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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 Henry《Concise 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 Wesley《Explanatory Notes on 1 Samuel》
21 Chapter 21
Verses 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
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
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
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
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
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》