Text -- 1 Samuel 22:11 (NET)

22:11 Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father’s house who were at Nob. They all came to the king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 22:11

Of the house of Eli, which God had threatened to cut off, 1Sa 2:31.

TSK: 1Sa 22:11

sent to call : Rom 3:15

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Sa 22:11

All his father’ s house of the house of Eli, which God had threatened to cut off, 1Sa 2:31 .

Gill: 1Sa 22:11

Then the king sent to call Ahimelech the priest, the son of Ahitub,.... Sent messengers to him, and summoned him to appear before him:

and all his father's house; the family of Eli, which God had threatened to destroy, and now the time was hastening on:

the priests that were in Nob; in which dwelt none but priests, at least these were the chief of the inhabitants, and therefore called the city of the priests, 1Sa 22:19,

and they came all of them to the king; not being conscious of any evil they had committed, or that could be charged upon them; or otherwise they would not have appeared, but would have fled to David for protection.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Sa 22:11

Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, ^{( h )} the priests that [were] in Nob: and they came all of them to the king.

^{( h )} Which were the remnant of the house of Eli, whose house God threatened to punish.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 22:1-23

1 Companies resort unto David at Adullam.

3 At Mizpeh he commends his parents unto the king of Moab.

5 Admonished by Gad, he comes to Hareth.

6 Saul going to pursue him, complains of his servants' unfaithfulness.

9 Doeg accuses Ahimelech.

11 Saul commands to kill the priests.

17 The footmen refusing, Doeg executes it.

20 Abiathar escaping, brings David the news.

MHCC: 1Sa 22:6-19

See the nature of jealous malice and its pitiful arts. Saul looks upon all about him as his enemies, because they do not just say as he says. In Ahimelech's answer to Saul we have the language of conscious innocence. But what wickedness will not the evil spirit hurry men to when he gets the dominion! Saul alleges that which was utterly false and unproved. But the most bloody tyrants have found instruments of their cruelty as barbarous as themselves. Doeg, having murdered the priests, went to the city, Nob, and put all to the sword there. Nothing so vile but those may do it, who have provoked God to give them up to their hearts' lusts. Yet this was the accomplishment of the threatenings against the house of Eli. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. No word of God shall fall to the ground.

Matthew Henry: 1Sa 22:6-19

We have seen the progress of David's troubles; now here we have the progress of Saul's wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard at length, by the common fame of the country, that David was discovered (that is, that he appeared publicly and enlisted men into his service); and hereupon he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a sceptre, intimating the force by which he designed to rule, and the present temper of his spirit, or its distemper rather, which was to kill all that stood in his way. In this bloody court of inquisition,

I. Saul seeks for information against David and Jonathan, 1Sa 22:7, 1Sa 22:8. Two things he was willing to suspect and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him: - 1. That his servant David did lie in wait for him and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt act that gave the least shadow of suspicion. 2. That his son Jonathan stirred him up to do so, and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them, (1.) That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honour into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of fields and vineyards, and such preferments, to be colonels and captains. (2.) That they were unfaithful: You have conspired against me. What a continual agitation and torment are those in that give way to a spirit of jealousy! If a ruler hearken to lies, all his servants are wicked (Pro 29:12), that is, they seem to be so in his eyes. (3.) That they were very unkind. He thought to work upon their good nature with that word: There is none of you that is so much as sorry for me, or solicitous for me, as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them.

II. Though he could not learn any thing from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest.

1. An indictment is brought against Ahimelech by Doeg, and he himself is evidence against him, 1Sa 22:9, 1Sa 22:10. Perhaps Doeg, as bad as he was, would not have given this information if Saul had not extorted it, for had he been very forward to it he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore tells Saul what kindness Ahimelech had shown to David, which he himself happened to be an eye-witness of. He had enquired of God for him (which the priest used not to do but for public persons and about public affairs) and he had furnished him with bread and a sword. All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king's business; so that what service he did to David, however it proved, was designed in honour to Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach.

2. Ahimelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king (1Sa 22:11), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done now that he had set up his standard if they had been as much in his interests as Saul suspected they were. Saul arraigns Ahimelech himself with the utmost disdain and indignation (1Sa 22:12): Hear now, thou son of Ahitub; not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them. Ahimelech holds up his hand at the bar in those words: " Here I am, my lord, ready to hear my charge, knowing I have done no wrong."He does not object to the jurisdiction of Saul's court, nor insist upon an exemption as a priest, no, not though he is a high priest, to which office that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. Let every soul be subject (even clergymen) to the higher powers.

3. His indictment is read to him (1Sa 22:13), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. "His design"(says Saul) "was to rise up against me, and thou didst assist him with victuals and arms."See what bad constructions the most innocent actions are liable to, how unsafe those are that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we are under.

4. To this indictment he pleads, Not guilty, 1Sa 22:14, 1Sa 22:15. He owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favour at court as ever he had been. Observe, He does not plead that David had told him an untruth, and with that had imposed upon him, though really it was so, because he would not proclaim the weakness of so good a man, no, not for his own vindication, especially to Saul, who sought all occasions against him; but he insists upon the settled reputation David had as the most faithful of all the servants of Saul, the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed on him: "He goes at thy bidding, and is honourable in thy house, and therefore any one would think it a meritorious piece of service to the crown to show him respect, so far from apprehending it to be a crime."He pleads that he had been wont to enquire of God for him when he was sent by Saul upon any expedition, and did it now as innocently as ever he had done it. He protests his abhorrence of the thought of being in a plot against the king: " Be it far from me. I mind my own business, and meddle not with state matters."He begs the king's favour: " Let him not impute any crime to us;"and concludes with a declaration of his innocency: Thy servant knew nothing of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him? But,

5. Saul himself gives judgment against him (1Sa 22:16): Thou shalt surely die, Ahimelech, as a rebel, thou and all thy father's house. What could be more unjust? I saw under the sun the place of judgment, that wickedness was there, Ecc 3:16. (1.) It was unjust that Saul should himself, himself alone, give judgment in his own cause, without any appeal to judge or prophet, to his privy council, or to a council of war. (2.) That so fair a plea should be overruled and rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand. (3.) That sentence should be passed so hastily and with so much precipitation, the judge taking no time himself to consider of it, nor allowing the prisoner any time to move in arrest of judgment. (4.) That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on all his father's house, against whom nothing was alleged: must the children be put to death for the fathers? (5.) That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.

6. He issues out a warrant (a verbal warrant only) for the immediate execution of this bloody sentence.

(1.) He ordered his footmen to be the executioners of this sentence, but they refused, 1Sa 22:17. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as 1Ki 2:29) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood. [1.] Never was the command of a prince more barbarously given: Turn and slay the priests of the Lord. This is spoken with such an air of impiety as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice of that, he would thereby have intimated some regret that men of that character should fall under his displeasure; but to call them the priests of the Lord, when he ordered his footmen to cut their throats, looked as if, upon that very account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being revenged on the priests of the Lord, since God himself was out of his reach. What wickedness will not the evil spirit hurry men to, when he gets the dominion! He alleged, in his order that which was utterly false and unproved to him, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies. [2.] Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall upon the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence.

(2.) He ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen's refusal would awaken Saul's conscience, and that he would not insist upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, Deu 17:7. The most bloody tyrants have found out instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they wore a linen ephod (1Sa 22:18), and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horseleech of persecution still cries, "Give, give."Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there (1Sa 22:19), men, women, and children, and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange that ever it should enter into the heart of man to be so impious, so inhuman! We may see in this, [1.] The desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those may be hurried to it who have provoked God to give them up to their hearts' lusts. He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin God left him to this. [2.] The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against Eli that at which the ears of those that heard it must needs tingle, as he had told him that he would judge his house for ever 1Sa 3:11-13. No word of God shall fall to the ground. [3.] This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests weltering in their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage - this could not but go to the heart of all pious Israelites, and make them wish a thousand times they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.

Keil-Delitzsch: 1Sa 22:11-15

On receiving this information, Saul immediately summoned the priestAhimelech and "all his father's house," i.e., the whole priesthood, to Nob,to answer for what they had done. To Saul's appeal, " Why have yeconspired against me, thou and the son of Jesse, by giving him bread? "Ahimelech, who was not conscious of any such crime, since David hadcome to him with a false pretext, and the priest had probably but verylittle knowledge of what took place at court, replied both calmly andworthily (1Sa 22:14): " And who of all thy servants is so faithful (proved,attested, as in Num 12:7) as David, and son-in-law of the king, and havingaccess to thy private audience, and honoured in thy house? "The trueexplanation of אל־משׁמעתּך סר may be gathered from a comparisonof 2Sa 23:23 and 1Ch 11:25, where משׁמעת occurs again,as the context clearly shows, in the sense of a privy councillor of the king,who hears his personal revelations and converses with him about them, sothat it corresponds to our "audience." סוּר , lit . to turn aside fromthe way, to go in to any one, or to look after anything (Exo 3:3; Rth 4:1,etc.); hence in the passage before us "to have access," to be attached to aperson. This is the explanation given by Gesenius and most of the modernexpositors, whereas the early translators entirely misunderstood thepassage, though they have given the meaning correctly enough at 2Sa 23:23. But if this was the relation in which David stood to Saul, - and he hadreally done so for a long time, - there was nothing wrong in what the highpriest had done for him; but he had acted according to the best of hisknowledge, and quite conscientiously as a faithful subject of the king. Ahimelech then added still further (1Sa 22:15): " Did I then begin to inquire ofGod for him this day? "i.e., was it the first time that I had obtained thedecision of God for David concerning important enterprises, which he hadto carry out in the service of the king? "Far be from me," sc., anyconspiracy against the king, like that of which I am accused. " Let not theking lay it as a burden upon thy servant, my whole father's house (theomission of the cop . ו before בּכל־כּית may be accounted for from theexcitement of the speaker); for thy servant knows not the least of all this ." בּכל־זאת , of all that Saul had charged him with.

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 21:1--30:31

C. David in Exile chs. 21-30

In chapters 21-30 we see David's forces growing stronger and stronger while Saul's forces get weaker and weaker. This is a further demonstration of the fertility theme. However these chapters also develop the motif of the proper response to Yahweh's anointed.

Interesting, too, are the parallels between David's experiences as the Lord's anointed and Jesus Christ's as the Lord's anointed. Rejection preceded acceptance, and suffering preceded reigning in both cases. God blessed both of these servants personally, and they became a blessing to others because of their commitment to Yahweh and His Law.

"The true servant of God must willingly suffer affliction with the full assurance that God is performing His purposes. Positions of prominence and prestige are not to be sought and worked for. Rather, the leader who desires Christ's blessing must wait patiently on Him for advancement and promotion to opportunities of greater service."²²⁶

Several of the Psalms have their backgrounds in these chapters (Ps. 18; 34; 52; 54; 56; 57; 63; 124; 138; 142; and possibly others).

Constable: 1Sa 21:1--22:23

1. David's initial movements chs. 21-22

"The two chapters comprise a literary unit of three sections arranged in chiastic order. Chapters 21:1-9 and 22:6-23 are concerned with the priestly compound at Nob in Benjamin while the central section (21:10-22:5) summarizes David's flight to Gath in Philistia, Adullam in Judah, and Mizpah in Moab."²²⁷

Constable: 1Sa 22:6-23

Saul's slaughter of the priests 22:6-23

The writer's attention focused next on Saul's activities. He used the literary device of focusing on David, then on Saul, then on David, etc. He used the same technique in chapters 1-3 with Samuel and Eli's sons to contrast Samuel's goodness with the wickedness of Hophni and Phinehas. The same purpose is in view in chapters 21-29 with David and Saul.

Saul was aware that some in his army, apparently even some of his tribal kinsmen from Benjamin, had deserted to David (v. 7). He showed signs of paranoia when he claimed that Jonathan had encouraged David to ambush him (vv. 8, 13). There is no indication that Jonathan had done this. Doeg was obviously loyal to Saul (vv. 9-10), but he proved disloyal to Yahweh (vv. 18-19).

Ahimelech appealed to Saul on David's behalf much as Jonathan had done earlier (vv. 14-15; cf. 17:4-5). Nevertheless this time Saul did not respond to reasonable persuasion (v. 16). Saul's disregard for Yahweh's will is obvious in his command to kill the priests whom God had appointed to serve Him. This punishment was entirely too severe since the crime Saul charged them with was failing to tell Saul where David was.

Saul's soldiers had too much respect for the priesthood to slay the anointed servants of the Lord (v. 17). Moreover they probably realized that Saul's order was irrational. Doeg was an Edomite, a foreigner who had less respect for the Mosaic Law (cf. 21:7). He not only obeyed the king but went beyond Saul's command and slaughtered all the men, women, children, and animals in Nob (v. 19). Nonetheless Saul was also responsible (v. 21). Earlier Saul had failed to slay all the Amalekites at the Lord's command (15:9). Now he was slaying all the Nobites without divine authorization.

"Through the hand of a foreigner, Saul perpetrates upon Israelites, priests of the Lord, what he himself did not perpetrate upon foreigners, the Amalekites."²³³

God preserved one of Eli's line even though 85 other priests died. This man fled to David, so from then on the priesthood was with David rather than Saul. David acknowledged that his deception of Ahimelech was responsible for the slaughter of the priests (v. 22; cf. 21:2). David became the protector of the priesthood. The king-elect and the priest-elect now became fellow fugitives from Saul. Read Psalm 52 to get insight into how David felt during this incident.

When people refuse to submit to God's authority over them, they begin to die: spiritually, socially, psychologically, and physically (Rom. 6:23). Eli and Saul had both refused to submit to God's authority. Eli, the priest, put his family before God. Consequently God cut off his family. Even though David was the cause of 85 priests' deaths, this was one way God partially fulfilled the prophecy concerning Eli's descendants (2:27-36). God used David's folly to accomplish His will. So even in this David became a blessing. This in no way justifies David's lie (21:2), but it does show how even in his sinning God used David for blessing (cf. Rom. 6:1-2). Saul, the king, put himself before God. Therefore God cut off his life. Saul became increasingly paranoid, isolated from others, hateful toward his supporters as well as his enemies, and guilty of shedding innocent blood.

When people submit to God's authority over them, they really begin to live (John 10:10). David submitted to God's authority over him. His sins, including his deceiving Ahimelech, bore bad consequences for himself and others. Nevertheless God continued to bless and use David. He blessed him personally. David continued to rise to the throne. God also blessed him by using him to accomplish God's will, here the pruning of Eli's descendants.

Therefore we conclude that the most important issue is one of long term authority, not incidental acts. Acts are important, but who is in control, God or self, is even more important. For a believer the most important issue is authority. Believers can determine who is in control of our lives fairly easily by asking ourselves two test question. Do I ask God for guidance, or do I ignore Him and make my own plans and decisions without praying? Do I submit to His word, or do I disobey it having ignored it or disregarded it?

Guzik: 1Sa 22:1-23

1 Samuel 22 - David at Adullam Cave, Saul Murders the Priests

A. David at Adullam cave.

1. (1a) David's distress at Adullam.

David therefore departed from there and escaped to the cave of Adullam.

a. David therefore departed from there: David has been through a lot. He had the high of immediate fame, a recent marriage, dangers from the Philistines, repeated attempts on his life, and a heartbreaking farewell from everyday life to live as a fugitive for who knows how long. Then, David had a brief but intense period of backsliding, a dramatic turn to the LORD and deliverance from a life-threatening situation.

i. As David left Gath, he praised God with the exaltation we read in Psalm 34. David was pumped! But after that exhilaration wore off, he had a serious problem to consider: what do I do now?

b. Escaped to the cave of Adullam: This was David's place of refuge. He couldn't go to his house, he couldn't go to the palace, he couldn't go to Samuel, he couldn't go to Jonathan, he couldn't go to the house of the LORD, and he couldn't go to the ungodly. But he could go to a humble cave and find refuge.

i. The name Adullam means refuge, but the cave wasn't to be David's refuge. The LORD wanted to be David's refuge in this time of discouragement.

ii. Most archaeologists believe that the Cave of Adullam was not too far from the place where David defeated Goliath, in the hills of Judah. David couldn't help but think, "Boy, I've come a long way from the Valley of Elah! From a great victory to running around like a criminal, hiding in a cave."

c. The title of Psalm 142 reads A Contemplation of David. A prayer when he was in the cave. So, Psalm 142 describes David's discouraged heart: I cry out to the LORD with my voice; with my voice to the LORD I make my supplication. I pour out my complaint before Him; I declare before Him my trouble. When my spirit was overwhelmed within me, then You knew my path. In the way in which I walk they have secretly set a snare for me. Look on my right hand and see, for there is no one who acknowledges me; refuge has failed me; no one cares for my soul. (Psalm 142:1-4)

d. The title of Psalm 57 reads A Michtam of David when he fled from Saul into the cave. Psalm 57 describes David as the LORD strengthened him in the cave and prepared him for what was next.

i. Psalm 57 shows David with a humble heart: Be merciful to me, O God, be merciful to me! (Psalm 57:1)

ii. Psalm 57 shows David with a prayerful heart: I will cry out to God Most High, to God who performs all things for me. (Psalm 57:2)

iii. Psalm 57 shows David with a realistic heart: My soul is among lions . . . they have prepared a net for my steps. (Psalm 57:4, 6)

iv. Psalm 57 shows a heart of trusting praise to the LORD: I will praise You, O LORD, among the peoples; I will sing to You among the nations . . . Be exalted, O God, above the heavens; let Your glory be above all the earth. (Psalm 57:9, 5, 11)

e. The LORD brought David into this place while He was still in Adullam cave. Many times we think we have to get out of the cave until we can have the heart David had in Psalm 57. But we can have it now, no matter what our circumstances.

2. (1b-2) Others come to David at Adullam cave.

And when his brothers and all his father's house heard it, they went down there to him. And everyone who was in distress, everyone who was in debt, and everyone who was discontented gathered to him. So he became captain over them. And there were about four hundred men with him.

a. First, David's family came to him. So when his brothers and all his father's house heard it, they went down there to him. This is a precious gift from God, because previously all David had was trouble and persecution from his father and his brothers. Now, they join him at Adullam cave.

i. In 1 Samuel 16:11, David's father thought so little of him that he was not even invited to the family dinner with the prophet Samuel. In 1 Samuel 17:28, David's brother unjustly accused and criticized David. So David's family had seemed to mostly be against them, but now they are for him. What a blessing to David!

b. And everyone who was in distress, everyone who was in debt, and everyone who was discontented gathered to him: What a group! God called an unlikely and unique group to David in Adullam cave. These were not the men that David would have chosen for himself, but they were the ones called to him.

i. These men were in distress. Their own lives weren't easy or together. They had problems of their own, yet God called them to David at Adullam cave.

ii. These men were in debt. They hadn't seen a lot of success in the past, and smarted from their past failures. They had problems of their own, yet God called them to David at Adullam cave.

iii. These men were discontented. The Hebrew for discontented is bitter of soul. They knew the bitterness of life, and they were not satisfied with their lives or with King Saul. They wanted something different, and something better, and God called them to David at Adullam cave.

iv. It was only those who were sick of the reign of Saul who came to David. Those who prospered under the wicked king were comfortable with him. These men had to make conscious choice: who will lead me? Will I be a man of Saul or a man of David? Who will be my king? These 400 men sensed that David was the rightful king, and that Saul was just a pretender to the throne.

v. These all came to David when he was down and out, hunted and despised. Once David came to the throne, there were a lot of people who wanted to be around him. But the glory of these 400 is that they came to David in the cave.

vi. "Herein David became a type of Christ, the Captain of our salvation, who cried, 'Come unto me, all ye that are weary.'" (Trapp <Trapp.htm>)

c. So he became captain over them: This was not a mob. This was a team that needed a leader, and David became captain over them. God doesn't work through mobs. He works through called men and women, but He also calls others to stand with and support those men and women.

i. These men came to David in distress, in debt, and discontented, but they didn't stay that way. "It is very possible that these several disaffected and exceptionable characters might at first have supposed that David, unjustly persecuted, would be glad to avail himself of their assistance that he might revenge himself upon Saul, and so they in the mean time might profit by plunder, [and so forth]. But if this were their design they were greatly disappointed, for David never made any improper use of them." (Clarke <Clarke.htm>)

ii. David made them into the kind of men described in 1 Chronicles 12:8: Mighty men of valor, men trained for battle, who could handle the shield and spear, whose faces were like the faces of lions, and were as swift as gazelles on the mountains.

d. And there were about four hundred men with him: When David was down and discouraged in Adullam Cave, God brought people around him to strengthen him in the work. David was the one anointed by God to be the next king over Israel, and Israel's greatest earthly king; but just as much as God called David, God called these four hundred to come beside David.

i. Each principle is important. The principle that God leads through a called and anointed man is important. When an ark had to be built, God didn't call 400 men. When Israel needed deliverance from Egypt, God didn't call a committee. Over and over again in the Scriptures, God's work is led by a called and anointed man.

ii. At the same time, the principle that God rarely calls that man to work alone is important. David needed these 400 men, even if he never thought he did before. They are just as called and anointed as David is, but they are called and anointed to follow and support David, and he is called and anointed to lead them.

iii. Four hundred men, and desperate men at that. This was a solid beginning to a rebel army, if David wanted it to be that. An unprincipled leader might make these 400 men into a gang of rebels or cutthroats, but David would never allow this to become a rebel army against King Saul.

e. David had his followers, and so does the Son of David, Jesus Christ.

i. "Do you see the truth of which this Old Testament story is so graphic a picture? Just as in David's day, there is a King in exile who is gathering around Him a company of people who are in distress, in debt, and discontented. He is training and preparing them for the day when He shall come to reign." (Redpath <Redpath.htm>)

ii. "These are the kind of men who came to David: distressed, bankrupt, dissatisfied. These are the kind of people who come to Christ, and they are the only people who come to Him, for they have recognized their distress, their debt, and bankruptcy, and are conscious that they are utterly discontented. The sheer pressures of these frustrations drives them to the refuge of the blood of Christ that was shed for them." (Redpath <Redpath.htm>)

3. (3-4) David cares for his parents.

Then David went from there to Mizpah of Moab; and he said to the king of Moab, "Please let my father and mother come here with you, till I know what God will do for me." So he brought them before the king of Moab, and they dwelt with him all the time that David was in the stronghold.

a. He said to the king of Moab, "Please let my father and mother come here with you." David took his parents to Moab because his great-grandmother Ruth was a Moabite (Ruth 4:18-22, 1:4). He wanted his parents to be safe in whatever battles he may face in the future.

i. This shows wonderful love and obedience on the part of David. First, it shows a wonderful love. He cared for his parents when he had plenty of problems of his own. We sometimes think that when we are going through trials, we have a license to be unloving and selfish, but David shows that we can and must care about others instead of becoming self-focused in times of trial. Secondly, it shows a wonderful obedience. Even though David did not have a problem-free home life, he knew he was still obligated to obey the fifth commandment: Honor your father and your mother (Exodus 20:12).

b. Till I know what God will do for me: David doesn't know the whole story. He knew he was called and anointed to be the next king of Israel. But he had no idea how God would get him there. David had to trust and obey when he didn't know what God will do for me, and here he is doing it.

4. (5) David hears from the prophet Gad.

Now the prophet Gad said to David, "Do not stay in the stronghold; depart, and go to the land of Judah." So David departed and went into the forest of Hereth.

a. Now the prophet Gad said to David: David enjoyed support and aid from the prophets. Saul's dealing with the prophets (such as Samuel) was almost always negative, because Saul resisted the word of God. David received God's word.

b. Go to the land of Judah: Gad counsels David to leave his own stronghold, and to go back to the very stronghold of Saul. This probably wasn't what David really wanted to hear, but he obeyed anyway. David had to learn to trust God in the midst of the danger, not on the other side of the danger!

i. One reason why God wanted David in Judah was so that he could do some good. David may have thought he would just wait out the years until Saul died, isolated in the wilderness. But God wants us to be active. "God is a pure act, and he willeth that all his should be active, 'and run with patience the race that is set before them." (Trapp <Trapp.htm>)

ii. "Hereby also God would exercise David's faith, and wisdom, and courage; and so prepare him for the kingdom, and uphold and increase his reputation among the people." (Poole <biblio.htm>)

B. Saul murders the priests.

1. (6-8) Feeling sorry for himself, Saul accuses his aides of treason.

When Saul heard that David and the men who were with him had been discovered; now Saul was staying in Gibeah under a tamarisk tree in Ramah, with his spear in his hand, and all his servants standing about him; then Saul said to his servants who stood about him, "Hear now, you Benjamites! Will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands and captains of hundreds? All of you have conspired against me, and there is no one who reveals to me that my son has made a covenant with the son of Jesse; and there is not one of you who is sorry for me or reveals to me that my son has stirred up my servant against me, to lie in wait, as it is this day."

a. David and the men who were with him had been discovered: When it was just David hiding out from Saul, he could remain hidden for a long time. But you can't hide 400 men. When David came back into Judah, Saul's network of informants quickly discovered where he was.

b. With a spear in his hand, and all his servants standing about him: We've seen Saul in this place before! When Saul has a spear in his hand, it usually means that he is going to try to hurt someone.

c. Will the son of Jesse give everyone of you fields and vineyards: Saul appeals to the truly worst in these men, asking them if a man from Judah will favor the tribe of Benjamin with riches and promotions.

i. Also, notice how Saul refers to David: the son of Jesse. He didn't say, "The Man Who Killed Goliath," or "The Man Who Killed 200 Philistines," or "The Man Anointed by God." Saul knew that David came from a family of simple farmers, so he calls him by the humblest name he can think of - the son of Jesse.

d. All of you have conspired against me . . . there is not one of you who is sorry for me: In his fleshly, self-focused world, everything revolves around Saul. He becomes paranoid and whines, and he leads through guilt and accusation.

e. My son has stirred up my servant against me: Jonathan never did any such thing, but Saul could not accept the truth that David and Jonathan were in the right, and he was in the wrong. So he constructs elaborate conspiracies against him. This is a trap for any leader who feels under attack!

2. (9-10) Doeg reports on Ahimelech and David to King Saul.

Then answered Doeg the Edomite, who was set over the servants of Saul, and said, "I saw the son of Jesse going to Nob, to Ahimelech the son of Ahitub. And he inquired of the LORD for him, gave him provisions, and gave him the sword of Goliath the Philistine."

a. Doeg the Edomite was last seen in 1 Samuel 21:7, where he was in Nob, at the tabernacle at the same time David came there. 1 Samuel 21:7 says that Doeg was detained before the LORD there, but that doesn't necessarily mean that he was honoring or really worshipping the LORD. He probably was simply fulfilling a ceremonial obligation connected to his employment to the king of Israel.

b. Doeg implicates the priest Ahimelech as David's accomplice. He inquired of the LORD for him, gave him provisions, and gave him the sword of Goliath. "Look at all the help Ahimelech gave David! Surely, they are working together against you Saul, and Ahimelech probably knows exactly where David is and where he is going!"

c. Doeg was more than an ambitious man looking for any opportunity to promote himself. He also knew how to divert Saul's anger and suspicion from his own staff to the priests.

3. (11-15) Saul accuses Ahimelech of conspiracy with David.

So the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests who were in Nob. And they all came to the king. And Saul said, "Hear now, son of Ahitub!" And he answered, "Here I am, my lord." Then Saul said to him, "Why have you conspired against me, you and the son of Jesse, in that you have given him bread and a sword, and have inquired of God for him, that he should rise against me, to lie in wait, as it is this day?" So Ahimelech answered the king and said, "And who among all your servants is as faithful as David, who is the king's son-in-law, who goes at your bidding, and is honorable in your house? Did I then begin to inquire of God for him? Far be it from me! Let not the king impute anything to his servant, or to any in the house of my father. For your servant knew nothing of all this, little or much."

a. Here I am, my lord: Ahimelech answers Saul with the honesty of a man with a clear conscience. He simply and honestly says, "Let not the king impute anything to his servant."

i. For his part, Saul continues in his reckless paranoia. Not only does he accuse Ahimelech and David of conspiracy against him (you conspired against me, you and the son of Jesse), but he also thinks that David is out to kill him (that he should rise against me, to lie in wait). Saul thinks of himself as the victim! In his mind, David and Ahimelech are out to get him!

b. For your servant knew nothing of all this, little or much: Ahimelech is telling the exact truth. When David came to Ahimelech, the priest questioned him carefully (Why are you alone, and no one is with you, 1 Samuel 21:1). Instead of telling Ahimelech the truth, David lied to him. This put Ahimelech in a very vulnerable position.

i. Ahimelech is so unaware of the hatred Saul has for David that he praises David before the jealous king: And who among all your servants is as faithful as David. This is because David told Ahimelech that he was on Saul's bidding when he was really running for his life (1 Samuel 21:2).

4. (16-19) Saul commands the execution of the priests and their families, and Doeg the Edomite carries it out.

And the king said, "You shall surely die, Ahimelech, you and all your father's house!" Then the king said to the guards who stood about him, "Turn and kill the priests of the LORD, because their hand also is with David, and because they knew when he fled and did not tell it to me." But the servants of the king would not lift their hands to strike the priests of the LORD. And the king said to Doeg, "You turn and kill the priests!" So Doeg the Edomite turned and struck the priests, and killed on that day eighty-five men who wore a linen ephod. Also Nob, the city of the priests, he struck with the edge of the sword, both men and women, children and nursing infants, oxen and donkeys and sheep; with the edge of the sword.

a. "You shall surely die, Ahimelech, you and your father's house!" Any man in the place of sin and rebellion Saul is in can't stand to see an innocent, guileless man like Ahimelech not in agreement with him. So, he commands him to be murdered.

i. This command shows Saul is going faster and faster down the decline away from the LORD. He had tried to kill David many times before, and had even tried to kill his own son. But now he commands the death of complete bystanders to the problem. He commands the death of priests of the LORD. And he commands the death of their families.

ii. Saul was reluctant to kill the enemies of the LORD when he was commanded to (1 Samuel 15:9). But here he isn't reluctant to murder the priests of the LORD in cold blood. Saul is clearly going off the deep end. "His anger was bent against the Lord himself, for taking away his kingdom, and giving it to another: and because he could not come at the Lord, therefore he wreaketh his rage upon his priests." (Trapp <Trapp.htm>)

iii. "This is one of the worst acts in the life of Saul; his malice was implacable, and his wrath was cruel, and there is no motive of justice or policy by which such a barbarous act can be justified." (Clarke <Clarke.htm>) "A bloody sentence, harshly pronounced and as rashly executed, without any pause or deliberation, without any remorse or regret. This was the worst act that ever Saul did." (Trapp <Trapp.htm>)

iv. "What a warning is here that we should not yield to the first intrusion of evil, lest the thought should lead to the act, and repeated acts to the habit, and habits congeal to character, and character become set in destiny!" (Meyer <Meyer.htm>)

b. The servants of the king would not lift their hands to strike the priests of the LORD. To their credit, Saul's servants feared God more than Saul, and refused to murder the priests.

c. So Doeg the Edomite turned and struck the priests: Doeg, who was not a Jew, but an Edomite, didn't hesitate to murder the priests and their families. Apparently, when Doeg was detained before the LORD at the tabernacle (1 Samuel 21:7), it didn't change his heart at all.

5. (20-23) David protects Abiathar, the only survivor of Ahimelech's family.

Now one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David. And Abiathar told David that Saul had killed the Lord's priests. So David said to Abiathar, "I knew that day, when Doeg the Edomite was there, that he would surely tell Saul. I have caused the death of all the persons of your father's house. Stay with me; do not fear. For he who seeks my life seeks your life, but with me you shall be safe."

a. I knew that day, when Doeg the Edomite was there, that he would surely tell Saul: David showed how he felt about this in Psalm 52, which says in its title A Contemplation of David when Doeg the Edomite went and told Saul, and said to him, "David has gone to the house of Ahimelech."

i. In Psalm 52, David shows his outrage against Doeg: Why do you boast in evil, O mighty man? Your tongue devises destruction, like a sharp razor, working deceitfully. You love evil more than good, lying rather than speaking righteousness. You love all devouring words, you deceitful tongue. (Psalm 52:1a, 2-4)

ii. In Psalm 52, David shows his confidence in God's judgments: God shall likewise destroy you forever; He shall take you away, and pluck you out of your dwelling place, and uproot you from the land of the living. (Psalm 52:5)

iii. In Psalm 52, David shows his focus on the LORD: But I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever. I will praise You forever, because You have done it; and in the presence of Your saints I will wait on Your name, for it is good. (Psalm 52:8-9)

b. I have caused the death of all the persons of your father's house: David meant this in two ways. In the greater way, it was David's mere presence with Ahimelech that made him guilty before Saul, and there really wasn't anything David or anyone could do about that. In the lesser way, David's lying to Ahimelech made the priest more vulnerable than ever before Saul.

i. David's lies did not directly kill Ahimelech and the other priests. But at the very least, he kept Ahimelech from dying with greater honor. If Ahimelech would have known of the conflict between David and Saul, he could have chosen to stand with David, and die with greater honor. Any way you slice it, David's lies came to no good.

ii. We know from both 1 Samuel and the Psalms that David turned his heart back to the LORD and asked forgiveness after his lies to Ahimelech. David was restored, but there was still bad fruit to come of the lies, and now David sees and tastes that bad fruit.

c. With me you shall be safe: David could not do anything about the priests who were already murdered. He confessed his guilt in the matter, and sought forgiveness from the LORD. Now, all he can do is minister to the need in front of him - Abiathar, the surviving priest.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 22 (Chapter Introduction)

Overview

1Sa 22:1, Companies resort unto David at Adullam; 1Sa 22:3, At Mizpeh he commends his parents unto the king of Moab; 1Sa 22:5, Admonished by Gad, he comes to Hareth; 1Sa 22:6, Saul going to pursue him, complains of his servants’ unfaithfulness; 1Sa 22:9, Doeg accuses Ahimelech; 1Sa 22:11, Saul commands to kill the priests; 1Sa 22:17, The footmen refusing, Doeg executes it; 1Sa 22:20, Abiathar escaping, brings David the news.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 22 (Chapter Introduction)

SAMUEL CHAPTER 22

David cometh to Adullam, where companies resort to him, 1Sa 22:1,2 . He goeth to Mizpeh, and commendeth his parents to the king of Moab, 1Sa 22:3,4 . Admonished by Gad, he returneth to Judah: Saul pursueth him; complaineth of his servants’ unfaithfulness, 1Sa 22:5-8 . Doeg accuseth Ahimelech: Saul sentenceth him, the high priest, and the rest of the priests, to die: Doeg slayeth eighty-five priests: the city Nob and all in it is laid waste; only Abiathar the priest remained alive fleeing to David, 1Sa 22:9-21 . David acknowledgeth himself to be the cause hereof, 1Sa 22:22,23 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 22 (Chapter Introduction)

(1Sa 22:1-5) David at Adullam, Many resort to him.

(1Sa 22:6-19) Saul destroys the priests of Nob.

(1Sa 22:20-23) Abiathar escapes to David.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 22 (Chapter Introduction)

David, being driven from Achish, returns into the land of Israel to be hunted by Saul. I. David sets up his standard in the cave of Adullam, entertains his relations (1Sa 22:1), enlists soldiers (1Sa 22:2), but removes his aged parents to a more quiet settlement (1Sa 22:3, 1Sa 22:4), and has the prophet Gad for his counsellor (1Sa 22:5). Saul resolves to pursue him and find him out, complains of his servants and Jonathan (1Sa 22:6-8), and, finding by Doeg's information that Ahimelech had been kind to David, he ordered him and all the priests that were with him, eighty-five in all, to be put to death, and all that belonged to them destroyed (1Sa 22:9-19) from the barbarous execution of which sentence Abiathar escaped to David (1Sa 22:20-23).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 22 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 22

This chapter gives us an account of the flight of David from place to place, from Gath to the cave of Adullam, where his relations came to him; from thence to Mizpeh in Moab, where he got leave of the king of Moab for his father and mother to dwell there; and from thence, by the advice of Gad the prophet, departed into the land of Judah, and came to the forest of Hareth, 1Sa 21:1; and of the complaint of Saul to his servants of their unfaithfulness to him, and indolence and unconcern at the behaviour of Jonathan and David to him, 1Sa 22:6; when Doeg the Edomite informed him of David being seen by him at Nob, and of his receiving food and a sword from Ahimelech the priest, who inquired of the Lord for him, 1Sa 22:9; upon which Saul sent for Ahimelech and all the priests at Nob, and charged them with a conspiracy against him; and notwithstanding the defence the priest made, Saul ordered him and the rest of the priests to be slain by his guards; which they refusing, Doeg became the executioner of them, and of all the inhabitants of the city of Nob, and the cattle in it, 1Sa 22:11; only Abiathar a son of Ahimelech escaped and fled to David with the sorrowful news; which greatly affected David, looking upon himself to be the occasion of this sad disaster, and he took Abiathar under his protection, and promised him safety, 1Sa 22:20.