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Commentary on 1 Samuel 21 verses 1–9
Here, I. David, in distress, flies in the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle was often removed, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury (Sa1 21:1), and applied to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not. He therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and therefore comes to the tabernacle, 1. To take an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle. 2. To enquire of the Lord there, and to beg direction from him in the way both of duty and safety, his case being difficult and dangerous. That this was his business appears Sa1 22:10, where it is said that Ahimelech enquired of the Lord for him, as he had done formerly, Sa1 21:15. It is a great comfort to us in a day of trouble that we have a God to go to, to whom we may open our case, and from whom we may ask and expect direction.
II. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: Why art thou alone? He had some with him (as appears Mar 2:26), but they were only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to enquire of the Lord. He says (Psa 42:4) he was wont to go with a multitude to the house of God; and, having now but two or three with him, Ahimelech might well ask, Why art thou alone? He that was suddenly advanced from the solitude of a shepherd's life to the crowd and hurries of the camp is now as soon reduced to the desolate condition of an exile and is alone like a sparrow on the housetop, such charges are there in this world and so uncertain are its smiles! Those that are courted today may be deserted tomorrow.
III. David, under pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, Sa1 21:2, Sa1 21:3.
1.Here David did not behave like himself. He told Ahimelech a gross untruth, that Saul had ordered him business to despatch, that his attendants were dismissed to such a place, and that he was charged to observe secresy and therefore durst not communicate it, no, not to the priest himself. This was all false. 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, as David reflected upon it afterwards with regret, Sa1 22:22. It was needless for him thus to dissemble with the priest, for we may suppose that, if he had told him the truth, he would have sheltered and relieved him as readily as Samuel did, and would have known the better how to advise him and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as this for his own preservation. It is written, not for our imitation, no, not in the greatest straits, but for our admonition. Let him that thinks he stands take heed lest he fall; and let us all pray daily, Lord, lead us not into temptation. Let us all take occasion from this to lament, (1.) The weakness and infirmity of good men; the best are not perfect on this side heaven. There may be true grace where yet there are many failings. (2.) The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly.
2.Two things David begged of Ahimelech, bread and a sword.
(1.)He wanted bread: five loaves, Sa1 21:3. Travelling was then troublesome, when men generally carried their provisions with them in kind, having little money and no public houses, else David would not now have had to seek for bread. It seems David had known the seed of the righteous begging bread occasionally, but not constantly, Psa 37:25. Now, [1.] The priest objected that he had none but hallowed bread, show-bread, which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, Sa1 21:4. It seems the priest kept no good house, but wanted either a heart to be hospitable or provisions wherewithal to be so. Ahimelech thinks that the young men that attended David might not eat of this bread unless they had for some time abstained from women, even from their own wives; this was required at the giving of the law (Exo 19:15), but otherwise we never find this made the matter of any ceremonial purity on the one side or pollution on the other, and therefore the priest here seems to be over-nice, not to say superstitious. [2.] David pleads that he and those that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days past, but the vessels (that is, the bodies) of the young men were holy, being possessed in sanctification and honour at all times (Th1 4:4, Th1 4:5), and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. Being thus holy, holy things were not forbidden them. Poor and pious Israelites were in effect priests to God, and, rather than be starved, might feed on the bread which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it is over; especially (as our margin reads it) where there is other bread (hot, Sa1 21:6) sanctified that day in the vessel, and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercy is to be preferred to sacrifice, that ritual observance must give way to moral duties, and that may be done in a case of an urgent providential necessity which may not otherwise be done. He brings it to justify his disciples in plucking the ears of corn on the sabbath day, for which the Pharisees censured them, Mat 12:3, Mat 12:4. [3.] Ahimelech hereupon supplies him: He gave him hallowed bread (Sa1 21:6), and some think it was about this that he enquired of the Lord, Sa1 22:10. As a faithful servant he would not dispose of his master's provisions without his master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of these he gave David five (Sa1 21:3), though they had no more in the house; but he trusted Providence.
(2.)He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David would not have been without one. It was a wonder that Jonathan did not furnish him with his, as he had before done, Sa1 18:4. However, it happened that he had now no weapons with him, the reason of which he pretends to be because he came away in haste, Sa1 21:8. Those that are furnished with the sword of the Spirit and the shield of faith cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords: the weapons of their warfare were not carnal. There was not a sword to be found about the tabernacle but the sword of Goliath, which was laid up behind the ephod, as a monument of the glorious victory David obtained over him. Probably David had an eye to that when he asked the priest to help him with a sword; for, that being mentioned, O! says he, there is none like that, give it to me, Sa1 21:9. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of and done execution with. By this it appears that he was now well grown in strength and stature, that he could wear and wield such a sword as that. God had taught his hands to war, so that he could do wonders, Psa 18:34. Two things we may observe concerning this sword: - [1.] That God had graciously given it to him, as a pledge of his singular favour; so that whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence respecting him. [2.] That he had gratefully given it back to God, dedicating it to him and to his honour as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave we have.
Thus was David well furnished with arms and victuals; but it fell out very unhappily that there was one of Saul's servants then attending before the Lord, Doeg by name, that proved a base traitor both to David and Ahimelech. He was by birth an Edomite (Sa1 21:7), and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which perhaps was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution or to pay some vow; but, whatever his business was, it is said, he was detained before the Lord. He must attend and could not help it, but he was sick of the service, snuffed at it, and said, What a weariness is it! Mal 1:13. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief and to be revenged on Ahimelech for detaining him. God's sanctuary could never secure such wolves in sheep's clothing. See Gal 2:4.
Now there was there a man of the servants of Saul... and his name was Doeg, etc. There were among the preaching apostles false brothers, the foremost being Judas; indeed within the Church, constituted by the mystery of faith, but moved from the firmness of their stability, bloodthirsty to betray the peace of fraternity (for Doeg is called the Edomite, a bloodthirsty man), the most powerful of the Jewish persecutors, because he received it recently. Nor do I think it should be overlooked that this Doeg, according to the Septuagint interpreters, was not merely any shepherd, but a muleteer; evidently, a shepherd of a sterile and unfruitful flock. For we know a mule, because it is a hybrid from a mare and a donkey, just as conversely a hinny from a stallion and a she-donkey, tends to seek the pleasure of mating without the fruit of generating. Their works are similar to the unfruitful works of darkness, produced from a defiled seed, so to speak, of luxurious or deceitful thoughts. For both animals are equally lustful. Whence it is said of certain ones: "Whose flesh is as the flesh of donkeys, and whose issue is as the issue of horses" (Ezekiel 23). But the donkey's kind, moreover, with more acute sense, is always intent upon deceptions and snares. By these same wicked works, accumulating to a greater degree, with any movement itself from justice, and he is prompt to weave frauds against the just, he is placed in charge with impious zeal, as if feeding, Doeg the Edomite is preferred over the flock of mules.
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SUMMARY
1 Samuel 21:7 introduces Doeg, an Edomite and the chief of King Saul's herdsmen, who is present in Nob, the city of priests, on the very day David seeks refuge and provisions from Ahimelech. This seemingly minor detail is strategically placed as a critical piece of dramatic foreshadowing, setting the stage for Doeg's subsequent malicious report to King Saul, which will tragically culminate in the massacre of the priests of Nob and profoundly underscore the escalating paranoia, cruelty, and moral decay of Saul's reign.
CONTEXT
Literary Context: This verse is strategically positioned within the rapidly unfolding narrative of David's desperate flight from King Saul, whose jealousy and murderous intent towards David have reached a fever pitch. Immediately preceding this verse, David has arrived at Nob, the sanctuary city, where he, under false pretenses of being on a secret mission for Saul, seeks and receives aid from Ahimelech, the high priest. This crucial interaction, where David obtains the consecrated bread and Goliath's sword, is detailed in 1 Samuel 21:1-6. Doeg's explicit mention in verse 7 as an observer transforms what might have been a private and unrecorded encounter into a publicly witnessed event, carrying catastrophic implications that directly lead to the horrific events described in 1 Samuel 22. His presence serves as a narrative pivot, signaling the shift from David's immediate survival to the broader tragic consequences for those who aid him.
Historical & Cultural Context: Nob was a vital priestly city, serving as the location of the tabernacle and the residence of the high priest, Ahimelech, making it a sacred and central site for Israelite worship. The phrase "detained before the LORD" (KJV) or "detained before Yahweh" likely refers to a period of ritual purification, the fulfillment of a Nazirite vow, or a specific religious observance requiring an individual to remain within the sanctuary precincts for a set duration. For an Edomite, a descendant of Esau and a traditional, often antagonistic, neighbor of Israel (as illustrated in Numbers 20:14-21), to be engaged in such a practice within an Israelite sanctuary is notable. This might indicate a degree of assimilation, a specific official duty related to Saul's court that required his presence, or even a cynical exploitation of religious custom. Doeg's title, "chiefest of the herdmen," denotes a position of considerable responsibility, trust, and influence within Saul's royal administration, granting him direct access to the king and significant credibility.
Key Themes: The introduction of Doeg in this verse powerfully highlights several potent themes within the broader narrative of 1 Samuel. Foremost is the theme of the unseen witness and its profound consequences, emphasizing that even in moments perceived as private or discreet, there can be observers whose presence carries immense and often destructive implications. Doeg's "detention before the LORD" introduces a stark irony, juxtaposing outward religious observance with an inward disposition of profound malice, betrayal, and a willingness to shed innocent blood. This verse also functions as a powerful instance of dramatic foreshadowing, alerting the discerning reader to impending doom and tragedy that David and Ahimelech remain tragically oblivious to. Finally, it underscores the destructive power of human malice and the way in which seemingly minor characters can be instrumental in major tragedies, even as God's overarching, albeit mysterious, sovereignty continues to unfold amidst human wickedness, as later reflected in David's lament in Psalm 52.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Samuel 21:7 masterfully employs several literary devices to enhance its narrative impact and thematic depth. Foreshadowing is paramount, as the seemingly innocuous mention of Doeg's presence subtly but powerfully signals impending doom. The reader is given a crucial piece of information that the characters within the scene (David and Ahimelech) lack, creating profound dramatic irony. This device heightens the tension and suspense, as the audience anticipates the tragic consequences that will inevitably unfold from Doeg's observation. The juxtaposition of Doeg's "detention before the LORD"—an act of outward religious piety—with his later malicious actions serves as a scathing commentary on the hypocrisy of outward observance without inner righteousness. Finally, the verse functions as a concise but impactful character introduction, presenting a seemingly minor figure who will play a pivotal and destructive role in the unfolding drama of David's flight and Saul's tragic descent into tyranny.
THEOLOGICAL AND THEMATIC CONNECTIONS
The introduction of Doeg the Edomite, "detained before the LORD," offers a stark theological reflection on the nature of observation, the insidious power of malice, and the reality that even within sacred spaces, human wickedness can lurk. Doeg's presence highlights God's omniscience, affirming that He is aware of all things, even the seemingly insignificant details of human interactions, and that He can orchestrate His sovereign purposes even through the wicked choices of individuals. His subsequent betrayal underscores the devastating consequences of unchecked jealousy and a willingness to exploit information for personal gain or to curry favor with powerful, corrupt leaders. This narrative serves as a sobering reminder that outward religious piety does not guarantee inward spiritual integrity; true devotion is measured not by ritual observance but by righteous action, compassion, and loyalty to God's people.
REFLECTION AND APPLICATION
The seemingly brief mention of Doeg in 1 Samuel 21:7 carries profound and enduring implications for our lives today. It challenges us to deeply consider the nature of our own observations: do we observe with a heart of compassion, discernment, and understanding, or with a critical spirit, ready to find fault, exploit weaknesses, or sow discord? Doeg's presence, even while ostensibly "detained before the LORD," serves as a stark revelation that outward religious practice can be a deceptive facade, masking a heart full of malice, self-interest, and a willingness to betray. This serves as a powerful and timeless warning against hypocrisy, reminding us that true faith is demonstrated not merely by our attendance at sacred places or our participation in rituals, but fundamentally by the integrity of our character, the purity of our motives, and the righteousness of our actions. We are called to be discerning about those around us, recognizing that not all who appear pious are truly righteous, and to diligently guard our own hearts against the temptation to slander, betray, or misuse information for destructive purposes. Ultimately, this verse teaches us that every action, even a seemingly private observation or a whispered word, has far-reaching consequences, and that our choices, whether for good or ill, are always known to God.
Questions for Reflection
FAQ
Who was Doeg the Edomite, and why was he "detained before the LORD"?
Answer: Doeg was a high-ranking official in King Saul's court, specifically identified as the "chiefest of the herdmen," indicating his significant position and proximity to the king. He was an Edomite, a descendant of Esau, whose people had a long-standing history of antagonism with Israel. His being "detained before the LORD" suggests he was at the sanctuary in Nob for a religious reason, likely fulfilling a vow, undergoing a purification rite, or observing a period of ritual confinement as part of a religious obligation. This detail is profoundly ironic because despite being in a sacred space, his heart was clearly not aligned with God's righteousness, as evidenced by his later actions of betrayal and massacre.
What was the significance of Doeg's presence at Nob?
Answer: Doeg's presence at Nob was critically significant because he became the sole witness to David's interaction with Ahimelech, the high priest, where David received the consecrated bread and Goliath's sword. This observation, though seemingly incidental at the time, became the sole basis for Doeg's malicious report to King Saul. His testimony ignited Saul's paranoia and rage, leading directly to Saul's command for the horrific massacre of the priests of Nob, an event detailed in 1 Samuel 22:9-19. Doeg's presence thus serves as a powerful instance of dramatic irony and potent foreshadowing, setting in motion a tragic chain of events that highlights the devastating consequences of a single, malicious observation.
How does Doeg's character relate to the broader conflict between David and Saul?
Answer: Doeg acts as a key instrument in Saul's escalating persecution of David and his allies, embodying the corrupting influence of Saul's paranoia and his descent into tyranny. As a loyal, albeit wicked, servant of Saul, Doeg is willing to carry out the king's most heinous commands, demonstrating the moral decay within Saul's court. His betrayal of the priests of Nob, who had innocently aided David, highlights the collateral damage caused by Saul's unrighteous reign and contrasts sharply with the loyalty and integrity that David would later inspire in his own followers. Doeg represents the kind of opportunistic and ruthless individual who thrives under a despotic ruler, willing to shed innocent blood to gain favor and consolidate power.
CHRIST-CENTERED FULFILLMENT
The seemingly minor figure of Doeg the Edomite, whose presence at Nob leads to the betrayal and slaughter of innocent priests, profoundly foreshadows the ultimate betrayal of the true High Priest, Jesus Christ. Just as Doeg, an outsider by ethnicity yet an insider in Saul's court, observed and then maliciously reported on David, leading to the death of God's anointed priests, so too did Judas Iscariot, an insider among Christ's chosen disciples, observe and then betray Jesus, leading to His crucifixion. The innocent priests of Nob, who offered aid to David, the Lord's anointed, suffered unjustly at the hands of a wicked servant of a jealous king. This prefigures the ultimate innocent suffering of the Lamb of God, who, though blameless, was delivered over by human hands (like Doeg's) and crucified by a jealous religious and political establishment (Acts 2:23). Yet, in God's sovereign and redemptive plan, even the darkest acts of human malice, such as Doeg's betrayal and the crucifixion of Christ, are ultimately woven into His greater purpose. The very act of betrayal that brought about the death of the innocent priests, and later the death of Christ, ultimately serves God's plan to establish His eternal kingdom and bring salvation to humanity, demonstrating that God works all things for the good of those who love Him, even through the most heinous of human sins.