Text -- 1 Samuel 22:1-13 (NET)

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family learned about it, they went down there to him. 22:2 All those who were in trouble or owed someone money or were discontented gathered around him, and he became their leader. He had about four hundred men with him. 22:3 Then David went from there to Mizpah in Moab, where he said to the king of Moab, “Please let my father and mother stay with you until I know what God is going to do for me.” 22:4 So he had them stay with the king of Moab; they stayed with him the whole time that David was in the stronghold. 22:5 Then Gad the prophet said to David, “Don’t stay in the stronghold. Go to the land of Judah.” So David left and went to the forest of Hereth.

Saul Executes the Priests

22:6 But Saul found out the whereabouts of David and the men who were with him. Now Saul was sitting at Gibeah under the tamarisk tree at an elevated location with his spear in hand and all his servants stationed around him. 22:7 Saul said to his servants who were stationed around him, “Listen up, you Benjaminites! Is Jesse’s son giving fields and vineyards to all of you? Or is he making all of you commanders and officers? 22:8 For all of you have conspired against me! No one informs me when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!” 22:9 But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, “I saw this son of Jesse come to Ahimelech son of Ahitub at Nob. 22:10 He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.” 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. 22:12 Then Saul said, “Listen, son of Ahitub.” He replied, “Here I am, my lord.” 22:13 Saul said to him, “Why have you conspired against me, you and this son of Jesse? You gave him bread and a sword and inquired of God on his behalf, so that he opposes me and waits in ambush, as is the case today!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 22:2

Probably poor debtors, whom the creditors were obliged to spare, Exo 22:25. And though their persons were with David, yet their lands and goods were liable to their creditors.

Wesley: 1Sa 22:2

He did not maintain any injustice or wickedness, which some of them possibly might be guilty of; but on the contrary, he instructed and obliged them to the practice of all justice and honesty.

Wesley: 1Sa 22:3

_He expresses his hopes very modestly, as one that had entirely cast himself upon God, and committed his way to him, trusting not in his own arts or arms, but in the wisdom, power and goodness of God.

Wesley: 1Sa 22:4

In holds; the singular number being put for the plural; as is frequent; that is, as long as David was forced to go from place to place, and from hold to hold, to secure himself: for it concerned David to secure his father, and he did doubtless secure him for all that time; and not only while he was in the hold of Mizpeh, or of Adullam, which was but a little while.

Wesley: 1Sa 22:5

Do not shut up thyself here.

Wesley: 1Sa 22:5

Go and shew thyself in the land of Judah, that thou mayest publicly put in thy claim to the kingdom after Saul's death; and that thy friends may be invited and encouraged to appear on thy behalf. Hereby also God would exercise David's faith, and wisdom, and courage; and so prepare him for the kingdom.

Wesley: 1Sa 22:6

It seems, as an ensign of majesty, for in old times kings carried a spear instead of a sceptre.

Wesley: 1Sa 22:7

You that are of my own tribe and kindred, from whom David designs to translate the kingdom to another tribe. Will he distribute profits and preferments among you Benjamites, as I have done? Will he not rather prefer those of his own tribe before you?

Wesley: 1Sa 22:8

_See the nature of jealousy, and its arts of wheedling to extort discoveries of things that are not.

Wesley: 1Sa 22:10

David chargeth him with the sin of lying, Psa 52:3, and it is not improbable, that he told many lies not here expressed; and withal, he was guilty of concealing part of the truth, which in this case he was obliged to declare for Ahimelech's just defence, namely, the artifice whereby David circumvented Ahimelech: making him believe, that he was then going upon the king's business, so that the service he did to David, was designed in honour to Saul.

Wesley: 1Sa 22:11

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

JFB: 1Sa 22:1

Supposed to be that now called Deir-Dubban, a number of pits or underground vaults, some nearly square, and all about fifteen or twenty feet deep, with perpendicular sides, in the soft limestone or chalky rocks. They are on the borders of the Philistine plain at the base of the Judea mountains, six miles southwest from Beth-lehem, and well adapted for concealing a number of refugees.

JFB: 1Sa 22:1

To escape the effects of Saul's rage, which seems to have extended to all David's family. From Beth-lehem to Deir-Dubban it is, indeed, a descent all the way.

JFB: 1Sa 22:2

(See on Jdg 11:3).

JFB: 1Sa 22:3

"Mizpeh" signifies a watchtower, and it is evident that it must be taken in this sense here, for it is called "the hold" or fort (1Sa 22:4). The king of Moab was an enemy of Saul (1Sa 14:47), and the great-grandson of Ruth, of course, was related to the family of Jesse. David, therefore, had less anxiety in seeking an asylum within the dominions of this prince than those of Achish, because the Moabites had no grounds for entertaining vindictive feelings against him, and their enmity, to Saul rendered them the more willing to receive so illustrious a refugee from his court.

JFB: 1Sa 22:5

This sound advice, no doubt, came from a higher source than Gad's own sagacity. It was right to appear publicly among the people of his own tribe, as one conscious of innocence and trusting in God; and it was expedient that, on the death of Saul, his friends might be encouraged to support his interest.

JFB: 1Sa 22:5

Southwest of Jerusalem.

JFB: 1Sa 22:6

Literally, "under a grove on a hill." Oriental princes frequently sit with their court under some shady canopy in the open air. A spear was the early scepter.

JFB: 1Sa 22:7-8

This was an appeal to stimulate the patriotism or jealousy of his own tribe, from which he insinuated it was the design of David to transfer the kingdom to another. This address seems to have been made on hearing of David's return with his four hundred men to Judah. A dark suspicion had risen in the jealous mind of the king that Jonathan was aware of this movement, which he dreaded as a conspiracy against the crown.

JFB: 1Sa 22:9

Septuagint, "the mules of Saul."

JFB: 1Sa 22:10

Some suppose that this was a malicious fiction of Doeg to curry favor with the king, but Ahimelech seems to acknowledge the fact. The poor simple-minded high priest knew nothing of the existing family feud between Saul and David. The informer, if he knew it, said nothing of the cunning artifice by which David obtained the aid of Ahimelech. The facts looked against him, and the whole priesthood along with him were declared abettors of conspiracy [1Sa 22:16-17].

Clarke: 1Sa 22:1

The cave Adullam - This was in the tribe of Judah, and, according to Eusebius and Jerome, ten miles eastward of what they call Eleutheropolis.

Clarke: 1Sa 22:2

And every one that was in distress - debt - discontented - 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, etc. But if this were their design they were greatly disappointed, for David never made any improper use of them. They are never found plundering or murdering; on the contrary, they always appear under good discipline, and are only employed in services of a beneficent nature, and in defense of their country. Whatever they were before they came to David, we find that he succeeded in civilizing them, and making profitable to the state those who were before unprofitable. It is not necessary to strain the words of the original in order to prove that these were oppressed people, and not exceptionable characters, as some have done.

Clarke: 1Sa 22:3

He said unto the king of Moab - David could not trust his parents within the reach of Saul, and he found it very inconvenient to them to be obliged to go through all the fatigues of a military life, and therefore begs the king of Moab to give them shelter. The king of Moab, being one of Saul’ s enemies, would be the more ready to oblige a person from whom he might at least expect friendship, if not considerable services.

Clarke: 1Sa 22:5

Get thee into the land of Judah - Gad saw that in this place alone he could find safety.

Clarke: 1Sa 22:6

Saul abode in Gibeah - Saul and his men were in pursuit of David, and had here, as is the general custom in the East, encamped on a height, for so Ramah should be translated, as in the margin. His spear, the ensign of power (see on 1Sa 18:11 (note)), was at hand, that is stuck in the ground where he rested, which was the mark to the soldiers that there was their general’ s tent

Clarke: 1Sa 22:6

And all his servants were standing about him - That is, they were encamped around him, or perhaps here there is a reference to a sort of council of war called by Saul for the purpose of delivering the speech recorded in the following verses.

Clarke: 1Sa 22:8

There is none that showeth me - He conjectured that Jonathan had made a league with David to dethrone him, and he accuses them of disloyalty for not making the discovery of this unnatural treason. Now it was impossible for any of them to show what did not exist, no such league having ever been made between David and Jonathan.

Clarke: 1Sa 22:9

Doeg the Edomite, which was set over the servants of Saul - In 1Sa 21:7 he is said to be the chiefest of the herdmen that belonged to Saul, and the Septuagint intimate that he was over the mules of Saul. Probably he was what we call the king’ s equery or groom.

Clarke: 1Sa 22:10

And he inquired of the Lord for him - This circumstance is not related in history; but it is probably true, as David would most naturally wish to know where to direct his steps in this very important crisis.

Defender: 1Sa 22:4

Although Moab was a traditional enemy of Israel, David had family ties there through his Moabite great-grandmother Ruth (Rth 4:21, Rth 4:22). Because of Saul's campaign against David, David's own family was in jeopardy, and he felt they would be safer out of the country.

Defender: 1Sa 22:4

The "hold" was the stronghold in the cave of Adullam. Psa 57:1-11 was written while David was in the cave. It was also during this time that three of his mighty men undertook to bring him water from the well at Bethlehem (1Ch 11:15-19)."

Defender: 1Sa 22:5

Gad the prophet was apparently later chosen by David from "the school of the prophets" to be his personal seer (1Ch 21:9).

Defender: 1Sa 22:5

It was not fitting that the future king of Judah should distrust God's ability to keep him safe in his own land."

TSK: 1Sa 22:1

David : 1Sa 21:10-15; Psa 34:1, Psa 57:1 *titles

the cave : Jos 12:15, Jos 15:35; 2Sa 23:13, 2Sa 23:14; 1Ch 11:15; Psa 142:1 *title Mic 1:3, Mic 1:15; Heb 11:38

Adullam : Adullam was a city of Judah; and, according to Eusebius, ten miles (Jerome says eleven) eastward from Eleutheropolis.

TSK: 1Sa 22:2

distress : Jdg 11:3; Mat 11:12, Mat 11:28

was in debt : Heb. had a creditor, Mat 18:25-34

discontented : Heb. bitter of soul, 1Sa 1:10, 1Sa 30:6; Jdg 18:25; 2Sa 17:8; Pro 31:6 *marg.

a captain : 1Sa 9:16, 1Sa 25:15, 1Sa 25:16, 1Sa 30:22-24; 2Sa 5:2; 2Ki 20:5; 1Ch 11:15-19; Psa 72:12-14; Mat 9:12, Mat 9:13; Heb 2:10

TSK: 1Sa 22:3

Mizpeh : Jdg 11:29

the king : 1Sa 14:47; Rth 1:1-4, Rth 4:10, Rth 4:17

Let my father : Gen 47:11; Exo 20:12; Mat 15:4-6; 1Ti 5:4

till I know : 1Sa 3:18; 2Sa 15:25, 2Sa 15:26; Phi 2:23, Phi 2:24

TSK: 1Sa 22:4

in the hold : 2Sa 23:13, 2Sa 23:14; 1Ch 12:16, Gad, 2Sa 24:11; 1Ch 21:9, 1Ch 29:29; 2Ch 29:25, depart, 1Sa 23:1-6; Neh 6:11; Psa 11:1; Isa 8:12-14, David departed, Mat 10:23

TSK: 1Sa 22:6

tree : or, grove in a high place

spear : 1Sa 18:10, 1Sa 19:9, 1Sa 20:33

TSK: 1Sa 22:7

the son of Jesse : 1Sa 22:9, 1Sa 22:13, 1Sa 18:14, 1Sa 20:27, 1Sa 20:30, 1Sa 25:10; 2Sa 20:1; 1Ki 12:16; Isa 11:1, Isa 11:10

give : 1Sa 8:14, 1Sa 8:15

captains : 1Sa 8:11, 1Sa 8:12

TSK: 1Sa 22:8

showeth me : Heb. uncovereth mine ear, 1Sa 20:2; Job 33:16 *marg.

that my son : 1Sa 18:3, 1Sa 20:8, 1Sa 20:13-17, 1Sa 20:30-34, 1Sa 20:42, 1Sa 23:16-18

TSK: 1Sa 22:9

Doeg : He is also said to be ""the chiefest of the herdsmen that belonged to Saul;""and the Septuagint intimates that he was over the mules of Saul. He may have been what we call the king’ s equerry or groom. 1Sa 21:7; Psa 52:1 *title Psa 52:1-5; Pro 19:5, Pro 29:12; Eze 22:9; Mat 26:59-61

Ahimelech : 1Sa 21:1-15

Ahitub : 1Sa 14:3

TSK: 1Sa 22:10

he inquired : 1Sa 22:13, 1Sa 22:15, 1Sa 23:2, 1Sa 23:4, 1Sa 23:12, 1Sa 30:8; Num 27:21

him victuals : 1Sa 21:6-9

TSK: 1Sa 22:11

sent to call : Rom 3:15

TSK: 1Sa 22:12

thou son : 1Sa 22:7, 1Sa 22:13

Here I am : Heb. Behold me, 2Sa 9:6; Isa 65:1

TSK: 1Sa 22:13

Why have : 1Sa 22:8; Psa 119:69; Amo 7:10; Luk 23:2-5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 22:1

To the cave Adullam - Or rather "of Adullam."Adullam was the name of a town of Judah in the "Shephelah,"not far from Bethlehem, and below it. Innumerable caverns, one nearly 100 feet long, are excavated in the soft limestone hills in the neighborhood of Beit-Jibrin. (The cave is placed by Ganneau and Conder on the hill (500 feet high) over ‘ Aid el Ma or Miyeh.) David’ s brethren and kinsmen joined him partly from sympathy with him, and partly because their own lives were in jeopardy front Saul’ s furious enmity.

Barnes: 1Sa 22:2

Discontented - See the margin. (Compare 1Sa 30:6; 2Sa 17:8.) The phrase here denotes those who were exasperated by Saul’ s tyranny.

Barnes: 1Sa 22:3

Mizpeh of Moab - A good conjecture connects it with "Zophim"(a word of the same root as Mizpeh) on the top of Pisgah Num 23:14. It is probable that David’ s descent from Ruth the Moabitess may have had something to do with his seeking an asylum for Jesse, Ruth’ s grandson, in the land of her birth. It would be very easy to get to the Jordan from the neighborhood of Bethlehem, and cross over near its embouchure into the Dead Sea.

Come forth, and be with you - The construction of the Hebrew is very strange. The Vulgate, Syriac, and Arabic seem to have read "dwell"instead of "come forth."

Barnes: 1Sa 22:4

He brought them before ... - The Septuagint renders it "he persuaded (the face of) the king."

In the hold - Where David was after he left the cave of Adullam, probably in the land of Moab.

The phrase "all the while,"would indicate that David sojourned a considerable time in Moab.

Barnes: 1Sa 22:5

The prophet Gad - Mentioned here for the first time. One may conjecture that Samnel had sent him privately from Naioth to tell David not to abide in the hold. Whether he stayed with David or returned to the College of the prophets does not appear. For later notices of him see marginal references.

The forest of Hareth is unknown.

Barnes: 1Sa 22:6

Under a tree in Ramah - Rather, "under the tamarisk-tree on the high place,"where he always held such meetings. It was a kind of parliament in the open air, and all his tribesmen gathered round him. (Compare Jdg 4:5.)

Barnes: 1Sa 22:7

Ye Benjamites - Showing how isolated the tribes still were, and how for the most part Saul was surrounded by his own tribesmen only.

Barnes: 1Sa 22:10

He inquired of the Lord ... - This was not true, but Ahimelech’ s going to fetch the sword from behind the ephod might have given occasion to the belief on Doeg’ s part that he had put on the ephod to inquire of the Lord for David.

Poole: 1Sa 22:1

The cave Adullam a place of considerable strength, 2Sa 23:13 1Ch 11:15 , in the land of Judah, Jos 15:21,35 , which being his own tribe, and the tribe to which God had first promised the kingdom, Gen 49:10 , he hoped for some protection and assistance there.

They went down thither to him partly, to comfort and assist him; partly, to secure themselves at the present from Saul’ s rage, which they knew to be fierce and cruel, and thought he might extend it to David’ s friends; especially, because they had so lately entertained him, 1Sa 20:6,29 ; and partly, that they might share with David in his honour and advancement; which they now concluded certain and near, though it was interrupted with some difficulties.

Poole: 1Sa 22:2

Every one that was in distress through want, or oppression, or otherwise.

Every one that was in debt How could David receive and countenance such persons to the wrong of their creditors?

Answ

1. David might be ignorant of their debts; and it is most likely they concealed that, and pretended other causes of their coming to him, as the protection of the innocent, and the defence of his just rights, &c.

2. They might be, and probably were, poor debtors, whom their creditors were obliged to spare and favour, Exo 22:25 . And though their persons were with David, yet their land and goods were liable to their creditors.

Every one that was discontented or, bitter in soul, i.e. in an afflicted and calamitous condition.

He became a captain over them he did not justify nor maintain any injustice or wickedness, which some of them possibly might be guilty of; but, on the contrary, he instructed and obliged them to the practice of all justice and honesty; as appears from 1Sa 25:15 ; and he only used them for his just defence.

Poole: 1Sa 22:3

Mizpeh of Moab so called, to distinguish it from that Mizpeh, 1Sa 7:5 .

He said unto the king of Moab partly because he was related to and descended from one of his people, Rth 4:10 ; and partly because he was Saul’ s enemy, 1Sa 14:47 , and therefore more likely to be David’ s friend.

My father and my mother who being very aged, were not able to endure those journeys and hardships which David foresaw that he was likely to be exposed to.

Till I know what God will do for me till I see the accomplishment of God’ s promise made to me.

Poole: 1Sa 22:4

Before the king of Moab into his presence, that he might see them, and give them leave to dwell in his dominion.

In the hold either,

1. In Mizpeh of Moab, which was a very strong hold. But it is apparent he speaks of some hold where his father and mother were exposed to fear and danger from Saul, which they were not in the king of Moab’ s royal city. Or,

2. In the cave of Adullam, mentioned above, 1Sa 22:1 . Or,

3. In holes; the singular number being put for the plural, as is frequent; i.e. as long as David was forced to go from place to place, and from hold to hold, to secure himself; for it concerned David to secure his father, and he did doubtless secure him for all that time; and not only whilst he was in the hold of Mizpeh, or of Adullam, which was but a little while.

Poole: 1Sa 22:5

Abide not in the hold do not shut up thyself in holes and holds.

Get thee into the land of Judah go and show thyself in the land of Judah, that thou mayst publicly put in thy claim to the kingdom after Saul’ s death, and that thy friends may be invited and encouraged to appear on thy behalf. 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.

In the forest of Hareth there were many caves and lurking-places.

Poole: 1Sa 22:6

In Ramah i.e. in the territory of Gibeah, in or near (for so the Hebrew particle is oft used, as hath been showed) Ramah . Or, in the town of Gibeah— in a high place; for so the word Ramah unquestionably signifies; and so it is here rendered by some, both ancient and modern, interpreters.

Having his spear in his hand either as an ensign of majesty, for in old times kings carried a spear instead of a sceptre; as Justin and others note; or as an instrument of self-defence or cruelty, as occasion required.

Poole: 1Sa 22:7

Ye Benjamites you that are of my own tribe and kindred, from whom David designs to translate the kingdom to another tribe, will he distribute profits and preferments amongst you

Benjamites as I have done, and intend still to do? will he not rather prefer those of his own tribe before you?

Poole: 1Sa 22:8

My son hath made a league with the son of Jesse: this he suspected, partly from Jonathan’ s passionate love for David, which he had formerly and constantly declared; and from his late discontent and departure from his father, mentioned 1Sa 20:34 ; and partly from David’ s confidence, in invading the land with four hundred men, which he thought he would never presume to do, without some encouragement or promise of assistance from Jonathan.

To lie in wait i.e. to design against my crown and life (which will appear to be a most groundless suspicion and false accusation).

Poole: 1Sa 22:9

See Poole "1Sa 21:7" .

Poole: 1Sa 22:10

He inquired of the Lord for him: this is not recorded 1Sa 21 , and therefore some think that Doeg, to curry favour with Saul, feigned this; for it is certain David chargeth him with the sin of lying, Psa 52:3 , though it is not improbable that he told other lies also, not here expressed; and withal, he was guilty of concealing part of the truth, which in this case he was also obliged to declare for Ahimelech’ s just defence, to wit, the cunning pretence and artifice whereby David circumvented Ahimelech. Others think this was true, because Ahimelech seems to confess it, 1Sa 22:15 , though that may be spoken by way of concession. If it were so as Doeg declares, this was no new thing. Then he might add that it was not so, though this be not here mentioned; for it is evident that all his answer or apology is not here expressed; for here is not a word of the victuals or sword which he gave him.

Poole: 1Sa 22:11

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

Poole: 1Sa 22:12

Thou son of Ahitub he shows his contempt and anger, that he would not vouchsafe to name him: See Poole "1Sa 20:27" .

Haydock: 1Sa 22:1

For him? We might read without an interrogation, "I have to-day begun...." (Chaldean) never suspecting that it would be disagreeable to the king. (Calmet) ---

His character and his declarations, led me to conclude quite the contrary, so that I cannot lawfully be accused of any conspiracy. (Haydock)

Haydock: 1Sa 22:1

Odollam, about two days' journey from Geth, (Salien) nine miles east of Eleutheropolis, in the tribe of Juda. (Eusebius) (Calmet) ---

Josue xii. 15., and 2 Machabees xii. 38. (Menochius) ---

Thither, to avoid the fury of Saul, which fell so heavy upon the priests, ver. 16. The most warlike sons of Gad came hither also, to join David, 1 Paralipomenon xii. 8. (Abulensis) (Salien, the year of the world 2973.)

Haydock: 1Sa 22:2

Men. His title to the crown was incontestable, so that he might justly make war, particularly in his own defence, and receive those who flocked to him to screen themselves from the persecution of Saul, and from their debtors, whom they would thus enable themselves to repay in time, by the plunder which they would take from the enemy. David maintained the strictest discipline, and withheld his men from making any disturbance, always manifesting the greatest respect for the person of the king. (Calmet) ---

The soldiers of Jephte were of the same description as these of David, Judges xi. 3. (Haydock)

Haydock: 1Sa 22:3

Of Moab, to distinguish it from the city of Benjamin, where Samuel had assembled the people; (Menochius) and perhaps also from the birth-place of Jephte, unless the Moabites had taken possession again of that part of Galaad. (Calmet) ---

Saul had made war upon this king, so that he was more ready to protect David, who departing soon after, by the admonition of Gad, (ver. 5.; Calmet) left those who could not follow him under his care. In the mean time he lived on plunder, taken from the surrounding enemies, (Tostat) and was joined by 200 men from the tribes of Benjamin and of Juda, (1 Paralipomenon xii. 16,) with Amasai, his nephew, by his sister Abigail, at their head. (Salien, the year before Christ 1079.)

Haydock: 1Sa 22:4

The hold. The strong hold, or fortress of Maspha. (Challoner) ---

It signifies "a watch-tower." (Haydock) ---

In this place the parents of David probably finished their days, as we find no farther mention of them. (Salien)

Haydock: 1Sa 22:5

Haret, west of Jerusalem. Septuagint read "the town of Haret," (Eusebius) or "Sarec." (Menochius) ---

Rama, "the height," in Gabaa. (Calmet) ---

God would not suffer David and his followers to continue long among the infidels, for fear of danger. (Menochius) ---

The hero shews his ready obedience to the word of the unknown prophet, and is willing again to expose himself in the midst of Saul's dominions. (Salien)

Haydock: 1Sa 22:7

Jemini. Benjamites, my countrymen. Saul approaches them with being too little concerned about his interests, and falsely accuses his own son, who, it seems, had retired from court, after his father had attempted to kill him. But he shewed no signs of disloyalty. (Calmet) ---

The king mentions the league between Jonathan and David, on suspicion, chap. xx. 23. (Menochius)

Haydock: 1Sa 22:9

Servants, or herdsmen, chap. xxi. 7. Septuagint, "the Syrian, who was set over the mules of Saul." (Haydock) ---

Informers are a set of men destructive to the public," says Tacitius, Hist. i. 4.

Haydock: 1Sa 22:10

Consulted. Some think this was a falsehood, as it is not mentioned before. (Hugo) ---

but Achimelech does not deny the fact, ver. 15. (Calmet)

Haydock: 1Sa 22:12

Achitob. He gives him no honourable title, no more than David, (ver. 7, &c.) out of disrespect. (Menochius)

Gill: 1Sa 22:1

David therefore departed from thence,.... From Gath, being driven by Achish from his court, and let go by his servants, and glad he was of the deliverance:

and escaped to the cave Adullam; which was no doubt near to a city of the same name in the tribe of Judah, of which See Gill on Jos 15:35; this being a strong place, and in his own tribe, he might hope to be in greater safety; here he penned his hundred forty second psalm, see Psa 142:1,

and when his brethren and all his father's house heard it; that he was come thither:

they went down thither to him; to visit and comfort him, counsel and assist him all they could; and chiefly to secure themselves from the rage and malice of Saul, who they might fear would fall upon them, and avenge himself on them for David's sake.

Gill: 1Sa 22:2

And everyone that was in distress,.... In straitened circumstances, through the oppression of men, through poverty, and afflictive providences in their families:

and everyone that was in debt; and not able to pay their debts, and whose creditors were pressing upon them:

and everyone that was discontented; with Saul's government and conduct: or "bitter in soul" ^x; distressed and uneasy in their minds, being pinched with want, or pressed with sore afflictions, which made them very disconsolate: these

gathered themselves unto him; to help him, or rather to be helped by him; hoping in time things would take a favourable turn with him, and he should be advanced to the throne, and so their circumstances would be mended thereby:

and he became a captain over them; they enlisted themselves in his service, and he took the command of them; he might not know the circumstances of those in debt, nor of any of them thoroughly, nor their views in joining him; however he meant not to shelter them from paying their just debts if able, nor to encourage them in disloyalty to their king, only to make use of them for his own preservation for the present. In this he was a type of Christ, who receives sinners distressed with a sense of sin, discontented in their present state, and in debt, and, unable to pay their debts; see Mat 11:28,

and there were with him about four hundred men; among whom some think were the three mighty men spoken of in 2Sa 23:13.

Gill: 1Sa 22:3

And David went thence to Mizpeh of Moab,.... So called to distinguish it from a place of the same name in the land of Israel; which Junius says is the same with Malle, and signifies a fortified place, and refers to the Apocrypha:"And how that many of them were shut up in Bosora, and Bosor, and Alema, Casphor, Maked, and Carnaim; all these cities are strong and great:'' (1 Maccabees 5:26)here he might think himself safer, though in an enemy's country, than in the land of Israel:

and he said unto the king of Moab, let my father and my mother, I pray thee, come forth; out of the land of Israel, or out of the cave of Adullam, whither they were come to him:

and be with you; if not with the king of Moab at his court, yet in some part or other of his country, where they might be safe from the rage of Saul:

till I know what God will do for me; on whose power and providence he wholly relied, and not upon the men that flocked to him, nor upon his own power and policy, courage and wisdom; he knew the promise of God to him, and he put his trust in him for the performance of it; but knew not the time, nor way, and manner, in which it would be performed; and expected in the meanwhile to be obliged to remove from place to place; and considering that his aged parents were not fit for such quick and sudden motions, and long flights, he provided as well as he could for their settlement; which was an instance of his filial affection for them, and piety towards them. His father's name is well known, Jesse, Rth 4:22, &c. but his mother's name is nowhere mentioned; the Jews say her name was Natzbet, the daughter of Adal ^y.

Gill: 1Sa 22:4

And he brought them before the king of Moab,.... Having leave from him for it, and left them with him; so the Targum,"caused them to remain before him:"

and they dwelt with him all the whole time that David was in the hold; either in the cave of Adullam, as some think; or rather at Mizpeh in Moab, which might be a fortified place; or the sense may be, while he was in any hold in those parts, as he might go from one to another; what became of David's parents afterwards, we nowhere else read. The Jews ^z say the king of Moab slew his father and his mother, and his brethren, all but one, whom Nahash the Ammonite preserved; and is the kindness David speaks of, 2Sa 10:2; and if this was the case, now it was that his father and mother forsook him, and God took him up, Psa 27:10.

Gill: 1Sa 22:5

And the prophet Gad said unto David,.... Who either accompanied him in his exile, or was sent unto him on this account, being one of the company of the prophets, over whom Samuel was president, 1Sa 19:20,

abide not in the hold, depart, and get thee into the land of Judah; this seems to confirm it that the hold David was in was not the cave of Adullam, because that was in the tribe of Judah; but rather some hold in the land of Moab, which he is directed by the prophet to leave, and go into the country of Judah, his own tribe, where Saul would not be so forward to pursue him, and where he would be among his friends, and in the way, upon Saul's death, to be anointed king over Judah; besides, appearing more openly would show the innocence of his cause, and his confidence in the Lord, more than to lurk about in a foreign land:

then David departed; from "Mizpeh" in "Moab"; or, however, from the hold in which he was:

and came into the forest of Hareth; where he would have places and opportunity enough to hide himself as he saw fit. Jerom ^a speaks of a village called Arath, where David abode, to the west of Jerusalem. Kimchi says this was a dry barren place, but for the sake of David it was made by the Lord a well watered and fruitful one.

Gill: 1Sa 22:6

When Saul heard that David was discovered, and the men that were with him,.... That it was known where David was, and what number of men were gathered to him, and that they now openly appeared in the tribe of Judah; for some time Saul had heard nothing of him, but now a report had reached his ears that David was in arms, and at the head of a number of men; which now greatly alarmed Saul, and possessed him with fears and jealousies of his people, and all about him:

now Saul abode in Gibeah, under a tree in Ramah; this was Gibeah of Saul, and in or near which was a place called Ramah, or an high place, as the word signifies, on which was a remarkable tree, and under that Saul abode, being a proper shelter for him from any inclemency of the weather; for this was not Ramah where Samuel dwelt, though the Jews in the Talmud ^b so think, and metaphorically understand the tree in it of Samuel in Ramah praying for him, by means of which he continued two years in the height of his kingdom; but this was a tree in a literal sense. R. Jonah ^c says it is possible it might be the same which in Arabia is called Ethel, and is like to a tamarisk tree:

having his spear in his hand: ready to defend himself, and revenge his enemies; or rather which he held as a sceptre in his hand; See Gill on 1Sa 20:33,

and all his servants were standing about him; in reverence of him, and honour to him, waiting upon him, and ready to obey his orders: these were his courtiers, or his guards, or both.

Gill: 1Sa 22:7

Then Saul said unto his servants that stood about him,.... He took this opportunity of addressing them in the following manner, upon the report of David being at the head of a certain number of men:

hear now, ye Benjamites; for Saul being of the tribe of Benjamin, his courtiers and his bodyguards chiefly, if not altogether, consisted of persons of that tribe; and therefore as they were under obligation to him, and ought to abide by him, and adhere closely to him, so it was the more ungrateful in them, as he thought, not to be concerned for his honour and interest:

will the son of Jesse give everyone of you fields and vineyards; as Saul had done, or was capable of doing, and would do if they were faithful to him; whereas it was not in the power of David, whom in contempt he calls the son of Jesse, to do it; and even should he ever be king, and in his power to make such donations, it cannot be thought he would give them to them, but to the favourites of his own tribe:

and make you all captains of thousands and captains of hundreds; which he now could not do, since he had with him but four hundred men in all; and should his army increase, and the kingdom come into his hands, so far would all of them be from being advanced to posts in the army, that it was probable none of them would, but those of his own tribe and party.

Gill: 1Sa 22:8

That all of you have conspired against me,.... For though they had not revolted from him, and been guilty of overt acts of treason, yet since they did not discover to him what he supposed they knew, and showed no concern for the circumstances in which he was, he interpreted this a conspiracy against him:

and there is none that showeth me that my son hath made a league with the son of Jesse; Saul did not know this certainly, he only suspected it from the strict and close friendship between them, and imagined that some of his servants were acquainted with it, though they kept it from him; whereas none knew of it but Jonathan and David themselves:

and there is none of you that is sorry for me; concerned, troubled, and grieved, that he should be in such circumstances, his own son and his son-in-law in league against him: or, as De Dieu renders it, were not "solicitous" for him, cared not how things went with him, or, against him:

or showeth unto me that my son hath stirred up my servant against me to lie in wait, as at this day? which he concluded was the case, from Jonathan's not appearing at court since Saul cast the javelin at him, 1Sa 19:10; or, however, if he did, his countenance showed he was uneasy and discontented, and displeased with Saul; and, besides, he could not think that David, with such a handful of men he had with him, would ever attempt to invade his kingdom, and seize his crown and throne, unless he was privately encouraged by his own son; and David's being either in the cave of Adullam, or forest of Hareth, whichever of them Saul heard of, he interpreted as lying in wait for him, whereas it was only for the security of himself; and what Saul took ill of his servants was, that none of them apprized him of his son's concern in this matter.

Gill: 1Sa 22:9

Then answered Doeg the Edomite,.... Josephus ^d calls him a Syrian, and so the Septuagint version; see 1Sa 21:7; being full of enmity to David, and willing to curry favour with Saul, and eager of further preferment, which Saul seemed to promise; and being more forward than the rest of his servants, prevented them and spoke first:

(which was set over the servants of Saul): over his herdsmen; see 1Sa 21:7,

and said, I saw the son of Jesse coming to Nob to Ahimelech the son of Ahitub; in imitation of Saul, he calls David by way of contempt the son of Jesse; and signifies that what he had to say of him was not by report, but he himself was an eyewitness of his coming to Nob, a city of the priests, and to Ahimelech the high priest there, and of what passed between them.

Gill: 1Sa 22:10

And he inquired of the Lord for him,.... Which not being expressed before, some have taken it to be a lie of Doeg's, he being charged with lying by David, Psa 52:3; but it is not at all improbable that David should desire him to inquire of the Lord for him, and that he did; and he seems to acknowledge it, 1Sa 22:15; but according to the Jewish writers Doeg meant by this to prove a charge of treason both against David and Ahimelech; that the former made himself king, and the latter owned him to be so, since inquiry by Urim and Thummim was not made for a private person, but for a king ^e:

and gave him victuals; hallowed bread, loaves of shewbread, which none but priests might eat of; such was his kindness to him:

and gave him the sword of Goliath the Philistine; which David took from him, and slew him with it. All this was true, but then he acted the deceitful part, with which he is charged in the above psalms, in not declaring how David had imposed upon the priest, by pretending he was sent in haste on the king's business; which was the reason he was so ill provided with servants, food, and armour; which if Doeg had reported faithfully, as he ought to have done, would have saved the credit and life of the priest, and of his family.

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.

Gill: 1Sa 22:12

And Saul said, hear now, thou son of Ahitub,.... The charge exhibited against him; in contempt of him, he does not so much as call him by his name, nor give him the title of his office, as high priest; though he was the second person in the kingdom, and to whose office a few years ago the civil government was annexed:

and he answered, here I am, my lord; giving due honour to Saul, though he received none from him, and appearing with great boldness, as having a clear conscience, and so ready to hear what was to be said unto him.

Gill: 1Sa 22:13

And Saul said unto him, why have ye conspired against me,

thou, and the son of Jesse?.... No less than treason and rebellion is he charged with, in conjunction with David; the proof follows:

in that thou hast given him bread and a sword; the shewbread, and the sword of Goliath, 1Sa 21:6, and so had furnished him with food and arms; one that he suggests was in rebellion against him, and therefore he must be involved in the same crime; but the stronger proof follows

and hast inquired of God for him, that he should rise against me, to lie in wait as at this day: inquired of the Lord for him by Urim and Thummim, to know his mind in this affair, and thereby encouraged him to rise up in rebellion against him, and to lie in wait, as he did at the present time, watching for an opportunity to seize his crown and kingdom.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 22:1

¹ tn Heb “house.”

NET Notes: 1Sa 22:2

¹ tn Heb “bitter of soul.”

² tn Heb “to.”

NET Notes: 1Sa 22:3

¹ tn Heb “go forth.”

NET Notes: 1Sa 22:4

¹ tn Heb “all the days.”

NET Notes: 1Sa 22:6

¹ tn Heb “and Saul heard that David and the men who were with him were known.”

NET Notes: 1Sa 22:7

¹ tc The MT has “to all of you.” If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have “and.” A conjunction rather than a preposition should probably be read on the front of this phrase.

² tn Heb “officers of a thousand and officers of a hundred.”

NET Notes: 1Sa 22:8

¹ tn Heb “uncovers my ear.”

NET Notes: 1Sa 22:13

¹ tn Heb “by giving.”

² tn Heb “rises up against.”

Geneva Bible: 1Sa 22:1

David therefore departed thence, and escaped to the cave ^{( a )} Adullam: and when his brethren and all his father's house heard [it], they went down thither to him.

^{( a )} Which was in the tribe of Judah, near Bethlehem.

Geneva Bible: 1Sa 22:3

And David went thence to Mizpeh of ^{( b )} Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, [and be] with you, till I know what God will do for me.

^{( b )} For there was another so called in Judah.

Geneva Bible: 1Sa 22:4

And he ^{( c )} brought them before the king of Moab: and they dwelt with him all the while that David was in ^{( d )} the hold.

^{( c )} For he feared the rage of Saul against his house.

^{( d )} That is, in Mizpeh, which was a stronghold.

Geneva Bible: 1Sa 22:6

When Saul heard that David was ^{( e )} discovered, and the men that [were] with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants [were] standing about him;)

^{( e )} That a great brute came on him.

Geneva Bible: 1Sa 22:7

Then Saul said unto his servants that stood about him, Hear now, ye ^{( f )} 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;

^{( f )} You that are of my tribe and lineage.

Geneva Bible: 1Sa 22:8

That all of you have conspired against me, and [there is] none that sheweth me that my son hath made a league with the son of Jesse, and [there is] none of you that is sorry for me, or sheweth unto me that my ^{( g )} son hath stirred up my servant against me, to lie in wait, as at this day?

^{( g )} By this he would persuade them that this conspiracy was most horrible, where the son conspired against the father, and the servant against his master.

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 22:1-5

See what weak instruments God sometimes uses, to bring about his own purposes. The Son of David is ready to receive distressed souls, who will be commanded by him. He receives all who come unto Him, however vile and miserable; he changes them into a holy people, and employs them in his service: those who would reign with him must be contented first to suffer with and for him. Observe with what tender concern David provided for his aged parents. The first thing he does is to find them a quiet habitation, whatever became of himself. Let children learn to honour their parents, in every thing consulting their ease and satisfaction. Though highly preferred, and much employed, let them not forget their aged parents. The steps of a good man are ordered by the Lord. And the Lord will preserve his people for their appointed work, however they may be hated and exposed.

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 22:1-5

Here, I. David shelters himself in the cave of Adullam, 1Sa 22:1. Whether it was a natural or artificial fastness does not appear; it is probable that the access to it was so difficult that David thought himself able, with Goliath's sword, to keep it against all the forces of Saul, and therefore buried himself alive in it, while he was waiting to see (and he says here, 1Sa 22:3) what God would do with him. The promise of the kingdom implied a promise of preservation to it, and yet David used proper means for his own safety, otherwise he would have tempted God. He did not do any thing that aimed to destroy Saul, but only to secure himself. He that might have done great service to his country as a judge or general is here shut up in a cave, and thrown by as a vessel in which there was no pleasure. We must not think it strange if sometimes shining lights be thus eclipsed and hidden under a bushel. Perhaps the apostle refers to this instance of David, among others, when he speaks of some of the Old Testament worthies that wandered in deserts, in dens and caves of the earth, Heb 11:38. It was at this time that David penned Psa 142:1-7, which is entitled, A prayer when David was in the cave; and there he complains that no man would know him and that refuge failed him, but hopes that shortly the righteous would compass him about.

II. Thither his relations flocked to him, his brethren and all his father's house, to be protected by him, to give assistance to him, and to take their lot with him. A brother is born for adversity. Now, Joab, and Abishai, and the rest of his relations, came to him, to suffer and venture with him, in hopes shortly to be advanced with him; and they were so. The first three of his worthies were those that first owed him when he was in the cave, 1Ch 11:15, etc.

III. Here he began to raise forces in his own defence, 1Sa 22:2. He found by the late experiments he had made that he could not save himself by flight, and therefore was necessitated to do it by force, wherein he never acted offensively, never offered any violence to his prince nor gave any disturbance to the peace of the kingdom, but only used his forces as a guard to his own person. But, whatever defence his soldiers were to him, they did him no great credit, for the regiment he had was made up not of great men, nor rich men, nor stout men, no, nor good men, but men in distress, in debt, and discontented, men of broken fortunes and restless spirits, that were put to their shifts, and knew not well what to do with themselves. When David had fixed his headquarters in the cave of Adullam, they came and enlisted themselves under him to the number of about 400. See what weak instruments God sometimes makes use of, by which to bring about his own purposes. The Son of David is ready to receive distressed souls, that will appoint him their captain and be commanded by him.

IV. He took care to settle his parents in a place of safety. No such place could he find in all the land of Israel while Saul was so bitterly enraged against him and all that belonged to him for his sake; he therefore goes with them to the king of Moab, and puts them under his protection, 1Sa 22:3, 1Sa 22:4. Observe here, 1. With what a tender concern he provided for his aged parents. It was not fit they should be exposed either to the frights or to the fatigues which he must expect during his struggle with Saul (their age would by no means bear such exposure); therefore the first thing he does is to find them a quiet habitation, whatever became of himself. Let children learn from this to show pity at home and requite their parents (1Ti 5:4), in every thing consulting their ease and satisfaction. Though ever so highly preferred, and ever so much employed, let them not forget their aged parents. 2. With what a humble faith he expects the issue of his present distresses: Till I know what God will do for me. He expresses his hopes very modestly, as one that had entirely cast himself upon God and committed his way to him, expecting a good issue, not from his own arts, or arms, or merits, but from what the wisdom, power, and goodness of God would do for him. Now David's father and mother forsook him, but God did not, Psa 27:10.

V. He had the advice and assistance of the prophet Gad, who probably was one of the sons of the prophets that were brought up under Samuel, and was by him recommended to David for his chaplain or spiritual guide. Being a prophet, he would pray for him and instruct him in the mind of God; and David, though he was himself a prophet, was glad of his assistance. He advised him to go into the land of Judah (1Sa 22:5), as one that was confident of his own innocency, and was well assured of the divine protection, and was desirous, even in his present hard circumstances, to do some service to his tribe and country. Let him not be ashamed to own his own cause nor decline the succours that would be offered him. Animated by this word, there he determined to appear publicly. Thus are the steps of a good man ordered by the Lord.

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 22:1-5

Having been driven away by Achish, the Philistian king at Gath, Davidtook refuge in the cave Adullam, where his family joined him. The cave Adullam is not to be sought for in the neighbourhood of Bethlehem, assome have inferred from 2Sa 23:13-14, but near the town Adullam ,which is classed in Jos 15:35 among the towns in the lowlands of Judah,and at the foot of the mountains; though it has not yet been traced withany certainty, as the caves of Deir Dubban , of which Van de Velde speaks,are not the only large caves on the western slope of the mountains ofJudah. When his brethren and his father's house, i.e., the rest of his family,heard of his being there, they came down to him, evidently because theyno longer felt themselves safe in Bethlehem from Saul's revenge. The caveAdullam cannot have been more than three hours from Bethlehem, asSocoh and Jarmuth, which were near to Adullam, were only three hoursand a half from Jerusalem (see at Jos 12:15).

1Sa 22:2

There a large number of malcontents gathered together roundDavid, viz., all who were in distress, and all who had creditors, and all whowere embittered in spirit (bitter of soul), i.e., people who were dissatisfiedwith the general state of affairs or with the government of Saul, - about fourhundred men, whose leader he became. David must in all probability havestayed there a considerable time. The number of those who went over tohim soon amounted to six hundred men (1Sa 23:13), who were for themost part brave and reckless, and who ripened into heroic men under thecommand of David during his long flight. A list of the bravest of them isgiven in 1 Chron 12, with which compare 2Sa 23:13. and 1Ch 11:15.

1Sa 22:3-5

David proceeded thence to Mizpeh in Moab, and placed hisparents in safety with the king of the Moabites. His ancestress Ruth was aMoabitess. Mizpeh : literally a watch-tower or mountain heightcommanding a very extensive prospect. Here it is probably a proper name,belonging to a mountain fastness on the high land, which bounded theArboth Moab on the eastern side of the Dead Sea, most likely on themountains of Abarim or Pisgah (Deu 34:1), and which could easily bereached from the country round Bethlehem, by crossing the Jordan nearthe point where it entered the Dead Sea. As David came to the king ofMoab, the Moabites had probably taken possession of the most southerlyportion of the eastern lands of the Israelites; we may also infer this fromthe fact that, according to 1Sa 14:47, Saul had also made war uponMoab, for Mizpeh Moab is hardly to be sought for in the actual land ofthe Moabites, on the south side of the Arnon (Mojeb). אתּכם ... יצא־נא , "May my father and my mother go out with you." The construction of יצא with את is a pregnant one: togo out of their home and stay with you (Moabites). "Till I know whatGod will do to me." Being well assured of the justice of his cause, ascontrasted with the insane persecutions of Saul, David confidently hopedthat God would bring his flight to an end. His parents remained with the king of Moab as long as David was בּמּצוּדה , i.e., upon the mount height, or citadel. This can onlyrefer to the place of refuge which David had found at Mizpeh Moab. Forit is perfectly clear from 1Sa 22:5, where the prophet Gad calls upon David notto remain any longer בּמּצוּדה , but to return to the land ofJudah, that the expression cannot refer either to the cave Adullam, or toany other place of refuge in the neighbourhood of Bethlehem. The prophet Gad had probably come to David from Samuel's school of prophets; butwhether he remained with David from that time forward to assist him withhis counsel in his several undertakings, cannot be determined, on accountof our want of information. In 1Ch 21:9 he is called David's seer. Inthe last year of David's reign he announced to him the punishment whichwould fall upon him from God on account of his sin in numbering thepeople (2Sa 24:11.); and according to 1Ch 29:29 he also wrote theacts of David. In consequence of this admonition, David returned to Judah,and went into the wood Hareth , a woody region on the mountains ofJudah, which is never mentioned again, and the situation of which isunknown. According to the counsels of God, David was not to seek forrefuge outside the land; not only that he might not be estranged from hisfatherland and the people of Israel, which would have been opposed to hiscalling to be the king of Israel, but also that he might learn to trust entirelyin the Lord as his only refuge and fortress.

Keil-Delitzsch: 1Sa 22:6-7

Murder of the Priests by Saul. - 1Sa 22:6. When Saul heard that David andthe men with him were known , i.e., that information had been received asto their abode or hiding-place, he said to his servants when they weregathered round him, "Hear," etc. The words, "and Saul was sitting atGibeah under the tamarisk upon the height," etc., show that what followstook place in a solemn conclave of all the servants of Saul, who weregathered round their king to deliberate upon the more important affairs ofthe kingdom. This sitting took place at Gibeah, the residence of Saul, andin the open air "under the tamarisk." בּרמה , upon the height ,not "under a grove at Ramah"( Luther ); for Ramah is an appellative, and בּרמה , which belongs to האשׁל תּחת , is amore minute definition of the locality, which is indicated by the definitearticle ( the tamarisk upon the height) as the well-known place where Saul'sdeliberative assemblies were held. From the king's address (" hear, yeBenjaminites; will the son of Jesse also give you all fields and vineyards? ")we perceive that Saul had chosen his immediate attendants form themembers of his own tribe, and had rewarded their services right royally. גּם־לכלּכם is placed first for the sake of emphasis, "You Benjaminitesalso," and not rather to Judahites, the members of his own tribe. Thesecond לכלּכם (before ישׂים ) is not a dative; but ל tub merely serves to give greater prominence to the object which is placed atthe head of the clause: As for all of you, will he make (you: see Ewald ,§310, a .).

Keil-Delitzsch: 1Sa 22:8

"That you have all of you conspired against me, and no one informs me ofit, since my son makes a covenant with the son of Jesse." בּכרת , lit. at themaking of a covenant. Saul may possibly have heard something of the factsrelated in 1Sa 20:12-17; at the same time, his words may merely refer toJonathan's friendship with David, which was well known to him. ואין־חלה , "and no one of you is grieved on my account ... that my son has setmy servant (David) as a lier in wait against me,"i.e., to plot against mylife, and wrest the throne to himself. We may see from this, that Saul wascarried by his suspicions very far beyond the actual facts. "As at thisday:"cf. Deu 8:18, etc.

Keil-Delitzsch: 1Sa 22:9-10

The Edomite Doeg could not refrain from yielding to this appeal, andtelling Saul what he had seen when staying at Nob; namely, thatAhimelech had inquired of God for David, and given him food as well asGoliath's sword. For the fact itself, see 1Sa 21:1-10, where there is noreference indeed to his inquiring of God; though it certainly took place, asAhimelech (1Sa 22:15) does not disclaim it. Doeg is here designated נצּב , "the superintendent of Saul's servants," so that apparently he hadbeen invested with the office of marshal of the court.

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 22:1-2

David's flight to Adullam 22:1-2

The town of Adullam (lit. refuge) stood a mile or two south of the Elah Valley where David had slain Goliath and about 10 miles east-southeast of Gath. There are many huge caves in the limestone hills in that area several of which can accommodate over 400 people. Evidently David's family was no longer safe from Saul in Bethlehem, which was 10 miles east-northeast of Adullam.

"If Saul would attack his own family (20:33), there was no telling what he might do to David's."²³⁰

David now became the leader of a group of people who for various reasons had become discontented with Saul's government.²³¹ This growing movement of support behind him led eventually to David's crowning as king of all Israel.

Constable: 1Sa 22:3-4

David's flight to Moab 22:3-4

Moab was a reasonable place for David's parents to seek protection since David's great-grandmother, Ruth, was a Moabitess. The exact location of Mizpah (lit. watchtower) of Moab is unknown. David may have wanted to secure the support of the Moabites since he could use help from neighboring kingdoms if Saul's antagonism led to full-scale war. The stronghold (v. 4) was probably another name for Mizpah or another place close to it in Moab.

Constable: 1Sa 22:5

David's flight to the forest of Hereth 22:5

Gad appears to have been a prophet who remained with David throughout his reign (cf. 2 Sam. 24:11). Samuel had died, but God provided another prophet through whom He communicated to the king-elect. The forest of Hereth was somewhere in Judah, but its exact location is unknown.²³²

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

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

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.