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1 Samuel Chapter Twenty-one                            

 

1 Samuel 21

Chapter Contents

David with Ahimelech. (1-9) David at Gath feigns himself mad. (10-15)

Commentary on 1 Samuel 21:1-9

(Read 1 Samuel 21:1-9)

David, in distress, fled to the tabernacle of God. It is great comfort in a day of trouble, that we have a God to go to, to whom we may open our cases, and from whom we may ask and expect direction. David told Ahimelech a gross untruth. What shall we say to this? The Scripture does not conceal it, and we dare not justify it; it was ill done, and proved of bad consequence; for it occasioned the death of the priests of the Lord. David thought upon it afterward with regret. David had great faith and courage, yet both failed him; he fell thus foully through fear and cowardice, and owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry, sinful shift for his own preservation. It is written, not for us to do the like, no, not in the greatest straits, but for our warning. David asked of Ahimelech bread and a sword. Ahimelech supposed they might eat the shew-bread. The Son of David taught from it, that mercy is to be preferred to sacrifice; that ritual observances must give way to moral duties. Doeg set his foot as far within the tabernacle as David did. We little know with what hearts people come to the house of God, nor what use they will make of pretended devotion. If many come in simplicity of heart to serve their God, others come to observe their teachers and to prove accusers. Only God and the event can distinguish between a David and a Doeg, when both are in the tabernacle.

Commentary on 1 Samuel 21:10-15

(Read 1 Samuel 21:10-15)

God's persecuted people have often found better usage from Philistines than from Israelites. David had reason to put confidence in Achish, yet he began to be afraid. His conduct was degrading, and discovered wavering in his faith and courage. The more simply we depend on God, and obey him, the more comfortably and surely we shall walk through this troublesome world.

── Matthew HenryConcise Commentary on 1 Samuel

 

1 Samuel 21

Verse 1

[1] Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?

Nob — A city of priests, where the tabernacle now was. Hither David resorted, for a supply of his necessities, which he supposed he might receive here, without danger of being betrayed into Saul's hands: and principally, that in this great distress, he might receive comfort and counsel from the Lord.

Ahimelech — The chief priest, brother to that Ahiah, chap. 14:3, and he being now dead, his successor in the priesthood, for they were both sons of Ahitub.

Was afraid — Suspecting some extraordinary cause of his coming in such a manner.

Alone — For though David had some servants as is manifest from verse 4,5, whom Jonathan probably had sent to a place appointed, yet they were left at another place: as David himself affirmeth, verse 2. And David was now alone, as also he was when he fled to Achish. He who had been suddenly advanced to the highest honour, is as soon reduced to the desolate conditions of an exile. Such changes are there in this world, and so uncertain are its smiles.

Verse 2

[2] And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.

The king, … — This seems to be a plain lie extorted from him, by fear. But it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Psalms 119:29.

To such a place — To a certain place which it not convenient now to mention; because the whole business requires concealment.

Verse 4

[4] And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.

There is, … — Here in the tabernacle: though doubtless he had other provisions is his house; but David was in great haste, and in fear of Doeg whom he saw, and knew and therefore would not stay 'till any thing could be fetched thence. There was a double impediment to the giving this bread to them; 1. Its sacredness in itself; which the priest implies, and David answers verse 5, and the priest was satisfied therein by David's great necessities. 2. The abstinence from all women, which he supposed should be in those that use it; concerning which he now enquires. And though he mentions this only concerning David's young men, and out of reverence forbears to name him; yet he is also included in the number, as David's answer shews.

Verse 5

[5] And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel.

Three days — As long as the law required, Exodus 19:15. And so long David, and his men hid, it seems, hid themselves for fear of Saul, whereby they were kept both from women: and from food convenient for them.

Vessels — That is, Either, 1. Their garments, or other utensils for their journey. Or 2. their bodies.

The bread — Heb. and this bread; is in a manner common: that is, considering the time, and our necessity, this maybe used in a manner, like common bread. For though for a season while it is to stand before the Lord, it be so holy, that the priest himself might not eat it; yet afterwards it is eaten by the priest, and his whole family, and so it may be by us, in our circumstances.

Tho' it were — But newly put into the vessel, it must give place to the great law of necessity, and charity; because God will have mercy preferred before sacrifice.

Verse 7

[7] Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul.

Detained — Not by force but by his choice; he fixed his abode there for that day; either because it was the sabbath-day; on which he might not proceed in his journey, or for the discharge of some vow.

Before the Lord — That is, at the tabernacle.

An Edomite — By birth, but he was proselyted to the Jewish religion.

Verse 9

[9] And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.

Ephod — That is, behind that holy place allotted for the keeping of the sacred, or priestly garments; all which are here comprehended under the ephod; which, as the chief is put for all the rest. Here it was laid up as a sacred monument of God's power and goodness.

None like it — Because it not only served him for his use, for he was a strong and tall man, and one that could wield that sword, but was also a pledge of God's favour to him. Whenever be looked upon it, it would be a support to his faith, by reminding him of what God had already done.

Verse 10

[10] And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.

To Achish — A strange action; but it must be considered, that Saul's rage was so great, his power also, and diligence in hunting after him that he despaired of escaping any other way: and a desperate disease, produceth a desperate remedy. The king elect is here an exile: anointed to the crown, and yet forced to run his country. So do God's providences sometimes run counter to his promises, for the trial of our faith, and the glorifying his name in accomplishing his counsels, notwithstanding the difficulties that lie in the way.

Verse 11

[11] And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?

King of the land — Of Canaan. They call him king, either more generally for the governor, the most eminent captain and commander, or, as the king elect, the person designed to be king: for, by this time, the fame of Saul's rejection, and David's destination to the kingdom, was got abroad among the Israelites, and from them, probably to the Philistines.

Did they not sing, … — And therefore consider what to do; and now our great enemy is in thy hand, be sure thou never let him go alive.

Verse 12

[12] And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.

Was afraid — Lest either their revenge or policy should prompt them to kill him. Perhaps he was the more apprehensive, because he wore Goliath's sword, which was probably well known at Gath. He now learned by experience what he afterward taught us, Psalms 118:9. It is better to trust in the Lord, than to put any confidence in princes.

Verse 15

[15] Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?

Mad men — It is highly probable, Achish was aware, that this madness was counterfeit. But being desirous to preserve David, he speaks as if he thought it real.

── John WesleyExplanatory Notes on 1 Samuel

 

21 Chapter 21

 

Verses 1-15

1 Samuel 21:1-15

Then came David to Nob.

Almost gone

It is not easy to walk with God.

I. The steps of David’s declension. The first sign of what was impending was his remark to Jonathan, that there was but a step between himself and death (1 Samuel 20:3). Evidently his faith was beginning to falter; for nothing could have been more definite than the Divine assurances that he was to be king. The winds and waves were more daunting than the promise of God was inspiring. Perchance David relied too absolutely on what he had received, and neglected the daily renewal of the heavenly unction (John 1:33-34; 1 John 3:24). Next he adopted a subterfuge, which was not worthy of him, nor of his great and mighty Friend. Late in the afternoon of the day preceding the weekly Sabbath, the king’s son-in-law arrived, with a mere handful of followers, at the little town of Nob, situated among the hills about five miles to the south of Gibeah. Probably the great annual convocations had fallen into disuse, and the path to the simple sanctuary was only trodden by occasional visitors, such as Doeg, who came to pay their vows, or be cleansed from ceremonial pollution. There was, evidently, no attempt made to prepare for large numbers; the hard fare of the priests only just sufficed for them, and the presence of two or three additional strangers completely overbalanced the slender supply; there were not five loaves of common bread to spare. It was necessary to answer the questions, and allay the suspicions of the priest; and David did this by pleading the urgency of the mission on which his royal master had sent him. But a chill struck to his heart whilst making these excuses to the simpleminded priest, and enlisting his willing cooperation in the matter of provisions and arms, as he saw the dark visage of Doeg, the Edomite, “the chiefest of the herdmen that belonged to Saul.” He knew that the whole story would be mercilessly retailed to the vindictive and vengeful monarch. Ten miles beyond lay the proud Philistine city of Gath, which at that time had sent its champion forth in all the pride of his stature and strength. What worse fate could await him at Gath than that which threatened him each hour he lingered within the limits of Judah! He therefore resolved to make the plunge. Not a little to his dismay, and perhaps on account of Goliath’s sword hanging at his belt he was instantly recognised; and the servants of Achish recalled the refrain, which had already awoke the jealousy of Saul. He was instantly regarded with hatred, as having slain his ten thousands. He saved himself by descending to the unworthy subterfuge of counterfeiting the behaviour of a madman.

II. The Psalm of the silent dove. At first sight we are startled with the apparently irreconcilable discrepancy between the scenes we have just described and the 56th Psalm, the inscription of which associates it with them. Closer inspection will reveal many resemblances between the singer’s circumstances and his touching words. First stanza (1-4).

He turns to God from man; to the Divine mercy from the serried ranks of his foes, who, surging around him, threaten to engulf and swallow him up. Thus he climbs up out of the weltering waves, his feet on a rock, a new song in his mouth, the burden of which is, “I will not be afraid.” Second Stanza (5-9).--Again, he is in the depths. The returning wave has sucked him back. His boast changed to a moan, his challenge to complaint. Yet as we condole, we hear the voice of faith again ringing out the positive assurance, “I know that God is for me,” and again the old refrain comes back. Third Stanza (10-13).--There is no further relapse. His heart is fixed, fruiting the Lord; the vows of God are upon his head. And now, as once again he regains the sunny uplands, which he had so shamefully renounced in his flight from Gibeah to Nob, from Nob to Gath, from Gath to feigned insanity, he is sure that henceforth he will walk before God in the light of life. Truth, purity, joy, shall be the vesture of his soul.

III. The consequences to ahimelech. A child of God may be forgiven and restored, yet the consequences of his sin may involve sufferings to many innocent lives. So it was in this instance. Doeg took the opportunity of ingratiating himself in the royal favour, by narrating what he had seen at Nob. He carefully withheld the unsuspecting innocence and ignorance of the priest, and so told the tale as to make it appear that he and his house were accomplices with David’s action, and perhaps bent on helping David to gain supreme power. By one ruthless act, the entire priestly community was exterminated. There was but one survivor, for Abiathar escaped, carrying the ephod in his hands; and one day, to his horror, David beheld the disheveled, blood-besmeared form of the priest, as he sped breathless and panic-stricken up the valley of Elah, to find shelter with the outlaw band in the Cave of Adullam. We shall hear of him again. Meanwhile, let children of God beware! Sin is bitter to the conscience of the sinner and in its consequences upon others. (F. B. Meyer, B. A.)


Verses 1-15

1 Samuel 21:1-15

Then came David to Nob.

Almost gone

It is not easy to walk with God.

I. The steps of David’s declension. The first sign of what was impending was his remark to Jonathan, that there was but a step between himself and death (1 Samuel 20:3). Evidently his faith was beginning to falter; for nothing could have been more definite than the Divine assurances that he was to be king. The winds and waves were more daunting than the promise of God was inspiring. Perchance David relied too absolutely on what he had received, and neglected the daily renewal of the heavenly unction (John 1:33-34; 1 John 3:24). Next he adopted a subterfuge, which was not worthy of him, nor of his great and mighty Friend. Late in the afternoon of the day preceding the weekly Sabbath, the king’s son-in-law arrived, with a mere handful of followers, at the little town of Nob, situated among the hills about five miles to the south of Gibeah. Probably the great annual convocations had fallen into disuse, and the path to the simple sanctuary was only trodden by occasional visitors, such as Doeg, who came to pay their vows, or be cleansed from ceremonial pollution. There was, evidently, no attempt made to prepare for large numbers; the hard fare of the priests only just sufficed for them, and the presence of two or three additional strangers completely overbalanced the slender supply; there were not five loaves of common bread to spare. It was necessary to answer the questions, and allay the suspicions of the priest; and David did this by pleading the urgency of the mission on which his royal master had sent him. But a chill struck to his heart whilst making these excuses to the simpleminded priest, and enlisting his willing cooperation in the matter of provisions and arms, as he saw the dark visage of Doeg, the Edomite, “the chiefest of the herdmen that belonged to Saul.” He knew that the whole story would be mercilessly retailed to the vindictive and vengeful monarch. Ten miles beyond lay the proud Philistine city of Gath, which at that time had sent its champion forth in all the pride of his stature and strength. What worse fate could await him at Gath than that which threatened him each hour he lingered within the limits of Judah! He therefore resolved to make the plunge. Not a little to his dismay, and perhaps on account of Goliath’s sword hanging at his belt he was instantly recognised; and the servants of Achish recalled the refrain, which had already awoke the jealousy of Saul. He was instantly regarded with hatred, as having slain his ten thousands. He saved himself by descending to the unworthy subterfuge of counterfeiting the behaviour of a madman.

II. The Psalm of the silent dove. At first sight we are startled with the apparently irreconcilable discrepancy between the scenes we have just described and the 56th Psalm, the inscription of which associates it with them. Closer inspection will reveal many resemblances between the singer’s circumstances and his touching words. First stanza (1-4).

He turns to God from man; to the Divine mercy from the serried ranks of his foes, who, surging around him, threaten to engulf and swallow him up. Thus he climbs up out of the weltering waves, his feet on a rock, a new song in his mouth, the burden of which is, “I will not be afraid.” Second Stanza (5-9).--Again, he is in the depths. The returning wave has sucked him back. His boast changed to a moan, his challenge to complaint. Yet as we condole, we hear the voice of faith again ringing out the positive assurance, “I know that God is for me,” and again the old refrain comes back. Third Stanza (10-13).--There is no further relapse. His heart is fixed, fruiting the Lord; the vows of God are upon his head. And now, as once again he regains the sunny uplands, which he had so shamefully renounced in his flight from Gibeah to Nob, from Nob to Gath, from Gath to feigned insanity, he is sure that henceforth he will walk before God in the light of life. Truth, purity, joy, shall be the vesture of his soul.

III. The consequences to ahimelech. A child of God may be forgiven and restored, yet the consequences of his sin may involve sufferings to many innocent lives. So it was in this instance. Doeg took the opportunity of ingratiating himself in the royal favour, by narrating what he had seen at Nob. He carefully withheld the unsuspecting innocence and ignorance of the priest, and so told the tale as to make it appear that he and his house were accomplices with David’s action, and perhaps bent on helping David to gain supreme power. By one ruthless act, the entire priestly community was exterminated. There was but one survivor, for Abiathar escaped, carrying the ephod in his hands; and one day, to his horror, David beheld the disheveled, blood-besmeared form of the priest, as he sped breathless and panic-stricken up the valley of Elah, to find shelter with the outlaw band in the Cave of Adullam. We shall hear of him again. Meanwhile, let children of God beware! Sin is bitter to the conscience of the sinner and in its consequences upon others. (F. B. Meyer, B. A.)


Verse 7

1 Samuel 21:7

A certain man of the servants of Saul was there that day, detained before the Lord.

Doeg the Edomite

Doeg was “detained there before the Lord.” How or why he “was detained before the Lord,” we are not informed. Doeg the Edomite was “detained there that day before the Lord,” and with his eyes upturned and his arms across his breast, very probably groaning as if moved to the heart by the aspect of poor David and his few straggling companions, dusty, and dirty and hungry. Doeg witnessed all and hurrying off to the royal palace told King Saul all he saw and all he heard during his stay at Nob, as passing between David and Ahimelech. This malicious spy was glad to violate all confidence.

I. Doeg was detained there that day before the Lord as a spy. Now of all the characters in the world the spy is the meanest and the most despicable. It was allowed at the time, and historians confirm it, that the espionage system of the Duke of Wellington, during his Peninsular campaign, was the most perfect ever known in any European army, and yet his scouts were selected without regard to character. No man respects a spy. Is Doeg dead? It is to be feared that in every age there have been those who come to the house of God only to hear and report, and misrepresent the services of the sanctuary. The spy has neither character nor conscience.

II. Doeg is there that day as a malicious tale bearer and wicked slanderer. The tale bearer and murderer are regarded by God as one and the same. A heathen once said, “The slanderer is the most terrible of wild beasts.”

III. It is possible that Doeg may have been “detained there that day before the Lord,” for the very reason that he knew he was not wanted. It is clear that Ahimelech did not want him, and equally clear that the eighty-five priests whom he afterwards murdered so wantonly did not want him, and still more obvious that David did not want him. Not a single worshipper in the priestly City of Nob. Some men are woefully gifted with a perverse spirit, and their happiness consist in trying to make other men miserable. Their aim is annoy; evil is their good.

IV. It may be that Doeg was “detained there that day before the Lord,” from the force of habit. He had been a churchgoing man.

V. It may be that Doeg was “detained there that day before the Lord,” from the love of the service. The old Rabbis have a tradition that Doeg was a skilful performer on the psaltery, and wherever music was the prevailing part of the worship, he was present to take part in “the service of song.” If there is no higher motive than the mere gratification of a refined ear or a cultivated taste, or even a delicate sentimentalism, the ordinances cannot profit.

VI. It may be that Doeg was “detained there that day before the Lord,” from the hope of patronage or preferment. He was only chief of the herdsmen of King Saul; probably, by acting as a spy and a tale bearer, be hoped to be advanced to some situation of honour and emolument. Doeg is ready for any work, from that of the highest seraph in heaven down to the lowest fiend in hell, if it will only pay!

VII. It may be that Doeg was “detained there that day before the Lord,” because the service at Nob was a branch of the national worship. This was a priestly city, and the Divine arrangement provided that the house of Levi should have the sacerdotal cities and their suburbs. Doeg, therefore, as a Hebrew, had a right to attend upon any altar that represented the religion of the Hebrew commonwealth. Oh! that is God’s meeting place with the inquiring saint who is there that day “detained before the Lord.” because he wants to meet and hold communion with God. (R. Irvine, D. D.)


Verse 8

1 Samuel 21:8

The king’s business required haste.

Haste! Haste!

1. We are always called upon to work as if we had but one day to work in.

2. Such impetuosity need not involve carelessness.

3. The most deliberate things are to be done with the intensest earnestness, and the intensest earnestness is never to allow itself to be deprived of the advantage and utility of the highest spiritual dignity.

When the king’s business relates to the salvation of souls, who dare say there is a moment to be lost?

4. In all things let us hear the voice of the Saviour saying, “That thou doest, do quickly.” (J. Parker, D. D.)


Verse 9

1 Samuel 21:9

And David said, There is none like that: give it me.

Goliath’s sword

I. First, then, the history of Goliath’s sword. See it, in the first instance, hanging at the giant’s side. The man himself is mighty. Hark how he challenges the hosts of Israel. The after history of this sword is interesting. What became of it after David, having no sword of his own, put it to the giant’s throat and cut off his head with it? It was Goliath’s no longer; it was David’s, really. It is evident that he was not content to have it ornamenting his own residence--he would give it to the Lord. He found it in his heart to hang the sword in the Holy Place, that God might have the glory. What happened next? Why, long afterwards, when David wanted a sword, God gave this very weapon back to him. Nobody is ever the poorer for lending to the Lord. God gave the sword back to David in the hour of his extremity. Now I want to say to you, surely you remember some great deliverance of days gone by. You remember the weapons with which God enabled you to carve your way through obstacles which you supposed must overwhelm you. You are getting into a tight place again, are you? Well, call to mind the previous experience; grasp the old sword, and trust the same, unchanging God. Use the promise that helped you out before.

II. But we shall, I hope, get still further blessing when we think of this sword from a spiritual point of view. These things may well be called an allegory. The war is still waging. The Philistine is still in the land. And what is David’s sword? The sword is God’s Word, Divine Truth, the Gospel of the Grace of God. “The Word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” We do not want another weapon. There is nothing to induce us to try another. We have watched the others trying them. They have had such poor success that it makes us the more content with the old Jerusalem blade. (Thomas Spurgeon.)

Tried Weapons

We propose to treat this text with special reference to the sword of the Spirit, which is the Word of God.

1. There is none like it for variety of adaptation.

2. As for argument, where can we find a blade more keenly argumentative?

3. I would impress all young readers with the comprehensiveness of the Bible, with its universality of adaptation to all the circumstances and necessities of human life.

4. There is none like it for ease of carriage. There are weapons that are very difficult to carry, but the sword of the Lord is not one of them.

5. There is none like it for universality of use. Children and sick persons can use it; the poorest man can avail himself of it; the busiest man may find a moment for its exercise.

6. The sick can use this sword of the Lord. (J. Parker, D. D.)


Verse 11

1 Samuel 21:11

And he changed his behaviour before them.

David scrabbling at the gate

Taking the behaviour of David as a suggestion, I wish to tell you how many of the wise, and the brave, and the regal sometimes play the fool.

I. I remark that those men as badly play the fool as this man of the text, who in any crisis of life take their case out of the hand of God. David, in this case, acted as though there were no God to lift him out of the predicament. The life of the most insignificant man is too vast for any human management.

II. I remark that all those persons play the fool, as certainly as did this man of the text, who allow the technicalities of religion to stop their salvation.

III. I go still further, and say to you that those men play the fool who undertake to pay out eternity for time.

IV. I say to you that those men play the fool who, while they admit the righteousness of religion, set it down for future attendance. (T. De Witt Talmage.)

──The Biblical Illustrator