Then David went over to the other side, and stood on the top of the mountain afar off; a great space being between them;
Parallel Translations
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Then David went over to the other side, and stood on the top of the mountain afar off; a great space being between them;
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Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them:
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Then David went over to the other side, and stood on the top of the mountain afar off; a great space being between them.
Cross-references (2)
Passages linked to 1 Samuel 26:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Judges 9:7 When they told it to Jotham, he went and stood on the top of Mount Gerizim and lifted up his voice, cried out, and said to them, “Listen to me, you men of Shechem, that God may listen to you.
- 1 Samuel 24:8 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.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Sa 26:13 Then David went over to the other…
1Sa 26:13 Then David went over to the other side, and stood on the top of an hill afar off; a great space [being] between them:
Ver. 13. And stood on the top of a hill afar off.] On a hill, that he might be heard; and afar off, that he might provide for his own safety. Vide hic ut David in omnes formas se transformet ad Saulem placandum, sanandum et salvandum. See here, saith one, {a} how David turneth himself into all shapes and forms of spirit and of speech for Saul’s good; and learn to do accordingly. Be all things to all men to win them to God.
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{a} Illud nimirum sapere est, si ubicunque opus sit animum possis flectere.
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 That his person might be out of their reach,…
That his person might be out of their reach, and yet his voice might be heard; which in a clear air, and in the silence of the night, might be heard at a great distance.
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 David having got safely from Saul's camp himself, and…
David having got safely from Saul's camp himself, and having brought with him proofs sufficient that he had been there, posts himself conveniently, so that they might hear him and yet not reach him (Sa1 26:13), and then begins to reason with them upon what had passed.
I. He reasons ironically with Abner, and keenly banters him. David knew well that it was from the mighty power of God that Abner and the rest of the guards were cast into so deep a sleep, and that God's immediate hand was in it; but he reproaches Abner as unworthy to be captain of the lifeguards, since he could sleep when the king his master lay so much exposed. By this it appears that the hand of God locked them up in this deep sleep that, as soon as ever David had got out of danger, a very little thing awakened them, even David's voice at a great distance roused them, Sa1 26:14. Abner got up (we may suppose it early in a summer's morning) and enquired who called, and disturbed the king's repose. "It is I," says David, and then he upbraids him with his sleeping when he should have been upon his guard. Perhaps Abner, looking upon David as a despicable enemy and one that there was no danger from, had neglected to set a watch; however, he himself ought to have been more wakeful. David, to put him into confusion, told him, 1. That he had lost his honour (Sa1 26:15): "Art not thou a man? (so the word is), a man in office, that art bound, by the duty of thy place, to inspect the soldiery? Art not thou in reputation for a valiant man? So thou wouldst be esteemed, a man of such courage and conduct that there is none like thee; but now thou art shamed for ever. Thou a general! Thou, a sluggard!" 2. That he deserved to lose his head (Sa1 26:16): "You are all worthy to die, by martial law, for being off your guard, when you had the king himself asleep in the midst of you. Ecce signum - Behold this token. See where the king's spear is, in the hand of him whom the king himself is pleased to count his enemy. Those that took away this might as easily and safely have taken away his life. Now see who are the king's best friends, you that neglected him and left him exposed or I that protected him when he was exposed. You pursue me as worthy to die, and irritate Saul against me; but who is worthy to die now?" Note, Sometimes those that unjustly condemn others are justly left to fall into condemnation themselves.
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II. He reasons seriously and affectionately with Saul. By this time he was so well awake as to hear what was said, and to discern who said it (Sa1 26:17): Is this thy voice, my son David? In the same manner he had expressed his relentings, Sa1 24:16. He had given his wife to another and yet calls him son, thirsted after his blood and yet is glad to hear his voice. Those are bad indeed that have never any convictions of good, nor ever sincerely utter good expressions. And now David has as fair an opportunity of reaching Saul's conscience as he had just now of taking away his life. This he lays hold on, though not of that, and enters into a close argument with him, concerning the trouble he still continued to give him, endeavouring to persuade him to let fall the prosecution and be reconciled.
1. He complains of the very melancholy condition he was brought into by the enmity of Saul against him. Two things he laments: - (1.) That he was driven from his master and from his business: "My lord pursues after his servant, Sa1 26:18. How gladly would I serve thee as formerly if my service might be accepted! but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he whom I would follow with respect compels me to flee from him." (2.) That he was driven from his God and from his religion; and this was a much greater grievance than the former (Sa1 26:19): "They have driven me out from the inheritance of the Lord, have made Canaan too hot for me, at least the inhabited parts of it, have forced me into the deserts and mountains, and will, ere long, oblige me entirely to quit the country." And that which troubled him was not so much that he was driven out from his own inheritance as that he was driven out from the inheritance of the Lord, the holy land. It should be more comfortable to us to think of God's title to our estates and his interest in them then of our own, and that with them we may honour him then that with them we may maintain ourselves. Nor was it so much his trouble that he was constrained to live among strangers as that he was constrained to live among the worshippers of strange gods and was thereby thrust into temptation to join with them in their idolatrous worship. His enemies did, in effect, send him to go and serve other gods, and perhaps he had heard that some of them had spoken to that purport of him. Those that forbid our attendance on God's ordinances do what in them lies to estrange us from God and to make us heathens. If David had not been a man of extraordinary grace, and firmness to his religion, the ill usage he met with from his own prince and people, who were Israelites and worshippers of the true God, would have prejudiced him against the religion they professed and have driven him to communicate with idolaters. "If these be Israelites," he might have said, "let me live and die with Philistines;" and no thanks to them that their conduct had not that effect. We are to reckon that the greatest injury that can be done us which exposes us to sin. Of those who thus led David into temptation he here says, Cursed be they before the Lord. Those fall under a curse that thrust out those whom God receives, and send those to the devil who are dear to God.
2. He insists upon his own innocency: What have I done or what evil is in my hand? Sa1 26:18. He had the testimony of his conscience for him that he had never done nor ever designed any mischief to the person, honour, or government, of his prince, nor to any of the interests of his country. He had lately had Saul's own testimony concerning him (Sa1 24:17): Thou art more righteous than I. It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime.
3. He endeavours to convince Saul that his pursuit of him is not only wrong, but mean, and much below him: "The king of Israel, whose dignity is great, and who has so much other work to do, has come out to seek a flea, as when one doth hunt a partridge in the mountains," Sa1 26:20 - a poor game for the king of Israel to pursue. He compares himself to a partridge, a vert innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the flower of his army into the field only to hunt one poor partridge? What a disparagement was this to his honour! What a stain would it be on his memory to trample upon so weak and patient as well as so innocent an enemy! Jam 5:6, You have killed the just, and he doth not resist you.
4. He desires that the core of the controversy may be searched into and some proper method taken to bring it to an end, Sa1 26:19. Saul himself could not say that justice put him on thus to persecute David, or that he was obliged to do it for the public safety. David was not willing to say (though it was very true) that Saul's own envy and malice put him on to do it; and therefore he concludes it must be attributed either to the righteous judgment of God or to the unrighteous designs of evil men. Now, (1.) "If the Lord have stirred thee up against me, either in displeasure to me (taking this way to punish me for my sins against him, though, as to thee, I am guiltless) or in displeasure to thee, if it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both - let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end." See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain, Eph 2:16; Pro 16:7. But, (2.) "If thou art incited to it by wicked men, that incense thee against me, cursed be they before the Lord," that is, they are very wicked people, and it is fit that they should be abandoned as such, and excluded from the king's court and councils. He decently lays the blame upon the evil counsellors who advised the king to that which was dishonourable and dishonest, and insists upon it that they be removed from about him and forbidden his presence, as men cursed before the Lord, and then he hoped he should gain his petition, which is (Sa1 26:20), "Let not my blood fall to the earth, as thou threatenest, for it is before the face of the Lord, who will take cognizance of the wrong and avenge it." Thus pathetically does David plead with Saul for his life, and, in order to that, for his favourable opinion of him.
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 Then David went over to the other side,.... To…
Then David went over to the other side,.... To a hill on the other side, opposite to Hachilah, where Saul lay encamped; or "passed over the passage" (q), the valley that lay between the two hills, and perhaps passed over a brook that ran in the valley, which is not unusual; so Josephus (r) says, that he went over a brook and came to the top of a mountain:
and stood on the top of an hill afar off; he chose the top of an hill, that his voice might be heard at a distance, as it might in a clear air, and still night; and to be afar off, that he might the better make his escape, should an attempt be made to pursue him:
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a great space being between them; a large valley lying between the two hills.
(q) "et transivit transitum", Montanus. (r) Antiqu. l. 6. c. 13. sect. 9.
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 Afar off - That his person might be out…
Afar off - That his person might be out of their reach, and yet his voice might be heard; which in a clear air, and in the silence of the night might be heard at a great distance.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain 1Sa 26:13-14. And stood on the top of a…
1Sa 26:13-14. And stood on the top of a hill — On such a rock or precipice that there was no coming to him but by taking a circuit round. So that it might be said, in respect of the way whereby only they could come to him, that he stood afar off, and that there was a great distance between them; and yet, though his person might thus be out of their reach, his voice might be distinctly heard, which in a clear air, and in the silence of the night, it might be at a considerable distance. David cried to the people — It is probable this was early in the morning.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then David . . . stood on the top…
Then David . . . stood on the top of an hill afar off . . . and cried to the people--(See on Jdg 9:7). The extraordinary purity and elasticity of the air in Palestine enable words to be distinctly heard that are addressed by a speaker from the top of one hill to people on that of another, from which it is separated by a deep intervening ravine. Hostile parties can thus speak to each other, while completely beyond the reach of each other's attack. It results from the peculiar features of the country in many of the mountain districts.
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 13. To the other side — Of the wady…
13. To the other side — Of the wady or valley which lay between the place of Saul’s encampment and the top of a hill afar off from which David cried to the people. “Saul had probably encamped with his fighting men on the slope of the hill Hachilah, so that a valley separated him from the opposite hill, from which David had no doubt reconnoitred the camp and then gone down to it, (1Sa_26:6,) and to which [hill] he returned after the deed was accomplished.” — Keil.
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 13–25. David’s final expostulation with Saul
13–25. David’s final expostulation with Saul
13. a great space being between them] This precaution indicates that David trusted Saul less now than upon the former occasion. Cp. 1Sa_26:22.
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 (13) David went over to the other side.—That is…
(13) David went over to the other side.—That is to say, after taking the royal spear and cruse of water from beside the sleeping king, David with Abishai left the camp of Saul, then, crossing the deep ravine, re-ascended the opposite hill or mountain—there was then a deep gorge between him and the camp—and uttered his shrill cry, which awoke the sleeping sentinel, who seems at once to have roused Abner. Keil calls attention here to the special notice in the text that the mountain whence David spoke was afar off, not, as we should say, “as the crow flies,” but afar, because a deep steep ravine lay between the camp of Saul and the hill on which David and Abishai stood. “On the previous occasion when, in the cave of En-gedi, the son of Jesse cut off the skirt of the royal garment, David fearlessly cried to Saul when the king was still evidently quite close to the cave. Now, however, he seems to have reckoned far less upon any change in the state of Saul’s mind than he had done before . . . in fact, he rather feared lest Saul should endeavour to get him into his power as soon as he woke from his sleep.”
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 Vers. 13-16. The top of a hill. Hebrew, "the…
Vers. 13-16. The top of a hill. Hebrew, "the top of the hill," the particular mountain from which David had reconnoitred Saul"s camp (ver. 5). A great space being between them. At En-gedi Saul was alone, and had placed himself in David"s power; he therefore had followed him closely. Here Saul had his army round him, and David had entered his camp by stealth. It is not, therefore, till he had placed an ample interval between them that he calls to Abner, and asks in derision, Art thou not a man? The irony is enfeebled by the insertion of the word valiant. (comp. 1Sa_4:9) No special valour was needed any one worthy of the name of man ought to have guarded his master better. Who is like to thee Hebrew, "who is as thouin Israel? Among all Saul"s subjects there was no one so powerful and highly placed as the commander-in-chief, and he ought to have shown himself worthy of his pre-eminence. Justly, therefore, for neglecting his duty and exposing the king to danger, he and his people were worthy to die. Hebrew, "sons of death". (see on 1Sa_20:31) Finally David bids him search for the king"s spear and water bottle, that he may understand how completely Saul had been in his power. It has been suggested that Abner was probably a personal enemy of David, with whom he could never have held the high position which he occupied with his near relative Saul. Possibly instead of dissuading Saul from persecuting David, he stirred up his ill feelings. Still absolutely there is nothing in this banter which was not justified by Abner"s official position.
Vers. 13-25.
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Afflictions and righteousness.
The facts are
1. David seeks to arouse the attention of Saul by an appeal to Abner, blended with reproof of his negligence.
2. Saul, on recognising David"s voice, is answered by him in terms expressive of loyal homage.
3. David appeals to Saul with respect to his conduct, pointing out itsharshness and unreasonableness.
4. Saul, valuing his own life just spared, admits the force of the plea, andpromises to desist from persecution.
5. David reasserts his integrity, and expresses the hope that God wouldaccept his motives and actions.
6. Saul acknowledges the moral superiority of David, and professes toforesee his success in life. As the persistence of trial is set forth by the various items of the history, so the integrity of David is also variously illustrated. Afflictions and righteousness are most conspicuous features of his experience during the period prior to his accession to power; beautifully suggestive to us of the conditions of our attaining to fitness for the higher service of Christ. (Act_14:22) The general teaching of the section may be arranged under the following statements:
I That IT IS CONSISTENT WITH SUBMISSION TO THE WILL OF GOD TO ENDEAVOUR TO REMOVE THE HUMAN CAUSES OF TROUBLE. The life and writings of David prove his trust in God and acquiescence in his appointments; at the same time he spared no pains to get rid of the troubles of his life by removing the causes of them as existing in the mind of Saul. In this fresh appeal he declares to Saul that if God be the mover of his spirit to do these things (ver. 19), he has no more to say, only let it be proved. His appeal to Abner was an additional effort to remove the trouble, since not Saul only, but the general and army would now see in his abstinence from violence the purity of his motives. The same course is proper for all in tribulation. Trials are permitted, and are blessed in their effects when rightly received; (Heb_12:6-11) but we have to do with preventible causes, and may seek to remove them. Even the failure of effort to remove causes of trouble which, being human, ought not to operate, in becoming itself a trial is the more blessed in its effects because of our having done our duty. God"s secret purposes and methods are not the rules of our action, and any fruitless action of ours performed in reverent submission to his unsearchable will is itself a means of grace, because of his turning it to spiritual profit.
II That THERE IS A DOUBLE BASIS OF APPEAL TO MEN BENT ON A WRONG COURSE which should regulate our dealings with them. David addresses himself to Saul"s sense of right and to his reasoning powers. "What have I done?" The answer was clear in Saul"s conscience. "Now, therefore, I pray thee, let my lord the king hear the words of his servant." The reasoning powers of Saul gave heed and were convinced by the subsequent argument. In our private controversies, in our efforts to win men over to Christ, and in our treatment of the young, we are on safe ground when we address the moral and rational nature. A wise appeal to the two cannot be wholly lost. Man is compelled by force of his nature to recognise right when placed before the eye of conscience, and the laws of thought insure the acquiescence of reason when the argument is intrinsically as well as formally sound. It is this necessary recognition of truth and right which forms the philosophical ground for faith in the final triumph of Christianity, and wise teachers as well as private Christians may labour on in confidence as long as they present the truth of God in an earnest and prayerful spirit.
III That THE DEFECTIVE MORAL CONDITION OF WEAK MINDS LAYS THEM OLDEN TO THE PERNICIOUS CONTROL OF BASE MEN OF STRONGER MIND. David hit the mark when he said, "If they be the children of men." The strong-willed men at the court of Saul, and referred to in the Psalms, had obtained influence over him, and by lies and slanders had embittered his spirit against David. But it was the decayed piety and persistently impenitent spirit in Saul which exposed him to this danger; for even a weaker intellect will resist the stronger in matters of moral conduct when the heart is sound in its spiritual tendencies. A man"s moral condition has more to do with his superiority to the devices and urgencies of the strong and crafty than his knowledge or force of intellect. Moral affinities are powerful for good or evil, and moral repulsions are life"s safeguards for the good. Hence the supreme importance of a new heart and a right spirit. Hence, also, the profound wisdom of the New Testament teaching and the mercy of the provision for our renewal. The bearing of this on our education of youth, on personal resistance of temptation, and on the means for counteracting the influence of powerful but unholy men, is obvious.
IV That a RECOGNITION OF RIGHT AND WRONG IN CONDUCT MAY BE PERFECTLY SINCERE, BUT DESTITUTE OF GOVERNING POWER OVER THE LIFE. Under the appeal to conscience and reason Saul admitted his wrong and folly, and David"s right and wisdom. Being just then keenly alive to the value of deliverance from death, he was prompted to let right and reason exercise a legitimate sway over his thoughts, and thus was honest in his declaration. Yet the recognition was, so to speak, intellectual, and not moral. It was admission of truth, not response to its power over the life. Men are not governed in conduct by thoughts, or propositions, or formal confessions of right and propriety, but by positive tendencies of their moral nature. And as Saul"s tendencies were not altered by the interview with David, his recognition of right failed to become a power over his conduct in days hence. We often see how men delude themselves by regarding a recognition of right as tantamount to a healthy moral condition for the time being. Here again we come upon the fundamental truth that a radical change of nature is the only hope of salvation and safeguard of daily life.
V That THE PAIN OF SEPARATION FROM THE PRIVILEGES OF WORSHIP IS ONE OF THE SEVEREST TRIALS OF GODLY MEN. Of hunger and thirst David said nothing, nor of loss of social position; but he dwelt with emphatic language on the grievous wrong of driving him from "the inheritance of the Lord," virtually saying, "Go, serve other gods." As the hart panteth after the water brooks, so did his soul pant after. (Psa_41:1-4) As the patriot feels the anguish of exile, so more keenly does a servant of God feel banishment by man from the fellowship and hallowed joys of the sanctuary. Those in authority should be very careful lest by harsh conduct they drive away into godless regions of thought and association men of noble, reverent spirit. Origen, Luther, and others have shared the bitterness of David; and even our Lord was cast out from the Jewish Church, and was taunted with the suggestion of going to "teach the Gentiles". (Joh_7:35) Our love to the house of the Lord and for the communion of saints is a test of the reality of our piety.
VI That INTEGRITY OF CONDUCT IS A CONDITION OF RECEIVING GOD"S BLESSING, AND MAY WITH ALL HUMILITY BE ASSERTED. David was most deeply conscious of being a loyal, loving subject, free from ambition or desire to do other than good to his king. He referred to his sparing Saul in evidence of this, and now, as in the presence of God, affirms that, so far as his conduct toward Saul was concerned, he was quite prepared to abide by the Divine rule of rendering" to every man "his righteousness and his faithfulness." So far as his own personal deliverance from tribulation was to be measured to him according to his treatment of Saul, he was quite satisfied that it would be complete. Here is no trusting to personal goodness for pardon and eternal life, no glorying in his own virtues; but a strong assertion of his integrity of conduct in one particular, and a belief that, so far as integrity in this case was a condition of being blessed, he would not come short of the blessing. The Old Testament is one with the New in the conditions of pardon and eternal life, and also in the condition of godly men being prospered in their way. When challenged with reference to a particular deed, it is legitimate to affirm our righteousness with all solemnity, and with a deep sense of our general unworthiness before God.
VII That MEN WHOSE LIVES ARE CONSCIOUSLY WRONG AND UNSATISFACTORY INWARDLY RECOGNISE THE SUPERIORITY OF THOSE THEY OPPOSE, and discern the signs of coming success. Saul felt David to be the nobler man, and under the transitory influence of truth he openly avowed what was always felt (ver. 25). Much of the resentment cherished against him had arisen from the conviction, so unwelcome to the envious, of his being endowed with qualities that would justify the anointing by Samuel. The silent homage to goodness is universal. Instances have occurred in biographies testifying that while in former antagonism to Christian truth and Christian men the writer was sensible of the beauty and power of Christian character, and saw in it elements of future happiness not in his own. The tone of the opposition to Christ and his apostles reveals the same fact. The character built up by a true piety is a creation of God, and is among his noblest works, as it is also most permanent. The more we can present such a character before men, the more shall we multiply the evidences of Christianity, and reveal to mankind in what lies the germ of permanent success.
Vers. 13-16. (THE HILL OF HACHILAH.)
Manliness.
not thou a man?" (ver. 15). A man should prove worthy of himself; his nature, power, dignity, and responsibility. Every man should do so (not only everyone who, like Abner, occupies an exceptional position), forevery man (fallen though he be) is great. "Let us not disparage that nature which is common to all men; for no thought can measure its grandeur. It is the image of God, the image of his infinity; for no limits can be set to its unfolding. He who possesses the Divine powers of the soul is a great being, be his place what it may. You may clothe him with rags, may immure him in a dungeon, may chain him to slavish tasks; but he is Still great. Man is a greater name than president or king" (Channing, "Selfculture").
A beam ethereal, sullied and absorpt; Though sullied and dishonoured, still Divine!". (Young)
In order that he may act according to his true nature, and not unworthily of it
1. The body must be the servant of the soul. It was designed, with its various passions, to obey, and not to rule; and to keep it "in subjection" (1Co_9:27) requires watchfulness, self-control, and manly strength.
Call to mind from whence ye sprang; Ye were not form"d to live the life of brutes, But virtue to pursue and knowledge high" (Dante, "Inferno).
2. The mind must be faithful to the truth; esteeming it as more precious than gold, searching for it as for hid treasure, receiving it on proper evidence, cleaving to it when discovered, and confessing it without fear. Here is room for the exercise of the highest virtue or martial courage. "In understanding be men". (1Co_14:20)
3. The heart must be set on the supreme good; resisting and overcoming the temptation to set its affections on wealth, pleasure, fame, that "satisfy. (Psa_4:6)
Let thy heels spurn the earth, and thy raised ken Fix on the lure which heaven"s eternal King Whirls in the rolling spheres. O ye misguided souls! Infatuate, who from such a good estrange Your hearts, and bend your gaze on vanity, Alas for you!". (Dante)
1. The conscience must be reverenced as the king; its integrity defended against all foes, its voice obeyed at all risks, and its favour desired above all earthly dignities. "Reverence thyself". (1Sa_22:22)
2. The will must be fixed on doing the will of God resolutely, firmly, and constantly; in striving against sin, advancing in holiness, and promoting his kingdom. "Watch ye, stand fast in the faith, quit you like men, be strong". (1Co_16:13)
Be as the tower that, firmly set, Shakes not its top for any blast that blows.
1. The character must be conformed to that of "the man Christ Jesus, the highest and only perfect pattern of true manhood (Joh_13:15; Eph_4:13; Php_2:5) and the Saviour and Helper of all who endeavour to be like him.
2. The present life must be a preparations for the future. Man is made to live forever, and it is not manly to live only for the passing moment. He who sleeps at his post of duty and neglects to watch and pray is surely "worthy to die" (ver. 16). "Look up to heaven, look down to hell, live for eternity! D.
Vers. 13-25. (THE HILL OF HACHILAH.)
David"s last meeting with Saul.
1. This meeting took place at night. The encampment of Saul was over against the desert by the way (ver. 3). The light of the stars, or of the moon, and the flickering campfires, together with the intense silence of the place, would enable the quick eye and ear of David to perceive its position and defenceless condition. And it may have been early morning when, on his return from his adventurous and successful enterprise, the voice of David rang across the ravine which separated him from it. "Answerest thou not, Abner?
1. The conversation that followed occurred in the presence of the followers of Saul, and was doubtless heard by them, on awaking, like Abner, out of the deep sleep that had fallen upon them (ver. 12). At the former interview Saul was alone with David and his men, and, having no reason for concern about the manner in which his royal dignity, of which he was always so jealous, might be regarded by others, his feelings were less restrained and his expressions more explicit. What was now said must have shown them the evil of the course he pursued; it was a public testimony against the
2. wickedness of the men who incited him to it (ver. 19), and could not but convince them of David"s integrity and future success (ver. 25).
3. It took place under circumstances which made it impossible for Saul to do him harm. David"s distrust of him was such that he took care to gain a safe position before speaking. The temptation to get him into his power was always too strong for Saul to resist. He was not morally, but physically, restrained from effecting his purpose. (1Sa_25:32) David could have destroyed Saul, but he would not; Saul would have destroyed David, but he could not; he was under the dominion of a depraved will, even when he expressed his determination to abandon his evil designs, and seemed to himself and others sincerely penitent. In this interview then we see
I THE CONSCIOUS INTEGRITY OF AN UPRIGHT HEART. After asking, "Wherefore doth my lord pursue after his servant?" etc., David said, "If the Lord have stirred thee up against me," etc. (vers. 19, 20); and again, "The Lord render to every man his righteousness," etc. (vers. 23, 24). His conscious integrity appears in
1. Earnestly urging the adoption of proper means to overcome temptation. "Pray to God that he take the temptation from thee" (Bunsen). "Let no man say when he is tempted, I am tempted of God," etc.. (Jam_1:13, Jam_1:14) But God often affords him opportunity to manifest the evil that is in his heart, with a view to his conviction of sin and turning from it; and "if he does not repent, the forms in which sin exhibits itself are no longer under his control, but under God"s dispensation, who determines them as pleases him, as accords with the plan of his government of the world, for his own honour, and, so long as he is not absolutely rejected, for the good of the sinner" (Hengstenberg). And he has respect to the offering that is presented to him in righteousness. (Gen_4:7) The meat offering (minchah) here meant "was appended to the burnt and peace offerings to show that the object of such offerings was the sanctification of the people by fruitfulness in well doing, and that without this the end aimed at never could be attained" (Fairbairn). David spoke from his deep experience of temptation, his faithful endeavour after holiness, his exalted estimation of the Divine favour and help, and was as desirous that Saul should stand in a right relation to God as of his own deliverance from persecution. (Psa_141:2) "The way in which he addresses Saul is so humble, so gentle, and so reverent that we may sufficiently thence recognise the goodness of his heart.
2. Solemn invocation of Divine judgment on wicked men who incite to wickedness. "If it be the children of men," etc. (ver. 19). This is in accordance with the tone which pervades the imprecatory psalms, and should be interpreted in the light of his personal conduct toward Saul, his zeal for the kingdom and righteousness of God, the facts of the Divine treatment of evil men, similar expressions in the New Testament (Mat_11:21 Mat_23:13-39; Act_8:20; 1Co_5:5; 2Ti_4:4) and the inferior position occupied by saints under the Old Testament dispensation (see commentaries on the Psalms by Tholuck, Perowne, and others). "When David"s whole career is intelligently and fairly viewed, it leaves on the mind the impression of a man of as meek and placable a temper as was ever associated with so great strength of will and such strong passions" (Binnie, "The Psalms"). "David is the Old Testament type of the inviolable majesty of Christ, and therefore his imprecations are prophetic of the final doom of the hardened enemies of Christ and his Church. As such they are simply an expansion of the prayer, "Thy kingdom come." For the kingdom of God comes not only by the showing of mercy to the penitent; but also by the executing of judgment on the impenitent" (Kurtz).
1. Fervent entreaty of an enemy to abandon his unjust, unpitying, andunworthy designs. "Now, therefore," etc. (ver. 20). "This speech of David was thoroughly suited to sharpen Saul"s conscience and lead him to give up his enmity, if he still had an ear for the voice of truth" (Keil).
2. Confidently appealing to the perfect justice of God and his mercifulinterposition on his behalf. "The Lord render to every man," etc. (vers. 23, 24). This is not the language of boastfulness or self-righteousness, but "the answer of a good conscience toward God." He desired that God would deal with him as he had dealt with others, (Psa_7:4, Psa_7:5) and fully vindicate his "righteousness and faithfulness" by delivering him "out of all tribulation." Only one who was consciously upright in heart could speak thus; and similar expressions often occur in the Psalms. (Psa_17:1-5) "The Psalmist is not asserting his freedom from sin, but the uprightness and guilelessness of his heart toward God. He is no hypocrite, no dissembler; he is not consciously doing wrong" (Perowne). In addition to the eight psalms previously mentioned as referred by their inscriptions to the time of Saul"s persecution, there are two others, viz., Psalm 63., " Longing in the wilderness for the presence of God in the sanctuary" (see inscription; vers. 19, 20):
O God, thou art my God; early will I seek thee. My soul thirsteth for thee, my flesh pineth for thee, In a dry and weary land where no water is.
Ps 18, "An idealised representation of the experience of Divine deliverances". (see inscription; 2Sa 22) Other psalms have also been referred by many to the same period as "the fruitful soft of David"s psalm poetry," viz., Psa 6:, Psa 11:, Psa 12:, Psa 13:, Psa 17:, Psa 22:, Psa 27:, 31:, 35:, 40:, 56:, 58:, 59:, 64:, 69:, 109:, 120:, 140:, 141.
II THE UNCONSCIOUS INSINCERITY OF AN EVIL HEART. "And Saul said, I have sinned," etc. (vers. 21, 25). He acknowledged the sin and folly of his past conduct (though not with tears, as before), invited David to return, and promised no more to do him harm, uttered a benediction upon him, and predicted that he would "do great things and prevail" (omitting, however, any allusion to his royal dignity, as on the former occasion) once a vindication of David"s conduct in the past, and a forecast of his glory in the future." He doubtless meant at the time what he said, but it is to be observed that
1. The most corrupt heart is capable of good impressions, emotions, and purposes. History and observation afford innumerable instances of the fact.
2. It is apt to be the subject of them under special circumstances, (1Sa_24:16-22) and particularly when convinced of the futility of sinful endeavours, and restrained by a power which cannot be effectually resisted. "Behold, thou hast spoken and done evil things as thou couldest". (Jer_3:5) So long as the power to do evil things is possessed, it is exercised; but when it is taken away men often seem sincerely penitent and fully determined to do good. But how seldom does the "goodness" exhibited in such circumstances prove really sincere and enduring!
1. The experience of them is no certain evidence to a man himself or others of a right state of heart. They are liable to deceive, and can only be depended upon when expressed and confirmed by corresponding and continuous acts. Strong feeling is often temporary and never transformed into settled principle.
2. The removal of tint influences by which they are produced, and the occurrence of favourable opportunities for the manifestation of the true character, commonly prove its utter insincerity. It was thus with Saul. He did not repent in deeds of righteousness, nor "bring forth fruits meet for repentance." On the contrary, he soon afterwards renewed his persecution, and ceased not until David was wholly beyond his power (ch. 27:1). "They return, but not to the most High: they are like a deceitful bow". (Hos_7:16) He was under the dominion of an evil disposition and depraved will, and with every broken promise of amendment his moral condition became worse, until he sank into despair. "The only good thing in the world is a good will" (Kant).
But ill for him who, bettering not with time, Corrupts the strength of heaven descended Will, And ever weaker grows through acted crime, Or seeming genial venial fault,
Recurring and suggesting still! He seems as one whose footsteps halt, Toiling in immeasurable sand, And o"er a weary, sultry land, Far beneath a blazing vault, Sown in a wrinkle of the monstrous hill, The city sparkles like a grain of salt". (Tennyson) D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Saul Overcome by David’s Plea
Saul Overcome by David’s Plea
v. 13. Then David went over to the other side, and stood on the top of an hill afar off; having crossed the valley, he climbed back to the very top of the hill from which he had probably come down in the evening; a great space being between them, for David trusted Saul so little that he preferred to have a great distance between himself and the king.
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v. 14. And David cried to the people and to Abner, the son of Ner, saying, Answerest thou not, Abner? This is much like our expression, Heigh-ho! or, Halloo! Then Abner answered and said, Who art thou that criest to the king? Abner resented this calling toward the king, by which his rest was disturbed.
v. 15. And David said to Abner, Art not thou a valiant man, a warrior entrusted with the protection and security of the king? And who is like to thee in Israel? Wherefore, then, hast thou not kept the lord, thy king? It was the general’s special duty to watch over the king’s life. For there came one of the people in to destroy the king, thy lord; Saul had been in real peril of life.
v. 16. This thing is not good that thou hast done. As the Lord liveth, ye are worthy to die, literally, "Sons of death are ye," because ye have not kept your master, the Lord’s anointed; they deserved death for their neglect of duty. And now see where the king’s spear is, and the cruse of water that was at his bolster.
v. 17. And Saul knew David’s voice and said, Is this thy voice, my son David? Since David was so far away and it was not yet light, Saul could recognize him only by his voice. And David said, It is my voice, my lord, O king!
v. 18. And he said, once more urging his innocence, which stood out all the more strongly in view of the fact that he had spared Saul’s life once more, Wherefore doth my lord thus pursue after his servant? For what have I done? or what evil is in mine hand? His manner of addressing Saul is as humble, as gentle, and as reverent as ever.
v. 19. Now, therefore, I pray thee, let my lord the king hear the words of his servant. If the Lord have stirred thee up against me, let Him accept an offering, literally, "If Jehovah incited thee against me, let Him smell a peace-offering," the idea being that Saul should reconcile God to himself by an offering which had the purpose of restoring the right relationship between Jehovah and His children; but if they, the ones that incited the king, be the children of men, cursed be they before the Lord; for they have driven me out this day from abiding in the inheritance of the Lord, saying, Go, serve other gods. Their enmity had the object of making David flee out of the country where the Lord lived among His people in His Sanctuary and thus tempting him to commit idolatry, because he could not worship Jehovah at the altars erected to His honor.
v. 20. Now, therefore, let not my blood fall to the earth before the face of the Lord, Saul was not to continue his enmity to the point where he would force David to die in a strange land; for the king of Israel is come out to seek a flea, for by this name David emphasizes his own insignificance in the country, Cf 1Sa 24:14, as when one doth hunt a partridge in the mountains, for a. single straying partridge in the mountains is not worth hunting, since the birds may easily be found in flocks in the fields.
v. 2. l. Then said Saul, with the same momentary emotion which he had shown before, 1Sa 24:16, I have sinned; return, my son David; for I will no more do thee harm because my soul was precious in thine eyes this day. Behold, I have played the fool, and have erred exceedingly. Instead of turning to the Lord in true repentance and asking Him for grace and power to overcome the evil of his heart, he makes a promise which was no more sincere than that of the same kind made on the previous occasion.
v. 22. And David answered and said, Behold the king’s spear! And let one of the young men come over and fetch it.
v. 23. The Lord render to every man his righteousness and his faithfulness, this being said with special references to himself; for the Lord delivered thee into my hand today, but I would not stretch forth mine hand against the Lord’s anointed. He had stood the test when he spared the life of Saul, and exhibited his righteousness and faithfulness.
v. 24. And, behold, as thy life was much set by this day in mine eyes, literally, "made large," esteemed highly, so let my life be much set by in the eyes of the Lord, into whose hands David confidently committed himself, and let Him deliver me out of all tribulation, all the misery and distress which the hostility of Saul would still prepare for him.
v. 25. Then Saul said to David, Blessed be thou, my son David, still speaking under the influence of the fleeting better feeling which David’s noble conduct awakened in him; thou shalt both do great things, and also shalt still prevail, both undertake and also fully perform, for Saul could not shut his eyes to the fact that the blessing of Jehovah was resting upon David. So David went on his way, not accepting Saul’s invitation to return with him, and Saul returned to his place. Thus these two men parted forever, for Saul’s enmity continued and forced David to flee into heathen territory. When a person has so hardened his heart that all kindness leaves no lasting impression, his final condemnation is only a matter of time.
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 Do you not answer, Abner?
Do you not answer, Abner?
David uses a question to shame Abner into answering. This rhetorical question can be translated as a statement. AT: "Answer me, Abner!" (See: Rhetorical Question)
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David shouted
"David spoke as loudly as he could" so Saul and his men could hear him
translationWords
David
king
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.