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David and his men hid in a cave
1David fled from there and went to Nob city to see Ahimelech the priest. Ahimelech trembled when he saw David because he was afraid that something bad had happened. He said to David, “Why are you alone? Why have no men come with you?”
2David deceived Ahimelech by replying, “The king sent me. But he does not want anyone to know anything about what he sent me to do. I have told my men where they should meet me.
3Now I want to know, do you have any food here for me to eat [IDM]? Could you give me five loaves of bread, or whatever other food that you can find?”
4The priest answered David, “There is no ordinary bread here, but I have some of the sacred bread that was placed before Yahweh. Your men may eat it if they have not slept with [EUP] women recently.”
5David replied, “They have not been near women for many days. I do not allow my men to defile themselves by sleeping with women while they are preparing to fight in battles. They must continue to keep themselves acceptable to God when they are on ordinary trips, and today they have kept themselves acceptable to God because now we are doing something very special/important.”
6The only bread that the priest had was the sacred bread that had been placed in Yahweh’s presence in the Sacred tent. So the priest gave David some of that bread. On that day the priest had taken those loaves from the table and replaced them with ◄fresh/newly baked► loaves.
7It happened that Doeg, from the Edom people-group, was there on that day to make himself acceptable to Yahweh, and he saw what Ahimelech did. He was one of Saul’s officials and the leader of Saul’s shepherds.
8David asked Ahimelech, “Do you have a spear or a sword that I could use? The king appointed us to do this task and told us to leave immediately, so I did not have time to bring any weapons.”
9Ahimelech replied, “I have only the sword that belonged to Goliath the giant from the Philistia people-group whom you killed in Elah Valley. It is wrapped in a cloth, and is behind the sacred vest in the Sacred Tent. If you want it, take it, because I have no other weapon here.” David replied, “Truly, there is no other sword that is as good as that one! Give it to me.”
10So Ahimelech gave it to him, and David left there. He and his men and went to Gath city in the Philistia region, to stay with King Achish.
11But the officers of King Achish objected to David being there. They said to King Achish, “This man is [RHQ] David, the king of Israel! He is the one [RHQ] whom our enemies, the Israeli people, honored by dancing and singing,
‘Saul has killed thousands of his enemies,
but David has killed tens of thousands of them!’”
12David heard what those men were saying, so he was afraid of what King Achish might do to him.
13So he pretended that he was insane. He started scratching on the gates of the city and allowing his saliva to run down his beard.
14Then King Achish said to his men, “Look at this man! He is acting like an insane man! Why have you brought him to me?
15Have you brought him because I do not have enough insane men here already [RHQ]? I do not want [RHQ] him to come into my house!”
Trapped by Fear
By Chuck Smith2.8K42:38Fear1SA 21:10PSA 27:8PSA 27:11In this sermon, the speaker shares a personal experience of facing death and how it tested his trust in the Lord. He recounts a situation where someone aimed a gun at him, but it turned out to be a test to see his reaction. The speaker emphasizes the importance of dispelling fear in these fearful times by putting our trust in God. He encourages the audience to remember that God is with them and loves them, and that they should not fear despite the troubling reports and events happening in the world. The sermon also mentions the assigned reading of 1 Samuel 21-23, where David's early experiences and God's hand upon his life are highlighted.
Learning the Fear of God (Telugu)
By Zac Poonen2.7K48:501SA 21:13JOB 1:1JOB 31:1PSA 16:8PSA 23:5PSA 34:11ACT 10:382TI 2:19JAS 3:8
This sermon emphasizes the importance of fearing God and turning away from sin, drawing insights from the book of Job as the first book written by God in the Bible. It highlights the significance of immediately confessing sin, being sensitive to evil, and seeking the anointing of the Holy Spirit to do good, deliver the oppressed, and have God with us always.
(1 Samuel) God Helps the Undeserving
By David Guzik1.2K35:441SA 21:12PSA 34:1PSA 34:17PSA 56:3PSA 56:10In this sermon, the speaker discusses the importance of having accurate maps in our lives. He gives examples of tragic events caused by inaccurate maps, such as a pilot crashing into a gondola cable and a helicopter hitting power lines. The speaker then shifts to the story of David, who turns to the Lord in times of trouble. David's cries to God are recorded in the Psalms, and he acknowledges God as the chief musician. In a moment of crisis, David praises God's word and seeks guidance from Him.
David Protected by the Priest
By Chuck Smith60425:05David1SA 20:241SA 21:11SA 21:10PRO 29:25MAT 6:33In this sermon, Pastor Chuck Smith discusses the story of David and his interactions with Saul and Jonathan. David is hiding from Saul, who is seeking to kill him, and seeks refuge with the priest Ahimelech. Saul becomes suspicious of David's absence and confronts Jonathan about it. Jonathan defends David, questioning why he should be killed. Eventually, David and Jonathan have a tearful farewell, as they know they may never see each other again.
David (2.9.1986)
By Peter Maiden15746:52David1SA 21:11SA 21:102SA 11:12SA 11:14PSA 56:1PSA 56:8PSA 56:11In this sermon, the speaker discusses the unexpected nature of falling into sin. He shares a personal story of an elder from a committed church who recently left his family for a younger woman, highlighting how even those who seem strong in their faith can stumble. The speaker then turns to the life of David as an example, emphasizing that no one would have expected him to fall into sin either. However, David eventually confessed his sin and repented, leading to the restoration of his relationship with God. The sermon concludes with a reminder of the importance of repentance and the possibility of restoration through God's grace.
Pray Ye Therefore
By A.B. Simpson0Missionary WorkThe Power of Prayer1SA 21:8MAT 9:38LUK 10:2ROM 10:14EPH 6:18PHP 4:6COL 4:21TH 5:17JAS 5:161JN 5:14A.B. Simpson emphasizes the transformative power of prayer in advancing missionary work, urging believers to pray earnestly for the Lord to send laborers into His harvest. He highlights the necessity of asking God to stir the hearts of individuals through the Holy Spirit, compelling them to share the gospel and awaken to the urgency of reaching the lost. Simpson reassures that God is responding to these prayers by bringing forth those who feel the urgency of the mission. He encourages persistent prayer, suggesting that as prayers ascend, divine intervention will follow, bringing about a closer realization of the Lord's return. Ultimately, he calls for a fervent desire for God's work to be accomplished through prayer.
Superpowers in Conflict
By Denis Lyle01SA 21:8DAN 8:1MAT 24:15REV 13:2REV 19:19Denis Lyle preaches on the prophetic vision in Daniel 8, highlighting the conflict between two great world powers, the Medo-Persian Empire symbolized by a ram and the Greek Empire symbolized by a he-goat. The vision also reveals the rise of historical figures like Alexander the Great and Antiochus Epiphanes, who foreshadows the future Antichrist. The sermon emphasizes the importance of understanding and responding to prophecy, urging believers to be moved by the coming events and actively engage in God's work before His return.
God Is Still Faithful
By David Wilkerson0God's FaithfulnessTrust in God1SA 16:131SA 18:141SA 21:11PSA 34:4PSA 37:25LAM 3:22ROM 8:28PHP 1:62TI 2:13HEB 10:23David Wilkerson emphasizes that despite David's moment of unfaithfulness when he sought refuge in Gath, God remained faithful to His promises and purpose for David's life. Anointed by Samuel, David was a man of prayer, worship, and great faith, yet he faltered in his trust during a time of fear. Even when David acted foolishly, pretending to be mad to escape danger, God's plan for him continued to unfold, demonstrating that God's faithfulness is not dependent on our actions. Wilkerson encourages believers to remember that God's faithfulness persists even in our failures, as He works all things for our good.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
David comes to Ahimelech at Nob, receives provisions from him, and the sword of Goliath; and is noticed by Doeg, one of the servants of Saul, Sa1 21:1-9. He leaves Nob, and goes to Achish, king of Gath, Sa1 21:10. But on being recognised as the vanquisher of Goliath by the servants of Achish, he feigns himself deranged, and Achish sends him away, Sa1 21:11-15.
Verse 1
Then came David to Nob - There were two places of this name, one on this side, the second on the other side of Jordan; but it is generally supposed that Nob, near Gibeah of Benjamin, is the place here intended; it was about twelve miles from Jerusalem. Why art thou alone - Ahimelech probably knew nothing of the difference between Saul and David; and as he knew him to be the king's son-in-law, he wondered to see him come without any attendants.
Verse 2
The king hath commanded me a business - All said here is an untruth, and could not be dictated by the Spirit of the Lord; but there is no reason to believe that David was under the influence of Divine inspiration at this time. It is well known that from all antiquity it was held no crime to tell a lie, in order to save life. Thus Diphilus: - Ὑπολαμβανω το ψευδος επι σωτηριᾳ Λεγομενον, ουδεν περιποιεισθαι δυσχερες. "I hold it right to tell a lie, in order to procure my personal safety; nothing should be avoided in order to save life." A heathen may say or sing thus; but no Christian can act thus, and save his soul, though he by doing so may save his life.
Verse 6
So the priest gave him hallowed bread - To this history our Lord alludes, Mar 2:25, in order to show that in cases of absolute necessity a breach of the ritual law was no sin. It was lawful for the priests only to eat the shew-bread; but David and his companions were starving, no other bread could be had at the time, and therefore he and his companions ate of it without sin.
Verse 7
Detained before the Lord - Probably fulfilling some vow to the Lord, and therefore for a time resident at the tabernacle. And his name was Doeg - From Sa1 22:9 we learn that this man betrayed David's secret to Saul, which caused him to destroy the city, and slay eighty-five priests. We learn from its title that the fifty-second Psalm was made on this occasion; but titles are not to be implicitly trusted.
Verse 9
The sword of Goliath - It has already been conjectured (see 1 Samuel 17:1-58) that the sword of Goliath was laid up as a trophy in the tabernacle.
Verse 10
Went to Achish the king of Gath - This was the worst place to which he could have gone: it was the very city of Goliath, whom he had slain, and whose sword he now wore; and he soon found, from the conversation of the servants of Achish, that his life was in the most imminent danger in this place.
Verse 13
And he changed his behavior - Some imagine David was so terrified at the danger to which he was now exposed, that he was thrown into a kind of frenzy, accompanied with epileptic fits. This opinion is countenanced by the Septuagint, who render the passage thus: Ιδου ιδετε ανδρα επιλητον; "Behold, ye see an epileptic man. Why have ye introduced him to me?" Μη ελαττουμαι επιληπτων εγω; "Have I any need of epileptics, that ye have brought him to have his fits before me, (επιληπτευεσθαι προς με?") It is worthy of remark, that the spittle falling upon the beard, i.e., slavering or frothing at the mouth, is a genuine concomitant of an epileptic fit. If this translation be allowed, it will set the conduct of David in a clearer point of view than the present translation does. But others think the whole was a feigned conduct, and that he acted the part of a lunatic or madman in order to get out of the hands of Achish and his courtiers. Many vindicate this conduct of David; but if mocking be catching, according to the proverb, he who feigns himself to be mad may, through the just judgment of God, become so. I dare not be the apologist of insincerity or lying. Those who wish to look farther into this subject may consult Dr. Chandler, Mr. Saurin, and Ortlob, in the first volume of Dissertations, at the end of the Dutch edition of the Critici Sacri.
Verse 15
Shall this fellow come into my house? - I will not take into my service a man who is liable to so grievous a disease. Chandler, who vindicates David's feigning himself, mad, concludes thus: "To deceive the deceiver is in many instances meritorious, in none criminal. And what so likely to deceive as the very reverse of that character which they had so misconstrued? He was undone as a wise man, he had a chance to escape as a madman; he tried, and the experiment succeeded." I confess I can neither feel the force nor the morality of this. Deceit and hypocrisy can never be pleasing in the sight of God.
Introduction
DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (Sa1 21:1-7) Then came David to Nob to Ahimelech--Nob, a city of the priests (Sa1 22:19), was in the neighborhood of Jerusalem, on the Mount of Olives--a little north of the top, and on the northeast of the city. It is computed to have been about five miles distant from Gibeah. Ahimelech, the same as Ahiah, or perhaps his brother, both being sons of Ahitub (compare Sa1 14:3, with Sa1 22:4-11, Sa1 22:20). His object in fleeing to this place was partly for the supply of his necessities, and partly for comfort and counsel, in the prospect of leaving the kingdom. Ahimelech was afraid at the meeting of David--suspecting some extraordinary occurrence by his appearing so suddenly, and in such a style, for his attendants were left at a little distance.
Verse 2
The king hath commanded me a business, and hath said unto me, Let no man know--This was a direct falsehood, extorted through fear. David probably supposed, like many other persons, that a lie is quite excusable which is told for the sole purpose of saving the speaker's life. But what is essentially sinful, can never, from circumstances, change its immoral character; and David had to repent of this vice of lying (Psa 119:29).
Verse 4
there is hallowed bread--There would be plenty of bread in his house; but there was no time to wait for it. "The hallowed bread" was the old shew-bread, which had been removed the previous day, and which was reserved for the use of the priests alone (Lev 24:9). Before entertaining the idea that this bread could be lawfully given to David and his men, the high priest seems to have consulted the oracle (Sa1 22:10) as to the course to be followed in this emergency. A dispensation to use the hallowed bread was specially granted by God Himself.
Verse 5
these three days--as required by law (Exo 19:15). David and his attendants seem to have been lurking in some of the adjoining caves, to elude pursuit, and to have been, consequently, reduced to great extremities of hunger. the bread is in a manner common--that is, now that it is no longer standing on the Lord's table. It is eaten by the priests, and may also, in our circumstances, be eaten by us. yea, though it were sanctified this day in the vessel--that is, though the hallowed bread had been but newly placed on the vessel, the ritual ordinance would have to yield to the great law of necessity and mercy (see on Mat 12:3; also see Mar 2:25; Luk 6:3).
Verse 6
there was no bread there--in the tabernacle. The removal of the old and the substitution of the new bread was done on the Sabbath (Lev 24:8), the loaves being kept warm in an oven heated the previous day.
Verse 7
Doeg, an Edomite--who had embraced the Hebrew religion. detained before the Lord--at the tabernacle, perhaps, in the performance of a vow, or from its being the Sabbath, which rendered it unlawful for him to prosecute his journey. the chiefest of the herdmen that belonged to Saul--Eastern monarchs anciently had large possessions in flocks and herds; and the office of the chief shepherd was an important one.
Verse 9
HE TAKES GOLIATH'S SWORD. (Sa1 21:9) sword of Goliath--(See on Sa1 17:54). behind the ephod--in the place allowed for keeping the sacred vestments, of which the ephod is mentioned as the chief. The giant's sword was deposited in that safe custody as a memorial of the divine goodness in delivering Israel. There is none like that--not only for its size and superior temper, but for its being a pledge of the divine favor to him, and a constant stimulus to his faith.
Verse 10
AT GATH HE FEIGNS HIMSELF MAD. (Sa1 21:10-15) David . . . fled . . . to Achish the king of Gath--which was one of the five principalities of the Philistines. In this place his person must have been known, and to venture into that country, he their greatest enemy, and with the sword of Goliath in his hand, would seem to have been a perilous experiment; but, doubtless, the protection he received implies that he had been directed by the divine oracle. Achish was generous (Sa1 27:6). He might wish to weaken the resources of Saul, and it was common in ancient times for great men to be harbored by neighboring princes.
Verse 13
feigned himself mad--It is supposed to have been an attack of epilepsy, real or perhaps only pretended. This disease is relieved by foaming at the mouth. let his spittle fall down upon his beard--No wonder that Achish supposed him insane, as such an indignity, whether done by another, or one's self, to the beard, is considered in the East an intolerable insult. Next: 1 Samuel Chapter 22
Introduction
INTRODUCTION TO FIRST SAMUEL 21 This chapter relates that David went to Nob, and pretending he was on secret business for the king, got shewbread, and the sword of Goliath, from Ahimelech the priest, Sa1 21:1; and that passing from thence to Gath, where he was known, through fear feigned himself mad, and so escaped from thence, Sa1 21:10.
Verse 1
Then came David to Nob, to Ahimelech the priest,.... The high priest, as Abarbinel rightly calls him; he was the brother of Ahijah, the son of Ahitub, who being dead he succeeded him; though some say (a) he was the same; see Sa1 14:3; who was now at Nob, the tabernacle being there, whither probably it was removed by Saul, and where and at Gibeon, according to the Jews (b), it continued fifty seven years; as in the times of Joshua it was in Shiloh, in the tribe of Ephraim, of which tribe he was; and in the times of David it was placed in the tribe of Judah, to which he belonged; so in the times of Saul it was in Nob, a city of his tribe, twelve miles from Gibeah, according to Bunting (c); for that it was in the tribe of Benjamin appears by its being mentioned along with Anathoth, Neh 11:32; and according to Jarchi and Kimchi (d) it was near Jerusalem, and so near that it might be seen from thence; some say they are the same (e); Jerom (f) speaks of it as near Diospolis or Lydda. David, before he departed further off, was willing to see the tabernacle once more, and there worship his God, and inquire of him by the high priest, as he did, Sa1 22:10; to direct him what way he should take, and that he would prosper and succeed him in it, grant him his presence, and keep him in safety: and Ahimelech was afraid at the meeting of David; hearing that he was come or coming, he went out to meet him, but when he saw him alone he trembled; especially if he had heard of his having fallen under the displeasure of Saul, and that he now fled from him, therefore he might fear that he should fall into disgrace and danger should he entertain him: and he said unto him, why art thou alone, and no man with thee? he might well wonder at it, and put such a question, seeing he was so great a man, both in the court and camp, and the king's son in law; he might therefore reasonably suspect something more than ordinary was the case, and which occasioned his fears. (a) Hieron. Trad. Heb. in lib. Reg. fol. 76. H. (b) Maimon. & Bartenora in Misn. Zebachim, c. 14. sect. 7. (c) Travels, &c. p. 136. (d) Comment. in lsa. x. 32. (e) Shalshalet Hakabala, fol. 8. 1. (f) Epitaphium Paulae, fol. 59. A.
Verse 2
And David said unto Ahimelech the priest,.... In reply to his question, and to account for such an appearance he made without an equipage: the king hath commanded me a business, and hath said unto me, let no man know anything of the business thereabout I send thee, and what I have commanded thee; he pretended he was upon a secret expedition, by the order of Saul, which none were to know of, no, not his own servants, and that was the reason why he came to him alone; which was a downright lie, and was aggravated by its being told only for the sake of getting a little food; and especially told to an high priest, and at the tabernacle of God, and when he was come to inquire of the Lord there; and was attended with a dreadful consequence, the slaughter of the Lord's priests there, which afterwards lay heavy on David's mind, Sa1 22:22; and is the very sin he is thought to refer to in Psa 119:28. This shows the weakness of the best of men, when left to themselves; David who as much hated lying as any man did, fell into it himself: and I have appointed my servants to such and such a place; to such a place, of such an one, not naming place nor person, that they might not be known; so the Targum calls it a place hidden and kept; and that David had some servants, though not now with him, who ate of the shewbread, appears from Mat 12:3; whom Jonathan might send after him, to a place agreed on and appointed between them; so that this might be true.
Verse 3
Now therefore what is under thine hand?.... Meaning, what food had he in his house? give me five loaves of bread in mine hand; to take with him, for him and his servants in such a place: or what there is present; or to be found (g) in the tabernacle; if not five loaves, two, or three, or four, or what food soever he had by him. (g) "quicquid inveneris", V. L, "inventum", Montanus; "quicquid inventum fuerit", Tigurine version.
Verse 4
And the priest answered David, and said, there is no common bread under mine hand,.... In the tabernacle, though he might have such in his own house; which was common for any man to eat of, even such as were not priests; but he had none there, and David was in haste to be gone because of Doeg, and could not stay till such was fetched: but there is hallowed bread; such as was devoted to sacred use. Kimchi's father thinks this was the bread of the thank offering, to which Ben Gersom inclines; otherwise the Jewish writers in general understand it of the shewbread; and it is clear it was that from Sa1 21:6 and from what our Lord says, Mat 12:4. Now this the priest had under his hand, being just taken off of the shewbread table, and was the perquisite of the priests; and which, though it was not lawful for any but priests to eat of, yet in this case of necessity he seemed willing to give it to David and his men, on this condition: if the young men have kept themselves at least from women; from their wives or others, and from any pollution by them, in any way or manner; but as this was also only of a ceremonial kind, it might as well have been dispensed with, had this been the case, as the other.
Verse 5
And David answered the priest, and said unto him,.... In reply to the case of the young men his servants, and of himself too, who also was intended by the priest, though out of reverence to him not mentioned: of a truth women have been kept from us these three days since I came out; reckoning either from the time he fled from Saul at Naioth, or from the time he left Jonathan, during which time both he and his men could have no converse with women, and receive no pollution by them; and this was the time which according to the law was required for the sanctifying of persons in this way, Exo 19:15, and the vessels of the young men are holy; their garments, as Kimchi, not being defiled with any ceremonial uncleanness, as by the touch of any unclean person: or what instruments soever they were provided with for their journey; or rather their bodies; see Co2 4:7; and with respect to the priest's saying that the bread he had was hallowed or sacred, and so not for common use, David replies: and the bread is in a manner common; inasmuch as it was taken off of the shewbread table, and was now common to the priest and his family, though not to others, yet in case of necessity through hunger might be allowed to strangers: yea, though it were sanctified this day in the vessel; even though it had been set but that day on the shewbread table, and so became holy to the Lord; and yet even in such a case and circumstances as David and his men were in, it might be taken from thence and eaten of; for, as Abendana observes, nothing stands in the way of preservation of life, but idolatry, adultery, and murder; everything else may be done for the sake of that but them: or as in the margin of our Bibles, "especially when there is this day other sanctified bread"; that is, since other bread is this day put upon the shewbread table, in the room of that which has been taken away, whereby it is become holy to the, Lord; then that which is removed may be eaten, and be allowed to us in our circumstances. It seems by this that this was the sabbath day; for on that day the removal of the shewbread loaves was made, Lev 24:8; and R. Isaiah says, that it was at the going out of the sabbath that David came there; and which still makes it a more appropriate case, as produced by our Lord to justify his disciples in plucking ears of corn on the sabbath day, Mat 12:1.
Verse 6
So the priest gave him hallowed bread,.... Being satisfied with the account he gave of himself, and his young men, and of the lawfulness of it in case of necessity, acts of mercy being to be preferred to ritual services. Whether he gave him five loaves, as he desired, is not said; but the reason of his giving him such sort of bread is observed: for there was no bread there; in the tabernacle, whatever might be in the house of the priest: but the shewbread that was taken from before the Lord; from off of the shewbread table; and it seems to have been just taken off, it being sabbath day, and not as yet carried to the house of the priest, and divided among the other priests as usual; and which was then removed, to put hot bread, in the day that it was taken away; that is, new bread, twelve fresh cakes; for when the twelve, that had stood a week on the shewbread table were removed, twelve more were immediately put in their room, and it seems by this they were put hot there; but here arises a difficulty, how they could be put hot there, when it was not lawful to bake on a sabbath day. About this the Jews are divided; some say they were baked on the sabbath day, but the greater part say that baking did not drive away the sabbath, or it was lawful on the sabbath day; but others say that they were baked on the evening of the sabbath, and kept in the oven until the time of their being set upon the table (h); and, as Abarbinel observes, the mouth of the oven might be stopped up till that time to keep in the heat; but others say (i) this heat was miraculous, or that a miracle was wrought for the sake of it; which is not probable. (h) T. Bab. Menachot, fol. 95. 2. (i) T. Bab. Yoma, fol. 2l. 1. Menachot, fol. 96. 2.
Verse 7
Now a certain man of the servants of Saul was there that day,.... When David came to Nob, and asked bread of the priest, and had it, which this man was an eyewitness of, Sa1 22:9, detained before the Lord; either because it was sabbath day, and so he might not travel, at least no more than two thousand cubits; or by some vow of his, which he was obliged to stay and perform; or on account of some impurity he had contracted, which he came to be cleansed from; or this detention was voluntary, in order to offer sacrifice to the Lord, or pray unto him, or to study the law of God in the tabernacle, pretending to be a very religious man: and his name was Doeg, an Edomite, being by birth an Idumean, but a proselyte to the Jewish religion; or he was of the seed of Israel, but because he had dwelt in Edom, he was called an Edomite, as Kimchi thinks; just as Uriah is called for a like reason the Hittite: the chiefest of the herdmen that belonged to Saul; Saul had his herds and men to look after them, and this man was set over them all, to see that they faithfully discharged their trust. The same officer the Romans called the praefect, or master of the cattle (k); See Gill on Ch1 27:29, and See Gill on Ch1 27:31; though this man was not only over the king's cattle, but over those that kept them; and was in the same office as Phorbas was, under Laius king of Thebes (l), and Melanthius in Homer (m), and Faustulus to Amulius (n): but Abarbinel is of opinion that this is to be understood not of the keepers of herds and flocks, but of the shepherds or rulers of the people; and that this man was set over all the other magistrates and rulers of the people, hence said to be "set over the servants of Saul", Sa1 22:9; and so Jarchi calls him "Ab Beth Din", or father of the sanhedrim, or great court of judicature; who was detained in the tabernacle to learn the law there, that he might be the better qualified for his office; but Kimchi interprets it as we do, the chief of the keepers of the herd, and both the Septuagint and Josephus (o) say that he fed the king's mules. (k) Vid. Pignorium de servis, p. 539. (l) Senecae Oedipus, Act. 4. v. 815, 816, 839. (m) Odyss. 20. ver. 21. (n) Aurel. Victor. orig. Gent. Roman. (o) Antiqu. l. 6. c. 12. sect. 1.
Verse 8
And David said unto Ahimelech,.... After he had given him some of the loaves of the shewbread: and is there not here under thine hand spear or sword? any weapon, meaning in the tabernacle, and in his keeping, and at his disposal; he knew the sword of Goliath was there, and perhaps had a principal view to it, and put this question in order to get that in his possession: for I have neither brought my sword nor my weapons with me; neither his sword, nor any part of his armour, but was come quite naked and unarmed and, as he pretended: because the king's business required haste; still continuing his lie; whereas the true reason was, he was let down in haste by his wife through a window of his house, and could not stay to take his armour with him; and had lain hid for some time, and passed incognito from place to place, and without armour, that he might be the less known and observed, and least suspected; though it may seem strange that Jonathan had not provided him with a sword.
Verse 9
And the priest said, the sword of Goliath the Philistine, whom thou slewest in the valley of Elah,.... See Sa1 17:2, behold, it is here wrapped in a cloth behind the ephod; the garment of the high priest, in which were the Urim and Thummim, and the breastplate, or the linen vestments of the priests; see Sa1 22:18; which were laid up in a chamber for their use; and behind them the sword of Goliath was wrapped up in a linen cloth, and reserved as a monument of the goodness of God to Israel, and the salvation of them wrought by the hands of David, who slew Goliath with this his own sword, and brought it with him. The Targum understands this word, rendered "behind", not of the place where the sword was, but of the time when the priest said this, and paraphrases the words,"after he had inquired for him by the ephod;''see Sa1 22:10, if thou wilt take that, take it; as if he should say, it is not mine to give thee, but thou mayest take it if thou pleasest; none has a better right to it; it is what thou tookest from the Philistine, and may take it again for thy use if thou art so inclined; and thou must either take this or none: for there is no other save that here; in the tabernacle, nor even in the priest's house, nor in the city; for it was a city of priests, who did not wear swords: and David said, there is none like that, give it me; and which, as he was capable of wielding and making use of, as it is plain he was by cutting off Goliath's head with it; so it might serve to strengthen his faith in God, as often as he looked upon it, that he would keep and preserve him, and in due time deliver him out of the hands of Saul, and all his enemies.
Verse 10
And David arose and fled that day for fear of Saul,.... He had fled before for fear of him both from his own house, and from Naioth, Sa1 19:18; but now he fled out of the land of Israel, for fear of him; or it may be the reason of his fear and flight on this day was because of Doeg the Edomite, lest he should go directly to Saul, and tell him where he was; and therefore through fear of him would not stay any longer, but the same day he came, he fled: and went to Achish the king of Gath; Gath, according to Bunting (p), was twenty four miles from Nob. Achish, the king of it, is called Abimelech in the title of the thirty fourth psalm, see Psa 34:1, that name being common to the kings of the Philistines, as Pharaoh was to the kings of Egypt. It may seem strange that David should go into an enemy's country, and especially to the country of the Philistines, by whom he was mortally hated for the victories he had obtained over them, and the numbers of them he had slain; and particularly that he should go to Gath, the place of Goliath, their champion, whom he had slain, and whose sword he now had with him: but this is to be said for him, that such was the fury of Saul against him, and his resolution to slay him, that he was as safe in an enemy's country as in the land of Israel; and that if he must die, he might as well die in one place as another; and that he went particularly here, the reason might be, because all other lands were at peace with Saul, and so would have delivered him up to him, had he went elsewhere; but this people were at war with him, and he might hope not to be known by them; and if he was, that they might think it their interest, to detain such a person that was so serviceable to Saul, and so harmful to them; and being Saul's enemy, they might hope to engage him on their side against him; and besides, he might know that Achish was well disposed towards him, as he seems to be, and might like him never the worse for cutting off Goliath's head, who might not be heartily in the interest of Achish. After all, as impolitic as this step of David's may seems to be, it is what great men have taken in their distress, to go over to their enemies, as Themistocles to the Molossians, and Alcibiades to the Lacedemonians. (p) Travels, &c. p. 136.
Verse 11
And the servants of Achish said unto him,.... Who knew who David was, and perceiving that he was respected by Achish: is not this David the king of the land? of the land of the Philistines; so some render the words, "the king of this land" (q); which belongs unto him for his conquest of Goliath; for this was what was proposed by him, that whoever was the conqueror should possess the kingdom; and seeing it belongs to him, O Achish, why dost thou admit him to court? thou wilt be driven from the throne, and we shall be his servants, and not thine (r): but rather they mean the king of the land of Israel, having heard that he was anointed king by Samuel, and was to succeed Saul; or rather, they called him so because he led out the armies of Israel as their general, and being victorious was more respected than even Saul was; for they had heard what the women sung in their songs as follows: did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? which are the burden of their song, Sa1 18:7; and from whence the servants of Achish concluded, that he was in greater authority or honour, and in greater esteem than Saul their king was. (q) "rex hujus regionis", Vatablus. (r) Vid. Jarchium & Jesaiam in loc.
Verse 12
And David laid up these words in his heart,.... Pondered upon them, and thought them over in his mind, finding that he was known, and his character also, and considered with himself what might be the consequence of this: and was sore afraid of Achish the king of Gath; lest he should be set against him, and be prevailed upon by his servants to take away his life, or deliver him up into the hands of Saul.
Verse 13
And he changed his behaviour before them,.... Behaved like a fool, or a madman: or changed his "taste" (s); which some understand of his reason, acted as if he was deprived of it; and others of his speech, his words and the accent of them, drawled them out, as such persons do: and feigned himself mad in their hands; for in their hands he was, being taken by them, as the title of the fifty sixth psalm shows, Psa 56:1; and this stratagem he used to get himself out of their hands, acting the part of a madman, delirious, and out of his senses: and scrabbled on the doors of the gate; as if he was writing something there, and making marks upon them: and let his spittle fall down upon his beard; slavered, as idiots and madmen do; and however mean this may seem in David to act such a part, it cannot be condemned as wicked, since it was only a stratagem to deliver himself, out of an enemy's hand, and stratagems are always allowed to be used against an enemy; and such a method as this has been taken by men of the greatest sense and wit, as by Brutus (t) and Solon (u); and yet, according to the Vulgate Latin and Septuagint versions, this case of his was real and not feigned; that through the surprise of being known in the court of Achish, he was seized with an epilepsy; that his countenance was changed, and his mouth distorted, as persons in such fits are; that he fell among them as one convulsed, and fell at, and dashed against the doors of the gates, and foamed at the mouth, as such persons do; see Luk 9:39; and so in the following words the Greek version is, ye see the man is an epileptic; I do not want epileptics; but the thirty fourth and fifty sixth psalms, composed by him at this time, show that as he was of a sound mind, so in good health of body, and not subject to such fits as here represented, see Psa 34:1; which would have rendered him unfit for such composures. (s) "sensum suum", Montanus, Vatablus; "sermonem suum", Pagninus. (t) Liv. Hist. l. 1. c. 56. Aurel. Victor. de Vir. Illustr. c. 13. (u) Justin e Trogo, l. 2. c. 7.
Verse 14
Then said Achish to his servants, lo, you see the man is mad,.... Which he said, as willing his servants should think so, and therefore rather the object of their pity than of their rage and malice; or as really believing he was so, which he and they might conclude not merely from these his actions, before described, which they might judge real and not feigned; but they might suppose this was truly his case, brought upon him by the ill usage of Saul, who pursuing him from place to place, and sending after him to take away his life, had really brought him to distraction; and this they might rather conclude from his coming to Gath, an enemy's country, and whose champion he had slain, and many others of them; which it might be thought no man in his senses would have done: wherefore then have ye brought him to me? for if he was brought to be employed in his service, he seemed very unfit for it, whether in the camp, or in the court; and if to be tried and condemned as an enemy, since he was a madman, he was rather to be pitied.
Verse 15
Have I need of madmen?.... Or fools, do I want them? have not I enough of them already at my court? I want wise men, and not fools and madmen. The Jews say (w) that the wife and daughter of Achish were mad; that while David was playing the fool and madman without, they were acting the same part within; so that Achish had enough of that sort of diversion, if it was to be reckoned such; as it was according to the taste of some persons, who used, as in later so in earlier times, to keep fools in their houses to make them sport; but Achish had enough of that, and too much, at least needed no more: that ye have brought this fellow to play the madman in my presence? or act the part of a fool before me: shall this fellow come into mine house? court or palace, and have a post there; you need be in no pain about it; he is neither agreeable to me, nor fit for any; and therefore Achish drove him away as a fool or madman, instead of imprisoning him as an enemy, or taking away his life; see the title of the thirty fourth psalm, Psa 34:1. (w) Midrash Tillim apud Abarbinel. in loc. Next: 1 Samuel Chapter 22
Introduction
David's Flight to Nob, and Thence to Gath - Sa1 21:1-15 After the information which David had received from Jonathan, nothing remained for him in order to save his life but immediate flight. He could not return to the prophets at Ramah, where he had been miraculously preserved from the first outbreak of Saul's wrath, because they could not ensure him permanent protection against the death with which he was threatened. He therefore fled first of all to Nob, to Ahimelech the high priest, to inquire the will of God through him concerning his future course (Sa1 22:10, Sa1 22:15), and induced him to give him bread and the sword of Goliath, also, under the pretext of having to perform a secret commission from the king with the greatest speed; for which Saul afterwards took fearful vengeance upon the priests at Nob when he was made acquainted with the affair through the treachery of Doeg (Sa1 21:1-9). David then fled to Gath to the Philistian king Achish; but here he was quickly recognised as the conqueror of Goliath, and obliged to feign insanity in order to save his life, and then to flee still farther (Sa1 21:10-15). The state of his mind at this time he poured out before God in the words of Psa 56:1-13; Psa 52:1-9, and 34.
Verse 1
Sa1 21:1-2 David at Nob. - The town of Nob or Nobeh (unless indeed the form נבה stands for נבה here and in Sa1 22:9, and the ה attached is merely ה local, as the name is always written נב in other places: vid., Sa1 22:11, Sa1 22:19; Sa1 21:1; Isa 10:32; Neh 11:32) was at that time a priests' city (Sa1 22:19), in which, according to the following account, the tabernacle was then standing, and the legal worship carried on. According to Isa 10:30, Isa 10:32, it was between Anathoth (Anata) and Jerusalem, and in all probability it has been preserved in the village of el-Isawiyeh, i.e., probably the village of Esau or Edom, which is midway between Anata and Jerusalem, an hour from the latter, and the same distance to the south-east of Gibeah of Saul (Tell el Phul), and which bears all the marks of an ancient place, partly in its dwellings, the stones of which date from a great antiquity, and partly in many marble columns which are found there (vid., Tobler, Topogr. v. Jerusalem ii. p. 720). Hence v. Raumer (Pal. p. 215, ed. 4) follows Kiepert in the map which he has appended to Robinson's Biblical Researches, and set down this place as the ancient Nob, for which Robinson indeed searched in vain (see Pal. ii. p. 150). Ahimelech, the son of Ahitub, most probably the same person as Ahiah (Sa1 14:3), was "the priest," i.e., the high priest (see at Sa1 14:3). When David came to him, the priest "went trembling to meet him" (לקראת יחרד) with the inquiry, "Why art thou alone, and no one is with thee?" The unexpected appearance of David, the son-in-law of the king, without any attendants, alarmed Ahimelech, who probably imagined that he had come with a commission from the king which might involve him in danger. David had left the few servants who accompanied him in his flight somewhere in the neighbourhood, as we may gather from Sa1 21:2, because he wished to converse with the high priest alone. Ahimelech's anxious inquiry led David to resort to the fabrication described in Sa1 21:2 : "The king hath commanded me a business, and said to me, No one is to know anything of this matter, in which (lit. in relation to the matter with regard to which) I send thee, and which I have entrusted to thee (i.e., no one is to know either the occasion or the nature of the commission): and the servants I have directed to such and such a place." יודע, Poel, to cause to know, point, show. Ahimelech had received no information as yet concerning the most recent occurrences between Saul and David; and David would not confess to him that he was fleeing from Saul, because he was evidently afraid that the high priest would not give him any assistance, lest he should draw down the wrath of the king. This falsehood brought he greatest calamities upon Ahimelech and the priests at Nob (Sa1 22:9-19), and David was afterwards obliged to confess that he had occasioned it all (Sa1 22:22). Sa1 21:3 "And now what is under thy hand? give into my hand (i.e., hand me) five loaves, or whatever (else) is to be found." David asked for five loaves, because he had spoken of several attendants, and probably wanted to make provision for two or three days (Thenius). Sa1 21:4 The priest answered that he had no common bread, but only holy bread, viz., according to Sa1 21:6, shew-bread that had been removed, which none but priests were allowed to eat, and that in a sacred place; but that he was willing to give him some of these loaves, as David had said that he was travelling upon an important mission from the king, provided only that "the young men had kept themselves at least from women," i.e., had not been defiled by sexual intercourse (Lev 15:18). If they were clean at any rate in this respect, he would in such a case of necessity depart from the Levitical law concerning the eating of the shew-bread, for the sake of observing the higher commandment of love to a neighbour (Lev 19:18; cf. Mat 12:5-6; Mar 2:25-26). (Note: When Mark (Mar 2:26) assigns this action to the days of Abiathar the high priest, the statement rests upon an error of memory, in which Ahimelech is confounded with Abiathar.) Sa1 21:5 David quieted him concerning this scruple, and said, "Nay, but women have been kept from us since yesterday and the day before." The use of אם כּי may be explained from the fact, that in David's reply he paid more attention to the sense than to the form of the priest's scruple, and expressed himself as concisely as possible. The words, "if the young men have only kept themselves from women," simply meant, if only they are not unclean; and David replied, That is certainly not the case, but women have been kept from us; so that אם כּי has the meaning but in this passage also, as it frequently has after a previous negative, which is implied in the thought here as in Sa2 13:33. "When I came out, the young men's things were holy (Levitically clean); and if it is an unholy way, it becomes even holy through the instrument." David does not say that the young men were clean when he came out (for the rendering given to הנּערים כּלי in the Septuagint, πάντα τὰ παιδάρια, is without any critical value, and is only a mistaken attempt to explain the word כּלי, which was unintelligible to the translator), but simply affirms that קדשׁ הנּערים כּלי, i.e., according to Luther's rendering (der Knaben Zeug war heilig), the young men's things (clothes, etc.) were holy. כּלים does not mean merely vessels, arms, or tools, but also the dress (Deu 22:5), or rather the clothes as well as such things as were most necessary to meet the wants of life. By the coitus, or strictly speaking, by the emissio seminis in connection with the coitus, not only were the persons themselves defiled, but also every article of clothing or leather upon which any of the semen fell (Lev 15:18); so that it was necessary for the purpose of purification that the things which a man had on should all be washed. David explains, with evident allusion to this provision, that the young men's things were holy, i.e., perfectly clean, for the purpose of assuring the priest that there was not the smallest Levitical uncleanness attaching to them. The clause which follows is to be taken as conditional, and as supposing a possible case: "and if it is an unholy way." דּרך, the way that David was going with his young men, i.e., his purpose of enterprise, by which, however, we are not to understand his request of holy bread from Ahimelech, but the performance of the king's commission of which he had spoken. כּי ואף, lit. besides (there is) also that, = moreover there is also the fact, that it becomes holy through the instrument; i.e., as O. v. Gerlach has correctly explained it, "on the supposition of the important royal mission, upon which David pretended to be sent, through me as an ambassador of the anointed of the Lord," in which, at any rate, David's meaning really was, "the way was sanctified before God, when he, as His chosen servant, the preserver of the true kingdom of God in Israel, went to him in his extremity." That פּלי in the sense of instrument is also applied to men, is evident from Isa 13:5 and Jer 50:25. Sa1 21:6-7 The priest then gave him (what was) holy, namely the shew-loaves "that were taken from before Jehovah," i.e., from the holy table, upon which they had lain before Jehovah for seven days (vid., Lev 24:6-9). - In Sa1 21:7 there is a parenthetical remark introduced, which was of great importance in relation to the consequences of this occurrence. There at the sanctuary there was a man of Saul's servants, נעצר, i.e., "kept back (shut off) before Jehovah:" i.e., at the sanctuary of the tabernacle, either for the sake of purification or as a proselyte, who wished to be received into the religious communion of Israel, or because of supposed leprosy, according to Lev 13:4. His name was Doeg the Edomite, הרעים אבּיר, "the strong one (i.e., the overseer) of the herdsmen of Saul." (Note: The Septuagint translators have rendered these words νέμων τὰς ἡμιόνους, "feeding the mules of Saul;" and accordingly in Sa1 22:9 also they have changed Saul's servants into mules, in accordance with which Thenius makes Doeg the upper herdsman of Saul. But it is very evident that the text of the lxx is nothing more than a subjective interpretation of the expression before us, and does not presuppose any other text, from the simple fact that all the other ancient versions are founded upon the Hebrew text both here and in Sa1 22:9, including even the Vulgate (potentissimus pastorum); and the clause contained in some of the MSS of the Vulgate (his pascebat mulas Saul) is nothing more than a gloss that has crept in from the Itala; and this is still more obvious in Sa1 22:9, where נצּב והוּא is applicable enough to עבדי, but is altogether unsuitable in connection with פרדי, since נצּב is no more applied in Hebrew to herdsmen or keepers of animals, than we should think of speaking of presidents of asses, horses, etc. Moreover, it is not till the reign of David that we read of mules being used as riding animals by royal princes (Sa2 13:29; Sa2 18:9); and they are mentioned for the first time as beasts of burden, along with asses, camels, and oxen, in Ch1 12:40, where they are said to have been employed by the northern tribes to carry provisions to Hebron to the festival held at the recognition of David as king. Before David's time the sons of princes rode upon asses (vid., Jdg 10:4; Jdg 12:14).) Sa1 21:8 David also asked Ahimelech whether he had not a sword or a javelin at hand; "for I have neither brought my sword nor my (other) weapons with me, because the affair of the king was pressing," i.e., very urgent, נחוּץ, ἁπ. λεγ., literally, compressed. Sa1 21:9 The priest replied, that there was only the sword of Goliath, whom David slew in the terebinth valley (Sa1 17:2), wrapped up in a cloth hanging behind the ephod (the high priest's shoulder-dress), - a sign of the great worth attached to this dedicatory offering. He could take that. David accepted it, as a weapon of greater value to him than any other, because he had not only taken this sword as booty from the Philistine, but had cut off the head of Goliath with it (see Sa1 17:51). When and how this sword had come into the tabernacle is not known (see the remarks on Sa1 17:54). The form בּזּה for בּזה is only met with here. On the Piska, see at Jos 4:1.
Verse 10
David with Achish at Gath. - David fled from Nob to Achish of Gath. This Philistian king is called Abimelech in the heading of Ps 34, according to the standing title of the Philistian princes at Gath. The fact that David fled at once out of the land, and that to the Philistines at Gath, may be accounted for from the great agitation into which he had been thrown by the information he had received from Jonathan concerning Saul's implacable hatred. As some years had passed since the defeat of Goliath, and the conqueror of Goliath was probably not personally known to many of the Philistines, he might hope that he should not be recognised in Gath, and that he might receive a welcome there with his few attendants, as a fugitive who had been driven away by Saul, the leading foe of the Philistines. (Note: This removes the objection raised by modern critics to the historical credibility of the narrative before us, namely, that David would certainly not have taken refuge at once with the Philistines, but would only have gone to them in the utmost extremity (Thenius). It is impossible to see how the words "he fled that day for fear of Saul" (Sa1 21:11) are to prove that this section originally stood in a different connection, and are only arbitrarily inserted here (Thenius). Unless we tear away the words in the most arbitrary manner from the foregoing word ויּברח, they not only appear quite suitable, but even necessary, since David's journey to Abimelech was not a flight, or at all events it is not described as a flight in the text; and David's flight from Saul really began with his departure from Nob. Still less can the legendary origin of this account be inferred from the fact that some years afterwards David really did take refuge with Achish in the Philistian country (Sa1 27:1-12 and Sa1 29:1-11), or the conjecture sustained that this is only a distorted legend of that occurrence. For if the later sojourn of David with Achish be a historical fact, that popular legend could not possibly have assumed a form so utterly different as the account before us, to say nothing of the fact that this occurrence has a firm historical support in Psa 34:1.) But in this he was mistaken. He was recognised at once by the courtiers of Achish. They said to their prince, "Is not this David the king of the land? Have they not sung in circles, Saul hath slain his thousands, and David his ten thousands?" (cf. Sa1 18:6-7). "King of the land" they call David, not because his anointing and divine election were known to them, but on account of his victorious deeds, which had thrown Saul entirely into the shade. Whether they intended by these words to celebrate David as a hero, or to point him out to their prince as a dangerous man, cannot be gathered from the words themselves, nor can the question be decided with certainty at all (cf. Sa1 29:5).
Verse 12
But David took these words to heart, and was in great fear of Achish, lest he should treat him as an enemy, and kill him. In order to escape this danger, "he disguised his understanding (i.e., pretended to be out of his mind) in their eyes (i.e., before the courtiers of Achish), behaved insanely under their hands (when they tried to hold him as a madman), scribbled upon the door-wings, and let his spittle run down into his beard." The suffix to וישׁנּו is apparently superfluous, as the object, את־טעמו, follows immediately afterwards. But it may be accounted for from the circumstantiality of the conversation of every-day life, as in Sa2 14:6, and (though these cases are not perfectly parallel) Exo 2:6; Pro 5:22; Eze 10:3 (cf. Gesenius' Gramm. 121, 6, Anm. 3). ויתו, from תּוה, to make signs, i.e., to scribble. The lxx and Vulgate render it ἐτυμπανίζειν, impingebat, he drummed, smote with his fists upon the wings of the door, which would make it appear as if they had read ויּתף (from תּפף), which seems more suitable to the condition of a madman whose saliva ran out of his mouth.
Verse 14
By this dissimulation David escaped the danger which threatened him; for Achish thought him mad, and would have nothing to do with him. "Wherefore do ye bring him to me? Have I need of madmen, that ye have brought this man hither to rave against me? Shall this man come into my house?" Thus Achish refused to receive him into his house. But whether he had David taken over the border, or at any rate out of the town; or whether David went away of his own accord; or whether he was taken away by his servants, and then hurried as quickly as possible out of the land of the Philistines, is not expressly mentioned, as being of no importance in relation to the principal object of the narrative. All that is stated is, that he departed thence, and escaped to the cave Adullam.
Introduction
David has now quite taken leave both of Saul's court and of his camp, has bidden farewell to his alter idem - his other self, the beloved Jonathan; and henceforward to the end of this book he is looked upon and treated as an outlaw and proclaimed a traitor. We still find him shifting from place to place for his own safety, and Saul pursuing him. His troubles are very particularly related in this and the following chapters, not only to be a key to the Psalms, but that he might be, as other prophets, an example to the saints in all ages, "of suffering affliction, and of patience," and especially that he might be a type of Christ, who, being anointed to the kingdom, humbled himself, and was therefore highly exalted. But the example of the suffering Jesus was a copy without a blot, that of David was not so; witness the records of this chapter, where we find David in his flight, I. Imposing upon Abimelech the priest, to get from him both victuals and arms (Sa1 21:1-9). II. Imposing upon Achish, king of Gath, by feigning himself mad (Sa1 21:10-15). Justly are troubles called temptations, for many are by them drawn into sin.
Verse 1
Here, I. David, in distress, flies in the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle was often removed, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury (Sa1 21:1), and applied to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not. He therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and therefore comes to the tabernacle, 1. To take an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle. 2. To enquire of the Lord there, and to beg direction from him in the way both of duty and safety, his case being difficult and dangerous. That this was his business appears Sa1 22:10, where it is said that Ahimelech enquired of the Lord for him, as he had done formerly, Sa1 21:15. It is a great comfort to us in a day of trouble that we have a God to go to, to whom we may open our case, and from whom we may ask and expect direction. II. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: Why art thou alone? He had some with him (as appears Mar 2:26), but they were only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to enquire of the Lord. He says (Psa 42:4) he was wont to go with a multitude to the house of God; and, having now but two or three with him, Ahimelech might well ask, Why art thou alone? He that was suddenly advanced from the solitude of a shepherd's life to the crowd and hurries of the camp is now as soon reduced to the desolate condition of an exile and is alone like a sparrow on the housetop, such charges are there in this world and so uncertain are its smiles! Those that are courted today may be deserted tomorrow. III. David, under pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, Sa1 21:2, Sa1 21:3. 1. Here David did not behave like himself. He told Ahimelech a gross untruth, that Saul had ordered him business to despatch, that his attendants were dismissed to such a place, and that he was charged to observe secresy and therefore durst not communicate it, no, not to the priest himself. This was all false. What shall we say to this? The scripture does not conceal it, and we dare not justify it. It was ill done, and proved of bad consequence; for it occasioned the death of the priests of the Lord, as David reflected upon it afterwards with regret, Sa1 22:22. It was needless for him thus to dissemble with the priest, for we may suppose that, if he had told him the truth, he would have sheltered and relieved him as readily as Samuel did, and would have known the better how to advise him and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as this for his own preservation. It is written, not for our imitation, no, not in the greatest straits, but for our admonition. Let him that thinks he stands take heed lest he fall; and let us all pray daily, Lord, lead us not into temptation. Let us all take occasion from this to lament, (1.) The weakness and infirmity of good men; the best are not perfect on this side heaven. There may be true grace where yet there are many failings. (2.) The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly. 2. Two things David begged of Ahimelech, bread and a sword. (1.) He wanted bread: five loaves, Sa1 21:3. Travelling was then troublesome, when men generally carried their provisions with them in kind, having little money and no public houses, else David would not now have had to seek for bread. It seems David had known the seed of the righteous begging bread occasionally, but not constantly, Psa 37:25. Now, [1.] The priest objected that he had none but hallowed bread, show-bread, which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, Sa1 21:4. It seems the priest kept no good house, but wanted either a heart to be hospitable or provisions wherewithal to be so. Ahimelech thinks that the young men that attended David might not eat of this bread unless they had for some time abstained from women, even from their own wives; this was required at the giving of the law (Exo 19:15), but otherwise we never find this made the matter of any ceremonial purity on the one side or pollution on the other, and therefore the priest here seems to be over-nice, not to say superstitious. [2.] David pleads that he and those that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days past, but the vessels (that is, the bodies) of the young men were holy, being possessed in sanctification and honour at all times (Th1 4:4, Th1 4:5), and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. Being thus holy, holy things were not forbidden them. Poor and pious Israelites were in effect priests to God, and, rather than be starved, might feed on the bread which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it is over; especially (as our margin reads it) where there is other bread (hot, Sa1 21:6) sanctified that day in the vessel, and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercy is to be preferred to sacrifice, that ritual observance must give way to moral duties, and that may be done in a case of an urgent providential necessity which may not otherwise be done. He brings it to justify his disciples in plucking the ears of corn on the sabbath day, for which the Pharisees censured them, Mat 12:3, Mat 12:4. [3.] Ahimelech hereupon supplies him: He gave him hallowed bread (Sa1 21:6), and some think it was about this that he enquired of the Lord, Sa1 22:10. As a faithful servant he would not dispose of his master's provisions without his master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of these he gave David five (Sa1 21:3), though they had no more in the house; but he trusted Providence. (2.) He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David would not have been without one. It was a wonder that Jonathan did not furnish him with his, as he had before done, Sa1 18:4. However, it happened that he had now no weapons with him, the reason of which he pretends to be because he came away in haste, Sa1 21:8. Those that are furnished with the sword of the Spirit and the shield of faith cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords: the weapons of their warfare were not carnal. There was not a sword to be found about the tabernacle but the sword of Goliath, which was laid up behind the ephod, as a monument of the glorious victory David obtained over him. Probably David had an eye to that when he asked the priest to help him with a sword; for, that being mentioned, O! says he, there is none like that, give it to me, Sa1 21:9. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of and done execution with. By this it appears that he was now well grown in strength and stature, that he could wear and wield such a sword as that. God had taught his hands to war, so that he could do wonders, Psa 18:34. Two things we may observe concerning this sword: - [1.] That God had graciously given it to him, as a pledge of his singular favour; so that whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence respecting him. [2.] That he had gratefully given it back to God, dedicating it to him and to his honour as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave we have. Thus was David well furnished with arms and victuals; but it fell out very unhappily that there was one of Saul's servants then attending before the Lord, Doeg by name, that proved a base traitor both to David and Ahimelech. He was by birth an Edomite (Sa1 21:7), and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which perhaps was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution or to pay some vow; but, whatever his business was, it is said, he was detained before the Lord. He must attend and could not help it, but he was sick of the service, snuffed at it, and said, What a weariness is it! Mal 1:13. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief and to be revenged on Ahimelech for detaining him. God's sanctuary could never secure such wolves in sheep's clothing. See Gal 2:4.
Verse 10
David, though king elect, is here an exile - designed to be master of vast treasures, yet just now begging his bread - anointed to the crown, and yet here forced to flee from his country. Thus do God's providences sometimes seem to run counter to his promises, for the trial of his people's faith, and the glorifying of his name, in the accomplishment of his counsels, notwithstanding the difficulties that lay in the way. Here is, 1. David's flight into the land of the Philistines, where he hoped to be hid, and to remain undiscovered in the court or camp of Achish king of Gath, Sa1 21:10. Israel's darling is necessitated to quit the land of Israel, and he that was the Philistine's great enemy (upon I know not what inducements) goes to seek for shelter among them. It should seem that as, though the Israelites loved him, yet the king of Israel had a personal enmity to him, which obliged him to leave his own country, so, though the Philistines hated him, yet the king of Gath had a personal kindness for him, valuing his merit, and perhaps the more for his killing Goliath of Gath, who, it may be, had been no friend to Achish. To him David now went directly, as to one he could confide in, as afterwards (Sa1 27:2, Sa1 27:3), and Achish would not have protected him but that he was afraid of disobliging his own people. God's persecuted people have often found better usage from Philistines than from Israelites, in the Gentile theatres than in the Jewish synagogues. The king of Judah imprisoned Jeremiah, and the king of Babylon set him at liberty. 2. The disgust which the servants of Achish took at his being there, and their complaint of it to Achish (Sa1 21:11): "Is not this David? Is not this he that has triumphed over the Philistines? witness that burden of the song which was so much talked of, Saul has slain his thousands, but David, this very man, his ten thousands. Nay, Is not this he that (if our intelligence from the land of Israel be true) is, or is to be, king of the land?" As such, "he must be an enemy to our country; and is it safe or honourable for us to protect or entertain such a man?" Achish perhaps had intimated to them that it would be policy to entertain David, because he was now an enemy to Saul, and he might be hereafter a friend to them. It is common for the outlaws of a nation to be sheltered by the enemies of that nation. But the servants of Achish objected to his politics, and thought it not at all fit that he should stay among them. 3. The fright which this put David into. Though he had some reason to put confidence in Achish, yet, when he perceived the servants of Achish jealous of him, he began to be afraid that Achish would be obliged to deliver him up to them, and he was sorely afraid (Sa1 21:12), and perhaps he was the more apprehensive of his own danger, when he was thus discovered, because he wore Goliath's sword, which, we may suppose, was well known in Gath, and with which he had reason to expect they would cut off his head, as he had cut off Goliath's with it. David now learned by experience what he has taught us (Psa 118:9), that it is better to trust in the Lord than to put confidence in princes. Men of high degree are a lie, and, if we make them our hope, they may prove our fear. It was at this time that David penned Psalm 55 (Michtam, a golden psalm), when the Philistines took him in Gath, where having shown before God his distresses, he resolves (Psa 55:3), "What time I am afraid I will trust in thee; and therefore (Psa 55:11) will not be afraid what man can do unto me, no, not the sons of giants." 4. The course he took to get out of their hands: He feigned himself mad, Sa1 21:13. He used the gestures and fashions of a natural fool, or one that had gone out of his wits, supposing they would be ready enough to believe that the disgrace he had fallen into, and the troubles he was now in, had driven him distracted. This dissimulation of his cannot be justified (it was a mean thing thus to disparage himself, and inconsistent with truth thus to misrepresent himself, and therefore not becoming the honour and sincerity of such a man as David); yet it may in some degree be excused, for it was not a downright lie and it was like a stratagem in war, by which he imposed upon his enemies for the preservation of his own life. What David did here in pretence and for his own safety, which made it partly excusable, drunkards do really, and only to gratify a base lust: they made fools of themselves and change their behaviour; their words and actions commonly are either as silly and ridiculous as an idiot's or as furious and outrageous as a madman's, which has often made me wonder that ever men of sense and honour should allow themselves in it. 5. His escape by this means, Sa1 21:14, Sa1 21:15. I am apt to think Achish was aware that the delirium was but counterfeit, but, being desirous to protect David (as we find afterwards he was very kind to him, even when the lord of the Philistines favoured him not, Sa1 28:1, Sa1 28:2; Sa1 29:6), he pretended to his servants that he really thought he was mad, and therefore had reason to question whether it was David or no; or, if it were, they need not fear him, what harm could he do them now that his reason had departed from him? They suspected that Achish was inclined to entertain him: "Not I," says he. "He is a madman. I'll have nothing to do with him. You need not fear that I should employ him, or give him any countenance." He humours the thing well enough when he asks, "Have I need of madmen? Shall this fool come into my house? I will show him no kindness, but then you shall do him no hurt, for, if he be a madmen, he is to be pitied." He therefore drove him away, as it is in the title of Ps. 34, which David penned upon this occasion, and an excellent psalm it is, and shows that he did not change his spirit when he changed his behaviour, but even in the greatest difficulties and hurries his heart was fixed, trusting in the Lord; and he concludes that psalm with this assurance, that none of those that trust in God shall be desolate, though they may be, as he now was, solitary and distressed, persecuted, but not forsaken.
Verse 1
21:1 Nob was just north of Jerusalem, in the southern part of the territory of Benjamin. • Ahimelech the priest was a descendant of the condemned family of Eli (14:3; 22:9). • The elders of Bethlehem had also trembled when Samuel unexpectedly came to their city to anoint David as Saul’s replacement (16:4). On both occasions, a prominent individual who had strained relations with Saul showed up unannounced. Both Ahimelech and the Bethlehem elders were concerned about being suspected of supporting an enemy of the king, which could result in death. In this case, what was feared came about (see 22:9-19).
Verse 2
21:2 The king has sent me: David lied to conceal his outlaw status and to dispel Ahimelech’s worries.
Verse 4
21:4 Only priests were permitted to partake of holy bread (see Exod 25:22-30; Lev 24:5-9), and only within the sacred precincts. • slept with any women: The consecrated bread was to be eaten only by the ritually pure, so the priest verified that David’s men were free from ritual impurity caused by sexual activity (see Lev 15:16-18). Typically, such bread would not be available for consumption by laity. The priest made an exception in this case probably because he sensed the men’s physical needs and he believed they were on a royal mission.
Verse 6
21:6 gave him the holy bread: Jesus referred to this incident to teach that meeting people’s physical needs takes precedence over rigid adherence to sacred institutions (see Matt 12:1-8; Mark 2:23-28; Luke 6:1-5). • The Bread of the Presence consisted of twelve loaves (possibly one representing each tribe) that were laid out on a table in the Holy Place. They were replaced every Sabbath (see Exod 25:30; Lev 24:5-9).
Verse 7
21:7 having been detained before the Lord: Ahimelech sought guidance from God on others’ behalf (22:15), so it is possible that Doeg was awaiting a response to an inquiry.
Verse 9
21:9 The sword of Goliath, which David used to decapitate the giant (17:51), had been taken as war spoils, as had Goliath’s head (17:54). • The ephod mentioned here might not have been the priestly garment of the same name; some passages give the impression that an ephod could also be a statue (Judg 8:27; 18:17).
Verse 10
21:10-15 Gath, a major Philistine city and the hometown of Goliath, was a clever but dangerous place for David to seek refuge from Saul.
Verse 11
21:11 the king of the land: David’s reputation as a mighty warrior even greater than King Saul (see 18:7) had grown to the point where foreigners began referring to him as Israel’s king.