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Commentary on 1 Samuel 22 verses 6–19
We have seen the progress of David's troubles; now here we have the progress of Saul's wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard at length, by the common fame of the country, that David was discovered (that is, that he appeared publicly and enlisted men into his service); and hereupon he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a sceptre, intimating the force by which he designed to rule, and the present temper of his spirit, or its distemper rather, which was to kill all that stood in his way. In this bloody court of inquisition,
I. Saul seeks for information against David and Jonathan, Sa1 22:7, Sa1 22:8. Two things he was willing to suspect and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him: - 1. That his servant David did lie in wait for him and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt act that gave the least shadow of suspicion. 2. That his son Jonathan stirred him up to do so, and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them, (1.) That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honour into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of fields and vineyards, and such preferments, to be colonels and captains. (2.) That they were unfaithful: You have conspired against me. What a continual agitation and torment are those in that give way to a spirit of jealousy! If a ruler hearken to lies, all his servants are wicked (Pro 29:12), that is, they seem to be so in his eyes. (3.) That they were very unkind. He thought to work upon their good nature with that word: There is none of you that is so much as sorry for me, or solicitous for me, as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them.
II. Though he could not learn any thing from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest.
1.An indictment is brought against Ahimelech by Doeg, and he himself is evidence against him, Sa1 22:9, Sa1 22:10. Perhaps Doeg, as bad as he was, would not have given this information if Saul had not extorted it, for had he been very forward to it he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore tells Saul what kindness Ahimelech had shown to David, which he himself happened to be an eye-witness of. He had enquired of God for him (which the priest used not to do but for public persons and about public affairs) and he had furnished him with bread and a sword. All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king's business; so that what service he did to David, however it proved, was designed in honour to Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach.
2.Ahimelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king (Sa1 22:11), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done now that he had set up his standard if they had been as much in his interests as Saul suspected they were. Saul arraigns Ahimelech himself with the utmost disdain and indignation (Sa1 22:12): Hear now, thou son of Ahitub; not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them. Ahimelech holds up his hand at the bar in those words: "Here I am, my lord, ready to hear my charge, knowing I have done no wrong." He does not object to the jurisdiction of Saul's court, nor insist upon an exemption as a priest, no, not though he is a high priest, to which office that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. Let every soul be subject (even clergymen) to the higher powers.
3.His indictment is read to him (Sa1 22:13), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. "His design" (says Saul) "was to rise up against me, and thou didst assist him with victuals and arms." See what bad constructions the most innocent actions are liable to, how unsafe those are that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we are under.
4.To this indictment he pleads, Not guilty, Sa1 22:14, Sa1 22:15. He owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favour at court as ever he had been. Observe, He does not plead that David had told him an untruth, and with that had imposed upon him, though really it was so, because he would not proclaim the weakness of so good a man, no, not for his own vindication, especially to Saul, who sought all occasions against him; but he insists upon the settled reputation David had as the most faithful of all the servants of Saul, the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed on him: "He goes at thy bidding, and is honourable in thy house, and therefore any one would think it a meritorious piece of service to the crown to show him respect, so far from apprehending it to be a crime." He pleads that he had been wont to enquire of God for him when he was sent by Saul upon any expedition, and did it now as innocently as ever he had done it. He protests his abhorrence of the thought of being in a plot against the king: "Be it far from me. I mind my own business, and meddle not with state matters." He begs the king's favour: "Let him not impute any crime to us;" and concludes with a declaration of his innocency: Thy servant knew nothing of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him? But,
5.Saul himself gives judgment against him (Sa1 22:16): Thou shalt surely die, Ahimelech, as a rebel, thou and all thy father's house. What could be more unjust? I saw under the sun the place of judgment, that wickedness was there, Ecc 3:16. (1.) It was unjust that Saul should himself, himself alone, give judgment in his own cause, without any appeal to judge or prophet, to his privy council, or to a council of war. (2.) That so fair a plea should be overruled and rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand. (3.) That sentence should be passed so hastily and with so much precipitation, the judge taking no time himself to consider of it, nor allowing the prisoner any time to move in arrest of judgment. (4.) That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on all his father's house, against whom nothing was alleged: must the children be put to death for the fathers? (5.) That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.
6.He issues out a warrant (a verbal warrant only) for the immediate execution of this bloody sentence.
(1.)He ordered his footmen to be the executioners of this sentence, but they refused, Sa1 22:17. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as Kg1 2:29) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood. [1.] Never was the command of a prince more barbarously given: Turn and slay the priests of the Lord. This is spoken with such an air of impiety as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice of that, he would thereby have intimated some regret that men of that character should fall under his displeasure; but to call them the priests of the Lord, when he ordered his footmen to cut their throats, looked as if, upon that very account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being revenged on the priests of the Lord, since God himself was out of his reach. What wickedness will not the evil spirit hurry men to, when he gets the dominion! He alleged, in his order that which was utterly false and unproved to him, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies. [2.] Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall upon the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence.
(2.)He ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen's refusal would awaken Saul's conscience, and that he would not insist upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, Deu 17:7. The most bloody tyrants have found out instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they wore a linen ephod (Sa1 22:18), and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horseleech of persecution still cries, "Give, give." Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there (Sa1 22:19), men, women, and children, and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange that ever it should enter into the heart of man to be so impious, so inhuman! We may see in this, [1.] The desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those may be hurried to it who have provoked God to give them up to their hearts' lusts. He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin God left him to this. [2.] The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against Eli that at which the ears of those that heard it must needs tingle, as he had told him that he would judge his house for ever Sa1 3:11-13. No word of God shall fall to the ground. [3.] This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests weltering in their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage - this could not but go to the heart of all pious Israelites, and make them wish a thousand times they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.
I am taught through these words that whenever understanding guides my life like it did the life of the great David, that this carries me through to the end of the victory. And then I grieve especially for Doeg, the tyrant of my salvation, whenever I am in the house of the priest and when the attendant of the mules plots against me secretly because he no longer has the power to come to grips with me face to face, by informing the one who thirsts for my blood that I am staying with the priest.It’s obvious what the mules represent, which this Edomite has charge over. He tends that sterile nature which has no room for God’s blessing that sets fruitfulness in the creature in the beginning by saying “increase and multiply.” Multiplication in evil, like the continuation of the species of mules, is not of God. As the animal is always begun anew, this sterile nature of the creature is produced by trickery and is achieved underhandedly by means of the nature itself.
But the goal intended by the Word is obvious in what has been said. For if everything that the Lord made was very good, and the mule is not part of what was made in creation, it is obvious that “mule” has been used by the story to indicate evil. Its existence does not come from God, and it lacks the ability to propagate in order to make its characteristic nature endure. As the mule is unable to maintain its nature by itself, so evil lacks the ability to remain forever or preserve itself. Like with mules, another evil comes into being when it is created by another, when what is noble and splendid in our nature, and perhaps also haughty, sinks to the desire for a union which is ass-like and irrational.
That foreigner Doeg, then, who became the messenger to Saul against David, the herdsman of the sterile herd of mules, is the wicked angel who draws the human soul to evil through the various passions of sin. Whenever he sees that the soul is in the house of the true priest, being unable to strike it with the kicks of the mules, he informs the ruler of wickedness, “the spirit which is at work in the sons of disobedience.”
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SUMMARY
1 Samuel 22:10 describes the crucial assistance David received from Ahimelech the priest at Nob during his desperate flight from King Saul. This verse encapsulates three significant acts: Ahimelech's consultation of the LORD on David's behalf, his provision of consecrated food (often understood as the showbread) for David and his men, and his giving David the very sword of Goliath. These actions, born of compassion and adherence to priestly duty, highlight God's sovereign provision for His anointed amidst human deception and escalating royal paranoia, tragically setting the stage for severe consequences.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices that enrich its meaning. Irony is prominent: Ahimelech, acting faithfully within his priestly duties and out of compassion, unwittingly aids David, a fugitive, based on a deception. This righteous act ultimately leads to his tragic death and the massacre of his priestly family at Saul's command, highlighting the devastating consequences of Saul's unchecked paranoia and David's desperate measures. Symbolism is powerfully at play with "the sword of Goliath." This weapon is not merely a tool but a potent symbol of God's past deliverance, David's anointing, and the promise of future victories. Its return to David re-equips him with a tangible reminder of divine favor and foreshadows his continued role as God's warrior. There is also an element of Foreshadowing, as the provision of food and a weapon for David, though he is in flight, hints at God's continued protection and preparation of David for his eventual kingship, despite the immediate adversity.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 22:10 powerfully illustrates God's sovereign providence, meticulously orchestrating circumstances to protect and prepare His chosen servant, David, even amidst human frailty and escalating conflict. Ahimelech's actions, whether fully informed or not, become instruments of divine care, providing essential sustenance and a symbolic weapon that reaffirms David's identity and calling. The tension between strict adherence to ritual law and the compassionate provision for human need, exemplified by the showbread, foreshadows New Testament principles concerning mercy and the spirit of the law. This episode also underscores the profound consequences of sin—Saul's paranoia and David's deception—which, though used by God, lead to tragic human suffering.
REFLECTION AND APPLICATION
This verse offers profound insights for believers navigating their own seasons of uncertainty and trial. It reminds us that even when our circumstances are desperate, and perhaps even when we make imperfect choices (like David's deception), God's sovereign hand is at work, often providing for our needs through unexpected channels and the kindness of others. David receiving Goliath's sword serves as a powerful call to remember God's past faithfulness and victories in our lives; these memories can become our "swords" of courage and faith when facing new, daunting challenges. Furthermore, Ahimelech's willingness to prioritize compassion over rigid rules encourages us to consider the spirit of love and mercy in our interactions and decisions, especially when ministering to those in dire need. The tragic aftermath, however, also serves as a somber reminder of the far-reaching and often devastating consequences of deception and unchecked anger or paranoia, urging us to seek integrity and self-control even under immense pressure.
Questions for Reflection
FAQ
Why did Ahimelech help David without question, given David was a fugitive?
Answer: Ahimelech was likely unaware of the true extent of the rift between King Saul and David, or that David was a fugitive. David presented himself as being on a secret mission for the king, a plausible cover story for a royal figure like David to be traveling without an entourage or supplies. As a priest, Ahimelech had a duty to provide hospitality and spiritual counsel, especially to someone he perceived as a legitimate servant of the king. His actions were based on David's deceptive presentation and his own priestly responsibilities, not on any intent to defy Saul. The narrative in 1 Samuel 21:1-2 clearly shows David's intentional misrepresentation of his circumstances.
Was Ahimelech justified in giving David the showbread, which was normally reserved for priests?
Answer: The Mosaic Law stipulated that the showbread was for the priests to eat in a holy place (Leviticus 24:5-9). However, Ahimelech's decision to give it to David and his men, who were famished, demonstrates a principle that human need, especially in a life-threatening situation, could take precedence over ritual law. Jesus Himself later affirmed this principle when challenged about His disciples picking grain on the Sabbath, referencing David's act at Nob as a precedent for mercy over sacrifice (Matthew 12:3-4; Mark 2:25-26; Luke 6:3-4). This suggests that Ahimelech's action, while technically a deviation from the letter of the law, was justifiable in the eyes of God due to the extreme necessity and compassion.
What is the symbolic significance of David receiving Goliath's sword?
Answer: Goliath's sword was far more than just a weapon; it was a powerful symbol of God's miraculous intervention and David's anointing. David had used only a sling and a stone to defeat Goliath, and then used Goliath's own sword to kill him (1 Samuel 17:50-51). Keeping it in the sanctuary at Nob (1 Samuel 21:9) marked it as a trophy of divine victory. Its return to David at this desperate moment served to re-equip him not just physically, but also spiritually. It was a tangible reminder of God's past faithfulness, His power to deliver, and David's identity as God's chosen warrior. It symbolized hope and divine empowerment for the difficult journey ahead, reinforcing that the same God who delivered him from Goliath would continue to be with him against Saul and other enemies.
CHRIST-CENTERED FULFILLMENT
The desperate flight of David, his reliance on divine provision through human instruments, and his re-equipping with Goliath's sword serve as a rich tapestry foreshadowing the person and work of Jesus Christ. Like David, who was God's anointed king on the run, Jesus was the true Anointed One, the King of kings, who also experienced a period of flight and homelessness, even as an infant fleeing Herod's murderous decree (Matthew 2:13-15). Just as Ahimelech provided "victuals" (the holy bread) to sustain David, Jesus declares Himself to be the true "Bread of Life" (John 6:35), the ultimate spiritual sustenance for all who believe, freely given to satisfy the deepest hunger of humanity. Furthermore, the sword of Goliath, symbolizing victory over a formidable enemy, points to Christ's ultimate triumph. Jesus, the greater David, did not merely defeat a physical giant but conquered the ultimate enemies of humanity: sin, death, and the devil (Hebrews 2:14; Colossians 2:15). His "sword" is the Word of God, the instrument by which He establishes His kingdom and equips His followers for spiritual warfare (Ephesians 6:17). Thus, David's experience at Nob, marked by divine provision and symbolic re-armament, beautifully prefigures the comprehensive provision and decisive victory found in Christ, our true King and Deliverer.