Verse 2

David inquired of the Lord--most probably through Gad (Sa2 24:11; Ch1 21:9), who was present in David's camp (Sa1 22:5), probably by the recommendation of Samuel. To repel unprovoked assaults on unoffending people who were engaged in their harvest operations, was a humane and benevolent service. But it was doubtful how far it was David's duty to go against a public enemy without the royal commission; and on that account he asked, and obtained, the divine counsel. A demur on the part of his men led David to renew the consultation for their satisfaction; after which, being fully assured of his duty, he encountered the aggressors and, by a signal victory, delivered the people of Keilah from further molestation.

Verse 6

an ephod--in which was the Urim and Thummim (Exo 28:30). It had, probably, been committed to his care, while Ahimelech and the other priests repaired to Gibeah, in obedience to the summons of Saul.

Verse 7

SAUL'S COMING, AND TREACHERY OF THE KEILITES. (Sa1 23:7-13) it was told Saul that David was come to Keilah--Saul imagined himself now certain of his victim, who would be hemmed within a fortified town. The wish was father to the thought. How wonderfully slow and unwilling to be convinced by all his experience, that the special protection of Providence shielded David from all his snares!

Verse 8

Saul called all the people together to war--not the united tribes of Israel, but the inhabitants of the adjoining districts. This force was raised, probably, on the ostensible pretext of opposing the Philistines, while, in reality, it was secretly to arouse mischief against David.

Verse 9

he said to Abiathar the priest, Bring hither the ephod--The consultation was made, and the prayer uttered, by means of the priest. The alternative conditions here described have often been referred to as illustrating the doctrine of God's foreknowledge and preordination of events.

Verse 14

DAVID ESCAPES TO ZIPH. (Sa1 23:14-18) David abode in the wilderness . . . of Ziph--A mountainous and sequestered region was generally called a wilderness, and took its name from some large town in the district. Two miles southeast of Hebron, and in the midst of a level plain, is Tell-ziph, an isolated and conical hillock, about a hundred feet high, probably the acropolis [VAN DE VELDE], or the ruins [ROBINSON] of the ancient city of Ziph, from which the surrounding wilderness was called. It seems, anciently, to have been covered by an extensive woods. The country has for centuries lost its woods and forests, owing to the devastations caused by man.

Verse 16

Jonathan went to David into the wood, and strengthened his hand in God--by the recollection of their mutual covenant. What a victory over natural feelings and lower considerations must the faith of Jonathan have won, before he could seek such an interview and give utterance to such sentiments! To talk with calm and assured confidence of himself and family being superseded by the man who was his friend by the bonds of a holy and solemn covenant, could only have been done by one who, superior to all views of worldly policy, looked at the course of things in the spirit and through the principles of that theocracy which acknowledged God as the only and supreme Sovereign of Israel. Neither history nor fiction depicts the movements of a friendship purer, nobler, and more self-denying than Jonathan's!

Verse 19

SAUL PURSUES HIM. (Sa1 23:19-29) Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us?--From the tell of Ziph a panorama of the whole surrounding district is to be seen. No wonder, then, that the Ziphites saw David and his men passing to and fro in the mountains of the wilderness. Spying him at a distance when he ventured to show himself on the hill of Hachilah, "on the right hand of the wilderness," that is, the south side of Ziph, they sent in haste to Saul, to tell him of the lurking place of his enemy [VAN DE VELDE].

Verse 25

David . . . came down into a rock, and abode in the wilderness of Maon--Tell Main, the hillock on which was situated the ancient Maon (Jos 15:55), and from which the adjoining wilderness took its name, is one mile north, ten east from Carmel. The mountain plateau seems here to end. It is true the summit ridge of the southern hills runs out a long way further towards the southwest; but towards the southeast the ground sinks more and more down to a tableland of a lower level, which is called "the plain to the right hand [that is, to the south] of the wilderness" [VAN DE VELDE].

Verse 29

David went up from thence, and dwelt in strong holds at En-gedi--that is, "the spring of the wild goats or gazelles"--a name given to it from the vast number of ibexes or Syrian chamois which inhabit these cliffs on the western shore of the Dead Sea (Jos 15:62). It is now called Ain Jiddy. On all sides the country is full of caverns, which might then serve as lurking places for David and his men, as they do for outlaws at the present day [ROBINSON]. Next: 1 Samuel Chapter 24

Verse 1

Then they told David,.... Either the men of Keilah sent to him, being near them, or some well wishers of theirs, and of their country, acquainted him with their case: saying, behold, the Philistines fight against Keilah; had laid siege to it, being a fortified place, Sa1 23:7; it was a city in the tribe of Judah, on the borders of the Philistines; of which See Gill on Jos 15:44, and they rob the threshing floors; took away the corn upon them, which they were threshing and winnowing, which were usually done without the city for the sake of wind, see Jdg 6:11; it was harvest time when the three mighty men came to David in the cave of Adullam, and so now it might be the time of threshing, harvest being over, see Sa1 22:1; compared with Sa2 23:13.

Verse 2

Therefore David inquired of the Lord, saying, shall I go and smite these Philistines?.... For though David was well disposed to serve his country, and was desirous of freeing them from their enemies the Philistines, he might have some doubts in his mind whether it would be right for him to engage with them now; partly because he could not act under a commission from his prince, Saul the king; and partly because he had such a small number of forces with him, that it might be hazardous for him to attack the armies of the Philistines with them, and attempt to raise the siege of Keilah; and therefore he thought it advisable, as doubtless it was, to inquire of the Lord what was his mind and will in this matter: how and by what means he inquired it is not said, very probably it was by the prophet Gad, who was with him, Sa1 22:5; for as for Abiathar, he was not yet come with the ephod, the Urim and Thummim, to inquire by them, Sa1 23:6; though some think that is observed there to show in what way David did inquire, namely, by Urim and Thummim; and so Kimchi and Abarbinel understand it; and it is supposed that he came to David when he was about Keilah, and near unto it, and so before he came thither, and time enough for him to inquire by him whether he should go thither or not: and the Lord said unto David, go, and smite the Philistines, and save Keilah; which was not only giving him leave to go, and signifying it was his mind and will he should; but that he should be successful, and rout the Philistines, and raise the siege of Keilah, and save the city from falling into their hands.

Verse 3

And David's men said unto him, behold, we be afraid here in Judah,.... Of Saul and his army falling upon them, and crushing them, though they were in the tribe of Judah, where they had many friends, and in the heart of that tribe: how much more then if we come to Keilah; which, though in the same tribe, yet in the further parts of it, and on the borders of the Philistines: and there engage against the armies of the Philistines? too numerous and powerful for them, and so by this means be driven out of their place of safety, the forest of Hareth, where they could hide themselves upon occasion; to be exposed not only to the Philistines, before them, on the edge of their country, from whence they could have re-enforcements easily, but to Saul and his army behind them; and so, being between two fires, would be in danger of being cut off.

Verse 4

Then David inquired of the Lord yet again,.... Not for his own sake, who firmly believed it was the will of God he should go and succeed, but for the sake of his men, and to remove the doubts and fears that hung on their minds: and the Lord answered him, and said, arise, go down to Keilah; immediately, make no stay, nor hesitate about it, but go with all haste to the relief of the place: for I will deliver the Philistines into thine hands; which is still more explicit, and is a promise not only of delivering Keilah out of the hands of the Philistines, but of delivering them into David's hands, and so of an entire: victory; and therefore none of David's men had anything to fear after such a declaration of the will of God.

Verse 5

So David and his men went to Keilah,.... Animated by a commission from God, and a promise of success by him: and fought with the Philistines; encamped before Keilah: and brought away their cattle; which they had brought with them for the support of their army; or having routed them, they pursued them into their own country, and brought off their cattle from thence: and smote them with a great slaughter; killed great numbers of them, and put the rest to flight: so David saved the inhabitants of Keilah; from falling into the hands of the Philistines, by timely raising the siege of the city.

Verse 6

And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah,.... Either when he was there, or near the place: that he came down with an ephod in his hand; not with a linen ephod on his back, which the priests in common wore, but the ephod with the Urim and Thummim in his hand, which was peculiar to the high priest; and his father the high priest being dead, it belonged to him, and therefore he took care to bring it with him; though the words may be literally rendered, "the ephod came down in his hand" (k), as it were by chance, and not with design; and so some Jewish interpreters (l) understand it, that in his fright and flight, among his garments and other things he took hold of to carry with him, and not minding well what he took, this happened to be, being so ordered by the providence of God; though the Targum renders it,"the ephod he made to descend in his hand,''or brought it in his hand; and so Kimchi and Abarbinel observe it may be interpreted, though they seem to incline to the other sense. (k) "ephod descendit in manu sua", Pagninus, Montanus; "ephod descendebat in manu sua", Munsterus; so Tigurine version and Piscator. (l) Kimchi & Ben Melech.

Verse 7

And it was told Saul that David was come to Keilah,.... No doubt it was told him what he came thither for, to relieve it, and deliver it out of the hands of the Philistines, and what success he had; which one would have thought would have reconciled his mind to him, and made him think well of them; but instead of that, it only led him to contrive mischief against him: and Saul said, God hath delivered him into mine hand; as if the success he had given to David was against, him, and in favour of Saul: for he is shut in, by entering into a town that hath gates and bars; while he betook himself to caves, and fields, and woods, he had no great hopes of finding him out, and coming up with him, and seizing him; but now he had got into a fortified place, enclosed with walls, and that had gates to it, kept bolted and barred; when he brought his army against it, and surrounded it, he imagined he would not be able to get out, and escape his hands.

Verse 8

And Saul called all the people together to war,.... Or "caused them to hear" (m) summoned them by an herald, whom he sent into all parts of the kingdom to proclaim war, and require them in his name to attend him; which was the prerogative of a king to do: to go down to Keilah, to besiege David and his men; that was what he privately intended, but the pretence was to make war against the Philistines. (m) "fecit audire", Montanus, Piscator.

Verse 9

And. David knew that Saul secretly practised mischief against him,.... That is, plotted and contrived it, formed schemes in order to do him mischief, giving out one thing, and designing another; so he pretended war against the Philistines, but his intention was to come against Keilah, and take David there: and he said to Abiathar the priest, bring hither the ephod; not for David to put on, but for the priest himself, that being clothed with it, and the Urim and Thummim in it, he might inquire for him of the Lord.

Verse 10

Then said David,.... By the priest, for it was he that put the questions for and in the name of the inquirer: O Lord God of Israel; the great Jehovah, the covenant God of his people, who always has a merciful regard unto them: thy servant hath certainly heard; had good information of it, on which he could depend: that Saul seeketh to come to Keilah; that was his intention and resolution: to destroy the city for my sake; to besiege it, and demolish it, if that was necessary, in order to take him.

Verse 11

Will the men of Keilah deliver me up into his hands? will Saul come down, as thy servant hath heard?.... That is, if David continued there, which is the supposition all proceeds upon. The questions are not orderly put, as may easily be observed, the last should have been first; which shows some perturbation of mind David was in upon hearing the design of Saul against him: O Lord God of Israel, I beseech thee, tell thy servant; give an answer by Urim and Thummim, as he did: and the Lord said, he will come down; if David abode there; that was in his thoughts, in his purpose and design, which the Lord, being omniscient, full well knew, who knows all future contingencies: hence the Jews (n) gather, that two things are not to be asked together; and if they are asked, only answer is made to one, and the answer is only made to that which it was proper to ask first; and that which is asked out of order should be asked again, which was the case here, as follows. (n) T. Bab. Yoma, fol. 73. 1, 2.

Verse 12

Then said David, will the men of Keilah deliver me and my men into the hand of Saul?.... That is, the lords and great men of the place, the governor of the city, and the heads of it, the chief magistrates in it: and the Lord said, they will deliver thee up: that is, provided he stayed there; for the Lord knew the dispositions and affections of their minds, that they were inclined to do it, and would do it, if he continues among them till Saul came down; which showed the great ingratitude of this people to their deliverer.

Verse 13

Then David and his men, which were about six hundred,.... Having had an increase of two hundred since he was at the cave of Adullam, Sa1 22:1, and upon his relief of Keilah, Sa1 23:5; so that he sustained no loss of men by fighting with the Philistines, but had an addition to his small forces: arose and departed out of Keilah, and went whithersoever they could go; not knowing whither they should go, having no particular place in view; but went where they thought they could be safest, or that appeared the most proper place for them; so the Targum,"they went to a place which was fit to go unto;''which was fittest for their purpose, and most for their safety and security, be it where it would: and it was told Saul that David was escaped from Keilah; very likely some of the inhabitants informed him of it, since they were disposed to deliver David to him, had he stayed among them, and Saul had come down: and he forbore to go forth: from the place where he was, in order to come to Keilah,

Verse 14

And David abode in the wilderness in strong holds,.... In the wilderness of Ziph, in high and strong rocks there, as it seems to be explained by what follows: and remained in a mountain in the wilderness of Ziph; which had its name from a city in the tribe of Judah, of which See Gill on Jos 15:55, and Saul sought him every day; for though he did not go forth from the place where he was to Keilah, yet hearing which way he went, and whereabout he lurked, he sought after him continually, if haply he might find him: but God delivered him not into his hand: which suggests, that it was only the providence of God that secured him, or, in all probability, such was the diligence of Saul, that he would have found him out, and he must have fallen into his hands, as he expected.

Verse 15

And David saw that Saul was come out to seek his life,.... Either he saw him with his bodily eyes from the top of the mountain where he was, Sa1 23:14; or he perceived, he understood by information given him by his friends, it may be by Jonathan, or by spies he sent to observe his motions: and David was in the wilderness of Ziph in a wood; where he and his men could hide themselves among the trees in it; sometimes he was in a mountain in this wilderness, and sometimes in a wood, where he thought himself the safest; thus was this great man obliged to shift about for his safety.

Verse 16

And Jonathan, Saul's son, arose,.... And came from Gibeah, which, according to Bunting (o), was twenty two miles from the place where David was: and went to David into the wood: having had intelligence where he was, this being a proper place to have an interview with him privately: and strengthened his hand in God; and his heart too, his hand of faith to lay hold on God, as his covenant God and lean and rely upon him; he strengthened him in his power and in his providence, and in his promises to him; the Targum is,"he strengthened him in the Word of the Lord;''not only in his word and promise, but in Christ the essential Word of God, who should spring from him according to the flesh. (o) Travels, &c. p. 334. (text not clear could be 834 or some other number)

Verse 17

And he said unto him, fear not,.... Distrust not the power, providence, and promises of God, nor dread the wrath of Saul, or fear falling into his hands: for the hand of Saul my father shall not find thee; to lay hold on him, seize him, and do him any hurt: and thou shalt be king over Israel; meaning after the death of his father; which he knew either by some special revelation made to him; or rather by being informed he had been anointed by Samuel, and which he had either from Samuel or from David himself; and this he most firmly believed, though David was now in so low a condition: and I shall be next unto thee; not succeed him in the kingdom; but if living when he came to the throne, he should be the second man in civil affairs, as he now was, and that he should be content with: and that also Saul my father knoweth; having knowledge of the anointing of David by Samuel; or he might, and did conclude this from various circumstances, that David was his neighbour Samuel had told him of, God had given his kingdom to, Sa1 15:28.

Verse 18

And they two made a covenant before the Lord,.... Renewed the covenant they had before made in the name and fear of God, and before him as a witness of it. Kimchi and Abarbinel interpret this phrase: before the Lord, of the covenant being made before Abiathar, with the Urim and Thummim in his hand; and so Jerom (p), before Gad the prophet, and Abiathar who wore the ephod: and David abode in the wood; being a proper place for him for secrecy and safety: and Jonathan went to his house; in Gibeah; and these two dear and cordial friends never saw one another more, as is highly probable. (p) Trad. Heb. in lib. Reg. fol. 76. K.

Verse 19

Then came up the Ziphites to Saul to Gibeah,.... Who though he had been out in quest of David, yet was now returned to Gibeah, the place of his residence, and where he kept his court; and hither came the Ziphites, the inhabitants of Ziph, in the wilderness of which David hid himself, with a proposal to deliver him to Saul; for though they were of the same tribe with David, yet being terrified with what Saul had done to Nob, they thought it best for their own security to inform Saul where he was, and make an offer to deliver him to him. Some interpreters, as Kimchi, think that this was done before Jonathan was with Saul, and should be rendered, "the Ziphites had come up to Saul"; and hence it is before said, and David saw, &c. for he had heard that the Ziphites should say to Saul, that David had hid himself there; and at this time it was that David wrote the fifty ninth psalm, Psa 54:1, saying, doth not David hide himself with us in the strong holds in the wood; which is in the wilderness of Ziph, in their neighbourhood; they were informed he had hid himself there, and they thought it their duty to let the king know of it: and particularly in the hill of Hachilah, which is on the south of Jeshimon? Hachilah is by Jerom (q) called Echela; and he speaks of a village of that name seven miles from Eleutheropolis, and of Jeshimon as ten miles from Jericho to the south, near the dead sea; on the top of this hill, which was an ascent of thirty furlongs or about four miles, Jonathan the high priest built a castle, and called it Masada, often spoken of by Josephus; who says (r), that Herod built a wall around it of seven furlongs or about a mile, twelve cubits high, and eight broad, and thirty seven towers of fifty cubits stood in it. (q) De loc. Heb. fol. 91. C. (r) De Bello Jud. l. 7. c. 8. sect. 3. Vid. Adrichom. Theatrum T. S. p. 38. 2. & 39. 1.

Verse 20

Now therefore, O king, come down,.... From Gibeah to Ziph, and the wilderness of it, where David was: according to all the desires of thy soul to come down; to seize such a prey which he was greatly desirous of, and of nothing more so than of that according to Abarbinel, the sense is, that the thing was ready in whatever way he should desire it; if he chose to come down himself, and lay hold on him, they invite him to come down; but if he did not choose to come down himself, they would seize him, and bring him to him, and deliver him up into his hand, and so he would be under no necessity of going down after him: and our part shall be to deliver him into the king's hand; this we will take upon us to do, and save the king the trouble of coming down.

Verse 21

And Saul said, blessed be ye of the Lord,.... He highly commends them for the offer they made to him, blesses God for them, and desires the blessing of God upon them for it: for ye have compassion on me; pitied him on account of the troubles he met with from his son-in-law, were sorry for him, and sympathized with him, which others did not, of which he complained, Sa1 22:8.

Verse 22

Go, I pray you, prepare yet,.... That is, go home, return to their habitations, and get things in a greater readiness for him; inquire more diligently after David, get more intelligence of him, and inform themselves more exactly about him: and know and see his place where his haunt is; or "foot" (s) is, where that steps and walks most frequently, not only get knowledge of it by information, but if they could get sight of it with their own eyes, that they might describe it more exactly: and who hath seen him there; not only seen the place, but him in the place, and that often, that it may be certain it is the place he usually resorts to: for it is told me that he dealeth very subtilly; sometimes he is seen in one place, and sometimes in another; he is here today, and elsewhere tomorrow; and by such crafty methods it is not easy to know where the place is, and where to be found; this Saul had information of from some, who knew the methods David took to keep it unknown where it was; or "it says to me"; my heart says so to me, as R. Isaiah interprets it; my mind suggests this to me, knowing the man, that he uses such wiles as these: or "he said to me", so Kimchi; when he was with me, and we were intimate, when I used to ask him how he smote the Philistines, so and so, and preserved himself from them; his answer was, "that he dealt very subtilly", he used a good deal of craftiness; and so I imagine he does now. (s) "pes ejus", Pagninus, Montanus.

Verse 23

See therefore, and take knowledge of all the lurking places where he hideth himself,.... Which he most frequents, that ye may be able to describe them, and the way to them, and easily find them when necessary: and come ye again to me with the certainty; of time and place, when and where he may be certainly found: and I will go with you; upon such certain intelligence: it is very much he did not seize this opportunity, and go directly with them; for by this delay, David being informed of the Ziphites coming to Saul to betray him, had time to depart elsewhere: and it shall come to pass, if he be in the land; in the land of Israel, or rather in the land that is in the tribe of Judah: that I will search him out throughout all the thousands of Judah; through all the divisions of that tribe, which, as others, were divided into thousands, see Mic 5:2.

Verse 24

And they arose, and went to Ziph, before Saul,.... Not before his person, as if he went with them, and they before him leading the way; but they went thither before he went, to prepare things more exactly, and with more certainty, before he came, and in order to return to him again and go with him: but David and his men were in the wilderness at Maon; for by the time the Ziphites returned home, David had intelligence of their design, and therefore removed from the wilderness of Ziph to the wilderness of Maon; which, though in the same tribe, was a distinct place; See Gill on Jos 15:55, in the plain on the south of Jeshimon; the same as in Sa1 23:19; only David was now farther to the south of it, and in a plain, whereas before he was on an hill.

Verse 25

And Saul also and his men went to seek him,.... Whether the Ziphites returned to him with better intelligence, or sent him word where David was, is not said, however Saul with his army came out in search of him: and they told David; or it was told him, that Saul was come in quest of him: wherefore he came down into a rock; either into a cave in it, or he came down from the hill Hachilah to a plain or valley, in order to go up to a rock, the same with the mountain in Sa1 23:26, and abode in the wilderness of Maon; in which was the rock or mountain he came to: and when Saul heard that, he pursued after David in the wilderness of Maon; for upon the intelligence of the Ziphites, he came out to seek for him in the wilderness of Ziph, but hearing that he was removed to the wilderness of Maon, he pursued him there.

Verse 26

And Saul went on this side of the mountain, and David and his men on that side of the mountain,.... Saul with his army came to the very mountain where David and his men were, the one was on one side of it, and the other on the other side; there was only one mountain between them: and David made haste to get away for fear of Saul; he fled on one side of the mountain, while Saul was pursuing him on the other, and hastening to get round unto him: for Saul and his men compassed David and his men round about to take them; he took methods by dividing his troops, and sending them different ways, to surround David and his men, and had very near effected it.

Verse 27

But there came a messenger unto Saul,.... From his court, by order of his council there; though the Jews (t) say it was an angel from heaven; but be it which it will, it was certainly the providence of God that directed this affair, that a messenger should come to Saul just at that very time that David was like to fall into his hands: saying, haste thee, and come, for the Philistines have invaded the land; were come into it, and spread themselves in it, as the word signifies, which expresses their numbers they had poured in, the force they came with, and the possessions they had already got; perhaps they had taken the advantage of Saul's departure in quest of David, to penetrate into the tribe of Benjamin, where his patrimony, residence, and court were, and which were liable to fall into their hands; and therefore his presence was immediately required, and haste was necessary. (t) Midrash apud Yalkut in loc.

Verse 28

Therefore Saul returned from pursuing after David,.... Stopped short at once, as soon as ever he received the message: and went against the Philistines; to stop them in their progress, and drive them out of his country: therefore they called that place Selahammahlekoth, which signifies the rock of divisions. David and his men, very probably, gave it this name, not only because it divided between Saul and his men, and David and his men, when they were one on one side of it, and the other on the other side of it; but because Saul was, by the providence of God, divided and separated from David here, whereby he escaped falling into his hands. The Targum is,"therefore they called that place the rock of division, the place where the heart of the king was divided to go here and there:''he was divided in his own mind, and at a loss what to do; he was in two minds, as Jarchi says, and did not know which to follow, whether to return and deliver his country from the hands of the Philistines, or to pursue and take David; and others represent the soldiers of Saul as divided, some saying that since the son of Jesse was just falling into their hands, they should not leave him; others, that the war of Israel should be regarded before him, who might be found at any time (u). (u) Midrash apud Yalkut in loc.

Verse 29

And David went up from thence,.... From the wilderness of Maon, having had a narrow escape for his life: and dwelt in strong holds in Engedi; another place in the tribe of Judah, and which lay in the wilderness of Judah, and from whence that is called the wilderness of Engedi; and here Dr. Lightfoot (w) thinks he penned the sixty third psalm, Psa 63:1, the wilderness about Engedi being the most desert of all other places, that being upon the borders of the dead sea; of this place; see Gill on Jos 15:62. (w) Works, vol. 1. p. 58. Next: 1 Samuel Chapter 24

Verse 1

Sa1 23:1-14 Rescue of Keilah. - After his return to the mountains of Judah, David received intelligence that Philistines, i.e., a marauding company of these enemies of Israel, were fighting against Keilah, and plundering the threshing-floors, upon which the corn that had been reaped was lying ready for threshing. Keilah belonged to the towns of the lowlands of Judah (Jos 15:44); and although it has not yet been discovered, was certainly very close to the Philistian frontier. Sa1 23:2 After receiving this information, David inquired of the Lord (through the Urim and Thummim of the high priest) whether he should go and smite these Philistines, and received an affirmative answer. Sa1 23:3-6 But his men said to him, "Behold, here in Judah we are in fear (i.e., are not safe from Saul's pursuit); how shall we go to Keilah against the ranks of the Philistines?" In order, therefore, to infuse courage into them, he inquired of the Lord again, and received the assurance from God, "I will give the Philistines into thy hand." He then proceeded with his men, fought against the Philistines, drove off their cattle, inflicted a severe defeat upon them, and thus delivered the inhabitants of Keilah. In Sa1 23:6 a supplementary remark is added in explanation of the expression "inquired of the Lord," to the effect that, when Abiathar fled to David to Keilah, the ephod had come to him. The words "to David to Keilah" are not to be understood as signifying that Abiathar did not come to David till he was in Keilah, but that when he fled after David (Sa1 22:20), he met with him as he was already preparing for the march of Keilah, and immediately proceeded with him thither. For whilst it is not stated in Sa1 22:20 that Abiathar came to David in the wood of Hareth, but the place of meeting is left indefinite, the fact that David had already inquired of Jehovah (i.e., through the oracle of the high priest) with reference to the march to Keilah, compels us to assume that Abiathar had come to him before he left the mountains for Keilah. So that the brief expression "to David to Keilah," which is left indefinite because of its brevity, must be interpreted in accordance with this fact. Sa1 23:7-9 As soon as Saul received intelligence of David's march to Keilah, he said, "God has rejected him (and delivered him) into my hand." נכּר does not mean simply to look at, but also to find strange, and treat as strange, and then absolutely to reject (Jer 19:4, as in the Arabic in the fourth conjugation). This is the meaning here, where the construction with בּידי is to be understood as a pregnant expression: "rejection and delivered into my hand" (vid., Ges. Lex. s. v.). The early translators have rendered it quite correctly according to the sense מכר, πέπρακεν, tradidit, without there being any reason to suppose that they read מכר instead of נכּר. "For he hath shut himself in, to come (= coming, or by coming) into a city with gates and bolts." Sa1 23:8 He therefore called all the people (i.e., men of war) together to war, to go down to Keilah, and to besiege David and his men. Sa1 23:9-12 But David heard that Saul was preparing mischief against him (lit. forging, החרישׁ, from הרשׁ; Pro 3:29; Pro 6:14, etc.), and he inquired through the oracle of the high priest whether the inhabitants of Keilah would deliver him up to Saul, and whether Saul would come down; and as both questions were answered in the affirmative, he departed from the city with his six hundred men, before Saul carried out his plan. It is evident from Sa1 23:9-12, that when the will of God was sought through the Urim and Thummim, the person making the inquiry placed the matter before God in prayer, and received an answer; but always to one particular question. For when David had asked the two questions given in Sa1 23:11, he received the answer to the second question only, and had to ask the first again (Sa1 23:12). Sa1 23:13 "They went whithersoever they could go" (lit. "they wandered about where they wandered about"), i.e., wherever they could go without danger. Sa1 23:14 David retreated into the desert (of Judah), to the mountain heights (that were to be found there), and remained on the mountains in the desert of Ziph. The "desert of Judah" is the desert tract between the mountains of Judah and the Dead Sea, in its whole extent, from the northern boundary of the tribe of Judah to the Wady Fikreh in the south (see at Jos 15:61). Certain portions of this desert, however, received different names of their own, according to the names of different towns on the border of the mountains and desert. The desert of Ziph was that portion of the desert of Judah which was near to and surrounded the town of Ziph, the name of which has been retained in the ruins of Tell Zif, an hour and three-quarters to the south-east of Hebron (see at Jos 15:55). Sa1 23:14. "And Saul sought him all the days, but God delivered him not into his hand." This is a general remark, intended to introduce the accounts which follow, of the various attempts made by Saul to get David into his power. "All the days," i.e., as long as Saul lived.

Verse 15

David in the Deserts of Ziph and Maon. - The history of David's persecution by Saul is introduced in Sa1 23:15-18, with the account of an attempt made by the noble-minded prince Jonathan, in a private interview with his friend David, to renew his bond of friendship with him, and strengthen David by his friendly words for the sufferings that yet awaited him. Sa1 23:15, Sa1 23:16 are to be connected together so as to form one period: "When David saw that Saul was come out ... and David was in the desert of Ziph, Jonathan rose up and went to David into the wood." חרשׁה, from חרשׁ, with ה paragogic, signifies a wood or thicket; here, however, it is probably a proper name for a district in the desert of Ziph that was overgrown with wood or bushes, and where David was stopping at that time. "There is no trace of this wood now. The land lost its ornament of trees centuries ago through the desolating hand of man" (v. de Velde). "And strengthened his hand in God," i.e., strengthened his heart, not by supplies, or by money, or any subsidy of that kind, but by consolation drawn from his innocence, and the promises of God (vid., Jdg 9:24; Jer 23:14). "Fear not," said Jonathan to him, "for the hand of Saul my father will not reach thee; and thou wilt become king over Israel, and I will be the second to thee; and Saul my father also knows that it is so." Even though Jonathan had heard nothing from David about his anointing, he could learn from David's course thus far, and from his own father's conduct, that David would not be overcome, but would possess the sovereignty after the death of Saul. Jonathan expresses here, as his firm conviction, what he has intimated once before, in Sa1 20:13.; and with the most loving self-denial entreats David, when he shall be king, to let him occupy the second place in the kingdom. It by no means follows from the last words ("Saul my father knoweth"), that Saul had received distinct information concerning the anointing of David, and his divine calling to be king. The words merely contain the thought, he also sees that it will come. The assurance of this must have forced itself involuntarily upon the mind of Saul, both from his own rejection, as foretold by Samuel, and also from the marvellous success of David in all his undertakings.

Verse 18

After these encouraging words, they two made a covenant before Jehovah: i.e., they renewed the covenant which they had already made by another solemn oath; after which Jonathan returned home, but David remained in the wood. The treachery of the Ziphites forms a striking contrast to Jonathan's treatment of David. They went up to Gibeah to betray to Saul the fact that David was concealed in the wood upon their mountain heights, and indeed "upon the hill Hachilah, which lies to the south of the waste." The hill of Ziph is a flattened hill standing by itself, of about a hundred feet in height. "There is no spot from which you can obtain a better view of David's wanderings backwards and forwards in the desert than from the hill of Ziph, which affords a true panorama. The Ziphites could see David and his men moving to and fro in the mountains of the desert of Ziph, and could also perceive how he showed himself in the distance upon the hill Hachilah on the south side of Ziph (which lies to the right by the desert); whereupon they sent as quickly as possible to Saul, and betrayed to him the hiding-place of his enemy" (v. de Velde, ii. pp. 104-5). Jeshimon does not refer here to the waste land on the north-eastern coast of the Dead Sea, as in Num 21:20; Num 23:28, but to the western side of that sea, which is also desert. Sa1 23:20 reads literally thus: "And now, according to all the desire of thy soul, O king, to come down (from Gibeah, which stood upon higher ground), come down, and it is in us to deliver him (David) into the hand of the king."

Verse 21

For this treachery Saul blessed them: "Be blessed of the Lord, that ye have compassion upon me." In his evil conscience he suspected David of seeking to become his murderer, and therefore thanked God in his delusion that the Ziphites had had compassion upon him, and shown him David's hiding-place.

Verse 22

In his anxiety, however, lest David should escape him after all, he charged them, "Go, and give still further heed (הכין without לב, as in Jdg 12:6), and reconnoitre and look at his place where his foot cometh (this simply serves as a more precise definition of the nominal suffix in מקומו, his place), who hath seen him there (sc., let them inquire into this, that they may not be deceived by uncertain or false reports): for it is told me that he dealeth very subtilly."

Verse 23

They were to search him out in every corner (the object to דּעוּ must be supplied from the context). "And come ye again to me with the certainty (i.e., when you have got some certain intelligence concerning his hiding-place), that I may go with you; and if he is in the land, I will search him out among all the thousands (i.e., families) of Judah."

Verse 24

With this answer the Ziphites arose and "went to Ziph before Saul" (who would speedily follow with his warriors); but David had gone farther in the meantime, and was with his men "in the desert of Maon, in the steppe to the south of the wilderness." Maon, now Man, is about three hours and three-quarters S.S.E. of Hebron (see at Jos 15:55), and therefore only two hours from Ziph, from which it is visible. "The table-land appears to terminate here; nevertheless the principal ridge of the southern mountains runs for a considerable distance towards the south-west, whereas towards the south-east the land falls off more and more into a lower table-land." This is the Arabah or steppe on the right of the wilderness (v. de Velde, ii. pp. 107-8).

Verse 25

Having been informed of the arrival of Saul and his men (warriors), David went down the rock, and remained in the desert of Maon. "The rock" is probably the conical mountain of Main (Maon), the top of which is now surrounded with ruins, probably remains of a tower (Robinson, Pal. ii. p. 194), as the rock from which David came down can only have been the mountain (Sa1 23:26), along one side of which David went with his men whilst Saul and his warriors went on the other, namely when Saul pursued him into the desert of Maon.

Verse 26

"And David was anxiously concerned to escape from Saul, and Saul and his men were encircling David and his men to seize them; but a messenger came to Saul ... . Then Saul turned from pursuing David." The two clauses, "for Saul and his men" (Sa1 23:26), and "there came a messenger" (Sa1 23:27), are the circumstantial clauses by which the situation is more clearly defined: the apodosis to דּוד ויהי does not follow till ויּשׁב in Sa1 23:28. The apodosis cannot begin with וּמלאך because the verb does not stand at the head. David had thus almost inextricably fallen into the hands of Saul; but God saved him by the fact that at that very moment a messenger arrived with the intelligence, "Hasten and go (come), for Philistines have fallen into the land," and thus called Saul away from any further pursuit of David.

Verse 28

From this occurrence the place received the name of Sela-hammahlekoth, "rock of smoothnesses," i.e., of slipping away or escaping, from חלק, in the sense of being smooth. This explanation is at any rate better supported than "rock of divisions, i.e., the rock at which Saul and David were separated" (Clericus), since חלק does not mean to separate.

Verse 1

Now we find why the prophet Gad (by divine direction, no doubt) ordered David to go into the land of Judah, Sa1 22:5. It was that, since Saul neglected the public safety, he might take care of it, notwithstanding the ill treatment that was given him; for he must render good for evil, and therein be a type of him who not only ventured his life, but laid down his life, for those that were his enemies. I. Tidings are brought to David, as to the patron and protector of his country's liberties, that the Philistines had made a descent upon the city of Keilah and plundered the country thereabouts, Sa1 23:1. Probably it was the departure both of God and David from Saul that encouraged the Philistines to make this incursion. When princes begin to persecute God's people and ministers, let them expect no other than vexation on all sides. The way for any country to be quiet is to let God's church be quiet in it. If Saul fight against David, the Philistines shall fight against his country. II. David is forward enough to come in for their relief, but is willing to enquire of the Lord concerning it. Here is an instance, 1. Of David's generosity and public-spiritedness. Though his head and hands were full of his own business, and he had enough to do, with the little force he had, to secure himself, yet he was concerned for the safety of his country and could not sit still to see that ravaged: nay, though Saul, whose business it was to guard the borders of his land, hated him and sought his life, yet he was willing, to the utmost of his power, to serve him and his interests against the common enemy, and bravely abhorred the thought of sacrificing the common welfare to his private revenge. Those are unlike to David who sullenly decline to do good because they have not been so well considered as they deserved for the services they have done. 2. Of David's piety and regard to God. He enquired of the Lord by the prophet Gad; for it should seem (by Sa1 23:6) that Abiathar came not to him with the ephod till he was in Keilah. His enquiry is, Shall I go and smite these Philistines? He enquires both concerning the duty (whether he might lawfully take Saul's work out of his hand, and act without a commission from him) and concerning the event, whether he might safely venture against such a force as the Philistines had with such a handful of men at his feet, and such a dangerous enemy as Saul was at his back. It is our duty, and will be our case and comfort, whatever happens, to acknowledge God in all our ways and to seek direction from him. III. God appointed him once and again to go against the Philistines, and promised him success: Go, and smite the Philistines, Sa1 23:2. His men opposed it, Sa1 23:3. No sooner did he begin to have soldiers of his own than he found it hard enough to manage them. They objected that they had enemies enough among their own countrymen, they needed not to make the Philistines their enemies. Their hearts failed them when they only apprehended themselves in danger from Saul's band of pursuers, much more when they came to engage the Philistine-armies. To satisfy them, therefore, he enquired of the Lord again, and now received, not only a full commission, which would warrant him to fight though he had no orders from Saul (Arise, go down to Keilah), but also a full assurance of victory: I will deliver the Philistines into thy hand, Sa1 23:4. This was enough to animate the greatest coward he had in his regiment. IV. He went accordingly against the Philistines, routed them, and rescued Keilah, (Sa1 23:5), and it should seem he made a sally into the country of the Philistines, for he carried off their cattle by way of reprisal for the wrong they did to the men of Keilah in robbing their threshing-floors. Here notice is taken (Sa1 23:6) that it was while David remained in Keilah, after he had cleared it of the Philistines, that Abiathar came to him with the ephod in his hand, that is, the high priest's ephod, in which the urim and thummin were. It was a great comfort to David, in his banishment, that when he could not go to the house of God he had some of the choicest treasures of that house brought to him, the high priest and his breast-plate of judgment.

Verse 7

Here is, I. Saul contriving within himself the destruction of David (Sa1 23:7, Sa1 23:8): He heard that he had come to Keilah; and did he not hear what brought him thither? Was it not told him that he had bravely relieved Keilah and delivered it out of the hands of the Philistines? This, one would think, should have put Saul upon considering what honour and dignity should be done to David for this. But, instead of that, he catches at it as an opportunity of doing David a mischief. An ungrateful wretch he was, and for ever unworthy to have any service or kindness done him. Well might David complain of his enemies that they rewarded him evil for good, and that for his love they ere his adversaries, Psa 35:12; Psa 109:4. Christ was used thus basely, Joh 10:32. Now observe, 1. How Saul abused the God of Israel, in making his providence to patronise and give countenance to his malicious designs, and thence promising himself success in them: God hath delivered him into my hand; as if he who was rejected of God were in this instance owned and favoured by him, and David infatuated. He vainly triumphs before the victory, forgetting how often he had had fairer advantages against David than he had now and had yet missed his aim. He impiously connects God with his cause, because he thought he had gained one point. Therefore David prays (Psa 140:8), Grant not, O Lord! the desires of the wicked; further not his wicked device, lest they exalt themselves. We must not think that one smiling providence either justifies an unrighteous cause or secures its success. 2. How Saul abused the Israel of God, in making them the servants of his malice against David. He called all the people together to war, and they must with all speed march to Keilah, pretending to oppose the Philistines, but intending to besiege David and his men, though concealing that design; for it is said (Sa1 23:9) that he secretly practised mischief against him. Miserable is that people whose prince is a tyrant, for, while some are sufferers by his tyranny, others (which is worse) are made servants to it and instruments of it. II. David consulting with God concerning his own preservation. He knew by the information bought him that Saul was plotting his ruin (Sa1 23:9) and therefore applied to his great protector for direction. No sooner is the ephod brought to him than he makes use of it: Bring hither the ephod. We have the scriptures, those lively oracles, in our hands; let us take advice from them in doubtful cases. "Bring hither the Bible." 1. David's address to God upon this occasion is, (1.) Very solemn and reverent. Twice he calls God the Lord God of Israel, and thrice calls himself his servant, Sa1 23:10, Sa1 23:11. Those that address God must know their distance, and who they are speaking to. (2.) Very particular and express. His representation of the case is so (Sa1 23:10): "Thy servant has certainly heard on good authority" (for he would not call for the ephod upon every idle rumour) "that Saul has a design upon Keilah;" he does not say, "to destroy me," but, "to destroy the city" (as he had lately done the city of Nob) "for my sake." He seems more solicitous for their safety than for his own, and will expose himself any where rather than they shall be brought into trouble by his being among them. Generous souls are thus minded. His queries upon the case are likewise very particular. God allows us to be so in our addresses to him: "Lord, direct me in this matter, about which I am now at a loss." He does indeed invert the due order of his queries, but God in his answer puts him into method. That question should have been put first, and was first answered, "Will Saul come down, as thy servant has heard?" "Yea," says the oracle, "he will come down; he has resolved it, is preparing for it, and will do it, unless he hear that thou hast quitted the town." "Well, but if he do come down will the men of Keilah stand by me in holding the city against him, or will they open to him the gates, and deliver me into his hand?" If he had asked the men (the magistrates or elders) of Keilah themselves what they would do in that case, they could not have told him, not knowing their own minds, nor what they should do when it came to the trial, much less which way the superior vote of their council would carry it; or they might have told him they would protect him, and yet afterwards have betrayed him; but God could tell him infallibly: "When Saul besieges their city, and demands of them that they surrender thee into his hands, how fond soever they now seem of thee, as their saviour, they will deliver thee up rather than stand the shock of Saul's fury." Note, [1.] God knows all men better than they know themselves, knows their length, their strength, what is in them, and what they will do if they come into such and such circumstances. [2.] He therefore knows not only what will be, but what would be if it were not prevented; and therefore knows how to deliver the godly out of temptation, and how to render to every man according to his works. 2. David, having thus far notice given him of his danger, quitted Keilah, Sa1 23:13. His followers had now increased in number to 600; with these he went out, not knowing whither he went, but resolving to follow Providence and put himself under its protection. This broke Saul's measures. He thought God had delivered David into his hand, but it proved that God delivered him out of his hand, as a bird out of the snare of the fowler. When Saul heard that David had escaped from Keilah, he forbore to go forth with the body of the army, as he intended (Sa1 23:8), and resolved to take only his own guards, and go in quest of his people's enemies and turn their counsels head-long.

Verse 14

Here is, I. David absconding. He abode in a wilderness, in a mountain (Sa1 23:14), in a wood, Sa1 23:15. We must here, 1. Commend his eminent virtues, his humility, modesty, fidelity to his prince, and patient attendance on the providence of his God, that he did not draw up his forces against Saul, fight him in the field, or surprise him by some stratagem or other, and so avenge his own quarrel and that of the Lord's priests upon him, and put an end to his own troubles and the calamities of the country under Saul's tyrannical government. No, he makes no such attempt; he keeps God's way, waits God's time, and is content to secure himself in woods and wildernesses, though with some it might seem a reproach to that courage for which he had been famous. But, 2. We must also lament his hard fate, that an innocent man should be thus terrified and put in fear of his life, that a man of honour should be thus disgraced, a man of merit thus recompensed for his services, and a man that delighted in the service both of God and his country should be debarred from both and wrapped up in obscurity. What shall we say to this? Let it make us think the worse of this world, which often gives such bad treatment to its best men; let it reconcile even great and active men to privacy and restraint, if Providence make these their lot, for they were David's; and let it make us long for that kingdom where goodness shall for ever be in glory and holiness in honour, and the righteous shall shine as the sun, which cannot be put under a bushel. II. Saul hunting him, as his implacable enemy. He sought him every day, so restless was his malice, Sa1 23:14. He sought no less than his life, so cruel was his malice, Sa1 23:15. As it had been from the beginning, so it was now, and will be, he that is born after the flesh persecuteth him that is born after the spirit, Gal 4:29. III. God defending him, as his powerful protector. God delivered him not into Saul's hand, as Saul hoped (Sa1 23:7); and, unless God delivered him into his hand, he could not prevail against him, Joh 19:11. IV. Jonathan comforting him as his faithful and constant friend. True friends will find out means to get together. David, it is likely, appointed time and place for this interview, and Jonathan observed the appointment, though he exposed himself thereby to his father's displeasure, and, had it been discovered, it might have cost him his life. True friendship will not shrink from danger, but can easily venture, will not shrink from condescension, but can easily stoop, and exchange a palace for a wood, to serve a friend. The very sight of Jonathan was reviving to David; but, besides this, he said that to him which was very encouraging. 1. As a pious friend, he directed him to God, the foundation of his confidence and the fountain of his comfort: He strengthened his hand in God. David, though a strong believer, needed the help of his friends for the perfecting of what was lacking in his faith; and herein Jonathan was helpful to him, by reminding him of the promise of God, the holy oil wherewith he was anointed, the presence of God with him hitherto, and the many experiences he had had of God's goodness to him. Thus he strengthened his hands for action, by encouraging his heart, not in the creature, but in God. Jonathan was not in a capacity of doing any thing to strengthen him, but he assured him God would. 2. As a self-denying friend, he took a pleasure in the prospect of David's advancement to that honour which was his own birthright, Sa1 23:17. "Thou shalt live to be king, and I shall think it preferment enough to be next thee, near thee, though under thee, and will never pretend to be a rival with thee." This resignation which Jonathan made to David of his title would be a great satisfaction to him, and make his way much the more clear. This, he tells him, Saul knew very well, Jonathan having sometimes heard him say as much, whence it appears what a wicked man Saul was, to persecute one whom God favoured, and what a foolish man he was, in thinking to prevent that which God had determined and which would certainly come to pass. How could he disannul what God had purposed? 3. As a constant friend, he renewed his league of friendship with him. They made a covenant now, this third time, before the Lord, calling him to witness to it, Sa1 23:18. True love takes delight in repeating its engagements, giving and receiving fresh assurances of the firmness of the friendship. Our covenant with God should be often renewed, and therein our communion with him kept up. David and Jonathan now parted, and never came together again, that we find, in this world; for Jonathan said what he wished, not what he had ground to expect, when he promised himself that he should be next to David in his kingdom.

Verse 19

Here, 1. The Ziphites offer their service to Saul, to betray David to him, Sa1 23:19, Sa1 23:20. He was sheltering himself in the wilderness of Ziph (Sa1 23:14, Sa1 23:15), putting the more confidence in the people of that country because they were of his own tribe. They had reason to think themselves happy that they had an opportunity of serving one who was the ornament of their tribe and was likely to be much more so, who was so far from plundering the country, or giving it any disturbance with his troops, that he was ready to protect it and to them all the good offices that there was occasion for. But, to ingratiate themselves with Saul, they went to him, and not only informed him very particularly where David quartered (Sa1 23:19), but invited him to come with his forces into their country in pursuit of him, and promised to deliver him into his hand, Sa1 23:20. Saul had not sent to examine or threaten them, but of their own accord, and even without asking a reward (as Judas did - What will you give me?), they offered to betray David to him who, they knew, thirsted after his blood. 2. Saul thankfully receives their information, and gladly lays hold of the opportunity of hunting David in their wilderness, in hopes to make a prey of him at length. He intimates to them how kindly he took it (Sa1 23:21): Blessed be you of the Lord (so near is God to his mouth, though far from his heart), for you have compassion on me. It seems he looked upon himself as a miserable man and an object of pity; his own envy and ill-nature made him so, otherwise he might have been easy and have needed no man's compassion. He likewise insinuates the little concern that the generality of his people showed for him. "You have compassion on me, which others have not." Saul gives them instructions to search more particularly for his haunts (Sa1 23:22), "for" (says he) "I hear he deals very subtilely," representing him as a man crafty to do mischief, whereas all his subtlety was to secure himself. It was strange that Saul did not go down with them immediately, but he hoped by their means to set his game with the more certainty, and thus divine Providence gave David time to shift for himself. But the Ziphites had laid their spies upon all the places where he was likely to be discovered, and therefore Saul might come and seize him if he was in the land, Sa1 23:23. New he thought himself sure of his prey and pleased himself with the thoughts of devouring it. 3. The imminent peril that David was now brought into. Upon intelligence that the Ziphites had betrayed him, he retired from the hill of Hachilah to the wilderness of Maon (Sa1 23:24), and at this time he penned the 54th Psalm, as appears by the title, wherein he calls the Ziphites strangers, though they were Israelites, because they used him barbarously; but he puts himself under the divine protection: "Behold, God is my helper, and then all shall be well" Saul, having got intelligence of him, pursued him closely (Sa1 23:25), till he came so near him that there was but a mountain between them (Sa1 23:26), David and his men on one side of the mountain flying and Saul and his men on the other side pursuing, David in fear and Saul in hope. But this mountain was an emblem of the divine Providence coming between David and the destroyer, like the pillar of cloud between the Israelites and the Egyptians. David was concealed by this mountain and Saul confounded by it. David now flees as a bird to his mountain (Psa 11:1) and finds God to him as the shadow of a great rock. Saul hoped with his numerous forces to enclose David, and compass him in and his men; but the ground did not prove convenient for his design, and so it failed. A new name was given to the place in remembrance of this (Sa1 23:28): Selah-hammah-lekoth - the rock of division, because it divided between Saul and David. 4. The deliverance of David out of this danger. Providence gave Saul a diversion, when he was just ready to lay hold of David; notice was brought him that the Philistines were invading the land (Sa1 23:27), probably that part of the land where his own estate lay, which would be seized, or at least spoiled, by the invaders; for the little notice he took of Keilah's distress and David's relief of it, in the beginning of this chapter, gives us cause to suspect that he would not now have left pursuing David, and gone to oppose the Philistines, if some private interests of his own had not been at stake. However it was, he found himself under a necessity of going against the Philistines (Sa1 23:28), and by this means David was delivered when he was on the brink of destruction. Saul was disappointed of his prey, and God was glorified as David's wonderful protector. When the Philistines invaded the land they were far from intending any kindness to David by it, yet the overruling providence of God, which orders all events and the times of them, made it very serviceable to him. The wisdom of God is never at a loss for ways and means to preserve his people. As this Saul was diverted, so another Saul was converted, just then when he was breathing out threatenings and slaughter against the saints of the Lord, Act 9:1. 5. David, having thus escaped, took shelter in some natural fortresses, which he found in the wilderness of En-gedi, Sa1 23:29. And this Dr. Lightfoot thinks was the wilderness of Judah, in which David was when he penned Psa 63:1-11, which breathes as much pious and devout affection as almost any of his psalms; for in all places and in all conditions he still kept up his communion with God.

Verse 1

23:1-29 Thanks to informants (23:7, 13), Saul was able to stay on David’s trail. David also had informants, allowing him to keep one step ahead of Saul (23:1, 9, 15, 25). David’s chief advantage was access to divine guidance and resources (23:2, 4, 12), which Saul lacked.

23:1 Keilah was near Adullam (22:1) at the western edge of Judah, not far from the Philistine border (see Josh 15:44; Neh 3:17-18).

Verse 4

23:4 David asked the Lord either directly in prayer or by using the ephod (see 23:6, 9; 2 Sam 2:1; 5:23-24). God’s answers were a sign of his blessing and protection (cp. 1 Sam 28:6).

Verse 6

23:6 the ephod: Saul had slain eighty-five priests who were wearing their ephods (22:18; see study note on 2:18), but the priest who escaped had the high priest’s ephod, which contained the Urim and Thummim.

Verse 7

23:7 God has handed him over to me: To the contrary, see 23:14.

Verse 14

23:14 The strongholds of the wilderness were not man-made structures but natural rock formations that provided refuge. • Ziph was approximately ten miles southeast of Keilah (23:1).

Verse 16

23:16 Jonathan . . . encouraged David because he knew that God had chosen David to be king.

Verse 17

23:17 You are going to be the king. . . I will be next to you (literally second to you): Jonathan recognized God’s selection of David and renounced any personal ambition to the throne. Jonathan never occupied an official position in David’s court but was killed in battle along with his father (31:2).

Verse 18

23:18 their solemn pact: See 18:3-4; 20:12-17. • Jonathan returned home: This was probably the last time David and Jonathan saw each other.

Verse 19

23:19 Hakilah was a hill in the wilderness region of Ziph (23:14). • The term Jeshimon is sometimes translated as “wasteland” rather than as a place name. It refers here to a specific wasteland located north of the Dead Sea, on both banks of the Jordan River (see Num 21:20).

Verse 20

23:20 Both Keilah (23:12) and Ziph (23:14; Ps 54:title) were located in Judah, but neither one provided sanctuary for David, a native of Judah. David’s ascension to power was not the result of his own tribe’s loyalty but because of the will of God.

Verse 24

23:24 Maon was about three miles directly south of the wilderness of Ziph (23:14), approximately ten miles south of Hebron. • The Arabah Valley is a deep rift stretching from above the Sea of Galilee down both sides of the Jordan River to the Dead Sea.

Verse 28

23:28 the Rock of Escape: It was not uncommon for a place name to commemorate thankfulness to God (e.g., Gen 22:14; 28:19; 32:30). The exact rock formation that received this name is unknown.

Verse 29

23:29 David traveled eastward from the area of Ziph (23:14) and took refuge in the strongholds of En-gedi. These rocky highlands were located on the western shore of the Dead Sea. There was an oasis in this region, making it an ideal place to find water and food.