When Abiathar the son of Ahimelech fled to David to Keilah, he came down with an ephod in his hand.
Parallel Translations
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When Abiathar the son of Ahimelech fled to David to Keilah, he came down with an ephod in his hand.
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And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.
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And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (5)
Passages linked to 1 Samuel 23:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 22:20 One of the sons of Ahimelech, the son of Ahitub, named Abiathar, escaped, and fled after David.
- Exodus 28:30-31 You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually. “You shall make the robe of the ephod all of blue.
- 1 Samuel 14:3 including Ahijah, the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli, the priest of Yahweh in Shiloh, wearing an ephod. The people didn’t know that Jonathan was gone.
- 1 Samuel 14:18 Saul said to Ahijah, “Bring God’s ark here.” For God’s ark was with the children of Israel at that time.
- 1 Samuel 14:36-37 Saul said, “Let’s go down after the Philistines by night, and take plunder among them until the morning light, and let’s not leave a man of them.” They said, “Do whatever seems good to you.” Then the priest said, “Let’s draw near here to God.” Saul asked counsel of God, “Shall I go down after the Philistines? Will you deliver them into the hand of Israel?” But he didn’t answer him that day.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain By God’s providence the Ephod was preserved and kept…
By God’s providence the Ephod was preserved and kept with David the true king.
Hebrew, in his hand.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 23:6 And it came to pass, when Abiathar…
1Sa 23:6 And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, [that] he came down [with] an ephod in his hand.
Ver. 6. With an ephod in his hand.] Or, The ephod came into his hand; whence some think, that in catching up his clothes, in making up his pack to be packing, he lighted upon the high priest’s ephod, that had the Urim and Thummim in it, by chance rather than choice. {a} But it was surely a sweet providence of God, for the comfort of his poor servant David. Hence God answered not Saul by Urim and Thummim, {1Sa 28:6} for it was now with David, not with Saul. This ephod thus brought was more, saith one, than if many thousand soldiers had come to David.
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{a} Forte fortuna et non dedita opera secum detulerat ephod, et posuerat inter sarcinas suas - Vatab.
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 Or, with the ephod, to wit, the high priest’s…
Or, with the ephod, to wit, the high priest’s ephod, in which were the Urim and Thummim, Exo 28:30, which when Ahimelech and the rest of the priests went to Saul, were probably left in his hand, and to his care; which gave him the opportunity both of escaping, whilst Doeg the butcher was killing his brethren, and of bringing away the ephod, which Saul had oft grossly neglected, and now was justly deprived of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it came to pass, when Abiathar the son…
And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah,.... Either when he was there, or near the place:
that he came down with an ephod in his hand; not with a linen ephod on his back, which the priests in common wore, but the ephod with the Urim and Thummim in his hand, which was peculiar to the high priest; and his father the high priest being dead, it belonged to him, and therefore he took care to bring it with him; though the words may be literally rendered, "the ephod came down in his hand" (k), as it were by chance, and not with design; and so some Jewish interpreters (l) understand it, that in his fright and flight, among his garments and other things he took hold of to carry with him, and not minding well what he took, this happened to be, being so ordered by the providence of God; though the Targum renders it,"the ephod he made to descend in his hand,''or brought it in his hand; and so Kimchi and Abarbinel observe it may be interpreted, though they seem to incline to the other sense.
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(k) "ephod descendit in manu sua", Pagninus, Montanus; "ephod descendebat in manu sua", Munsterus; so Tigurine version and Piscator. (l) Kimchi & Ben Melech.
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 Ephod - With the Ephod, the high-priest's Ephod, wherein…
Ephod - With the Ephod, the high-priest's Ephod, wherein were the Urim and the Thummim, which when Ahimelech and the rest of the priests went to Saul, were probably left in his hand. This gave him the opportunity both of escaping, whilst Doeg the butcher was killing his brethren, and of bringing away the Ephod, which Saul now was justly deprived of.
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. Came down with an ephod.] I think…
Verse 6. Came down with an ephod.] I think this verse should come immediately after 1Sa 23:1.
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 23:6. He came down with an ephod —…
1Sa 23:6. He came down with an ephod — Rather, with the ephod, namely, the high-priest’s ephod, wherein were the Urim and Thummim. For Abiathar, being left, it is probable, to keep the sanctuary, while his father Ahimelech and the rest of the priests went to wait upon Saul, as soon as he heard of their slaughter he took this principal vestment of the high-priest, and carried it to David. Thus God, in the course of his providence, gave him an opportunity, while Doeg, the butcher, was killing his brethren, both of escaping himself and of bringing to David the ephod, of which now Saul was justly deprived.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain An ephod, or the ephod. That is, the vestment…
An ephod, or the ephod. That is, the vestment of the high priest, with the Urim and Thummim, by which the Lord gave his oracles.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain an ephod--in which was the Urim and Thummim (Exo…
an ephod--in which was the Urim and Thummim (Exo 28:30). It had, probably, been committed to his care, while Ahimelech and the other priests repaired to Gibeah, in obedience to the summons of Saul.
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 6. When Abiathar… fled to David to Keilah —…
6. When Abiathar… fled to David to Keilah — This does not refer to the time when Abiathar first fled to David from Nob, but to a subsequent flight from the wilderness of Judah to Keilah, after David and his men had taken possession of that city. This verse is not out of its proper place, as Houbigant supposes, but is inserted here to prepare the reader for what immediately follows. When David went forth to defend the inhabitants of Keilah, Abiathar remained in the wilderness until he heard that Saul was making preparations to besiege David and his men at Keilah; then he hastened down thither with the ephod in his hand. By means of this ephod David received communications from Jehovah which enabled him to make a timely escape from Keilah.
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. fled to David to Keilah] Since (a) it…
6. fled to David to Keilah] Since (a) it is implied by 1Sa_22:20 that Abiathar joined David before the expedition to Keilah: and (b) the inquiry in 1Sa_23:2; 1Sa_23:4 implies the presence of the high-priest with the Ephod: it seems best either to strike out “to Keilah,” or to follow the Sept. in reading, “And it came to pass when Abiathar the son of Ahimelech fled to David, that he went down with David to Keilah with the Ephod in his hand.” This note is inserted here to explain how David could inquire of God both in Judah and at Keilah.
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) With an ephod in his hand.—The difficulty-here with…
(6) With an ephod in his hand.—The difficulty-here with the version and commentators is that they failed to understand that enquiry of the Lord could be made in any other mode than through the Urim. (See Note above on 1Sa_23:2.) Saul in happier days, we know, enquired and received replies “through prophets,” for before he had recourse to forbidden arts we read how, in contrast evidently to other and earlier times, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets (1Sa_28:6). The LXX. here must have deliberately altered the Hebrew text, with the view of escaping what seemed to these translators a grave difficulty. They render. “And it came to pass, when Abiathar the son of Ahimelech fled to David, that he came down with David to Keilah, having an ephod in his hand,” thus implying that Abiathar had come down with David to Keilah, having joined him previously. The Hebrew text is, however, definite and clear, and tells us that Abiathar first joined David when he was at Keilah. But the difficulty which puzzled the LXX. and so many others vanishes when we remember that the enquiry of the Lord was not unfrequently made through the prophet; and this was evidently done by David through Gad, a famous representative of that order, in the case of the enquiry referred to in 1Sa_23:2; 1Sa_23:4 of this chapter.
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 When Abiathar fled to David to Koilah, he came…
When Abiathar fled to David to Koilah, he came down with an ephod in his hand. Literally, "an ephod came down in his hand, and so, word for word, the Syriac. The object of this verse is to explain how it was that David (in vers. 2 and 4) was able to inquire of Jehovah. The words to Keilah Hebrew, Kelah-wards do not mean that it was at Keilah that Abiathar joined David, but that he came in time to go thither with him. In 1Sa_22:20 it seems as if Abiathar must have joined David even at an earlier date, for he is represented as fleeing to him immediately after the massacre of the priests at Nob. Now, granting that David"s stay at Gath with Achish was very brief, he must have remained at Adullam a considerable time, inasmuch as men joined him there in large numbers, (1Sa_22:2) which seems to show that his hiding place had become generally known. It was probably this concourse of men to him that was "discovered," i.e. made known, to Saul, and, as being an act of formal revolt, so raised his ire. As being supposed to be in league with David, Saul put the priests to death, and Abiathar fled; but probably the news of this terrible act had already reached David, and, in anxiety about his father and mother, he had gone to find refuge for them in Moab. Thither Gad follows him, bringing prophetic approval of his conduct, but ordering him to return into the territory of his own tribe. If then David was on his way to Moab when Abiathar reached Adullam, he may have remained in hiding there till David"s return to the thickets of Hareth. But, possibly, even before Abiathar joined him the news may have arrived of the Philistine foray, and David"s mind was set Keilah-wards. But there were those who doubted of the prudence of this proceeding, and Abiathars arrival with the ephod enabled him to consult Jehovah"s will. By his presence also David had now the approval of the priesthood.
Ver. 6-12.
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Misinterpretation and miscalculation.
The facts are
1. The moral position of David at Keilah is strengthened by the presence of Abiathar with the ephod.
2. Saul, believing David to be shut up in the city, prepares a force to laysiege to Keilah.
3. David, aware of this, has recourse to the ephod, and asks throughAbiathar whether Saul was really coming, and whether, in case he came, the men of Keilah would give him up to Saul.
4. He receives an affirmative reply to each inquiry. We have here two menmoving in opposite lines and under totally diverse principles, yet each making reference to God in relation to his own conduct a fair illustration of the intelligent and the ignorant use made of religious language and sentiments in human affairs. And while David in the deep earnestness of his soul seeks through the appointed means to know the will of God, and Saul in his infatuation concludes God to be on his side, the Eternal reveals his knowledge of the secret tendencies of men and his tender regard for the upright in heart. The actual conduct of Saul and the hypothetical conduct of the men of Keilah suggest the misinterpretation of conduct and the miscalculation consequent thereon. No doubt the action of an energetic man at the head of a band of followers might cause uneasiness to a monarch whose hold on the people was not very strong, and consequently the movement of David, viewed at a distance and considered irrespective of his known character, might suggest the thought of an attempt to ingratiate himself with the nation, and gain a position from which a blow might, with greater chance of success, be struck at the throne. Saul"s interpretation of the attack on the Philistines, and consequent entry into Keilah, was either that David was carrying on a freebooting expedition from mere love of plunder and exploit, or that, under cover of aiding the oppressed, he was entering upon active hostilities against himself. He could not conceive of such an act as compatible with friendliness to himself, and called forth by pure regard for the honour and freedom of Israel, patriotic hostility to the national foe, generous sympathy for the weak, and readiness to benefit sufferers, even though in so doing a man should pursue a course open to the possibility of being misunderstood. The Saul of this date was not the Saul who once, (1Sa_11:1-8) with large-hearted patriotism and generous impulse, rescued the men of Jabesh from the power of Nahash the Ammonite. Hence his misinterpretation of David"s conduct. But thought and action are closely allied, and a false view of things is the basis of a miscalculation of the results of action when we proceed to carry out a purpose. So reversely did Saul now read all the lessons of the past few years in the life of David and himself as to comfort himself with the belief that God, in the order of his providence, was now shutting up David in a city in order that Saul might take and slay him. This phenomenon of a morally diseased nature is worthy the study of Christian men, and may well make the resolutely impenitent to stand aghast at their possible madness. Quem Deus vult perdere. Miserably did Saul miscalculate the course of events. God does not act for men because their wishes are made a substitute for knowledge. Generalising the truth involved in the case of Saul and David, we may notice
I That MISINTERPRETATION AND MISCALCULATION ARE COMMON IN THE AFFAIRS OF MEN. It is a truism that men make mistakes; but making mistakes is not always identical with misinterpretation of human conduct, and the false reckoning proceeding therefrom. There is a too prevalent opinion among certain classes of men that they do understand their fellows, and, by the exercise of keen observation, can avoid the error of referring actions to wrong motives. On the other hand, there are ingenuous minds that imagine that no one will ever think of referring their conduct to an origin other than that which is so clear and pure to their own conscience. Such persons need to be instructed. The question may be raised whether, even in the most holy and blessed society of intelligent beings, there is ever a sufficient capacity in one mind to unravel and ascertain perfectly the secret springs of action in others. We each, some time or other, have to bear the frown and condemnation of our fellow creatures, because what we do is not associated, in their judgment, with the motives which are clear in our consciousness; and in so far as they have to calculate on the issue of the conduct misjudged, error is inevitable. The Bible affords notable instances of misinterpretation and miscalculation. We have seen how Hannah"s heart was misread by Eli. (1Sa_1:14) The Apostle Paul was supposed by false brethren to display zeal for Christ for reasons utterly alien to his nature. The rejection of Christ by the Pharisees was the practical form of their interpretation of his words and deeds. Some of the bitterest trials of private life consist in generous, true hearts having to bear the consciousness that suspicion and distrust are meted out to them when, were all known, love and confidence would abound. In like manner the false reckonings of men are manifold. Every one calculates amiss when he has laid a false foundation in a partial or wrong reading of character. True prophecy, in relation to what will come of the conduct of those we criticise, can only proceed from a just estimate of their moral position. Saul was a false prophet when he predicted that God would now deliver David into his hand. No laws exist for bringing events to pass so that they shall harmonise with our estimate of men. "God hath forsaken him," may be said of a David; but the false judgment of his desert will not destroy the loving kindness which endureth forever. On the basis of their interpretation of Christ"s character and conduct men esteemed him "smitten of God and afflicted," and calculated that the silent tomb would put an end to his influence in the world. Those who contend with a holy, Christ loving people, whose spiritual principles are not appreciated, forget that they are embarked in a war against the mightiest forces that operate in the universe.
II That MOST OF THE MISINTERPRETATIONS AND MISCALCULATIONS OF LIFE ARE TO BE REFERRED TO A DOUBLE ORIGIN. The source of these evils is partly intellectual and partly moral. Saul understood not David and miscalculated the issue of his entering Keilah because of his defective knowledge of human nature and of the order of Providence. In his case, however, apart from radical narrowness of mental range, his mind was injured, with respect to the normal exercise of his intellect, by the moral disturbance consequent on his dreadful alienation from God. He furnishes a typical instance of what may be regarded as the power of the moral state over the intellectual faculties fearfully suggestive of what demented, shrivelled beings men may become should they in another life still be under the domination of a masterful aversion to God. The liability of every man to fall into the evils of misinterpretation should induce attention to the twofold cause in ourselves. The intellectual cause is often seen in a radically defective know]edge of human nature and its possibilities; in a structure in the mind of rigid lines of conduct, based on a narrow experience; and in a partial acquaintance with the actual facts connected with the case on which judgment is exercised and reckonings are made. The moral cause is often more subtle in operation, and therefore more difficult of detection; but frequently it appears in the morally wrong act of applying our limited power to questions not fairly within their reach, in the obstinate tendency to make the possibly imperfect governing principles of our own life the infallible tests by which all conduct is estimated, in the embittered spirit with which we contemplate the course of events, and in the active presence of envy, jealousy, suspicion, and selfishness. As a rule, moral causes have more influence in determining our judgments of conduct and character, and in calculating the issues of action, than intellectual. It is easy to believe what we wish, and to see evil where we cherish ill will. A very pure, loving soul will avoid errors where others of superior intellect will fail; for purity and love will hold the will back from judgment on uncertain data, and will also, by a sort of moral intuition, recognise goodness where less spiritual natures would not discriminate.
III That THE EVILS INCIDENT TO MISINTERPRETATIONS AND MISCALCULATIONS ARE OF BOTH SHORT AND LONG DURATION. The evils are twofold those affecting the injured and those attaching to the wrong doer. David and Saul suffered by Saul"s errors. It is true some of the evils affect both for the same time, such as the mutual distrusts, the alienations, the loss of cooperation which inevitably attend the misreading of character and conduct; and it is impossible to estimate the grievous loss to the world arising from this source. But in instances such as that of David and our Saviour, and of all truly good, the injury on their side is soon removed; for Providence so orders events that what was hidden becomes revealed, and their righteousness shines forth as the light, and their judgment as the noon day. (Psa_37:28-40) The day of judgment will, to many, be a day for lifting up their head with joy. On the other hand, in so far as we are governed by the tendencies which induce wrong judgments, so far and so long our whole nature is impaired and debased. Indeed, the sum total of our mental and moral wealth is lessened forever by the indulgence in wrong habits of this class; for we can never become the intellectually and morally perfect beings we should be had no energy, no faculty been perverted and abused. No amount of growth and development, after years of defective mental action, can overtake the position due to a healthful advance from the first. But especially will the evils be of long duration in the case of those who, by persistent, persecuting, false judgments, seek to harass and wound the children of God. The shame and the remorse of having bruised a tender heart or misjudged a holy character cannot easily die out. Saul"s anguish of spirit consequent on his sin against David survived David"s injury.
General lessons:
1. If we would escape undesirable judgments we should avoid, as much as possible, ambiguous actions and the appearance of evil.
2. Nevertheless, in the cause of humanity we ought to be ready to act, eventhough men, not knowing our feelings, may misinterpret us.
3. We should hold our judgment in strong reserve when but partialknowledge is within reach, even though plausible reasons appear to urge a criticism.
4. Proper weight should always be allowed for the modifying influences ofeducation, habit, and range of experience.
5. We may take consolation in the knowledge that God weighs conduct inreference to its intention, and that he rules events so as to vindicate the just.
6. If ever we have wronged another by harsh and wicked judgment, we arebound to make some amend by word or deed.
Undeveloped tendencies.
The second topic suggested by this section is evidently that involved in the predicted conduct of the men of Keilah under the circumstances specified in the inquiry of David. The service rendered by David to Keilah was such as gave him a just claim to their gratitude. No doubt zeal was abundant in expressing their obligation to him, and judging from appearances one might suppose that the men would be quite prepared to befriend him in case of need. In the early overflowings of gratitude for favours received men are wont to be strong and lavish in the expression of personal attachment and readiness to return kindness for kindness; and most certainly the men of Keilah, had they then been questioned as to the possibility of their ever casting aside one who had so generously befriended them in a time of sore distress, would each have felt inclined to say, "Is thy servant a dog, that he should do this thing?" But there was more in their complex human nature than they themselves imagined, and the sentiments ruling their will just then and creating agreeable words and kind intentions might, under new conditions, subside and give scope for the play of a different set of tendencies, kept by the present auspicious events in abeyance. David appears to have surmised the existence within their hearts of weaknesses which would not bear the strain of the tests that must be created by his sojourn in their city, and hence, not to be misled in so important a matter, he calls for the priest and makes special inquiry as to whether, in case Saul should come against the city, these men, now so grateful and devoted, would deliver him up. The answer which David received from the Searcher of hearts was to the effect that, should they be brought to the test, they would develop tendencies which gave no sign of present existence, and which if charged on them would probably be emphatically repudiated. Thus do we see how there may dwell in men, unconsciously to themselves, latent tendencies which, though repressed and rendered by present surroundings inoperative, are so real and patent as, under conditions yet to be created, to become the determinant powers in regulating conduct.
I THE EXISTENCE OF UNDEVELOPED TENDENCIES IS A GENERAL FACT IN HUMAN LIFE. It is a truth that as we find ourselves in daily life we each possess a complex nature in which an inextricable interweaving of thought and feeling is the prominent feature. Every idea and feeling that has become an item stored in memory becomes a power in the subsequent course of our inner experience, even though not distinctly traceable. There are certain fundamental dispositions by which the great lines of action are decided, and minor feelings or sentiments which are tributary to them as servants and prompters. But experience proves that all contained within our nature cannot operate at once, and which of the inner forms of activity may be brought into exercise at any given moment depends on the influences brought to bear and the laws of association thereby set in operation. The tendency to shrink from pain and conflict found no occasion to indicate its presence when the entry of a victorious David into Keilah aroused sentiments of joy and gratitude. It is possible for a tendency to be apparently annihilated by the constant demand on a feeling or sentiment antagonistic with its nature. Hence men may often carry within them possibilities of action while ignorant of their reality, and they may: therefore, be induced to make professions and undertake obligations without reckoning on what may be aroused within when circumstances require the fulfilment of the obligations. Theories of conduct are held which may be belied by the hidden man of the heart when his unhappy hour for development comes. Are we not all now and then startled by the uprising from the unfathomed deeps of our nature of a hideous form which lets us see just enough of its unholy self to create distrust and fear that other powers of evil are there waiting to appear in actual life? The precautions employed in educating youth and the care bestowed on enforcing public sentiment proceed on the belief that the genus of ruin in young and old only await nourishment in order to gain a destructive ascendancy. Nor is the fact confined to what is evil. There are latent tendencies to good to truthfulness, gentleness, generosity, chivalrous consideration, kindliness, and kindred virtues which by reason of circumstances do not always find expression. There is a tender place in the hardest heart, though not often touched. Have we not seen a wordy an allusion, draw out feelings not supposed to have existence? And in many a Christian there is much more germinal goodness than is developed in outer life. Christ shocked the complacent Pharisees by assuring them of the latent wickedness of their hearts (Mat_23:25; Mar_7:21-23) and the Apostle Paul urged Timothy to "stir up the gift" bestowed on him. (2Ti_1:6)
II THE RECOGNITION OF THE EXISTENCE OF LATENT TENDENCIES IS OF PRACTICAL IMPORTANCE IN ALL DEPARTMENTS OF LIFE. Our course through life is not regulated simply by what is known. A recognition of the unknown or at least undeveloped forces of our own nature ought to exercise considerable influence in the conduct we daily pursue.
1. In our association with men. David clearly recognised the fact of certain undeveloped tendencies in the men of Keilah, and he discreetly dealt with that unknown factor by endeavouring to find out whether it would come into ascendancy. It should be a maxim with us that there is far more in the men we have to do with than appears in overt act and uttered sentiment, and this, without degenerating into a painful suspicion and cruel distrust, will enable us often to escape being placed within their power; and also, if our intention is to draw out their better qualities, will stimulate to that end.
2. In our professed allegiance to Christ. It should be our rule to watch and govern ourselves in his name on the supposition that there lie within us on the one hand secret tendencies which, under favourable conditions of temptation, may, at least, embitter our life by a fearful struggle for the mastery, and possibly, in consequence of lack of resolution and forethought, for the time mar our character; and on the other hand tendencies germinal repressed, and scarcely conscious, which, if we bring to bear on our heart the warm light of his truth, will expand and assume in our outward life permanent forms of usefulness and beauty.
3. In our work for Christ. Both the kind and character of Christian work are influenced by our recognition of the less manifest tendencies of human nature. It is noticeable how constantly Christ spake to the hidden thoughts and feelings of men rather than to the questions they raised and the attitude they professed to assume. A preacher may often effect most by directing his effort toward some unuttered and even deliberately suppressed sentiment of his hearers. In so far as our persistence in Christian work is concerned we have to consider not merely the value of the impulses and principles that make us earnest during the day of prosperity, but what weaknesses are inherent in us that may develop themselves in unwelcome proportions when trials and adversities threaten. The men of Keilab could sympathise with and swear by the "anointed" when no thought of Nob was present. We may count on this undeveloped factor as One of our best allies in Christian work. Beneath all the vices and superstitions of heathenism and all the shams and scepticism of modern civilisation there lies the hidden, slumbering sense of God and immortality.
III IT IS GOD"S PERFECT KNOWLEDGE OF ALL THE UNDEVELOPED TENDENCIES OF LIFE THAT RENDERS HIS GOVERNMENT SO STRONG AND HIS PROVISION FOR MAN"S REDEMPTION SO WISE. This is included in the broad truth that there is nothing hidden from his sight. According to Psalm 139, every incipient force chemical and mechanical, moral and spiritual in every point of space, through all the ages, has been and still is as clear to the eye of the Eternal, and as traceable in all its endless and intricate developments, as is the mighty sun that sheds its light on our earth. It is this knowledge of the undeveloped which lies at the foundation of prophecy, and renders it possible that, notwithstanding the developments resulting from adverse human wills, the great end for which Christ lived and died shall at last be attained. The warnings and admonitions, "here a little and there a little," for the guidance of our conduct; the form and variety of the promises; the ordinances of religion; the special features of the redemptive work effected by Christ all these are adapted to the possibilities, and not merely to the present actualities, of human life. "He knoweth our frame." Hence the reasonableness of submitting our reason to his revelations.
IV IT IS OUR WISDOM, IN ALL TIMES OF DOUBT, TO HAVE RECOURSE TO THE MEANS OF ASCERTAINING GOD"S KNOWLEDGE OF THINGS. No doubt David speculated on the probable course of the men of Keilah should they ever be brought to decide between grateful attachment to him and the frown of Saul, and his general acquaintance with human nature may have inclined him to believe in their treachery when under the influence of fear. But as it was a question of his personal safety, and involved in that a question also of ultimately realising the great purposes of a Messianic kingdom, he wisely sought a solution of all doubts by a recourse to the available means of putting himself in possession of God"s knowledge with reference to this particular matter. The knowledge which God has of the secret powers of the universe does in effect become ours when in any instance he condescends to make us acquainted with the result in which they will issue. A really wise man in seasons of uncertainty, when important interests are at stake, whether temporal or spiritual, will not rest with speculations on what may be; but will, like David, inquire of the Lord, so as to regulate his present action according to God"s knowledge of what is inevitable. The means of ascertaining God"s knowledge may vary with the case in hand; it may be by laying the candid mind open to direct Divine illumination, or by devoting special attention to the monitions of Providence, or by consulting the "lively oracles" which are to us the voice of God on great moral and religious matters. In one respect we are all in a position analogous to that of David; for there are intricate and hidden powers at work within and without which, when fully developed by the new circumstances that may arise, may have the effect of delivering us bound to a condemnation far more terrible than any Saul could pass on a captive David. Now it is a serious question to each whether this one enemy will ever gain power over us, and by what means its dominion can be escaped. In a case of such importance we cannot afford to trust to speculation and humanly grounded hope. We are permitted to inquire of God, who in his word and in the redemption provided in Christ has put us in possession of his knowledge of the undeveloped tendencies of sin in human nature, by assuring us that under certain conditions our following our own independent course we shall come into condemnation on the day of judgment, and that under other conditions our self-surrender to Christ for pardon and renewal we shall be not only free from that woe, but shall rise to sit on thrones of honour and power. (2Ti_2:10-12)
Practical lessons:
1. Inasmuch as the great issues of life are determined by the mastery of one set of principles over another, it is very important to seek the expulsion or entire suppression of latent evil tendencies by the careful nurture of tendencies of opposite character, for the strength of principles is in proportion to their exercise.
1. In so far as tendencies to evil lie within us, we should avoid unnecessaryexposure to influences that may draw them into activity; and, reversely, we
2. should seek those conditions of life that will aid the development of the good.
3. Caution should be exercised lest we be misled in our estimate of whatwe can do in resisting evil inclinations by basing our calculation on circumstances hitherto helpful; for the men of Keilah, in the flush of David"s achievement, and not yet threatened by Saul, were like Peter, who could fearlessly avow fidelity to Christ while he was present to inspire and cheer.
4. The fact that in the emergencies of their life God gave specific replies tothe inquiry of his chosen servants, because they were instruments of working out the great Messianic purpose, is encouragement to believe that he will give heed to every one whose life is devoted to the same issue, and who is equally sincere in prayer.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 23:6 the ephod: Saul had slain eighty-five priests who…
23:6 the ephod: Saul had slain eighty-five priests who were wearing their ephods (22:18; see study note on 2:18), but the priest who escaped had the high priest’s ephod, which contained the Urim and Thummim.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.