V ATROCIOUS CRUELTY (vers. 18, 19). Impelled by the same self-will as formerly led him to spare Agag, he not only destroyed eighty-five "priests of the Lord," but also gave to the sword "the city of priests, both men and women, children and sucklings, and oxen, and asses, and sheep;" nor was he, as in his attack upon the prophets, restrained by the hand of God.
1. In fulfilling their own purposes evil men often unconsciously execute the predicted and righteous judgments of Heaven. (1Sa_2:31-36 1Sa_3:11-14)
2. Those judgments, though startling in their immediate occasion, are connected with their main cause. If the house of Eli had not been reduced to a dependent and despised condition by notorious transgression, Saul would hardly have dared to commit this act.
3. The evil which men do lives after them in its effects, and one generation suffers for the preceding. (Exo_20:5)
4. Although men in doing wrong may execute the will of God, they are responsible for their own acts, and must sooner or later suffer the penalty due to them. Saul"s reckless cruelty alienated the best of his subjects and hastened his doom. This was not the only instance in which it was displayed. (see 2Sa_21:1-6)
VI IMPIOUS REBELLION. In destroying the servants of God for imaginary rebellion against himself Saul was guilty of real rebellion against the Divine King of Israel. More fully than ever he renewed a conflict which could end only in his defeat. "Woe to him that striveth with his Maker.
Reflections:
1. How vast is the mischief which self-will works in the world!
2. How base do men sometimes become under its dominion!
3. How fearfully is the possession of power frequently misused!
4. "How unsearchable are his judgments, and his ways past findingout! D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Sa_22:6. “Abode under a tree,” etc. Rather, was sitting…
CRITICAL AND EXPOSITORY NOTES—
1Sa_22:6. “Abode under a tree,” etc. Rather, was sitting under a tamarisk tree upon the height. (For Ramah see Notes on 1Sa_1:1.) “Oriental princes frequently sit with their court under some shady canopy in the open air. A spear was the early sceptre, as we are informed by Justin … Saul’s spear might be distinguished from common spears by its length as well as its decorations; and that this was likely to be the case may be inferred from the relics of Egypt and Assyria.” (Jamieson.) “All his servants.” “It was therefore a full assembly of the personnel of the court.” (Erdmann.)
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1Sa_22:7. “Ye Benjamites.” “Showing how isolated the tribes still were, and how, for the most part, Saul was surrounded by his own tribesmen only.” (Biblical Commentary.) “In Saul’s words there is the latent sense: Will he, of another tribe, reward you, as I have done to you, my fellow tribesmen? Will he not rather favour his tribesmen, the men of Judah? Will it not be to your interest to stand on my side?” (Erdmann.)
1Sa_22:9. “Which was set over the servants,” etc. As this does not agree with the position assigned to Doeg in the former chapter, some render the clause “And he stood with the servants,” etc. Keil thinks that Doeg had been invested with the office of marshal of the court.
1Sa_22:10. “He inquired of the Lord,” etc. Some think this was untrue, but the words of Ahimelech in 1Sa_22:15 seem to admit the fact.
1Sa_22:14. “Faithful,” rather proved, tried. “Goeth at thy bidding.” Probably this should be read, “Has access to thy private audience.” The Hebrew word is so rendered elsewhere. (See 2Sa_23:23, and 1Ch_11:25.)
1Sa_22:15. “Did I then begin,” etc. The most obvious meaning of these words is, “Was it the first time that I had inquired of the Lord for David concerning enterprises with which the king had entrusted him?” So Keil, Erdmann, and others. Some however (Bib. Commentary, etc.) understand Ahimelech to deny having done such a thing on the ground that this was a duty which he owed to the king only.
1Sa_22:17. “Footmen,” i.e., runners, halberdiers.
1Sa_22:18. “A linen ephod.” “The allusion to the priestly clothing, like the repetition of the expression, ‘priests of Jehovah,’ serves to bring out into its true light the crime of the bloodthirsty Saul and his executioner Doeg.” (Keil.)
1Sa_22:20. “Abiathar.” How he escaped can only be conjectured. Bishop Patrick suggests that he was left in charge of the sanctuary when the other priests obeyed Saul’s summons.
NOTE.—“During this first period of David’s life as outlaw, several incidents occurred which are not mentioned in this narrative. We learn from 2Sa_23:13 that three of his chief heroes came to him in the cave of Adullam, one of whom was his nephew Abishai, afterwards a famous general. A little after (1Ch_11:15-19) occurred that noble act of loving daring, when the “three mightiest” broke through the Philistine army and brought their leader water from the well of Bethlehem, for which he longed. This was while he was in the “hold,” and at this time apparently came to him the stout band of lion-faced, gazelle-footed Gadites, who swam the Jordan when its banks overflowed, and scattered all enemies before them (1Ch_12:8-15), and an enthusiastic body of men of Judah and Benjamin, for whose friendship Amasai answered in a passionate speech (1Ch_12:8-15).—(Trans. of Lange’s Commentary).
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_22:6-23
THE SLAUGHTER OF THE PRIESTS
I. Jealousy is a medium through which the best friends are transformed into foes. It matters not how beautiful the human face—if looked at through a distorted medium it will present the appearance of deformity and ugliness, and will probably look more like a monster than a man. And the passion of jealousy has the same distorting effect upon human character, and upon human actions and purposes. Elijah was the truest friend that king Ahab possessed, and the most self-denying patriot then living in his kingdom; but Ahab’s jealousy made him appear as his personal enemy, and as the troubler of Israel (2Ki_18:18; 2Ki_21:20). Jonathan and David were men of rare nobility of character, and Saul’s faithful sons and servants, yet his unreasoning jealousy transformed them into bitter foes.
II. The vilest purposes will not fail for lack of instruments. Jealousy is a passion which has given birth to some of the darkest purposes which the heart of man has ever conceived; but, alas! the blackest plots rarely, if ever, miscarry for want of instruments. A man bent upon murder can find a weapon of iron or stone to execute the deed, if he cannot lay his hand upon a well-tempered sword or a diamond-hilted dagger; and although the conscience of Saul’s Hebrew servants revolted against his inhuman command, Doeg the Edomite was at hand to do the deed of blood.
III. The noble and ignoble deeds of men unite to fulfil the Divine purposes. The use man makes of his freedom of action seals him as a saint or a sinner; but whether his acts be godlike or devilish, they are used by God to carry out His purposes. Often God’s creatures are the conscious executors of His will, and knowingly and intentionally carry out His designs, but sometimes even His own servants are unconscious instruments of His plans. The terrible incident with which this chapter closes was a fulfilment of the sentence long ago passed upon the house of Eli (1Sa_2:31), but the Divine sentence was fulfilled by the united action of men whose lives were governed by very different motives, and whose deeds ranged from the lowest depth of moral depravity to high moral heroism. The inhumanity and devilishness of Doeg and Saul, the lying of David, and the courageous boldness of Ahimelech, united all unconsciously to themselves to fulfil the purpose of God.
OUTLINES AND SUGGESTIVE COMMENTS
Pictures of human nature.—
1. A man in authority, whose misfortunes, though due to his own fault, make him suspicious and cruelly unjust (1Sa_22:8-16).
2. A basely ambitious man, who seeks to build himself up by ruining others (1Sa_22:9-10; 1Sa_22:18, comp. Psalms 52).
3. An innocent man accused, who defends himself both with forcible argument (1Sa_22:14) and with dignified denial (1Sa_22:15).
4. A good, but erring man, who mournfully sees that his sin has brought destruction on his friends.—Transr. of Lange’s Commentary.
1Sa_22:18-19. Behold in this history how impossible it is to arrest the consequences of our evil actions. David lied to Ahimelech, probably thinking not only to secure his own safety thereby, but also to keep the priest from being involved with him in the displeasure of Saul. But mark what ensued. Eighty-five priests, together with all the inhabitants of Nob, “both men and women, children and sucklings,” were put to death for this sin of which he, and not they, had been guilty. I have no doubt that when David heard of all this he would willingly have given all that he had, ay, even his hopes of one day sitting on the throne of Israel, if he could have recalled the evil which he had spoken, and undone its dismal consequences. But it was impossible. The lie had gone forth from him; and having done so, it was no longer under his control, but would go on producing its diabolical fruits. And so it is yet. We cannot arrest the consequences of the evil which we do. Whether we will or not, it will continue to work on. We may, indeed, repent of our sin; we may even, through the grace of God for Christ’s sake, have the assurance that we are forgiven for it; but the sin itself will go on working its deadly results. You may as soon think of staying an avalanche midway in its descent from the Alpine ridge, and so saving the village in the valley from destruction, or of stopping the bullet midway in its flight from the musket to the heart of him who will be destroyed by it, as think of arresting the consequences of the evil which you once have done.—Dr. W. M. Taylor.
O the wise and deep judgments of the Almighty! God owed a revenge to the house of Eli, and now, by the delation of Doeg, He takes occasion to pay it. It was just in God, which in Doeg was most unjust. Saul’s cruelty, and the treachery of Doeg, do not lose one dram of their guilt by the counsel of God; neither doth the holy counsel of God gather any blemish by their wickedness. If it had pleased God to inflict death upon them sooner, without any pretence of occasion, His justice had been clear from all imputations; now, if Saul and Doeg be instead of a pestilence or fever, who can cavil?—Bp. Hall.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Saul takes Revenge upon the Priests of Nob
Saul takes Revenge upon the Priests of Nob
v. 6. When Saul heard that David was discovered, when the place of his concealment was known at court, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, under the tamarisk on the height, where this session took place, having his spear in his hand, and all his servants were standing about him,)
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v. 7. then Saul said unto his servants that stood about him, it was a full assembly of all the members of the court, Hear now, ye Benjamites, will the son of Jesse give everyone of you fields and vineyards, and make you all captains of thousands and captains of hundreds, the intimation being that David had given them rich promises in order to bribe them,
v. 8. that all of you have conspired against me, and there is none that showeth me that my son, namely, Jonathan, hath made a league with the son of Jesse, and there is none of you that is sorry for me, showing the sympathy which true loyalty demands, or showeth unto me that my son hath stirred up my servant, David, against me, to lie in wait, as an enemy seeking the king’s life, as at this day? Both suspicions, that David was intriguing to take his throne And life, and that Jonathan was stirring up David to this conduct, were false. "Saul fancies himself in the meshes of a conspiracy against his person and kingdom organized by his own son, and accuses his courtiers of knowledge thereof and active participation therein. To such a pitch had the darkening And wasting of his inner life grown through hate and suspicion. " (Lange. )
v. 9. Then answered Doeg, the Edomite, which was set over the servants of Saul, 1Sa 21:7, and said, I saw the son of Jesse coming to Nob, to Ahimelech, the son of Ahitub.
v. 10. And he enquired of the Lord for him, and gave him victuals, food on the way, and gave him the sword of Goliath, the Philistine. Doeg was actuated by wickedness, falsehood, calumny, and deceit, as Psa 52:2-5 shows.
v. 11. Then the king sent to call Ahimelech, the priest, the son of Ahltub, and all his father’s house, the priests that were in Nob, for they all belonged to the one family of Aaron; and they came all of them to the king.
v. 12. And Saul said, Hear now, thou son of Ahitub, a formal and solemn address, to impress upon Ahimelech the greatness of his supposed transgression. And he, possessed, as he was, of a good conscience, answered, Here I am, my lord.
v. 13. And Saul said unto him, Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread and a sword, and hast enquired of God for him that he should rise against me, to lie in wait, as at this day? The same false and unjust suspicions and accusations are here repeated by Saul, who assumed at once that Ahimelech was guilty of conspiracy and treason.
v. 14. Then Ahimelech answered the king and said, And who is so faithful, in whom so much confidence has always been reposed, among all thy servants as David, which is the king’s son-in-law, and goeth at thy bidding, having access to the inner council of the king as one of his privy counselors, and is honorable in thine house? These three facts surely justified any person in considering David a true friend of the king.
v. 15. Did I then begin to enquire of God for him? That day had not been the first time that he had obtained the divine answer for David, for that had often occurred before. Be it far from me, namely, any conspiracy or treason against the king; let not the king impute anything unto his servant nor to all the house of my father, they were not guilty of any wrong-doing; for thy servant knew nothing of all this, less or more, he was absolutely unaware of any conspiracy against the king and had not been guilty of any act of treason.
v. 16. And the king, insane with suspicions which caused him to mistrust all men, said, Thou shalt surely die, Ahimelech, thou and all thy father’s house.
v. 17. And the king said unto the footmen that stood about him, the runners, the members of the guard, who acted also as executioners, Turn, and slay the priests of the Lord, because their hand also is with David, he considered them as taking the part of David against the rightful authority, and because they knew when he fled, and did not show it to me, made no immediate report of the matter. But the servants of the king, possessing more sanity and also more reverence for the servants of the Lord than Saul, would not put forth their hand to fall upon the priests of the Lord. Their refusal makes the heinousness. of Saul’s sin all the more conspicuous.
v. 18. And the king said to Doeg, Turn thou and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod, a white cape like shoulder-dress patterned after the fine ephod of the high priest. It was a cold-blooded, bloodthirsty deed, a murderous slaughter.
v. 19. And Nob, the city of the priests, smote he with the edge of the sword, in an insane fury of destruction, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword, his action indicating that he considered the whole city under the ban of Jehovah for harboring David.
v. 20. And one of the sons of Ahimelech, the son of Ahitub, named Abiathar, escaped, and fled after David, he came to David, the fugitive.
v. 21. And Abiathar showed David that Saul had slain the Lord’s priests, in a most cruel and bloody revenge.
v. 22. And David said unto Abiathar, I knew it that day, he had felt it, he had had a premonition, when Doeg the Edomite was there, that he would surely tell Saul. I have occasioned the death of all the persons of thy father’s house. He was very strict in his self-judgment and self-condemnation on account of his heedlessness.
v. 23. Abide thou with me, fear not; for he that seeketh my life, chiefly Saul and his henchmen, seeketh thy life; but with me thou shalt be in safeguard. While a fugitive from the insane wrath of Saul, David felt that he stood under the protection of Jehovah, and that Abiathar, therefore, sought by Saul in the same manner, could cheerfully and safely cast his lot with the king’s son-in-law. Saul’s horrible deed merely indicated that his obduracy had reached a point from which there would be no return. So the high priest of God and the Urim and Thummim were now with David. In like manner the small, persecuted band of Christians has the best protection and consolation, the Word and truth of God, in its midst.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 David had been discovered, along with the men who…
David had been discovered, along with the men who were with him
Saul was most interested in David, so the writer mentions the other men separately. This can be translated in active form. AT: "someone had discovered where David and all the men who were with him were hiding" (See: Active or Passive)
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the tamarisk tree
This is a type of tree. AT: "a large shade tree" (See: Translate Unknowns)
in Ramah
Ramah is the name of a place in Gibeah. The name means "high place." Possible meanings are 1) it refers here to the place called Ramah, or 2) it refers to any high place. AT: "on a hill"
translationWords
Saul (OT)
David
Ramah
spear
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.