It came to pass, when David had finished speaking these words to Saul, that Saul said, “Is that your voice, my son David?” Saul lifted up his voice, and wept.
Parallel Translations
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It came to pass, when David had finished speaking these words to Saul, that Saul said, “Is that your voice, my son David?” Saul lifted up his voice, and wept.
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And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice, and wept.
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(24-17) And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said: 'Is this thy voice, my son David?' And Saul lifted up his voice, and wept.
Cross-references (7)
Passages linked to 1 Samuel 24:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 26:17 Saul knew David’s voice, and said, “Is this your voice, my son David?” David said, “It is my voice, my lord, O king.”
- Genesis 33:4 Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept.
- Job 6:25 How forcible are words of uprightness! But your reproof, what does it reprove?
- Proverbs 15:1 A gentle answer turns away wrath, but a harsh word stirs up anger.
- Luke 21:15 for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
- Acts 6:10 They weren’t able to withstand the wisdom and the Spirit by which he spoke.
- Proverbs 25:11 A word fitly spoken is like apples of gold in settings of silver.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Hebrew, judge.
Hebrew, judge.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 24:16 And it came to pass, when David…
1Sa 24:16 And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, [Is] this thy voice, my son David? And Saul lifted up his voice, and wept.
Ver. 16. And Saul lifted up his voice, and wept.] As overcome with David’s kindness, whose innocency now triumphed in Saul’s conscience, and produced a velleity, an imperfect motion of the will: but not voluntatem, a direct and complete will against his sin.
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 Is this thy voice, my son David? he knew…
Is this thy voice, my son David? he knew his voice though being at a great distance from him, he could not discern his face.
And wept; partly from the sense of his sin against God, and of his wicked and base carriage to David; (for there are some such temporary passions oft-times in hypocrites and ungodly men;) and principally from the remembrance of so great and so late a danger as he had now escaped; which commonly produceth grief and tears; as 2Sa 13:36. Yet these may be tears of affection or tenderness (upon the sense of David’s kindness) rather than of grief.
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 Here we have,
Here we have,
I. Saul's penitent reply to David's speech. It was strange that he had patience to hear him out, considering how outrageous he was against him, and how cutting David's discourse was. But God restrained him and his men; and we may suppose Saul struck with amazement at the singularity of the event, and much more when he found how much he had lain at David's mercy. His heart must have been harder than a stone if this had not affected him. 1. He melted into tears, and we will not suppose them to have been counterfeit but real expressions of his present concern at the sight of his own iniquity, so plainly proved upon him. He speaks as one quite overcome with David's kindness: Is this thy voice, my son David? And, as one that relented at the thought of his own folly and ingratitude, he lifted up his voice and wept, Sa1 24:16. Many mourn for their sins that do not truly repent of them, weep bitterly for them, and yet continue in love and league with them. 2. He ingenuously acknowledges David's integrity and his own iniquity (Sa1 24:17): Thou art more righteous than I. Now God made good to David that word on which he had caused him to hope, that he would bring forth his righteousness as the light, Psa 37:6. Those who take care to keep a good conscience may leave it to God to secure them the credit of it. This fair confession was enough to prove David innocent (even his enemy himself being judge), but not enough to prove Saul himself a true penitent. He should have said, Thou are righteous, but I am wicked; but the utmost he will own is this: Thou art more righteous than I. Bad men will commonly go no further than this in their confessions; they will own they are not so good as some others are; there are those that are better than they, and more righteous. He now owns himself under a mistake concerning David (Sa1 24:18): "Thou hast shown this day that thou art so far from seeking my hurt that thou hast dealt well with me." We are too apt to suspect others to be worse affected towards us then really they are, and than perhaps they are proved to be; and when, afterwards, our mistake is discovered, we should be forward to recall our suspicions, as Saul does here. 3. He prays God to recompense David for this his generous kindness to him. He owns that David's sparing him, when he had him in his power, was an uncommon and unparalleled instance of tenderness to an enemy; no man would have done the like; and therefore, either because he thought himself not able to give him a full recompence for so great a favour, or because he found himself not inclined to give him any recompence at all, he turns him over to God for his pay: The Lord reward thee good, Sa1 24:19. Poor beggars can do no less than pray for their benefactors, and Saul did no more. 4. He prophesies his advancement to the throne (Sa1 24:20): I know well that thou shalt surely be king. He knew it before, by the promise Samuel had made him of it compared with the excellent spirit that appeared in David, which highly aggravated his sin and folly in persecuting him as he did; he had as much reason to say concerning David as David concerning him, How can I put forth my hand against the Lord's anointed? But now he knew it by the interest he found David had in the people, the special providence of God in protecting him, and the generous kingly spirit he had now given a proof of in sparing his enemy. Now he knew it, that is, now that he was in a good temper he was willing to own that he knew it and to submit to the conviction of it. Note, Sooner or later, God will force even those that are of the synagogue of Satan to know and own those that he has loved, and to worship before their feet; for so is the promise, Rev 3:9. This acknowledgement which Saul made of David's incontestable title to the crown was a great encouragement to David himself and a support to his faith and hope. 5. He binds David with an oath hereafter to show the same tenderness of his seed and of his name as he had now shown of his person, Sa1 24:21. David had more reason to oblige Saul by an oath that he would not destroy him, yet he insists not on that (if the laws of justice and honour would not bind him, an oath would not), but Saul knew David to be a conscientious man, and would think his interests safe if he could get them secured by his oath. Saul by his disobedience had ruined his own soul, and never took care by repentance to prevent that ruin, and yet is very solicitous that his name might not be destroyed nor his seed cut off. However, David swore unto him, Sa1 24:22. Though he might be tempted, not only in revenge, but in prudence, to extirpate Saul's family, yet he binds himself not to do it, knowing that God could and would establish the kingdom to him and his, without the use of such bloody methods. This oath he afterwards religiously observed; he supported Mephibosheth, and executed those as traitors that slew Ishbosheth. The hanging up of seven of Saul's posterity, to atone for the destruction of the Gibeonites, was God's appointment, not David's act, and therefore not the violation of this oath.
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II. Their parting in peace. 1. Saul, for the present, desisted from the persecution. He went home convinced, but not converted; ashamed of his envy of David, yet retaining in his breast that root of bitterness; vexed that, when at last he had found David, he could not at that time find in his heart to destroy him, as he had designed. God has many ways to tie the hands of persecutors, when he does not turn their hearts. 2. David continued to shift for his own safety. He knew Saul too well to trust him, and therefore got him up into the hold. It is dangerous venturing upon the mercy of a reconciled enemy. We read of those who believed in Christ, and yet he did not commit himself to them because he knew all men. Those that like David are innocent as doves must thus like him be wise as serpents.
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 And it came to pass, when David had made…
And it came to pass, when David had made an end of speaking these words unto Saul,.... And wonderful it is that Saul, so full of wrath and fury, and so eager of David's life, should stand still and hear him out, and not fall upon him; this must be owing to the restraining providence of God, and to the surprise Saul was in at the sight of David coming out of the cave, whom he expected not; and especially what awed and quieted him was the sight of the skirt of his robe in his hand, which was a sure token he had his life in his hand, and spared it, which made him listen attentively to all he said:
that Saul said, is this thy voice, my son David? he changes his language; before, when he spoke of David, it was only the so of Jesse now my son David, as he was by marriage to his daughter, and as appeared by his filial affection to him; and though he was at such a distance from him, that he was not able to discern his countenance, yet he knew his voice, at least supposed it to be his, as his question implies, and which he might conclude fro in the whole of his discourse:
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and Saul lifted up his voice and wept; being affected with the kindness of David to him, and with his deliverance from the danger he was in, and yet without true repentance of his sins; for there may be many tears shed where there is no real repentance, as in the case of Esau.
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 Thy voice - He knew his voice, though being…
Thy voice - He knew his voice, though being at a great distance from him, he could not discern his face. Wept - From the sense of his sin against God, and his base carriage to David. He speaks as one quite overcome with David's kindness, and as one that relents at the sight of his own folly and ingratitude.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. My son David?] David had called Saul…
Verse 16. My son David?] David had called Saul his master, lord, and king. Saul accosts him here as his son, to show that he felt perfectly reconciled to him, and wished to receive him as formerly into his family.
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 24:16. Is this thy voice, my son David?…
1Sa 24:16. Is this thy voice, my son David? — He knew his voice, though, being at a great distance from him, he could not discern his face. Saul lifted up his voice and wept — Being overcome with David’s kindness, in sparing his life when he could have taken it away, and conscious of his base carriage toward him. He speaks as one that relented at the sight of his own folly and ingratitude. “David’s kindness,” says Samuel Clark, “drew tears from hard-hearted Saul, as Moses fetched water out of the flinty rock,” Deu 8:15. Perhaps, however, he was also affected with a sense of his sins against God. But it does not appear from his future conduct that he was a true penitent, for he did not bring forth fruits meet for repentance.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 16. Saul lifted up his voice, and wept —…
16. Saul lifted up his voice, and wept — “Behold,” says Kitto, “how that stern heart is melted! The hard wintry frosts thaw fast before the kindly warmth of David’s generous nature.”
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 16–22. Saul’s momentary remorse
16–22. Saul’s momentary remorse
16. my son David] The old fatherly feeling revived. The generous loving heart of the old days had not yet utterly perished.
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 (16) These words.—L. Philippson (in the Israelitish Bible, Leipzig)…
(16) These words.—L. Philippson (in the Israelitish Bible, Leipzig) sums up strikingly the general effect of David’s moving but natural words to Saul. “This appeal possesses so much natural eloquence, such warmth, such true earnestness, that no one who has any love for the simple beauties of the Bible can read it unmoved. There is a striking grandeur, too, in the whole scene. We see David standing on some peak in this wilderness of rocks, holding up the trophy of his romantic generosity, gazing at and addressing the melancholy Saul, whom he loved as a father, paid homage to as a king, and reverenced as the Lord’s Anointed, but who, for his part, hated him without a cause, and hunted him down with a restless, murderous zeal; and (as David stood there and gazed on Saul) he seized the opportunity, and tried to touch his royal enemy’s heart with words, hurried, indeed, and quickly spoken, but breathing the intense earnestness of his inward feeling. He was overwhelmed with the consciousness of a sorrow too deep for words, yet he spoke as one inspired with the knowledge of a noble deed just done.”
And Saul lifted up his voice, and wept.—And for a time the words, but still more the forbearance, of David in the cave touched Saul to the quick. He not only spoke kindly to the hated David, but even wept. There is nothing strange in this sudden change of feeling in one so nervous and excitable as was Saul. It is clear that for the moment Saul meant to alter his conduct to David, but the sad sequel shows that the impression made was only transitory; and David, by his conduct, clearly saw this, for he made—as the last verse of the chapter shows us—no effort to return to his old home and position with Saul, but maintained his independent, though precarious, position as an outlaw.
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 This address of David produced a lively effect upon…
This address of David produced a lively effect upon Saul. Philippson says of it, "The speech of David has so much natural eloquence, such warmth and persuasiveness, that it can be read by no one who has any feeling for the simple beauties of the Bible without emotion. The whole situation, moreover, has much of sublimity about it. We see David, standing on the summit of some rock in the wilderness, raising on high the trophy of his magnanimity, while addressing the melancholy Saul, whom he loved as a father, obeyed as king, and honoured as the Lord"s anointed, but who nevertheless hated him without reason, and followed him with unremitting energy to put him to death; using his opportunity of touching the heart of his enemy with words hurried, but expressive of his innermost feelings, and showing himself full of humility, oppressed by unutterable sorrows, bowed down by the feeling of his powerlessness, yet inspirited by the consciousness of a noble deed." So affected is Saul by David"s words that he breaks into team, affectionately addresses David as his son, and acknowledges his innocence and the uprightness of his cause.
Vers. 16-22.
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Tenderness transitory and truth suppressed.
The facts are
1. Saul, subdued by the magnanimity of David, weeps and admits his ownwrong in contrast with David"s kindness.
2. Acknowledging his belief that David is to be king, he pleads with him tobe merciful to his seed.
3. David, granting the request, returns to his stronghold, and Saul to hishome. Good actions soon begin to authenticate their Divine mission in the world. The noble self-vindication from the calumnies of slanderers and the rare display of generosity to a persistent foe told at once even on the obdurate nature of Saul, and in the effect produced we have an instance of two facts often observable among men and of some significance in their experience.
I THE TRANSITORY TENDERNESS OF SINFUL MEN. Saul"s heart was softened, and he wept. Words of tenderness and of frank confession of guilt came forth with all sincerity. The terrible encrustation formed by years of transgression and disobedience seemed to be broken, and the true man reasserted itself from within. The power of kindness received a conspicuous illustration. Wickedness could no longer confront goodness. And yet, as we know from the subsequent care of David to escape from Saul, the tenderness was only as "the morning cloud and early dew.
1. There are seasons of tenderness even in the lives of the most impenitent of men. This might be inferred from our necessary knowledge of the conflicting principles at work in all moral beings, and from our observation that it requires enormous effort to kill outright all the better qualities of our humanity; but the fact comes before us in history, biographical confessions, and in the intercourse of daily life. Who has not seen a hardened sinner subdued by a reminder of a mother"s prayers, or the mention in gentle tones of the Saviour"s name, or the kindly gaze of a Christian eye? In the vilest abodes of sin, and among the proudest sceptics, there are those who sometimes weep in secret or relent in their rebellion against God.
1. The causes of this tenderness are often ascertainable. In the case of Saul we see a combination of causes. The display of magnanimity was impressive because of its very rarity; it came homo to his sense of right; it
2. was in vivid contrast with his own conduct; it was in its logic so conclusive as to the goodness of the man he was persecuting; it brought out the fact that all along he had known David to be good, but had forced the fact out of thought; it was a revelation of his bondage to vile men, to whose character he could not be quite blind; and it could not but call up to memory days once bright and happy, when he was a young man unburdened by present guilt and care. Varied are the causes which enable the remnant of good in men to assert itself for awhile; some lie deep in the hidden processes of thought, where the association of ideas is made subservient to the force of Scriptural truth learnt in early years and to the unconscious influence of the Spirit of God; while others arise in the events of daily life, such as sickness, casual words of kindness, presence of a beautifully holy life that suggests a contrast, mention of the words of Jesus, or the open grave.
3. The import of these seasons of tenderness deserves consideration. Is there not some hope for such men in spite of their past and present surroundings? Is there not a basis on which Christians may work in wisdom? Have we not here the secret on the human side of the mighty power of the truth of God? Is it not important to make such men believe that there is some germ worth caring for in their otherwise sad and wretched life? Does not the transitoriness of the tenderness often arise from the absence of some wise friend to encompass the self-condemned heart with love? Ought not Christians to go among men with the conviction that they are all reclaimable, and that it is largely a question of gaining access to the tender place in their nature and caring for them as a wise physician would for a patient desperately ill? There are many ways in which the Church may apply the thoughts thus awakened in our endeavours to win to Christ even the most abandoned. Immense power is gained over men when they know us to be cognizant of any transitory feeling of tenderness; and half the battle is won when they begin to look on us as friends to be trusted.
II THE FORCED SUPPRESSION OF TRUTH. Saul was evidently sincere in saying, "Now, behold, I know that thou shalt surely be king;" but the confession was also a revelation of the fact that all through these persecutions he had more than surmised that David was the coming king. Had he been anxious to know the actual truth before as surely as he professed now to have attained it, the course was clear enough. But these words confirm the teaching of the entire history that he was aware not only of his own rejection, but that this slayer of the lion and bear, and conqueror of Goliath, and protege of Samuel, and friend of Jonathan, was the chosen servant of God. The course adopted by Saul can only be explained on the supposition that he suppressed the truth. It is in the nature of truth to assert its power over the life by convincing the understanding and constraining the will, and only the rebellious spirit that refused to submit to the sad punishment announced by Samuel, sustained by cherished envy of David, and wrought upon by cunning slanderers, could have rendered the facts clear to Saul so nugatory in their influence over his life. Well would it have been if this were a solitary instance of suppression of truth! Every man persisting in a sinful course has to force out truth from thought. The internal war consists partly in crushing the free evidence of knowledge. Men know more than they like to admit and act upon; and all kinds of devices are resorted to, to explain away or to divert attention from what is manifestly true. The suppressions of truth in controversy are denounced as very wicked, but in relation to personal moral conduct and religion it is possible for the advocates of candour to shut their eyes to much that is out of harmony with their wishes. It is a truth that self is sinful before God, that efforts to find true rest apart from Christ are unavailing, that the chosen life of sin is "hard," that the holy are happier than the sinful, and that Christ is waiting to be gracious, and yet this truth is constantly put away from view as unwelcome, troublesome. Doubtless, also, many who under the influence of stronger wills are bold in their denial of Christ"s authority know in their secret heart that he is Lord and will establish his kingdom. Sin makes men dishonest to themselves; under its power they are not of the truth. They prefer darkness because their deeds are evil.
General lessons:
1. In the issue goodness will be recognised by those who despise it, and generosity is always influential.
2. The anguish of wrong doing occasionally felt is fearfully suggestive ofthe future experience of the unrepenting.
3. The occasional triumphs of the good over all their slanderers andoppressors are intimations of the final triumph of Christ in the establishment of his kingdom.
4. Vows and promises in reference to future acts in so far as they embracethe quality of mercy may be freely and at all times made (ver. 21).
Vers. 16-22. (ENGEDI)
The goodness of bad men.
Saul lifted up his voice and wept" (ver. 17). The opportunity given to David to avenge himself on Saul was a severe test of principle, but by the use he made thereof it became a means of his further advancement. His forbearance was also another test of the character of Saul, over whom Divine mercy still lingered, and toward whom it was in such forbearance shown afresh. Igor was it without effect. The heart of the man who had ordered the massacre of eighty-five priests and was bent on the destruction of his most faithful servant relented at the words addressed to him; his voice trembled with emotion, tears flowed down his cheeks, he wept aloud, acknowledged his guilt, and turned from his purpose. It seemed as if he had undergone a sudden transformation and become a new man. But his heart remained unchanged. And his goodness, as on former occasions, was like that of those to whom the prophet said, "Your goodness" (fits of piety) "is as the morning cloud, and as the early dew it goeth away". (Hos_6:4) Concerning such goodness, notice that
I IT IS NOT UNFREQUENTLY DISPLAYED. There is in the worst of men some capacity of moral and spiritual impression; and those who might be least expected to be moved are often most powerfully affected by
1. The force of a powerful appeal, in which the truth is set before their minds and brought home to their hearts and consciences (vers. 9-15). They walk in the darkness of error and illusion, and the light breaks suddenly upon them, revealing what they could not or would not see before. It is made so plain that they are unable to deny its reality or resist its impression.
2. The exhibition of unusual generosity and superior excellence, which shows by contrast their own defects, shames and subdues them, overcomes not only them, but also, in some degree, the evil that is in them their envy, hatred, and sin. "The simple self-presentation and self-witness of moral purity and truth has a great missionary power, and often makes a mighty impression on spiritually darkened and morally perverted natures, in such wise that the Divine in them is freed from the binding power of evil, and the religious moral element of the conscience, which is concealed deep under religious moral corruption, breaks freely forth, at least in some bright and good moments, in order to point to the way of salvation and show the possibility of deliverance, provided the man is willing to he saved and renewed" (Erdmann).
3. The apprehension of an extraordinary escape from danger and death (ver. 18). Saul had been placed by the hand of God within reach of the stroke of death, and if David had acted as men would ordinarily have done he would not have been now alive (ver. 19). The heart must be hard indeed if it be not melted by such things as these.
II IT IS APPARENTLY GENUINE; the proof of a radical change of disposition. In tears and words and actions there is
1. The presence of strong emotion. It is evidently not simulated, but real.
2. The operation of an awakened conscience (ver. 17), which produces the recognition of what is right, the vindication of one who has been wronged, the confession of sin, and prayer for the blessing of God on one who has been regarded as an enemy (ver. 19).
1. The conviction of the Divine purpose. "And now, behold, I know well," etc. (ver. 20). That purpose had been indicated to Saul by Samuel and by the course of events; but he refused to recognise it, sought to change it, and fought against it. Now he acknowledges its inevitable fulfilment on the ground of the superior worth of David, (1Sa_15:28) submits to it without complaint, and even seeks a solemn pledge of forbearance toward
2. his house on its accomplishment (ver. 21). He says in effect, "The will of the Lord be done.
3. The abandonment of evil designs. His amendment goes beyond good resolutions, and appears in his actually leaving off the pursuit of David and returning home to Gibeah (ver. 22). When good actions follow good words, what more can be needed? Yet Saul among the saints, like Saul among the prophets, was Saul still.
III IT IS REALLY WORTHLESS. Although the signs of repentance and reformation in Saul were greatly valued, they were not absolutely relied upon by David, who had experience of his impulsive and changeable nature, and "knew what was in man." The most promising signs may be, and often are, connected with a goodness which is
1. Superficial; the depth of the heart being still hard and stony.
2. Defective, in hatred of sin, renunciation of self, return to God, surrender of the will, true faith, inward renewal, and spiritual strength to resist temptation.
3. Transient. "They soon forgat his works," etc.. (Psa_106:13) Not long afterwards Saul was again in pursuit of David, and his heart was more obdurate than ever. (1Sa_26:1) Transient goodness issues in permanent destruction. "Water that riseth and fioweth from a living spring runneth equally and constantly, unless it be obstructed or diverted by some violent opposition; but that which is from thunder showers runs furiously for a season, but is quickly dried up. So are those spiritual thoughts which arise from a prevalent internal principle of grace in the heart; they are even and constant unless an interruption be put upon them for a season by temptations. But those which are excited by the thunder of convictions, however their streams may be filled for a season, they quickly dry up and utterly decay" (Owen, "Spiritual-Mindedness").
Consider that
1. Men may be near the kingdom of God and yet never enter into it.
2. We are liable to be deceived by the appearance of goodness in others,and even in ourselves.
3. Whilst we should "search and try our hearts," we should also Pray,"search me, O God," etc.. (Psa_139:23, Psa_139:24) "Create in me a clean heart," etc.. D. (Psa_51:10)
HOMILIES BY D. FRASER
Vers. 16, 17.
Evil overcome by good.
Recent passages of this history have shown more of David s weakness than of his strength. But here he is again a hero. The fine points of his character shine out his self-control, his magnanimity, and his reliance on the justice of God to vindicate his integrity. To this. period is ascribed the seventh Psalm, in which the son of Jesse appeals against the slanders with which he was assailed, and looks to God for solace and deliverance. The situation strikes both the imagination and the heart. The young chief stands at the mouth of the cavern, holding up the proof of his generous forbearance, and protesting with picturesque eloquence against Saul"s hot pursuit. The king amazed, ashamed, and subdued; the sternness fading from his face, the haughty anger in his eyes drowned in tears. So evil was for the time overcome by good. David was helped to this noble behaviour at Engedi by his recent meeting with Jonathan in the forest of Ziph. At and through that meeting he had been encouraged in God. So in the hour of temptation he abstained from revenge, confided to God the vindication of his innocence and the preservation of his life, would not lift a hand, or let one of his officers lift hand, against the king. With what thankfulness and joy must Jonathan have heard of the sparing of his father"s life by his friend! Their meeting had borne fruit very soon. Their prayers were heard. Perhaps we have a happy meeting with a friend, or a strengthening and refreshing service at church, and the reason why is not at once apparent; but soon we fall into stone temptation or danger, and then we are helped by the recent confirmation of our faith to endure with patience. Our "good time" in the wood of Ziph is meant to prepare us for the hour of temptation in the cave of Engedi.
I MARK THE RESTRAINT OF GOD UPON THE PERSECUTOR. Saul seemed to have every facility for gaining his object. No one disputed his will. Armed men by thousands followed him in pursuit of David; and Saul knew how to lead men, and how to fight. He had spies to track out the fugitive. The country was small, and the inhabitants, both at Keilah and at Ziph, showed their readiness to help the king. Yet he could never reach David to arrest or to smite him. More than once he had thrown the javelin at him, but missed. In the highlands of Judah he was more than once close upon his steps, but still missed him. He went on one side of a hill while David moved round the other side. He had almost caught him when he was called off to repel a sudden inroad by the Philistines. He actually entered the cave in which David and his men lay hid, and did not see them. This was no mere luck. It was God who preserved David and baffled the malice of Saul. And in the tragical history of persecution the restraining hand of God has often been shown. As Saul was allowed to kill the priests but not to kill David, so has the Lord allowed many a tyrant to go so far, but no farther. Jezebel could make away with Naboth, but not with Elijah. Herod could kill St. James, but not St. Peter. The Roman Catholic persecutors could burn Huss, but not Wickliffe; George Wishart, but not John Knox. There has been a cord of Divine control round every oppressor, and whenever God saw meet he has simply drawn that cord, and so has restrained the remainder of wrath, defeated the devices of cruelty.
II DISTINGUISH BETWEEN A RELENTING MOOD AND A REPENTING HEART. An evildoer may be thrown into a fit of shame and grief over his own misconduct, promise amendment with tears, and yet never truly repent. The generous conduct and appeal of his son-in-law overwhelmed the king with confusion, and woke lingering echoes of good feeling in his troubled breast. He even wept before all, and, with the hot tears pouring from his eyes, confessed that he was in the wrong, praised the noble forbearance of David, acknowledged that the young captain was destined to fill the throne, and even asked him to swear that on his accession he would not exterminate the royal family. David swore, and they parted. Saul went home, but David did not attend him, for he was too shrewd to trust to the altered mood of the king. Well for him that he was so cautious, for Saul had only relented for a little while, not really repented of his malignant purpose. Softened feeling is one thing, repentance in mind and purpose another thing. This is familiar to those who try to reclaim criminals. They find them melt under kind words, bewail their misconduct, promise to lead lives of honesty and sobriety, and yet after all this fall very soon under temptation, and not only renew, but increase, their wickedness. It is because they have only a gush of feeling, not a grasp of principle, and are sorry for themselves, but not penitent towards God. It is often illustrated in persons who have succumbed to the infatuation for strong drink. One has allowed this vice to grow insensibly, and does not know how far it has mastered him, till at last there comes an exposure of drunkenness which covers him with shame. A friend speaks to him about it seriously and kindly, and tears come promptly to his eyes, expressions of poignant regret and promises of the utmost caution flow from his lips. He is quite surprised that he should have been so foolish, hopes that no more will be said about it, and is quite sure that nothing of the kind will ever happen again. But there is little disturbance of conscience, no grave sense of sin, no humbling of self before God with petitions for pardon and for help to cease from this insidious vice. So in a little while the shame is gone, the good promises are forgotten, the friend who spoke so kindly is hated for his pains, and the perverse man succumbs to temptation, and goes on to a drunkard"s disgrace, goes down to a drunkard"s grave. There are many other instances of this folly without descending to gross vice. Men have twinges of compunction and gusts of admirable feeling, and so resolve to lead better lives. But there it ends. They mean well, but somehow cannot carry out their intention. It is for want of repentance toward God.
III RECOGNISE THE SUPERIOR STRENGTH OF MORAL WEAPONS. Whatever good is done to those who are going astray is effected by moral means and weapons only. David might have fought Saul and beaten him, but that would not have brought even a temporary relenting to his heart. It would probably have hardened him. David smote him with the moral power of truth and love, and so disarmed him for the time, and subdued him to unwonted tenderness. So now we can best benefit our fellow men by using the moral influences of probity and kindness. So may our nation influence other nations as a Christian people ought to do, not by vaunting our power to go where we like and kill whom we please, but by showing righteousness and good will towards all mankind. Physical weapons of destruction are not worthy to be compared with the moral weapons that reach the conscience and the heart.
IV RISE TO THE THOUGHT OF GOD"S MAGNANIMITY TO US. Though we have conceived in our minds enmity against him, he does not crush us by the might of his arm, or willingly slay us as with the edge of a glittering sword. The gospel conveys to us the sublime appeal of his truth, righteousness, and pardoning love. We enter no cave where God is not. We are never beyond his reach; and if he should smite, who is there that could deliver out of his hand? But he has no pleasure in our death. Much as we have provoked him, he has compassion, he spares, he even pleads with us to be reconciled to him. Let us consent to his proposals of grace not with mere evanescent feeling, but with inward repentance and cordial faith. Then we shall not part from our God, as did Saul from David, but abide and "walk together as those that are agreed. F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Saul lifted up his voice and wept.
1Sa_24:16
And Saul lifted up his voice and wept.
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A triple victory
Those who form the most careful plans for the defeat of others are often defeated themselves. Pharaoh persecuted and pursued the children of Israel, but he perished through his own folly--Haman and Mordecai--Judas mad Christ. Saul hunted for David like a thirsty bloodhound, but imperilled his own life lay entering the cave in which David and his men had concealed themselves. How did David treat his enemy in the hour of his weakness?
I. David showed the most gracious treatment to an inveterate enemy. We may learn two things from this gracious forbearance.
1. That it is the duty of Christian men to forgive their enemies.
2. Christian men are benefited by forgiving their enemies. Forgiveness improves both the heart of the offended and the offender. Life is ennobled by little acts of forbearance, and the heart made bright and glad. A desire for revenge is a sure sign of weakness. Revenge is its own torment.
II. David gained a most decisive victory over an inveterate enemy. Kindness conquered. Love won. Saul lifted up his voice and wept.
1. Saul was convinced of sin. The hardest heart is sometimes softened. The iceberg melts before the sun. Awakened, ashamed, but not reclaimed.
2. Saul confessed his sin. Thou art more righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil. Bad men must confess their sin. They may conceal their true character for a time, but truth will out. The secret diary of the heart will be opened and read.
III. How did David obtain this three-fold victory?
1. He conquered by constant vigilance.
2. He conquered by earnest prayer. (J. T. Woodhouse.)
The reconciliation of Saul
I. Whilst the good man sees his own perils, let him also see the restraints which are put upon the wicked. Saul is mighty; Saul has servants; Saul is accustomed to dip his sword in human blood; yet he cannot hit David!
II. Let the sad man put to himself some serious questions respecting the restraints which limit his power. Saul should have learned a good deal from the failures which followed each other in rapid succession. Why do the heathen so furiously rage? Evil is a gigantic failure: is there not a cause?
III. Though mediation may fail is carrying out its purposes, yet let no wise mediator suppose that his work is in vain. Jonathan was mediator between Saul and David. Looking at it on one side, he might well have abandoned his work as a failure. What of its influence upon David? How it cheered him like a light! Be some mans true friend. No word of love is lost. No true ministry is a failure, though it may have aspects which are discouraging.
IV. Observe the infinite superiority of power that is moral, as compared with power that is physical. Saul went to seek David upon the rocks of the wild goats. In his pursuit he came to the sheepcotes where there was a cave, and into that cave he entered, little knowing who was there! Said lifted up his voice and wept! What a difference between this and a mere fight of hostile weapons!
1. In the worst men there is something that may be touched.
2. In every life there is at least one opportunity of showing the real quality of the heart. David seized it! This is the sublime appeal of the Gospel! God does not crush us by mere power. Love, truth, persuasion--these are the weapons of Gods warfare! (J. Parker, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Sa_24:16. “And Saul lifted up his voice.” “There is…
CRITICAL AND EXPOSITORY NOTES—
1Sa_24:16. “And Saul lifted up his voice.” “There is no hypocrisy or pretence here. Saul, tossed powerless hither and thither by fierce passions and without harmony of soul-life, is here laid hold of in a hidden corner of his heart, where he was still accessible to the power of truth, and involuntarily yields to this nobler arousing of his soul, though it is not destined to be permanent.” (Erdmann.)
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1Sa_24:20. “How did Saul come to this knowledge which he here expresses, and which Jonathan had already affirmed that his father had? (1Sa_23:17.) Not through direct Divine revelation, but by the observation that all his undertakings against David were unsuccessful, and that David, in respect to his persecutions, was under special Divine protection, coupled with the recollection of what Samuel had once said to him in the name of God respecting his rejection for disobedience.” (Erdmann.)
1Sa_24:21. “My name,” etc. “A name is exterminated when the whole of the descendants are destroyed—a thing of frequent occurrence in the East in connection with a change of dynasties, and one which occurred again and again even in the kingdom of the ten tribes. See 1Ki_15:28 sqq.; 1Ki_16:11 sqq.; 2 Kings 10” (Keil.)
1Sa_24:22. “The hold.” “The word here so translated is used to denote the mountainous part of the desert of Judah. It is different in 1Sa_22:5.” (Keil.)
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_24:16-22
THE EFFECT OF DAVID’S CONDUCT UPON SAUL
I. Here is a righteous emotion and a sincere confession of sin produced by godlike conduct. The ice upon the lake may be very strong and thick, but there is a strength of sunlight that will dissolve it; and the iron may be very hard and cold, but there is an intensity of heat that will make it glow and even melt it. So the conscience may be as it were frozen over by indulgence in some evil passion, and all the soul hardened by a long course of sin; but there are manifestations of goodness that will melt the stubborn will, and awaken into life the better part of the man although it may be only for a season. Circumstances sometimes bring such a man into such contact with a godly character that he cannot avoid seeing the contrast between what he is and what he might and ought to be; and the effect of the vision is to awaken a feeling of contrition, and it may be to extort from him a confession of his guilt. Such a time now came to Saul. The feeling of jealousy against David had gained such an ascendancy in his soul as to stifle all his better feelings, and even the voices of reason and conscience; but this meeting, and David’s godlike behaviour, caused him for a moment to see himself in a true light, and to discern how great a gulf of character there was between him and the man whom he was hating even unto blood. For a short season the magnanimity of David asserted its power over his pitiless foe, and melted him into contrition and confession.
II. But this righteous emotion and sincere confession failed to produce true repentance. Where there is beautiful blossom we may hope in due time to see the fruit, and whenever we rejoice over the ripened fruit we know it began with the blossom, but the blossom is not the fruit, and we know that, alas, many a fair blossom fails to bring forth that which it seems to promise. So is it with contrition for sin and sincere repentance, the one must precede the other, and when we see the first we hope it may prove to be that godly sorrow which worketh repentance (2Co_7:10). But we know that it is not always so, and Saul’s conduct here and on a subsequent occasion shows how even strong and sincere emotion may be felt and yet not pass into life and action, and so fail to benefit the character and even make repentance more difficult. Every conviction of sin which leaves the man no better than before does not leave him as it found him, but in a worse condition, even as the bar of iron which has been in the furnace is harder than one which has never yet been heated.
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_24:16. What change is this that takes place all at once? He who but lately could not bring himself to mention David’s name (1Sa_22:7)—who hated even his name—makes him one of his family by calling him his son! What more happy fortune than that which now befel David, who transforms his would-be murderer into his father, who changes the wolf into the lamb, who is able to extinguish this angry conflagration, to make a calm succeed the tempest, and to heal this fever of passion in the soul? David’s words had brought about this revolution. Saul says not, “It is thou who speakest, my son David,” but “It is thy voice, my son David,” for the mere sound of his voice was enough to soften him. And as a father, who, after a long absence, hears the voice of his child, needs not to see him to be awakened to emotion, so Saul, after the words of David penetrating his heart, chased away his hatred, recognised in David the man of God, and, cured of his evil passion, felt himself possessed by another emotion; his malice had disappeared, and joy and affection had taken its place. Just as in the darkness of night we do not perceive the presence of our friend, but when the daylight comes we recognise him even afar off, so while we are evilly disposed towards each other, we listen to each other’s words, and look upon one another in the spirit of prejudice, but when we are cured of our malice, the voice which before sounded harsh and angry becomes soft and pleasant to our ears, and the countenance which seemed repulsive and unwelcome is now lovely and attractive.—A bridged from Chrysostom.
1Sa_24:17. He should have said, Thou art righteous, but I am wicked; but the utmost he will own is this, Thou art more righteous than I. Bad men will commonly go no further than this in their confessions; they will own they are not so good as some others are; there are those that are better than they and more righteous.—Henry.
1Sa_24:18. Saul for the present spake as he thought. But good thoughts make but a thoroughfare of wicked hearts: they stay not there, as those that like not their lodging.—Trapp.
Saul’s sense of David’s generosity must be very strong when he beseeches God to reward it. Indeed, Saul had no equivalent to give David for the kindness shown him, and therefore he refers him to God for retribution. For if, after this, he should even save David’s life, yet still he could only save the life of his best benefactor, whereas David both spared and saved the life of his most mortal enemy.—Delany.
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 Acknowledges his Fault
Saul Acknowledges his Fault
v. 16. And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? Saul was deeply affected by the fervor of David, by the justice of his plea, by the pious reverence shown by him. And Saul lifted up his voice and wept, momentarily overcome by emotion.
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v. 17. And he said to David, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil. The evidence before his eyes forced Saul to make at least this acknowledgment.
v. 18. And thou hast showed this day how that thou hast dealt well with me, forasmuch as when the Lord had delivered me into thine hand, thou killedst me not, David had not taken the opportunity offered by God’s providence.
v. 19. For if a man find his enemy, will he let him go well away? It was a most unusual way of dealing with an enemy, to let him go scot-free when such a fine chance to dispose of him offered. Wherefore the Lord reward thee good for that thou hast done unto me this day. For the time being, Saul permitted the nobler sentiments to come into his heart, but there was no true conversion.
v. 20. And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand. This conclusion was forced upon Saul by the evident protection of the Lord which David enjoyed, and he still remembered what Samuel had told him regarding his own rejection.
v. 21. Swear now, therefore, unto me by the Lord that thou wilt not cut off my seed, his children, after me, and that thou wilt not destroy my name out of my father’s house. It was not unusual in the Orient for the king of anew dynasty to exterminate the entire family of the former king, down to the most remote relatives, and this Saul wanted to avoid.
v. 22. And David sware unto Saul. And Saul went home, returned to his royal residence; but David and his men gat them up unto the hold, for they knew better than to expect Saul to retain the kind disposition and bearing which he had last shown. Saul’s emotion was no true repentance, his heart had not been changed. Such a person is and remains a child of wrath, whether he rages and raves against the Lord or whether he is more quiet.
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 my son David
my son David
Saul speaks as if David were his son to show David that he loves him. (See: Metaphor)
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lifted up his voice and wept
The writer writes as if a voice were something a person could lift up with his hands. AT: "wept loudly" (See: Metaphor)
translationWords
David
Saul (OT)
voice
son
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.