Text -- 1 Samuel 23:17-29 (NET)

23:17 He said to him, “Don’t be afraid! For the hand of my father Saul cannot find you. You will rule over Israel, and I will be your second in command. Even my father Saul realizes this.” 23:18 When the two of them had made a covenant before the Lord, David stayed on at Horesh, but Jonathan went to his house. 23:19 Then the Ziphites went up to Saul at Gibeah and said, “Isn’t David hiding among us in the strongholds at Horesh on the hill of Hakilah, south of Jeshimon? 23:20 Now at your own discretion, O king, come down. Delivering him into the king’s hand will be our responsibility.” 23:21 Saul replied, “May you be blessed by the Lord, for you have had compassion on me. 23:22 Go and make further arrangements. Determine precisely where he is and who has seen him there, for I am told that he is extremely cunning. 23:23 Locate precisely all the places where he hides and return to me with dependable information. Then I will go with you. If he is in the land, I will find him among all the thousands of Judah.” 23:24 So they left and went to Ziph ahead of Saul. Now David and his men were in the desert of Maon, in the Arabah to the south of Jeshimon. 23:25 Saul and his men went to look for him. But David was informed and went down to the rock and stayed in the desert of Maon. When Saul heard about it, he pursued David in the desert of Maon. 23:26 Saul went on one side of the mountain, while David and his men went on the other side of the mountain. David was hurrying to get away from Saul, but Saul and his men were surrounding David and his men so they could capture them. 23:27 But a messenger came to Saul saying, “Come quickly, for the Philistines have raided the land!” 23:28 So Saul stopped pursuing David and went to confront the Philistines. Therefore that place is called Sela Hammahlekoth. 23:29 Then David went up from there and stayed in the strongholds of En Gedi.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 23:17

Which he gathered either from David's generosity, and friendship to him; or from some promise made to him by David concerning it. So that the whole imports thus much; I do not look to be king myself (as by my birth I might expect,) but that thou shalt be king (God having so appointed) and I but in a secondary place inferior to thee.

Wesley: 1Sa 23:18

They then parted, and never came together again, that we find, in this world.

Wesley: 1Sa 23:19

Who were of David's own tribe tho' for this their unnatural carriage to him, he calls them strangers, Psa 54:3.

Wesley: 1Sa 23:25

That is, into a cave which was in the rock; where at first he might think to hide himself, but upon farther consideration he removed from thence upon Saul's approach.

Wesley: 1Sa 23:27

_The wisdom of God is never at a loss for ways, and means to preserve his people.

Wesley: 1Sa 23:28

_That is, The rock of divisions, because there Saul was separated, and in a manner pulled asunder from David, who was now almost within his reach.

JFB: 1Sa 23:16-17

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

JFB: 1Sa 23:19-23

From the tell of Ziph a panorama of the whole surrounding district is to be seen. No wonder, then, that the Ziphites saw David and his men passing to and fro in the mountains of the wilderness. Spying him at a distance when he ventured to show himself on the hill of Hachilah, "on the right hand of the wilderness," that is, the south side of Ziph, they sent in haste to Saul, to tell him of the lurking place of his enemy [VAN DE VELDE].

JFB: 1Sa 23:25

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

JFB: 1Sa 23:29

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

Clarke: 1Sa 23:25

The wilderness of Maon - Maon was a mountainous district in the most southern parts of Judah. Calmet supposes it to be the city of Menois, which Eusebius places in the vicinity of Gaza; and the Maenaemi Castrum, which the Theodosian code places near to Beersheba.

Clarke: 1Sa 23:26

Saul went on this side of the mountain - Evidently not knowing that David and his men were on the other side.

Clarke: 1Sa 23:27

There came a messenger - See the providence of God exerted for the salvation of David’ s life! David and his men are almost surrounded by Saul and his army, and on the point of being taken, when a messenger arrives and informs Saul that the Philistines had invaded the land! But behold the workings of Providence! God had already prepared the invasion of the land by the Philistines, and kept Saul ignorant how much David was in his power; but as his advanced guards and scouts must have discovered him in a very short time, the messenger arrives just at the point of time to prevent it. Here David was delivered by God, and in such a manner too as rendered the Divine interposition visible.

Clarke: 1Sa 23:28

They called that place Sela-hammah-lekoth - That is, the rock of divisions; because, says the Targum, the heart of the king was divided to go hither and thither. Here Saul was obliged to separate himself from David, in order to go and oppose the invading Philistines.

Clarke: 1Sa 23:29

Strong holds at En-gedi - En-gedi was situated near to the western coast of the Dead Sea, not far from Jeshimon: it literally signifies the kid’ s well, and was celebrated for its vineyards, Son 1:14. It was also celebrated for its balm. It is reported to be a mountainous territory, filled with caverns; and consequently proper for David in his present circumstances

How threshing-floors were made among the ancients, we learn from Cato, De Re Rustica, chap. 91, and 129. And as I believe it would be an excellent method to make the most durable and efficient barn-floors, I will set it down: - Aream sic facito. Locum ubi facies confodito; postea amurca conspergito bene, sinitoque combibat. Postea comminuito glebas bene. Deinde coaequato, et paviculis verberato. Postea denuo amurca conspergito, sinitoque arescat. Si ita feceris neque formicae nocebunt, neque herbae nascentur: et cum pluerit, lutum non erit . "Make a threshing-floor thus: dig the place thoroughly; afterwards sprinkle it well with the lees of oil, and give it time to soak in. Then beat the clods very fine, make it level, and beat it well down with a paver’ s rammer. When this is done, sprinkle it afresh with the oil lees, and let it dry. This being done, the mice cannot burrow in it, no grass can grow through it, nor will the rain dissolve the surface to raise mud.

The directions of Columella are nearly the same; but as there as some differences of importance, I will subjoin his account: -

Area quoque si terrena erit, ut sit ad trituram satis habilis, primum radatur, deinde confodiatur, permixtis paleis cum amurca, quae salem non accepit, extergatur; nam ea res a populatione murium formicarumque frumenta defendit. Tum aequate paviculis, vel molari lapide condensetur, et rursus subjectis paleis inculcetur, atque ita solibus siccanda relinquatur

De Re Rustica, lib. ii., c. 20

"If you would have a threshing-floor made on the open ground, that it may be proper for the purpose, first pare off the surface, then let it be well digged, and mixed with lees of oil, unsalted, with which chaff has been mingled, for this prevents the mice and ants from burrowing and injuring the corn. Then level it with a paver’ s rammer, or press it down with a millstone. Afterwards scatter chaff over it, tread it down, and leave it to be dried by the sun.

This may be profitably used within doors, as well as in the field; and a durable and solid floor is a matter of very great consequence to the husbandman, as it prevents the flour from being injured by sand or dust.

TSK: 1Sa 23:17

Fear not : Isa 41:10, Isa 41:14; Heb 13:6

shall not : Job 5:11-15; Psa 27:1-3, Psa 46:1, Psa 46:2, Psa 91:1, Psa 91:2; Pro 14:26; Isa 54:17

thou shalt be : Luk 12:32

I shall be : Pro 19:21; Act 28:16; Rom 15:24

that also Saul : 1Sa 20:31, 1Sa 24:20; Act 5:39

TSK: 1Sa 23:18

1Sa 18:3, 1Sa 20:12-17, 1Sa 20:42; 2Sa 9:1, 2Sa 21:7

TSK: 1Sa 23:19

the Ziphites : 1Sa 22:7, 1Sa 22:8, 1Sa 26:1; Psa 54:1 *title Psa 54:3, Psa 54:4; Pro 29:12

Hachilah : Calmet states, that Hachilah was a mountain about ten miles south of Jericho, where Jonathan Maccabeus built the castle of Massada, west of the Dead Sea, and not far from En-gedi. 1Sa 26:1, 1Sa 26:3

on the south : Heb. on the right hand

Jeshimon : or, the wilderness, Eusebius places Jeshimon ten miles south of Jericho, near the Dead Sea; which agrees extremely well with the position of Hachilah, as stated by Calmet.

TSK: 1Sa 23:20

all the desire : Deu 18:6; 2Sa 3:21; Psa 112:10; Pro 11:23

our part : 1Ki 21:11-14; 2Ki 10:5-7; Psa 54:3; Pro 29:26

TSK: 1Sa 23:21

1Sa 22:8; Jdg 17:2; Psa 10:3; Isa 66:5; Mic 3:11

TSK: 1Sa 23:22

haunt is : Heb. foot shall be, Job 5:13

TSK: 1Sa 23:23

take knowledge : Mar 14:1, Mar 14:10, Mar 14:11; Joh 18:2, Joh 18:3

I will search : 2Sa 17:11-13; 1Ki 18:10; Pro 1:16; Rom 3:15, Rom 3:16

the thousands : Num 10:36; Mic 5:2

TSK: 1Sa 23:24

the wilderness : Maon, from which the adjoining mountainous district derived its name, was city in the most southern parts of the tribe of Judah, and a neighbouring town to Carmel. Hence Nabal (1Sa 25:2) is described as a man of Maon, whose possessions were in Carmel; and though he might dwell generally in Maon, yet he is styled Nabal the Carmelite, from the place where his estate lay. Calmet supposes it to be the city Minois, which Eusebius places in the vicinity of Gaza; and the Moenoemi Castrum, which the Theodosian code places near Beersheba.

Maon : 1Sa 25:2; Jos 15:55

the south : 1Sa 23:19

TSK: 1Sa 23:25

into a rock : or, from the rock, 1Sa 23:28; Jdg 15:8

TSK: 1Sa 23:26

David made haste : 1Sa 19:12, 1Sa 20:38; 2Sa 15:14, 2Sa 17:21, 2Sa 17:22; Psa 31:22

away : 2Ch 20:12; Psa 17:9, Psa 17:11, Psa 22:12, Psa 22:16, Psa 118:11-13, Psa 140:1-9; 2Co 1:8; Rev 20:9

TSK: 1Sa 23:27

there came : Gen 22:14; Deu 32:36; 2Ki 19:9; Psa 116:3

the Philistines : 2Ki 19:9; Rev 12:16

invaded : Heb. spread themselves upon, 1Ch 14:13

TSK: 1Sa 23:28

Selahammahlekoth : that is, the rock of divisions, Because, says the Targum, ""the heart of the king was divided to go hither and thither.""Here Saul was obliged to separate himself from David, in order to go and oppose the invading Philistines; which deliverance of David was of such a nature as made the Divine interposition fully visible. 1Sa 23:28

TSK: 1Sa 23:29

The district around En-gedi, near the western coast of the Dead Sea, is reported by travellers to be a mountainous territory, filled with caverns; and consequently, proper for David in his present circumstances. Dr. Lightfoot thinks this was the wilderness of Judah, in which David was when he penned the Psa 63:1, which breathes as much pious and devout affection as almost any of his Psalms; for in all places and in all conditions he still kept up his communion with God. - If Christians knew their privileges better, and acted up thereto, there would be less murmuring at the dark dispensations of Divine Providence.

1Sa 24:1; Gen 14:7; Jos 15:62; 2Ch 20:2; Son 1:14; Eze 47:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 23:19

(Hachilah is thought by Conder to be the long ridge called El Kolah). For Jeshimon, see the margin and Num 21:20.

Barnes: 1Sa 23:24

The plain - The Arabah, the desert tract which extends along the valley of the Jordan from the Dead Sea to the Lake of Gennesareth, now called El-Ghor. The word is now given by the Arabs to the valley between the Dead Sea and the Gulf of Akaba.

Barnes: 1Sa 23:28

Sela-hammahlekoth - See the margin. (Identified by Conder with a narrow and impassable gorge between El Kolah and Maon, called Malaky).

Barnes: 1Sa 23:29

En-gedi (the fountain of the kid), anciently called Hazezon-Tamar Gen 14:7 from the palm-trees which used to grow there, still preserves its name in Ain-Djedy. It is about 200 yards from the Dead Sea, about the center of its western shore. It is marked by great luxuriance of vegetation, though the approach to it is through most dangerous and precipitous passes. The country is full of caverns, which serve as lurking places for outlaws at the present day. One of these, a spacious one called Bir-el-Mauquouchieh, with a well in it suitable for watering sheep, close to the Wady Hasasa, may have been the identical cavern in which David cut off Saul’ s skirt.

Poole: 1Sa 23:17

I shall be next unto thee which he gathered either from David’ s generosity, ingenuousness, and true friendship to him; or from some promise made to him by David concerning it. Or the meaning of the words, next unto thee , may be as much as to say, I shall be under thee, after thee, or inferior to thee, as the phrase tibi secundus oft signifies. So that the whole imports thus much: I do not look to be king myself, (as by my birth I might expect,) but that thou shalt be king, (God having so appointed,) and I but in a secondary place inferior to thee.

That also Saul my father knoweth by strong and well-grounded conjectures, as hath been noted.

Poole: 1Sa 23:18

They two made a covenant i.e. renewed their former covenant before the Lord; setting themselves as in God’ s presence, and calling upon him to be witness between them.

Poole: 1Sa 23:19

The Ziphites were of David’ s own tribe, though for this their unnatural and strange carriage to him he calls them strangers, Psa 44:3 .

Poole: 1Sa 23:20

It shall be our care and business to the utmost of our power. Or, we will undertake to deliver him, or betray him to thee.

Poole: 1Sa 23:21

Whilst others harden their hearts against me, and join with David in his treasonable conspiracy, you show your pity to me by your readiness to help me.

Poole: 1Sa 23:22

Prepare yet to wit, the matter; inform yourselves certainly of things, and dispose them so that we may not be frustrated in our attempt.

Where his haunt is in what cave, or wood, or mountain he is most frequently.

Poole: 1Sa 23:23

i.e. Through all the parts of that tribe. Every tribe was divided into thousands, as counties are now with us into hundreds. See Jud 6:15 . Or, with all the thousands of Judah , i. e. I will raise against him all the forces of that tribe in which he trusteth and hideth himself. This he saith to animate them to the more vigorous prosecution of him.

Poole: 1Sa 23:24

Before Saul to prepare things for Saul, who marched after them.

In the wilderness of Maon whither he went from the wilderness of Ziph, upon suspicion or information that Saul was coming thither.

Poole: 1Sa 23:25

Into a rock i. e. into a cave which was in the rock; or which might, be called a rock, not for the height, but the strength of its situation; where at first he might think to hide himself, but upon further intelligence or consideration he removed from thence upon Saul’ s approach. Or, he came down from the rock , i. e. either, first, From the mountain mentioned in the next verse, whence he came down, that so he might get out of Saul’ s sight and reach. Or, secondly, From the hill of Hachilah, where David hid himself, which is said to be on the south of Jeshimon , 1Sa 23:19 , as this place where he now was is also described, 1Sa 23:24 , only that speaks of the plain, and this of the rock or hill adjoining to it, or in the midst of it. Or, he came down to Selah , as the Syriac and Arabic translate it; a place so called from the many rocks or stones which were in it, or near it.

Poole: 1Sa 23:26

Dividing themselves into several parties, each marching a several way after him.

Poole: 1Sa 23:27

God stirring them up by his all-disposing providence to do it at this time for David’ s rescue. Compare 2Ki 19:9 .

Poole: 1Sa 23:28

i.e.

The rock of divisions because there Saul was separated, and in a manner pulled asunder from David, who was now almost within his reach.

Haydock: 1Sa 23:17

Next, in dignity; thy helper and associate. See Ecclesiastes iv. 8, 11. ---

This, our league, (Calmet) or the decree appointing David to be king. (Menochius)

Haydock: 1Sa 23:18

Lord, Gad or Abiathar being present. (St. Jerome) ---

This is the third time they had confirmed their alliance, to satisfy their love. (Menochius)

Haydock: 1Sa 23:19

Hand, to the south. (Du Hamel)

Haydock: 1Sa 23:22

Him, and therefore will be upon his guard. (Haydock) ---

Syriac, "because I am told he is crafty." (Calmet) ---

Septuagint, "because Saul said, lest this crafty man should exert all his art;" or, "lest he should be very cunning." (Haydock) ---

Saul foreboded that he would again elude his pursuit. (Vatable)

Haydock: 1Sa 23:24

Maon, in Arabia Petrea, not far from Bersabee. (Calmet)

Haydock: 1Sa 23:26

Other side, to the south. ---

Despaired, without the divine assistance. (Salien) ---

Hebrew nechpaz, "feared, or (Du Hamel) made haste to flee." Septuagint, "David was screened to depart." He used all possible precautions not to fall into Saul's hands, though he knew he should succeed him. He might still experience some fear of ill treatment. (Haydock)

Haydock: 1Sa 23:28

Division, as it alone had been between the two rivals. Saul was obliged to leave the place, though he and his men were in suspense what to do. (Calmet)

Gill: 1Sa 23:17

And he said unto him, fear not,.... Distrust not the power, providence, and promises of God, nor dread the wrath of Saul, or fear falling into his hands:

for the hand of Saul my father shall not find thee; to lay hold on him, seize him, and do him any hurt:

and thou shalt be king over Israel; meaning after the death of his father; which he knew either by some special revelation made to him; or rather by being informed he had been anointed by Samuel, and which he had either from Samuel or from David himself; and this he most firmly believed, though David was now in so low a condition:

and I shall be next unto thee; not succeed him in the kingdom; but if living when he came to the throne, he should be the second man in civil affairs, as he now was, and that he should be content with:

and that also Saul my father knoweth; having knowledge of the anointing of David by Samuel; or he might, and did conclude this from various circumstances, that David was his neighbour Samuel had told him of, God had given his kingdom to, 1Sa 15:28.

Gill: 1Sa 23:18

And they two made a covenant before the Lord,.... Renewed the covenant they had before made in the name and fear of God, and before him as a witness of it. Kimchi and Abarbinel interpret this phrase:

before the Lord, of the covenant being made before Abiathar, with the Urim and Thummim in his hand; and so Jerom ^p, before Gad the prophet, and Abiathar who wore the ephod:

and David abode in the wood; being a proper place for him for secrecy and safety:

and Jonathan went to his house; in Gibeah; and these two dear and cordial friends never saw one another more, as is highly probable.

Gill: 1Sa 23:19

Then came up the Ziphites to Saul to Gibeah,.... Who though he had been out in quest of David, yet was now returned to Gibeah, the place of his residence, and where he kept his court; and hither came the Ziphites, the inhabitants of Ziph, in the wilderness of which David hid himself, with a proposal to deliver him to Saul; for though they were of the same tribe with David, yet being terrified with what Saul had done to Nob, they thought it best for their own security to inform Saul where he was, and make an offer to deliver him to him. Some interpreters, as Kimchi, think that this was done before Jonathan was with Saul, and should be rendered, "the Ziphites had come up to Saul"; and hence it is before said, and David saw, &c. for he had heard that the Ziphites should say to Saul, that David had hid himself there; and at this time it was that David wrote the fifty ninth psalm, Psa 54:1,

saying, doth not David hide himself with us in the strong holds in the wood; which is in the wilderness of Ziph, in their neighbourhood; they were informed he had hid himself there, and they thought it their duty to let the king know of it: and particularly

in the hill of Hachilah, which is on the south of Jeshimon? Hachilah is by Jerom ^q called Echela; and he speaks of a village of that name seven miles from Eleutheropolis, and of Jeshimon as ten miles from Jericho to the south, near the dead sea; on the top of this hill, which was an ascent of thirty furlongs or about four miles, Jonathan the high priest built a castle, and called it Masada, often spoken of by Josephus; who says ^r, that Herod built a wall around it of seven furlongs or about a mile, twelve cubits high, and eight broad, and thirty seven towers of fifty cubits stood in it.

Gill: 1Sa 23:20

Now therefore, O king, come down,.... From Gibeah to Ziph, and the wilderness of it, where David was:

according to all the desires of thy soul to come down; to seize such a prey which he was greatly desirous of, and of nothing more so than of that according to Abarbinel, the sense is, that the thing was ready in whatever way he should desire it; if he chose to come down himself, and lay hold on him, they invite him to come down; but if he did not choose to come down himself, they would seize him, and bring him to him, and deliver him up into his hand, and so he would be under no necessity of going down after him:

and our part shall be to deliver him into the king's hand; this we will take upon us to do, and save the king the trouble of coming down.

Gill: 1Sa 23:21

And Saul said, blessed be ye of the Lord,.... He highly commends them for the offer they made to him, blesses God for them, and desires the blessing of God upon them for it:

for ye have compassion on me; pitied him on account of the troubles he met with from his son-in-law, were sorry for him, and sympathized with him, which others did not, of which he complained, 1Sa 22:8.

Gill: 1Sa 23:22

Go, I pray you, prepare yet,.... That is, go home, return to their habitations, and get things in a greater readiness for him; inquire more diligently after David, get more intelligence of him, and inform themselves more exactly about him:

and know and see his place where his haunt is; or "foot" ^s is, where that steps and walks most frequently, not only get knowledge of it by information, but if they could get sight of it with their own eyes, that they might describe it more exactly:

and who hath seen him there; not only seen the place, but him in the place, and that often, that it may be certain it is the place he usually resorts to:

for it is told me that he dealeth very subtilly; sometimes he is seen in one place, and sometimes in another; he is here today, and elsewhere tomorrow; and by such crafty methods it is not easy to know where the place is, and where to be found; this Saul had information of from some, who knew the methods David took to keep it unknown where it was; or "it says to me"; my heart says so to me, as R. Isaiah interprets it; my mind suggests this to me, knowing the man, that he uses such wiles as these: or "he said to me", so Kimchi; when he was with me, and we were intimate, when I used to ask him how he smote the Philistines, so and so, and preserved himself from them; his answer was, "that he dealt very subtilly", he used a good deal of craftiness; and so I imagine he does now.

Gill: 1Sa 23:23

See therefore, and take knowledge of all the lurking places where he hideth himself,.... Which he most frequents, that ye may be able to describe them, and the way to them, and easily find them when necessary:

and come ye again to me with the certainty; of time and place, when and where he may be certainly found:

and I will go with you; upon such certain intelligence: it is very much he did not seize this opportunity, and go directly with them; for by this delay, David being informed of the Ziphites coming to Saul to betray him, had time to depart elsewhere:

and it shall come to pass, if he be in the land; in the land of Israel, or rather in the land that is in the tribe of Judah:

that I will search him out throughout all the thousands of Judah; through all the divisions of that tribe, which, as others, were divided into thousands, see Mic 5:2.

Gill: 1Sa 23:24

And they arose, and went to Ziph, before Saul,.... Not before his person, as if he went with them, and they before him leading the way; but they went thither before he went, to prepare things more exactly, and with more certainty, before he came, and in order to return to him again and go with him:

but David and his men were in the wilderness at Maon; for by the time the Ziphites returned home, David had intelligence of their design, and therefore removed from the wilderness of Ziph to the wilderness of Maon; which, though in the same tribe, was a distinct place; See Gill on Jos 15:55,

in the plain on the south of Jeshimon; the same as in 1Sa 23:19; only David was now farther to the south of it, and in a plain, whereas before he was on an hill.

Gill: 1Sa 23:25

And Saul also and his men went to seek him,.... Whether the Ziphites returned to him with better intelligence, or sent him word where David was, is not said, however Saul with his army came out in search of him:

and they told David; or it was told him, that Saul was come in quest of him:

wherefore he came down into a rock; either into a cave in it, or he came down from the hill Hachilah to a plain or valley, in order to go up to a rock, the same with the mountain in 1Sa 23:26,

and abode in the wilderness of Maon; in which was the rock or mountain he came to:

and when Saul heard that, he pursued after David in the wilderness of Maon; for upon the intelligence of the Ziphites, he came out to seek for him in the wilderness of Ziph, but hearing that he was removed to the wilderness of Maon, he pursued him there.

Gill: 1Sa 23:26

And Saul went on this side of the mountain, and David and his men on that side of the mountain,.... Saul with his army came to the very mountain where David and his men were, the one was on one side of it, and the other on the other side; there was only one mountain between them:

and David made haste to get away for fear of Saul; he fled on one side of the mountain, while Saul was pursuing him on the other, and hastening to get round unto him:

for Saul and his men compassed David and his men round about to take them; he took methods by dividing his troops, and sending them different ways, to surround David and his men, and had very near effected it.

Gill: 1Sa 23:27

But there came a messenger unto Saul,.... From his court, by order of his council there; though the Jews ^t say it was an angel from heaven; but be it which it will, it was certainly the providence of God that directed this affair, that a messenger should come to Saul just at that very time that David was like to fall into his hands:

saying, haste thee, and come, for the Philistines have invaded the land; were come into it, and spread themselves in it, as the word signifies, which expresses their numbers they had poured in, the force they came with, and the possessions they had already got; perhaps they had taken the advantage of Saul's departure in quest of David, to penetrate into the tribe of Benjamin, where his patrimony, residence, and court were, and which were liable to fall into their hands; and therefore his presence was immediately required, and haste was necessary.

Gill: 1Sa 23:28

Therefore Saul returned from pursuing after David,.... Stopped short at once, as soon as ever he received the message:

and went against the Philistines; to stop them in their progress, and drive them out of his country:

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

Gill: 1Sa 23:29

And David went up from thence,.... From the wilderness of Maon, having had a narrow escape for his life:

and dwelt in strong holds in Engedi; another place in the tribe of Judah, and which lay in the wilderness of Judah, and from whence that is called the wilderness of Engedi; and here Dr. Lightfoot ^w thinks he penned the sixty third psalm, Psa 63:1, the wilderness about Engedi being the most desert of all other places, that being upon the borders of the dead sea; of this place; see Gill on Jos 15:62.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 23:20

¹ tn Heb “to all the desire of your soul.”

NET Notes: 1Sa 23:22

¹ tn Heb “know and see.” The expression is a hendiadys. See also v. 23.

² tn Heb “his place where his foot is.”

NET Notes: 1Sa 23:23

¹ tn Heb “established.”

² tn Heb “I will search him out.”

NET Notes: 1Sa 23:25

¹ tn Heb “to search.”

NET Notes: 1Sa 23:28

¹ sn The name הַמַּחְלְקוֹת סֶלַע (Sela Hammakhleqoth) probably means “Rock of Divisions” in Hebrew, in the sense that Saul and David parted company there (cf. NAB “Gorge of Divisions”; TEV “Separation Hill”). This etymology assumes that the word derives from the Hebrew root II חלק (khlq, “to divide”; HALOT 322 s.v. II חלק). However, there is another root I חלק, which means “to be smooth or slippery” (HALOT 322 s.v. I חלק). If the word is taken from this root, the expression would mean “Slippery Rock.”

NET Notes: 1Sa 23:29

¹ sn Beginning with 23:29, the verse numbers through 24:22 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 23:29 ET = 24:1 HT, 24:1 ET = 24:2 HT, 24:2 ET = 24:3 HT, etc., through 24:22 ET = 24:23 HT. With 25:1 the verse numbers in the ET and HT are again the same.

Geneva Bible: 1Sa 23:17

And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be ^{( f )} king over Israel, and I shall be next unto thee; and that also Saul my father knoweth.

^{( f )} Jonathan assured David, that God would accomplish his promise, and that his father warred against his own conscience.

Geneva Bible: 1Sa 23:21

And Saul said, ^{( g )} Blessed [be] ye of the LORD; for ye have compassion on me.

^{( g )} the Lord recompense this friendship.

Geneva Bible: 1Sa 23:23

See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the ^{( h )} land, that I will search him out throughout all the thousands of Judah.

^{( h )} In your country of Ziph, which is in Judah.

Geneva Bible: 1Sa 23:25

Saul also and his men went to seek [him]. And they told David: wherefore he came down into a rock, and abode in the wilderness of ^{( i )} Maon. And when Saul heard [that], he pursued after David in the wilderness of Maon.

^{( i )} Which was also in the tribe of Judah, (Jos 15:55).

Geneva Bible: 1Sa 23:27

But there came a ^{( k )} messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land.

^{( k )} Thus the Lord can pull back the bridle of the tyrants and deliver his out of the lion's mouth.

Geneva Bible: 1Sa 23:28

Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place ^{( l )} Selahammahlekoth.

^{( l )} That is, stone of division, because there they divided themselves one from another.

Geneva Bible: 1Sa 23:29

And David went up from thence, and dwelt in ^{( a )} strong holds at Engedi.

^{( a )} That is, in strong places, which were defended by nature.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 23:1-29

1 David, enquiring of the Lord by Abiathar, rescues Keilah.

7 God shewing him the coming of Saul, and the treachery of the Keilites, he escapes from Keilah.

14 In Ziph Jonathan comes and comforts him.

19 The Ziphites discover him to Saul.

25 At Maon he is rescued from Saul by the invasion of the Philistines.

29 He dwells at En-gedi.

MHCC: 1Sa 23:14-18

David made no attempt against Saul; he kept God's way, waited God's time, and was content to secure himself in woods and wildernesses. Let it make us think the worse of this world, which often gives such bad treatment to its best men: let it make us long for that kingdom where goodness shall for ever be in glory, and holiness in honour. We find Jonathan comforting David. As a pious friend, he directed him to God, the Foundation of his comfort. As a self-denying friend, he takes pleasure in the prospect of David's advancement to the throne. As a constant friend, he renewed his friendship with him. Our covenant with God should be often renewed, and therein our communion with him kept up. If the converse of one friend, at one meeting, gives comfort and strengthens our hearts, what may not be expected from the continual supports and powerful love of the Saviour of sinners, the covenanted Friend of believers!

MHCC: 1Sa 23:19-29

In the midst of his wickedness, Saul affected to speak the language of piety. Such expressions, without suitable effects, can only amuse or deceive those who hear, and those who use them. This mountain was an emblem of the Divine Providence coming between David and the destroyer. Let us not be dismayed at the prospect of future difficulties, but stay ourselves upon Him who is wonderful in counsel and excellent in working. Sooner than his promise shall fail, he will commission Philistines to effect our escape, at the very moment when our case appears most desperate. God requires entire dependence on him, If ye will not believe, surely ye shall not be established, Isa 7:9.

Matthew Henry: 1Sa 23:14-18

Here is, I. David absconding. He abode in a wilderness, in a mountain (1Sa 23:14), in a wood, 1Sa 23:15. We must here, 1. Commend his eminent virtues, his humility, modesty, fidelity to his prince, and patient attendance on the providence of his God, that he did not draw up his forces against Saul, fight him in the field, or surprise him by some stratagem or other, and so avenge his own quarrel and that of the Lord's priests upon him, and put an end to his own troubles and the calamities of the country under Saul's tyrannical government. No, he makes no such attempt; he keeps God's way, waits God's time, and is content to secure himself in woods and wildernesses, though with some it might seem a reproach to that courage for which he had been famous. But, 2. We must also lament his hard fate, that an innocent man should be thus terrified and put in fear of his life, that a man of honour should be thus disgraced, a man of merit thus recompensed for his services, and a man that delighted in the service both of God and his country should be debarred from both and wrapped up in obscurity. What shall we say to this? Let it make us think the worse of this world, which often gives such bad treatment to its best men; let it reconcile even great and active men to privacy and restraint, if Providence make these their lot, for they were David's; and let it make us long for that kingdom where goodness shall for ever be in glory and holiness in honour, and the righteous shall shine as the sun, which cannot be put under a bushel.

II. Saul hunting him, as his implacable enemy. He sought him every day, so restless was his malice, 1Sa 23:14. He sought no less than his life, so cruel was his malice, 1Sa 23:15. As it had been from the beginning, so it was now, and will be, he that is born after the flesh persecuteth him that is born after the spirit, Gal 4:29.

III. God defending him, as his powerful protector. God delivered him not into Saul's hand, as Saul hoped (1Sa 23:7); and, unless God delivered him into his hand, he could not prevail against him, Joh 19:11.

IV. Jonathan comforting him as his faithful and constant friend. True friends will find out means to get together. David, it is likely, appointed time and place for this interview, and Jonathan observed the appointment, though he exposed himself thereby to his father's displeasure, and, had it been discovered, it might have cost him his life. True friendship will not shrink from danger, but can easily venture, will not shrink from condescension, but can easily stoop, and exchange a palace for a wood, to serve a friend. The very sight of Jonathan was reviving to David; but, besides this, he said that to him which was very encouraging. 1. As a pious friend, he directed him to God, the foundation of his confidence and the fountain of his comfort: He strengthened his hand in God. David, though a strong believer, needed the help of his friends for the perfecting of what was lacking in his faith; and herein Jonathan was helpful to him, by reminding him of the promise of God, the holy oil wherewith he was anointed, the presence of God with him hitherto, and the many experiences he had had of God's goodness to him. Thus he strengthened his hands for action, by encouraging his heart, not in the creature, but in God. Jonathan was not in a capacity of doing any thing to strengthen him, but he assured him God would. 2. As a self-denying friend, he took a pleasure in the prospect of David's advancement to that honour which was his own birthright, 1Sa 23:17. "Thou shalt live to be king, and I shall think it preferment enough to be next thee, near thee, though under thee, and will never pretend to be a rival with thee."This resignation which Jonathan made to David of his title would be a great satisfaction to him, and make his way much the more clear. This, he tells him, Saul knew very well, Jonathan having sometimes heard him say as much, whence it appears what a wicked man Saul was, to persecute one whom God favoured, and what a foolish man he was, in thinking to prevent that which God had determined and which would certainly come to pass. How could he disannul what God had purposed? 3. As a constant friend, he renewed his league of friendship with him. They made a covenant now, this third time, before the Lord, calling him to witness to it, 1Sa 23:18. True love takes delight in repeating its engagements, giving and receiving fresh assurances of the firmness of the friendship. Our covenant with God should be often renewed, and therein our communion with him kept up. David and Jonathan now parted, and never came together again, that we find, in this world; for Jonathan said what he wished, not what he had ground to expect, when he promised himself that he should be next to David in his kingdom.

Matthew Henry: 1Sa 23:19-29

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

Keil-Delitzsch: 1Sa 23:15-17

David in the Deserts of Ziph and Maon. - The history of David'spersecution by Saul is introduced in 1Sa 23:15-18, with the account of anattempt made by the noble-minded prince Jonathan, in a private interviewwith his friend David, to renew his bond of friendship with him, andstrengthen David by his friendly words for the sufferings that yet awaitedhim. 1Sa 23:15, 1Sa 23:16 are to be connected together so as to form one period:"When David saw that Saul was come out ... and David was in the desert ofZiph, Jonathan rose up and went to David into the wood." חרשׁה , from חרשׁ , with ה paragogic, signifies a wood or thicket; here,however, it is probably a proper name for a district in the desert of Ziphthat was overgrown with wood or bushes, and where David was stoppingat that time. "There is no trace of this wood now. The land lost itsornament of trees centuries ago through the desolating hand of man"(v. deVelde). "And strengthened his hand in God," i.e., strengthened his heart,not by supplies, or by money, or any subsidy of that kind, but byconsolation drawn from his innocence, and the promises of God (vid., Jdg 9:24; Jer 23:14). "Fear not," said Jonathan to him, "for the hand of Saulmy father will not reach thee; and thou wilt become king over Israel, and Iwill be the second to thee; and Saul my father also knows that it is so." Even though Jonathan had heard nothing from David about his anointing,he could learn from David's course thus far, and from his own father'sconduct, that David would not be overcome, but would possess thesovereignty after the death of Saul. Jonathan expresses here, as his firmconviction, what he has intimated once before, in 1Sa 20:13.; and withthe most loving self-denial entreats David, when he shall be king, to let himoccupy the second place in the kingdom. It by no means follows from thelast words (" Saul my father knoweth "), that Saul had received distinctinformation concerning the anointing of David, and his divine calling to beking. The words merely contain the thought, he also sees that it will come. The assurance of this must have forced itself involuntarily upon the mindof Saul, both from his own rejection, as foretold by Samuel, and also fromthe marvellous success of David in all his undertakings.

Keil-Delitzsch: 1Sa 23:18-20

After these encouraging words, they two made a covenant before Jehovah:i.e., they renewed the covenant which they had already made by anothersolemn oath; after which Jonathan returned home, but David remained inthe wood.

The treachery of the Ziphites forms a striking contrast to Jonathan'streatment of David. They went up to Gibeah to betray to Saul the factthat David was concealed in the wood upon their mountain heights, andindeed "upon the hill Hachilah, which lies to the south of the waste." Thehill of Ziph is a flattened hill standing by itself, of about a hundred feet inheight. "There is no spot from which you can obtain a better view ofDavid's wanderings backwards and forwards in the desert than from thehill of Ziph , which affords a true panorama. The Ziphites could see Davidand his men moving to and fro in the mountains of the desert of Ziph , andcould also perceive how he showed himself in the distance upon the hill Hachilah on the south side of Ziph (which lies to the right by the desert);whereupon they sent as quickly as possible to Saul, and betrayed to himthe hiding-place of his enemy"(v. de Velde, ii. pp. 104-5). Jeshimon doesnot refer here to the waste land on the north-eastern coast of the Dead Sea,as in Num 21:20; Num 23:28, but to the western side of that sea, which is alsodesert.

1Sa 23:20 reads literally thus: " And now, according to all the desire of thy soul,O king, to come down (from Gibeah, which stood upon higher ground), come down, and it is in us to deliver him (David) into the hand of theking ."

Keil-Delitzsch: 1Sa 23:21

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

Keil-Delitzsch: 1Sa 23:22

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

Keil-Delitzsch: 1Sa 23:23

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

Keil-Delitzsch: 1Sa 23:24

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

Keil-Delitzsch: 1Sa 23:25

Having been informed of the arrival of Saul and his men (warriors), Davidwent down the rock, and remained in the desert of Maon. " The rock "isprobably the conical mountain of Main ( Maon ), the top of which is nowsurrounded with ruins, probably remains of a tower ( Robinson , Pal . ii. p. 194), as the rock from which David came down can only have been themountain (1Sa 23:26), along one side of which David went with his men whilstSaul and his warriors went on the other, namely when Saul pursued himinto the desert of Maon.

Keil-Delitzsch: 1Sa 23:26-27

"And David was anxiously concerned to escape from Saul, and Saul andhis men were encircling David and his men to seize them; but a messengercame to Saul ... . Then Saul turned from pursuing David." The two clauses,"for Saul and his men"( 1Sa 23:26 ), and "there came a messenger"(1Sa 23:27), arethe circumstantial clauses by which the situation is more clearly defined:the apodosis to דּוד ויהי does not follow till ויּשׁב in 1Sa 23:28. The apodosis cannot begin with וּמלאך because the verb does not stand at the head. David had thus almostinextricably fallen into the hands of Saul; but God saved him by the factthat at that very moment a messenger arrived with the intelligence,"Hasten and go (come), for Philistines have fallen into the land,"and thuscalled Saul away from any further pursuit of David.

Keil-Delitzsch: 1Sa 23:28

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

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 23:1-29

2. Saul's pursuit of David ch. 23

The literary spotlight now moves back from Saul to David and his activities.

"We have just witnessed how Saul, in an outburst of rage, became responsible for the destruction of the priestly city of Nob. In ch. 23, David, even while on the run from Saul, is shown saving a city from Philistine attack."²³⁴

Constable: 1Sa 23:1--26:25

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

". . . chapters 24-26 form a discrete literary unit within 1 Samuel. Chapters 24 and 26 are virtually mirror images of each other, beginning with Saul's receiving a report about David's latest hiding place (24:1; 26:1), focusing on David's refusal to lift a hand against Saul, the Lord's anointed' (24:6, 10; 26:11), and concluding with the words of a remorseful Saul and his returning home from his pursuit of David (24:17-22; 26:21, 25). The two chapters form a frame around the central chapter 25, where the churlish Nabal functions as an alter ego of the rejected Saul. In addition, divine protection that keeps David from shedding innocent blood runs as a unifying thread through all three chapters."²³⁷

Saul, who had disregarded God's Law, became a deadly threat to David (23:19-28). However, David, who regarded God's Law, became a source of life to Saul (23:29-24:22) and to others in Israel (ch. 25).

In the previous section, Saul sought the opportunity to take David's life. In this one (23:29-24:22), given the opportunity to take Saul's life, David spared him.

Constable: 1Sa 23:1-29

David's first sparing of Saul's life ch. 24

The incident recorded in this chapter concerns cutting off (vv. 4, 5, 11, 21). David had the opportunity and received encouragement to cut off Saul's life but chose to cut off only his robe hem. He ended up promising not to cut off Saul's descendants and name.

"The verb cut off' forms something of a recurring theme, a leit-motiv, in 1 Samuel 20-24."²³⁸

Constable: 1Sa 23:15-23

David in the wilderness of Ziph 23:15-23

David had sought and received divine guidance and had succeeded at Keilah (vv. 1-14). Now Saul sought and received human guidance and failed near Ziph (vv. 15-23). Jonathan visited David to encourage his friend in this wilderness, but David had to flee again because the inhabitants of Ziph also threatened to betray him.

Constable: 1Sa 23:15-18

Jonathan's encouragement of David 23:15-18

The town of Ziph was 12 miles southeast of Keilah, and the wilderness of Ziph was near the town. Ziph lay in the wilderness area of Judah whereas Keilah was in the more hospitable Shephelah. The sites of Horesh (v. 15) and Hachilah (v. 19) are unknown.

Jonathan risked his own safety to encourage his friend again. God had used Abiathar to encourage David recently in Keilah (v. 6). Jonathan encouraged David "in God" (cf. 30:6). What he said to David rested on God's promises and plans for David that both Jonathan and Saul now knew (cf. 20:2, 31). Jonathan cooperated with God's plans, but Saul resisted them. It is curious that Jonathan could find David, but Saul and his intelligence experts could not locate him. God was protecting His servant. Jonathan and David made another covenant (cf. 18:3; 20:8, 12-17). This is the last meeting of these "soul brothers" that the text records.

Constable: 1Sa 23:19-23

David's escape from the wilderness of Ziph 23:19-23

Again the writer directed our attention back to Saul. Psalm 54 tells us what David was thinking and praying during this experience. He trusted in God.

Evidently the Ziphites thought that they would be better off if they informed Saul of David's presence in their area than if the king discovered that he was there. He might have blamed them for sheltering David and taken revenge on them as he had on the people of Nob.

Again Saul spoke piously (cf. v. 7) and praised the Ziphites for having compassion on him. Really it was David who was in need of compassion from these people, but he found none. Saul proceeded to seek human help in finding David from his allies ("go," "make more sure," "investigate," "see," "look," "learn;" vv. 22-23). However there is no mention of his seeking divine help in prayer (cf. vv. 2, 4, 11-12). He attributed cunning to David, but Saul was the really cunning hunter in this story.²³⁶ The king was projecting his own deceitful behavior on David. Whereas God promised to go with David and deliver the Philistines into his hands (vv. 2, 4), Saul promised to go with the Ziphites to destroy David among the Judahites (v. 23).

Constable: 1Sa 23:24-29

David in the wilderness of Maon 23:24-29

Maon stood about five miles south of Ziph in the wilderness of Judah. The Arabah describes the low-lying area that extends from Mt. Hermon to the Red Sea including the Jordan Valley and Dead Sea regions. Jeshimon means "desert" or "waste" in Hebrew, so it may have been the name of a region east of Ziph.

Some of David's sympathizers ("they," v. 25) informed him of the king's approach with soldiers. David and his men then sought refuge behind a huge rock in the area. Just as Saul's men were about to close in on David news reached Saul that the Philistines had invaded an unspecified area of Israel. Saul had to break off his personal vendetta to respond to the Philistine danger (cf. v. 1). David then moved on to Engedi, 14 miles east of Ziph, to increase his safety.

This chapter encourages all of God's servants who, like David, feel vulnerable to attacks by people who do not fear the Lord.

How did God deliver David? He saved him by bringing information to his ears that David needed to protect himself (vv. 2, 4, 11-12, 25). He also did it by distracting David's enemy (vv. 27-28).

What did David do while he trusted God? He did not become anxious and just wait. He sought God in prayer (vv. 2, 4, 11, 12; cf. Ps. 54; Phil. 4:6), and he proceeded to serve God (vv. 2, 5; cf. Matt. 28:19-20).

How did David receive strength during his trials? God answered his prayers (vv. 2, 4, 11, 12; cf. Saul). Moreover other godly people encouraged David, namely, Abiathar the priest, who helped him in prayer (v. 6), and Jonathan the prince, who reminded him of God's promises (vv. 16-18).

Constable: 1Sa 23:29

David's cutting off of Saul's hem 24:1-7

Engedi lay near the Salt Sea's western shore close to its mid-point north to south. Even today it is a refreshing oasis with waterfall, tropical plants, and wild goats. The Hebrew word means "spring of the kid." It may have been while David was hiding in this cave that he wrote Psalm 57 and or Psalm 142 (see their titles; cf. 22:1).

Saul pursued David with 3,000 of his finest soldiers, which gave him a five-to-one advantage over David, who had only 600 men (23:13). The "Rocks of the Wild Goats" was evidently a local site, which archaeologists have not yet identified. There Saul discovered a sheepfold that evidently encircled the mouth of one of the caves in those limestone hills. The king entered the cave to relieve himself unaware of the mortal danger in which he was placing himself because David and his men were hiding in the recesses of the cave.

David's men interpreted Saul's vulnerable position as a divine provision whereby David could free himself from his enemy (v. 4). There is no record in the text that God had indeed told David what they said He had. He may have told David that he would overcome his enemy, but certainly He had not given David permission to assassinate His anointed, King Saul. David's advisers seem to have been resorting to pious language to urge David to follow their counsel (cf. 23:7). We must always evaluate the advice of friends in the light of God's Word even when they claim divine authority. Their counsel moved David to take some action against Saul, which he soon regretted.

The hem or edge of a person's garment in the ancient Near East made a statement about his or her social standing. A king's hem was especially ornate and identified him as the king.²³⁹ By cutting off this piece of Saul's robe, which Saul may have laid aside as he relieved himself (v. 3), David suggested that he could cut off Saul's reign just as easily (cf. v. 21). His act constituted mild rebellion against Saul's authority.²⁴⁰

Almost immediately David realized that his clever trick was inappropriate. Since Saul was the king, David had no right to tamper with his clothing. Furthermore, David realized that any attempt to take the kingdom from Saul, as he had taken the symbol of that kingdom, was contrary to God's will. Since Saul was God's anointed (v. 6) it was God's place to remove him, not David's. This little incident provides another window into David's thinking. David was acknowledging Yahweh's sovereignty by submitting to His authority in setting Saul up as king (cf. Prov. 24:21). David refused to take revenge for the trouble that Saul had caused him.

"Perhaps no greater example of wisdom practice is found than in David's response to Saul."²⁴¹

It is interesting that God prevented David's enemies from assassinating him later when he was Israel's king (cf. Gal. 6:7). Compare also Jesus' refusal to take vengeance on His oppressors.

Guzik: 1Sa 23:1-29

1 Samuel 23 - David Saves Keliah; David Escapes from Saul

A. David saves Keliah from the Philistines.

1. (1-4) God directs David to fight against the Philistines and deliver the city of Keliah.

Then they told David, saying, "Look, the Philistines are fighting against Keilah, and they are robbing the threshing floors." Therefore David inquired of the LORD, saying, "Shall I go and attack these Philistines?" And the LORD said to David, "Go and attack the Philistines, and save Keilah." But David's men said to him, "Look, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines?" Then David inquired of the LORD once again. And the LORD answered him and said, "Arise, go down to Keilah. For I will deliver the Philistines into your hand."

a. Then they told David: When David was hiding out in the stronghold (1 Samuel 22:5) he was safe, but he couldn't be reached in a time of need to help God's people. One of the great reasons why God called David out of the stronghold, into a place of greater danger (the land of Judah), was so that he could serve and bless God's people more effectively.

b. The Philistines are fighting against Keliah, and they are robbing the threshing floors: Why did they bring this plea for help to David, and not to King Saul? Because Saul was not fulfilling his role as king over Israel. It was Saul's job to protect Keliah, it was Saul's job to fight against the Philistines, but Saul wasn't doing his job, so the LORD called David to do it.

i. God loved His people too much to let them suffer with an unfaithful king. If Saul wasn't up to the task, God would raise up a man who was, and David was the one. God directed David to act like a king even if he was not the king yet.

c. Therefore David inquired of the LORD: This shows David's wisdom and godliness. Some might have immediately said, "This isn't my responsibility, it is Saul's. Let him deal with it." Others might have immediately said, "Let's go! I can fix this problem! Get out of my way and let's do it!" Either course was foolish, but David was wise because he inquired of the LORD.

i. When David inquired of the LORD, he was willing to do just as the LORD commanded. Sometimes we inquire of the LORD, but our minds are already made up - we will do certain things, and we will not do certain things. That isn't really inquiring of the LORD at all!

d. David inquired of the LORD - but how? 1 Samuel 23:6 says, Now it happened, when Abiathar the son of Ahimelech fled to David at Keliah, that he went down with an ephod in his hand. An ephod was a special apron that priests would wear, to cover over their clothing, so the sacrificial blood and gore would splash on the ephod, not so much on their clothing.

i. It is likely that this wasn't just any ephod; this was the ephod of the High Priest, which had the breastplate of judgment (Exodus 28:15) attached to it (Exodus 28:28). The breastplate had in it a pouch with two stones, known as the Urim and Thummim (Exodus 28:30). When David inquired of the LORD, he probably asked Abiathar to use the Urim and Thummim.

ii. How did the priest use the Urim and Thummim to inquire of the LORD? The names Urim and Thummim mean "Lights and Perfections." We aren't sure what they were or how they were used. Most think they were a pair of stones, one light and another dark, and each stone indicated a "yes" or "no" from God. The idea is that High Priest would ask God a question that could be answered with a "yes" or a "no," reach into the breastplate, and pull out the stone indicating God's answer. This ephod, with the Urim and Thummim, was more helpful to David than a thousand soldiers, because it helped him discern the will of God.

iii. Many Christians today would consider the Urim and Thummim as crude tools of discernment; sort of an Old Testament "Magic 8-Ball." In fact, using the Urim and Thummim was superior to the tools many Christians today use: relying purely on feeling, or on outward appearances, or simply using no discernment at all.

iv. "Each child of God has his own Urim and Thummim stone, which is a conscience void of offense, a heart cleansed in the blood of Christ, a spiritual nature which is pervaded and filled by the Holy Spirit of God." (Meyer <Meyer.htm>)

v. The key to the effectiveness of the Urim and Thummim was that God's Word gave them. In seeking God through the Urim and Thummim, one was really going back to God's Word for guidance, because it was the word of God that commanded their place and allowed their use. Today, if we have the same focus on God's Word, He will guide us also. One old preacher was asked to explain the Urim and Thummim. He said, "Well, this is how I understand it. When I need to know God's will, I get out my Bible and I do a lot of usin' and thummin' through my Bible, and God always speaks to me." More Christians would know God's will if they did more usin' and thummin'!

vi. Also, notice that David was not asking God about something that God had already revealed in His Word. David didn't ask, "Now LORD, do You really want me to keep that third commandment?" David was fulfilling the LORD's revealed will to the best of his ability, and trusted that God would lead him in His specific will.

e. Go, and attack the Philistines, and save Keliah: By all outward appearance, this was a crazy thing to do. First, David had 400 men whose had thin resumes and bad credit reports (everyone who was in distress, everyone who was in debt, and everyone who was discontented gathered to him, 1 Samuel 22:2); not exactly a regular army! Second, David had enough trouble with Saul, and he didn't need to add trouble from the Philistines - one enemy is usually enough! Third, this would bring David wide open out before King Saul, and expose him to that enemy also. This was a dangerous course of action!

i. Then why do it at all? David had two great reasons: the command of God, and the need of the people. David was willing to spend himself, to endanger himself, so that he obey the command of God, and meet the need of the people.

f. But David's men said to him, "Look, we are afraid here in Judah." David's men counseled him to not go to Keliah. We can understand their counsel; but we should not agree with it. We should thank God at this point that David became captain over them (1 Samuel 22:4), and that this wasn't a democracy.

g. David inquired of the LORD once again: Wisely, David took the words from his men into great account. He wrestled with their advice, and saw that in many ways it made a lot of sense. At the same time, he knew this was an issue that had to be decided before the LORD.

h. Arise, go down to Keiliah, for I will deliver the Philistines into your hand: God likes to confirm His word, especially when He directs us to do something hard or unusual. This time, the LORD not only confirmed His previous command, but He also gave a promise with it: I will deliver the Philistines into your hand.

i. The promise was intended to give both David and his men more and more confidence in God and His command.

2. (5) David rescues the people of Keliah.

And David and his men went to Keilah and fought with the Philistines, struck them with a mighty blow, and took away their livestock. So David saved the inhabitants of Keilah.

a. So David and his men went to Keliah and fought: It isn't enough to inquire of God's will, or even to know God's will. We must have a commitment to obey God's will, even when it is difficult.

b. God blessed the obedience of David: Struck them with a mighty blow . . . David saved the inhabitants of Keliah. We also see that God perfectly kept His promise to David (I will deliver the Philistines into your hand, 1 Samuel 23:4).

3. (6-8) Saul comes against David at Keliah.

Now it happened, when Abiathar the son of Ahimelech fled to David at Keilah, that he went down with an ephod in his hand. And Saul was told that David had gone to Keilah. So Saul said, "God has delivered him into my hand, for he has shut himself in by entering a town that has gates and bars." Then Saul called all the people together for war, to go down to Keilah to besiege David and his men.

a. So Saul said, "God has delivered him into my hand." Saul thought that God had blessed him and given him victory over David. It was true that God lead David to Keliah, and it was was true that this exposed David to Saul's attack. But it was not true that the LORD had delivered him into my hand, as Saul said.

i. "He easily believed what he greedily desired, though his own experience had oft showed him how strangely God had delivered [David] out of his own hands, and what a singular care God had over [David]." (Poole <biblio.htm>)

b. Saul is in no place to discern the will of God, because he cares nothing for the worship or service of God. Indeed, Abiathar the priest is with David, not Saul, and he has the things of the priesthood with him (an ephod in his hand). But Saul doesn't care about losing the priesthood and the true worship of God. All he cares about is getting David.

c. The Saul called all the people together for war: For war? Against whom? Against the Philistines? Against the Edomites? Against the Amelekites? Against the Moabites? No, against David, the one who had served Saul faithfully, and the one whom God has anointed and blessed! Saul makes the common mistake of assuming that someone is an enemy of the LORD just because they are our enemy.

i. Saul wouldn't go to Keliah to save the people of Keliah against the Philistines, but he would go there to try and save himself against David. Saul is totally motivated by self-interest.

4. (9-13) David escapes from Keliah.

When David knew that Saul plotted evil against him, he said to Abiathar the priest, "Bring the ephod here." Then David said, "O LORD God of Israel, Your servant has certainly heard that Saul seeks to come to Keilah to destroy the city for my sake. Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O LORD God of Israel, I pray, tell Your servant." And the LORD said, "He will come down." Then David said, "Will the men of Keilah deliver me and my men into the hand of Saul?" And the LORD said, "They will deliver you." So David and his men, about six hundred, arose and departed from Keilah and went wherever they could go. Then it was told Saul that David had escaped from Keilah; so he halted the expedition.

a. Bring the ephod here: David was in a bad place, and he was in a bad place because the LORD led him there. Some might be angry with the LORD, and even give a "I told You this would happen!" to God. Instead, David did the right thing - he inquired of the LORD again!

i. "Here is a second inquiry. God loveth to be often sought unto by his praying people (Luke 18:1), and the therefore answereth them by degrees, that he may frequently hear from them." (Trapp <Trapp.htm>)

b. He will come down . . . They will deliver you: This is another example of David seeking God through the priest using the Urim and Thummim. Notice how the questions are presented in a "Yes or No" format, because that is how the Urim and Thummim were used.

i. They will deliver you: Why would the people of Keliah betray the man who just saved their city? No doubt, they heard of Saul's brutal massacre of the priests (1 Samuel 22:16-19), so they knew Saul would stop at nothing to kill David. David knew this also (Saul seeks to come to Keliah to destroy the city of my sake).

ii. "They look upon Nob so lately razed and harassed, and fear to fare accordingly." (Trapp <Trapp.htm>)

iii. Was this word of the LORD demonstrated to be false? Not at all. Obviously, the word of the Lord to David was true depending on David's actions. If David would have stayed in Keliah, the word would have surely come to pass. "We may observe from this that, however positive a declaration of God may appear that refers to any thing in which man is to be employed, the prediction is not intended to suspend or destroy free agency, but always comprehends it in some particular condition." (Clarke <Clarke.htm>)

c. So David and his men . . . arose and departed from Keliah: David could have stood and fought, and there was something in him that probably wanted to. But David knew that it was not of the LORD, and that a lot of innocent people would get hurt in the battle. So David, who was a great warrior, humbled himself and escaped. David was not the kind of man to sneak away from a battle, but he didn't let his pride get the best of him in this matter.

i. Saul . . . halted the expedition: David's humble heart saved the city of Keliah. In this, he shows the same heart as the greater Son of David, Jesus, who through His humble action spared us against not only Satan, but against the righteous judgment of God. Saul directed his attack against David instead of Keliah, and so did God pour out His judgment on Jesus, the Son of David, instead of us.

B. David narrowly escapes Saul in the Judean wilderness.

1. (14-15) David takes refuge in Wilderness of Ziph.

And David stayed in strongholds in the wilderness, and remained in the mountains in the Wilderness of Ziph. Saul sought him every day, but God did not deliver him into his hand. So David saw that Saul had come out to seek his life. And David was in the Wilderness of Ziph in a forest.

a. The Wilderness of Ziph: Ziph was a town below the southern tip of the Dead Sea, with a dramatically varied landscape.

i. This was not a comfortable or easy place to be. God guided and protected David, but it wasn't comfortable or easy. This was an essential time for God's work in David's life. He became a man after God's heart in the shepherd's field, but he became a king in the wilderness.

b. Saul sought him every day: Saul was a determined enemy, and unrelenting in pursuit of David. Saul has become so obsessed with killing David that he doesn't give attention to the work God had called him to do.

c. But God did not deliver him into his hand: Saul can be as determined as he pleases, but he is not dictating these events - God is. Man can intend, attempt, and work all kinds of evil, but God is still in charge.

2. (16-18) Jonathan and David meet each other for the last time.

Then Jonathan, Saul's son, arose and went to David in the woods and strengthened his hand in God. And he said to him, "Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. Even my father Saul knows that." So the two of them made a covenant before the LORD. And David stayed in the woods, and Jonathan went to his own house.

a. What did Jonathan do for David? Jonathan strengthened his hand in God. Jonathan could not rescue David, but he strengthened his hand in God. Jonathan couldn't give David all the answers, but he strengthened his hand in God. Jonathan couldn't stay with David, but he strengthened his hand in God. What a precious gift Jonathan gave David!

i. "He comforted and supported him against all his fears, by minding him of God's infallible promises made to him, and his singular providence which hitherto had and still would be with him." (Poole <biblio.htm>)

b. Do not fear: In encouraging David, Jonathan gave him reasons to not fear. David could reject fear because God would ultimately protect him (Saul my father shall not find you). David could reject fear because God's promise would come to pass (You shall be king over Israel). David could reject fear because he had loyal friends like Jonathan (I shall be next to you).

i. In this wonderful encouragement, Jonathan would be proved mostly correct, but not completely correct. God had promised that David would be the next king when Samuel anointed David (1 Samuel 16:1-13). Based on that, Jonathan could know that my father will not find you, and that David would be king over Israel. Jonathan had known these things for a long time (1 Samuel 18:4), and could say them confidently in the LORD. But then Jonathan added his own desire and aspiration: I shall be next to you. Because of their great friendship, David and Jonathan looked forward to the day when David would be king and Jonathan would support him and help him. But it would never come to pass, because Jonathan would die before David came to the throne. We see in Jonathan's encouragement a mix of a word from God and an expression of hope and desire.

c. Even my father knows that: Saul knew that David would be the next king, that the LORD had ordained it. Yet, he fights against the will of God with everything he has. Sometimes we do the same thing; we know what God's will is, but we oppose it by not doing it. How foolish!

d. The two of them made a covenant before the LORD: David and Jonathan had already a covenant (1 Samuel 18:3, 20:16), but now they confirm it again. Renewing or reconfirming a covenant does not make the previous covenant less precious; it makes it more precious and valid.

i. Was Jonathan being disloyal to his father here? Not at all. "Now all this Jonathan could do, consistently with his duty to his father and his king. He knew that David had delivered the kingdom; he saw that his father was ruling unconstitutionally; and he knew that God had appointed David to succeed Saul. This he knew would come about in the order of Providence; and neither he nor David took one step to hasten the time." (Clarke <Clarke.htm>)

ii. This was the last time David and Jonathan would ever see each other on the earth, and their relationship was still confirmed in the commitment of covenant.

3. (19-23) The Ziphites betray David.

Then the Ziphites came up to Saul at Gibeah, saying, "Is David not hiding with us in strongholds in the woods, in the hill of Hachilah, which is on the south of Jeshimon? Now therefore, O king, come down according to all the desire of your soul to come down; and our part shall be to deliver him into the king's hand." And Saul said, "Blessed are you of the LORD, for you have compassion on me. Please go and find out for sure, and see the place where his hideout is, and who has seen him there. For I am told he is very crafty. See therefore, and take knowledge of all the lurking places where he hides; and come back to me with certainty, and I will go with you. And it shall be, if he is in the land, that I will search for him throughout all the clans of Judah."

a. Our part shall be to deliver him into the king's hand: For every faithful Jonathan, there is also a Ziphite, someone willing to betray. Many a godly man or woman has known both friends and betrayers, just as Jesus did.

b. Blessed are you of the LORD: Saul was so spiritually warped that he could say to the betrayers of an innocent man, "Blessed are you of the LORD."

c. I am told that he is very crafty: It wasn't David's craftiness that had kept him from Saul's clutches so far. It was the goodness and faithfulness of the LORD. But Saul doesn't want to believe that, so he thinks and says David's protection is due to his being very crafty.

d. At this time, David expressed his feelings to the LORD in song, and that song is preserved for us in Psalm 54. The title to that Psalm reads, A Contemplation of David when the Ziphites went and said to Saul, "Is David not hiding with us?"

i. In Psalm 54, David called out to the LORD for help: Save me, O God, by Your name, and vindicate me by Your strength (Psalm 54:1).

ii. In Psalm 54, David understood his enemies: For strangers have risen up against me, and oppressors have sought after my life; they have not set God before them (Psalm 54:3).

iii. In Psalm 54, David expressed his confidence in the LORD: Behold, God is my helper; the LORD is with those who uphold my life (Psalm 54:4).

iv. In Psalm 54, David let go of the bitterness and fear and praised the LORD instead: I will freely sacrifice to You; I will praise Your name, O LORD, for it is good (Psalm 54:6).

v. "Observe how David left the treachery of his supposed friends with the One who is sufficient to deal with them. He is now looking at God. First he was looking at his enemies and these supposed friends of his, but now he sees them through God. If you begin with God, your enemies grow small. If you begin with the enemy, you may never reach God." (Redpath <Redpath.htm>)

4. (24-29) David's dramatic, narrow escape.

So they arose and went to Ziph before Saul. But David and his men were in the Wilderness of Maon, in the plain on the south of Jeshimon. When Saul and his men went to seek him, they told David. Therefore he went down to the rock, and stayed in the Wilderness of Maon. And when Saul heard that, he pursued David in the Wilderness of Maon. Then Saul went on one side of the mountain, and David and his men on the other side of the mountain. So David made haste to get away from Saul, for Saul and his men were encircling David and his men to take them. But a messenger came to Saul, saying, "Hasten and come, for the Philistines have invaded the land!" Therefore Saul returned from pursuing David, and went against the Philistines; so they called that place the Rock of Escape. Then David went up from there and dwelt in strongholds at En Gedi.

a. Saul went on one side of the mountain, and David and his men on the other side of the mountain: If only Saul had known that David was so close! They are on the same mountain (what we would think of as a large hill), separated by the ridge. Saul did his best to trap David, and it looked like he would.

b. But a messenger came to Saul: Out of the blue - actually, out of heaven - a messenger came to Saul, and drew him away from David to fight the Philistines. The hand of God was so evident that David and his men made a memorial of the spot: they called that place the Rock of Escape.

© 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 23 (Chapter Introduction)

Overview

1Sa 23:1, David, enquiring of the Lord by Abiathar, rescues Keilah; 1Sa 23:7, God shewing him the coming of Saul, and the treachery of the Keilites, he escapes from Keilah; 1Sa 23:14, In Ziph Jonathan comes and comforts him; 1Sa 23:19, The Ziphites discover him to Saul; 1Sa 23:25, At Maon he is rescued from Saul by the invasion of the Philistines; 1Sa 23:29, He dwells at En-gedi.

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 23 (Chapter Introduction)

SAMUEL CHAPTER 23

David, inquiring of the Lord by Abiathar, rescueth Keilah, and goeth into it, 1Sa 23:1-6 . God showing him the coming of Saul, and treachery of the Kennites, 1Sa 23:7-12 , he flieth thence to the wilderness of Ziph, with his six hundred men, 1Sa 23:13-15 . Here Jonathan cometh to him, and reneweth the covenant of friendship with him, 1Sa 23:16-18 . The Ziphites discover him to Saul, 1Sa 23:19-23 ; who pursueth him into the wilderness of Maon, 1Sa 23:24-26 . He is called away by a message that the Philistines had invaded the land, 1Sa 23:27,28 . David dwelleth at En-gedi, 1Sa 23:29 .

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 23 (Chapter Introduction)

(1Sa 23:1-6) David rescues Keilah.

(1Sa 23:7-13) God warns him to escape from Keilah.

(1Sa 23:14-18) Jonathan comforts David.

(1Sa 23:19-29) He is rescued from Saul by an invasion of the Philistines.

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 23 (Chapter Introduction)

Saul, having made himself drunk with the blood of the priests of the Lord, is here, in this chapter, seeking David's life, who appears here doing good, and suffering ill, at the same time. Here is, I. The good service he did to his king and country, in rescuing the city of Keilah out of the hands of the Philistines (1Sa 23:1-6). II. The danger he was thereby brought into from the malice of the prince he served and the treachery of the city he saved, and his deliverance, by divine direction, from that danger (1Sa 23:7-13). III. David in a wood and his friend Jonathan visiting him there and encouraging him (1Sa 23:14-18). IV. The information which the Ziphites brought to Saul of David's haunts, and the expedition Saul made, in pursuit of him (1Sa 23:19-25). The narrow escape David had of falling into his hands (1Sa 23:26-29). " Many are the troubles of the righteous, but the Lord delivereth them out of them all."

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 23 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 23

This chapter gives an account of David's relieving Keilah, when it had like to have fallen into the hands of the Philistines, 1Sa 23:1; and of Saul's design to surprise him there, which David having notice of, and inquiring of the Lord, departed from thence; which when Saul heard of, he forbore to come forth, 1Sa 23:7; and of David's being in the wilderness of Ziph, where, in a wood there, he had an interview with Jonathan, 1Sa 23:14; and of the Ziphites offering to deliver him up to Saul, for which he commends them, and gives them instructions how they should behave to him in that affair, 1Sa 23:19; and of his seeking him in the wilderness of Maon, where David and his men were in great danger of being taken; which was prevented by the news of the Philistines invading the land coming to Saul just at the nick of time, 1Sa 23:24.