David also arose afterward, and went out of the cave, and cried after Saul, saying, “My lord the king!” When Saul looked behind him, David bowed with his face to the earth, and showed respect.
Parallel Translations
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David also arose afterward, and went out of the cave, and cried after Saul, saying, “My lord the king!” When Saul looked behind him, David bowed with his face to the earth, and showed respect.
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David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself.
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(24-9) David also arose afterward, and went out of the cave, and cried after Saul, saying: 'My lord the king.' And when Saul looked behind him, David bowed with his face to the earth, and prostrated himself.
Cross-references (7)
Passages linked to 1 Samuel 24:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 25:23-24 When Abigail saw David, she hurried and got off her donkey, and fell before David on her face, and bowed herself to the ground. She fell at his feet, and said, “On me, my lord, on me be the blame! Please let your servant speak in your ears. Hear the words of your servant.
- Genesis 17:3 Abram fell on his face. God talked with him, saying,
- Exodus 20:12 “Honor your father and your mother, that your days may be long in the land which Yahweh your God gives you.
- 1 Samuel 20:41 As soon as the boy was gone, David arose out of the south, and fell on his face to the ground, and bowed himself three times. They kissed one another, and wept one with another, and David wept the most.
- 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.”
- Romans 13:7 Therefore give everyone what you owe: if you owe taxes, pay taxes; if customs, then customs; if respect, then respect; if honor, then honor.
- 1 Peter 2:17 Honor all men. Love the brotherhood. Fear God. Honor the king.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Sa 24:8 David also arose afterward, and went out…
1Sa 24:8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself.
Ver. 8. And went out of the cave.] That by his just apology he might make his own innocency to triumph in the tyrant’s conscience, as indeed it did.
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.
John Gill 1763 · Public Domain David also arose afterward,.... After Saul was gone:
David also arose afterward,.... After Saul was gone:
and went out of the cave; where he had been all the time that Saul had been in it:
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and cried after Saul: with a loud voice: my lord the king; by which titles Saul would know that he was called unto:
and when Saul looked behind him; to see who it was that called unto him:
David stooped with his face to the earth, and bowed himself: giving reverence and honour to him as a king; See Gill on Sa1 20:41.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain HE URGES THEREBY HIS INNOCENCY. (Sa1 24:8-15)
HE URGES THEREBY HIS INNOCENCY. (Sa1 24:8-15)
David also arose . . . and went out of the cave, and cried after Saul--The closeness of the precipitous cliffs, though divided by deep wadies, and the transparent purity of the air enable a person standing on one rock to hear distinctly the words uttered by a speaker standing on another (Jdg 9:7). The expostulation of David, followed by the visible tokens he furnished of his cherishing no evil design against either the person or the government of the king, even when he had the monarch in his power, smote the heart of Saul in a moment and disarmed him of his fell purpose of revenge. He owned the justice of what David said, acknowledged his own guilt, and begged kindness to his house. He seems to have been naturally susceptible of strong, and, as in this instance, of good and grateful impressions. The improvement of his temper, indeed, was but transient--his language that of a man overwhelmed by the force of impetuous emotions and constrained to admire the conduct, and esteem the character, of one whom he hated and dreaded. But God overruled it for ensuring the present escape of David. Consider his language and behavior. This language--"a dead dog," "a flea," terms by which, like Eastern people, he strongly expressed a sense of his lowliness and the entire committal of his cause to Him who alone is the judge of human actions, and to whom vengeance belongs, his steady repulse of the vindictive counsels of his followers; the relentings of heart which he felt even for the apparent indignity he had done to the person of the Lord's anointed; and the respectful homage he paid the jealous tyrant who had set a price on his head--evince the magnanimity of a great and good man, and strikingly illustrate the spirit and energy of his prayer "when he was in the cave" (Psa 142:1).
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Next: 1 Samuel Chapter 25
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. stooped, &c.] Better, bowed himself with his face…
8. stooped, &c.] Better, bowed himself with his face to the ground and did obeisance. The usual Oriental gesture of reverence to a king or superior is described. See on 1Sa_20:41. Cp. 1Ki_1:16; 1Ki_1:31.
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 (8) And cried after Saul.—The outlaw suffered the king…
(8) And cried after Saul.—The outlaw suffered the king and his companion to proceed some little way—possibly down the deep ascent which led up to the cave’s mouth—and then called after Saul, but with an address of the deepest reverence, accompanied too (see next clause) with an act of the profoundest homage which an inferior could pay to a superior. He would show Saul at least he was no rival king.
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 TEMPORARY RECONCILIATION OF SAUL AND DAVID (vers. 8-22).
TEMPORARY RECONCILIATION OF SAUL AND DAVID (vers. 8-22).
Saul apparently had withdrawn from his men, and David seizes the opportunity of proving to him his innocence, and quieting the king"s fears. He goes out, therefore, and calls after him, saying, My lord the king, addressing him thus as his master, to whom his obedience was due. He also pays him the utmost reverence, bowing his face to the earth and making obeisance. By this lowly bearing David showed that, so far from being a rebel, he still acknowledged Saul"s lawful authority, and was true to his allegiance.
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Vers. 8-15.
Discrimination in relation to men, truth, and vocation.
The facts are
1. David follows Saul out of the cave and pays him homage.
2. He remonstrates against Saul heeding the lies of slanderers, and declaresto him how he had just spared his life.
3. Exhibiting the skirt of the robe in evidence of his words, and appealingto God, he protests his innocence of purpose.
4. He, while admitting his own insignificance, commends his cause to thejustice of God, and prays for deliverance. If we take into account what human nature is under provocation, and the rough and painful life of David at this period, we shall not fail to admire the generous, highly spiritual tone of his conduct on this occasion. It is a remarkable instance of real conformity of spirit with Christian requirements among those in ancient times not blessed with our advantages. It is also a remarkable testimony to the value of these virtues that men, without dissent, admire the beautiful spirit of David, even though in many instances they have not the will to act likewise in analogous situations. But the general teaching of the section may be arranged in the following order:
I DISCRIMINATION OF CHARACTER IS A PRODUCT OF TRUE GOODNESS, and is ESSENTIAL TO SUCCESS IN DEALING WITH MEN amidst the difficulties of life. David was a man of valour, of deep piety, and of keen discernment. His intense love of righteousness was not attended by a hasty and harsh condemnation of Saul"s conduct, evil as it was. While keenly alive to the wrong Saul was doing him, and recognising that One above visits every evil doer, he nevertheless in his first words to Saul recognises the fact, which doubtless through Jonathan and others he had ascertained, that there were greater sinners in this sad business than Saul. "Wherefore hearest thou men"s words, saying, Behold, David seeketh thy hurt?" He knew how the unhappy king had departed from God, and subsequently had become melancholy, and at times almost insane, and he understood how the original wicked envy was associated with this sad fall from God"s favour; and hence, apart from the reverence cherished for the office of king, he could not but commiserate his persecutor. Saul, in the judgment of David, was now but a mere tool in the hands of cunning, unscrupulous men at court, who basely roused the enmity of the unfortunate monarch by inventing lies concerning the intentions of David. Discrimination of character may find abundant scope in every man"s life. How much it is lacking is obvious when we reflect on the wholesale condemnation often passed on individuals and communities. Accidental association in public life is frequently the sole basis of a common judgment. Much of the faulty training of families and imperfect education in schools is to be ascribed to this source, while errors in this particular are the cause of manifold mistakes and disastrous failures in private life. It is due to others, as also safe for ourselves, that we act on our Saviour"s exhortation, "Judge righteous judgment." David was just to Saul in regarding him as the weak instrument of stronger wills; as was our Saviour just to a misled people when he charged the scribes and Pharisees with hindering them from obeying the gospel. (Mat_23:13) A certain development and balance of the intellectual faculties are requisite to discriminate character. It is to be feared that very little attention is paid to this kind of culture in many homes and schools, and consequently there are thousands in a far worse position for the great conflict of life than they need be. But where ordinary capacities for discernment exist, true piety will insure their right and just exercise; for religion raises the whole moral tone of a man, and gives a superior moral element to our judgments on the motives and conduct of men. The gift of "discerning spirits" is of much value still in the Church of God and in daily affairs.
II OUR JUDGMENT ON THE LANGUAGE OF THE BIBLE SHOULD BE REGULATED BY REGARD TO THE SPECIFIC KNOWLEDGE ON WHICH IT IS BASED. David discriminates between the weak and sinful Saul and the cunning, determined men who used him as a tool for their wicked schemes. The language employed by him here in reference to Saul is mild and tender recognising wrong, but expressive of the conviction that his actions were now not responsible in the same degree as when he disobeyed the command of God through Samuel. In the Psalms we have other language strong, severe, withering intended for "men set on fire, sons of men whose teeth are spears and arrows, and their tongue a sharp sword". (Psa_57:4) "Deceit," "fraud," "lying lips," "poison of adders," tongues "set on fire," that "wrest words" and "love all devouring words," are the terms used to indicate the motives and purposes of the men prompting the action of Saul. Now as we find the explanation of the mild language in the intimate knowledge which he had of the weakness of his enemy, and the use which stronger wills were making of him, so, by the same rule of interpretation, ought we to allow an appropriateness of other and more severe language to men so utterly vile as these were known to be, and to whom he alludes in ver. 9 and 1Sa_26:19. Too often Christian men, and especially unbelievers, read the strong language of the Psalms as though it were expressive of sentiments ordinarily entertained towards any who might differ from David; and it is viewed as in contrast with his address to Saul and the precepts of Christ. The unreasonableness of this judgment is evident when we only consider what David knew these men to be, and to be aiming at. They were deliberate, calculating liars, knowing by his deeds, by Samuel"s approval, and by his pure and useful life, that he was a chosen man of God, and yet endeavouring by false representations to blast his reputation, to incite a moody king to slay him on account of his vileness of intention, and, in fact, to frustrate the purpose which God had announced through Samuel, and of which Jonathan, Gad, Abiathar, and others were aware. A baser, more cruel and cowardly conspiracy against character, life, and national welfare can hardly be imagined. The knowledge of these specific facts renders David"s wrath and indignation most holy, and, in view of what would be the calamity to Israel should they succeed in annulling the purpose of God as declared to Samuel and made known to David and others, the Church can say Amen to the Psalms. This principle of interpretation is wider than the case before us. None of us dare use towards others the severe language of Christ"s denunciation of the scribes and Pharisees, because we have not the minute knowledge of motive and internal, irreclaimable deceitfulness which was clear to his eye; but his view of what is hidden from us rendered his words just and good. Also, the language used with reference to the necessity of atonement, the manner in which it is made, and the conditions on which it becomes available for those made acquainted with it, should be considered reverently, as being founded on an intimate knowledge on the part of God of very many facts pertaining to moral existence, the interrelation of all moral beings, and the administration of a government stretching through all time and place, which necessarily at present escape our observation. The same principle may apply to much of the language in reference to the future condition of the wicked. Even the right interpretation of historical matter in many dubious cases may depend on facts which to the writers were well known, but to us are unknown. It would be useful to direct attention to the conditions of a right understanding of the Bible, embracing in the purview moral health, attained by the quickening of the Holy Spirit, caution, reverence, regard to its spiritual aims, its fragmentary character, its progressive teaching especially sympathy with its purpose.
III A MAN"S VOCATION IN LIFE EXERCISES A POWERFUL INFLUENCE IN DETERMINING HIS MORAL QUALITIES. The moral qualities of consideration, forbearance, magnanimity, and candour so prominent in David during this interview with Saul met with little sympathy among his followers at the time, though subsequently they would see the wisdom of his conduct. Like others, they judged of what should be done by what from their lower moral position they were inclined to do. The superior conduct of David was not due simply to tenderness of natural disposition, nor to the presence of piety considered per se, but largely to the educating influence on his generally pious character of his calling in life. He perfectly understood that, as servant of God, he was called to be future ruler of Israel, and meanwhile so to live and act that no deed of his should touch his personal reputation in Israel or create the impression on the mind of Saul that he sought his removal from the throne to gratify private ambition. Virtually he was already a royal personage. His actions and words were therefore public property. The building up of national character and development of national resources were matters of deepest concern. The consciousness of this drew him nearer to God, attached responsibility to his deeds, imparted dignity and grace to his bearing, put a restraint on the flow of private feelings, and, though uncrowned, made him royal in his magnanimity. David as a coming king was morally a more developed man than would have been David as a simple citizen. A consideration of the influence of calling on character would afford much instruction in relation to social habits, mental and moral development, Christian excellence and degeneracies, national and provincial characteristics and tendencies, domestic comfort and discomfort, personal antagonisms and aversions, and the need for a large charity in estimating conduct different from our own, as also for profound thought in reference to the best means of remedying some evils incident to a highly developed civilisation, in which the comforts and luxuries of one class are procured by avocations of another chess that tell perniciously on their mental and moral development. Christians are especially exhorted to walk worthy of their high calling; and, apart from direct influence of the Holy Spirit in the formation of character, it would be helpful to all to study the natural influence over the entire man of a calling to be "kings and priests unto God." "What manner of persons ought ye to be?" "As he which hath called you is holy, so be ye holy in all manner of conversation". (1Pe_1:15)
IV THE COMMITTAL OF OUR INTERESTS TO GOD IS THE PROPER SEQUEL TO A CONSCIENTIOUS DISCHARGE OF DUTY. David had done all an honest man could do to clear himself of guilt and to pacify Saul, and with strong faith in an overruling Providence he leaves his cause with God. Personal retaliation for injuries done is no part of our duty. "Vengeance is mine, I will repay, saith the Lord." Whether we succeed in a difficult work is not our business. To have done right is the chief concern. Our Saviour has set us an example of fulfilling all righteousness and then committing himself and his cause to the "righteous Father." There is that in the conscience of men which bows before such appeals to the "Judge of all the earth." The name of God is a power over men because they are moral beings. It is a refuge for the oppressed and a terror to the wicked.
General lessons:
1. The real guilt of men is to be estimated both by the intrinsic evil of their intentions and the influence they seek to exercise over others.
2. Men who desire to find the Bible faulty in its language can have theirdesire easily gratified by reasoning as though they knew all concerning its production and contents; while a different disposition will lead to suspension of judgment or minute search for hidden facts.
3. The moral influence of a calling on character should guide us in ourarrangements for our sons and daughters.
4. Deeds are the tests and signs of principles; for as wickedness is thenatural outcome of the wicked man, good actions, as in the generous sparing of Saul"s life, are the product of a righteous soul (ver. 13).
Vers. 8-12. (ENGEDI)
Calumny.
hearest thou men"s words, saying, David seeketh thy hurt?" (ver. 9). Saul"s hatred and persecution of David were stirred up by slanderers; and, in vindication of himself from the charge of seeking his hurt, David referred to them on this and on a subsequent occasion. (1Sa_26:19) One of them seems to have been Cush the Benjamite (see Kitto, "D.B. Illus."), on account of the calumnies of whom he wrote Psalm 7., "The righteous judgment of God" (see inscription):
Jehovah my God, in thee have I found refuge; Save me from my persecutors and deliver me!
How much he felt the wrong which they had done him, and how intensely his zeal burned against their sin against God and man, appears in many of his psalms. (Psa_24:1-3 Psa_35:11 Psa_52:2 Psa_56:5 Psa_57:4 Psa_59:7, etc.) Good men are often exposed to the calumnious attacks of men of similar character.
Be thou as chaste as ice, as pure as snow, Thou shalt not escape calumny.
I IT IS ONE OF THE MOST ODIOUS OF VICES. It is "the uttering of false (or equivalent to false, morally false) speech against our neighbour in prejudice to his fame, his safety, his welfare, or concernment in any kind, out of malignity, vanity, rashness, ill nature, or bad design" (Barrow, Ser. 18.); and it is exhibited in an endless variety of ways.
1. It is marked by falsehood, folly, injustice, malice, and impiety.
2. It exerts a most pernicious influence. The tongue on which it dwells is like a fire, which (though at first but a single spark) may set a whole forest in a blaze; (Jam_3:5) is "full of deadly poison," and sends forth "arrows, firebrands, and death." In private reputations, domestic life, social intercourse, the Church and the world, what mischief it works!
3 . It is frequently forbidden and condemned in the word of God. (Lev_19:16; Pro_10:31; 1Co_6:9) "I say unto you that every idle (empty, insincere, wicked, and injurious) word,". (Mat_12:36, Mat_12:37) "God is angry (with the wicked) every day". (Psa_7:11)
II IT OUGHT NEVER TO BE COUNTENANCED. "Wherefore hearest thou?" No one should listen to it; for by doing so
1. He encourages the wicked in their wickedness. (Pro_25:23) "When will talkers refrain from evil speaking? When listeners refrain from evil hearing" (Hare).
2. He injures himself; becomes a tool of designing men, and is led to do things which his better nature cannot approve; whilst, at the same time, he manifests his own unreasonableness and sinful disposition.
3. He makes himself partaker of their evil deeds," and exposes himself to the same condemnation. Although incited by others, Saul was not guiltless in "hunting after" the soul of David "to take it" (ver. 11).
III IT SHOULD ALWAYS BE MET IN A RIGHT MANNER by those who are calumniated; as by
1. An open assertion of innocence, direct denial and rebuke of false statements, and faithful remonstrance against their being entertained. "Whose mouths" (says Paul concerning unruly and vain talkers and deceivers) "must be stopped". (Tit_1:11)
2. A clear proof of innocence afforded by becoming, righteous, and merciful actions. (vers. 10, 11; compare Psa_7:3, Psa_7:4)
3. A sincere appeal to God as the Vindicator of the innocent; lowly submission to his will and firm confidence in the manifestation of his righteous judgment. "The justice of God is a refuge and comfort to oppressed innocency" (M. Henry). "The Lord judge between me and thee," etc. (ver. 12).
Jehovah judgeth the people. Judge me, O Jehovah, according to my righteousness, And according to my integrity be it done to me. Oh let the wickedness of the wicked come to an end, And establish thou the righteous; For thou that triest the hearts and reins art a righteous God. My shield is with God, Who delivers the upright in heart (Psa_7:8, Psa_7:9, Psa_7:10)
Learn
1. To use the gift of speech in speaking well, and not ill, of others.
2. To rely on God more than on your own efforts for your vindicationwhen evil spoken of.
3. The blessedness of those against whom men "say all manner of evilfalsely" for Christ"s sake. 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_24:8. The closeness of the precipitous rocks and the…
CRITICAL AND EXPOSITORY NOTES—
1Sa_24:8. The closeness of the precipitous rocks and the depth of the ravines or wadies between them, together with the remarkable purity of the air, made it quite easy for David thus to converse with Saul at a distance sufficient to ensure his own safety. “My lord the King.” “This address indicates the double point of view whence David, in what follows, declares by deed and by word his relation and attitude to Saul. He recognises and honours Saul as his lord to whom he is bound to be subject; in calling him lord he declares himself guiltless of insurrection against him. In the king he sees the anointed of the Lord, the bearer of the holy theocratic office, in which character he was inviolable.” (Erdmann.)
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1Sa_24:13. “As saith the proverb,” etc. “The meaning is, only a wicked man would wish to avenge himself, I do not.” (Keil.) “A prophetic speech. Thy death will not be from me, who have no such thoughts, but from the wicked. And so it was. Saul perished by his own wicked hand.” (Wordsworth.)
1Sa_24:14. “A flea.” Literally, a single flea. “By these similes David meant to describe himself as a perfectly harmless and insignificant man, of whom Saul had no occasion to be afraid, and whom it was beneath his dignity to pursue.” (Keil.)
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_24:8-15
DAVID’S VINDICATION OF HIMSELF TO SAUL
I. This vindication of David reveals that he still considered himself a subject of the king of Israel. The best and wisest men are always the least ready to rebel against those in authority, and their obedience will stand a much more severe test than that of men who are their inferiors in character and ability. A son who is far above his father in excellence and wisdom will be far more loyal to his weak and erring parent than one who is like him in character, and a subject who is morally and intellectually superior to his ruler will bear more before he renounces his allegiance than one who is less intelligent and godly. Noble and good men in all ages have been tried both in their public and private relationships by the incapacity and wickedness of those in authority over them, and it has sometimes become their duty to disown such authority and renounce their allegiance to such rule, but this is a step that is taken with the most reluctance by the men who seem to have the most right to take it. It seems to us, when we read this history, that of all the men in Israel at this time, David was the least bound to acknowledge Saul as his lord and king. No man in the kingdom had deserved Saul’s gratitude so much and none had received such ingratitude and cruelty at his hand. Yet David’s mode of address here shows him still acknowledging himself Saul’s subject, and reveals that he had only taken arms in self-defence, and not in defiance. The spirit of this Old Testament servant of God was the same as that which animated the apostles and martyrs of the Christian Church (Rom_13:1; Tit_3:1), and had its root in the same recognition of God as the Supreme Ruler and Judge of all men.
II. His conduct shows that he considered Saul’s position worthy of outward tokens of respect. When it is impossible to respect a man for what he is, we may sometimes feel bound to honour him for what he has been, or for what he now represents. A heap of ruined stones may have nothing in their present appearance to awaken interest, but if they are the remains of a city once famous for its beauty, thinking men cannot look at them without emotion. Or a building which has never had any pretensions to architectural beauty may awaken a feeling almost of reverence because it represents something of far more value and dignity than itself. So when David bowed himself before Saul it could hardly have been in token of respect for any moral excellence now found in him, but must have rather been in honour of what he once was and of what he even now represented. He was still the Lord’s anointed—the man whom God had Himself appointed to rule over His people Israel, and there had been a time when he had seemed not unworthy of the honour thus put upon him. And David, like every other godly man, was ever ready to render honour wherever it was due, whether to place or person, whether to individual excellence or to “powers ordained of God” (Rom_13:1.)
III. Yet David’s vindication contains an appeal to Saul’s reason and to God’s justice. Reverence for Saul as a king, and a sense of his own duty as a subject, did not degenerate into that servility which seems to ignore the fact that the higher the position the greater the obligation, and to forget that there is a Judge before whose bar all human distinctions fade away. David did not think it incompatible with his acknowledgment of Saul as his lord to remonstrate with him on his foolishness, and to remind him that there was a King to whom both the persecutor and the persecuted would have to render an account, and whose judgment would certainly be according to truth. The most genuine loyalty is always found associated with self-respect and with faith in God, and they are the most faithful servants of kings who do not fear to show them wherein they err, and who can with confidence commit their cause to Him who will one day certainly render every man according to his works. For neither of the two causes, one or the other of which sometimes operates in the decisions of a human judge and leads him to pronounce an unjust sentence, can ever have any place in the Divine administration. A man may condemn the innocent or justify the guilty through ignorance, or from wickedness. He may not be acquainted with all the facts of the case, or some selfish or other evil motive may lead him to pronounce a false verdict. But it is the joy of every lover of truth and righteousness to know that this can never be the case with God. He who searches and knows everyone of His creatures can never be mistaken in His judgment, and He who is infinitely above them, both in nature and in character, can have no motive or desire to wrong anyone of them in the smallest degree. Hence the assurance with which men in all ages have turned to Him when they have been wronged by their fellow-creatures, and have said, with David, “The Lord, therefore, be judge, and see, and plead my cause.”
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_24:10. It by no means follows that all kings are God’s lieutenants in the sense in which Saul was, or lie under the same sacred charm of divine anointing. God does not stand in the same special relation to other nations as he did to the Jews. Magistracy is still the ordinance of God, but it is left to communities to choose both the form of government and the individuals who are to exercise it. Nations have power to choose their governors, and, unless there be a special arrangement to the contrary, they have power to discontinue them.… Thus viewed, the consideration that influenced David resolves itself into a principle of wider application. It was the fruit of that profound reverence for God’s will, and that thorough confidence in God’s providential government, and in the holy principles on which it is conducted, that characterised David in all his better periods and that will ever characterise the humble and consistent Christian.—Blaikie.
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 David Protests his Innocence
David Protests his Innocence
v. 8. David also arose afterward, and went out of the cave, boldly taking this opportunity to defend himself against the slanders which filled Saul’s heart with mistrust against him, Psalms 7, and cried after Saul, saying, My lord the king! In these words he confesses himself bound to Saul as his subject and acknowledges him as the anointed of the Lord, who occupied his office by divine right. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself, his behavior thus corresponding to his address of Saul.
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v. 9. And David said to Saul, Wherefore hearest thou men’s words, such as those of the men of Ziph and of Cush, the Benjamite, saying, Behold, David seeketh thy hurt? David thus represented the entire situation as due to intriguing tongues.
v. 10. Behold, this day thine eyes have seen how the Lord had delivered thee today into mine hand in the cave, for so the incident clearly appeared; and some bade me kill thee, the temptation to kill Saul had been presented to David; but mine eye spared thee, and I said, I will not put forth mine hand against my lord; for he is the Lord’s anointed. This fact David urged in his favor, first of all.
v. 11. Moreover, my father, as David calls Saul in pious reverence, see, yea, see the skirt of thy robe in my hand, a bit of evidence which demonstrated how absolutely Saul had been in his power; for in that I cut off the skirt of thy robe and killed thee not know thou and see that there is neither evil nor transgression, deliberate crime and wickedness, in mine hand, and I have not sinned against thee, he could rightly protest his innocence; yet thou hunts my soul to take it, pursuing him like a dangerous animal through forests and over mountains.
v. 12. The Lord judge between me and thee, for to His decision David left the entire matter, and the Lord avenge me of thee, for this unwarranted persecution of David would not go unpunished, as he firmly believed; but mine hand shall not be upon thee, he would not seek or take his own revenge.
v. 13. As saith the proverb of the ancients, Wickedness proceeded from the wicked; but mine hand shall not be upon thee. A wicked and godless person might have embraced the opportunity to take revenge, but David had purposely refrained from doing so. And David finally urged that Saul’s conduct was foolish and inconsistent with royal dignity.
v. 14. After whom is the king of Israel come out? After whom dost thou pursue? After a dead dog, who could no longer bite and bother people, after a flea, at best poor game for a royal hunter. David stressed his insignificance and harmlessness, for he neither had the desire nor was he in a position to work the king harm.
v. 15. The Lord, therefore, because David was innocent and because Saul’s persecution was foolish, be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand, to be freed from the persecution of Saul by the justice of God. David here is an example to all children of God, showing what love of the enemy means. Like him, Christians should spare their enemies and reward them good for evil.
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 Why do you listen to the men who say,…
Why do you listen to the men who say, 'See, David is seeking your harm?
This is a rhetorical question. It can be translated as a statement. AT: "You should not listen to the men who say, 'See, David is seeking to harm you." (See: Rhetorical Question)
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translationWords
David
call
Saul (OT)
lord
king
bow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.