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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.
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SUMMARY
1 Samuel 22:13 captures King Saul's venomous accusation against Ahimelech the high priest, whom he falsely charges with conspiring alongside David, "the son of Jesse." This pivotal moment vividly exposes Saul's escalating paranoia, deep-seated fear, and profound spiritual decline, setting the stage for the horrific massacre of the priests of Nob and tragically illustrating the destructive power of unchecked suspicion and abused authority.
CONTEXT
Literary Context: This verse is situated within a deeply turbulent period of King Saul's reign, characterized by his relentless and increasingly irrational pursuit of David. Immediately prior, David, fleeing Saul's murderous intent, had sought refuge at Nob, the city of priests, where Ahimelech innocently provided him with consecrated bread and Goliath's sword, believing David was on a secret royal mission, as recounted in 1 Samuel 21:1-9. Unbeknownst to Ahimelech, Doeg the Edomite, Saul's chief herdsman, was present and witnessed this interaction. Saul's accusation in 1 Samuel 22:13 is a direct consequence of Doeg's report, detailed in 1 Samuel 22:9-10, which twisted Ahimelech's acts of hospitality and priestly duty into acts of treason. This fueled Saul's already intense jealousy and paranoia towards David, which had been festering since David's victory over Goliath, as seen in 1 Samuel 18:7-9. The immediate context highlights the dangerous ripple effect of Saul's unchecked rage and the vulnerability of those caught in his path.
Historical & Cultural Context: The accusation takes place at Gibeah, Saul's capital, underscoring the king's absolute power and the lack of due process for those accused. Ahimelech was the high priest, a position of immense spiritual and societal authority, responsible for maintaining the sanctuary and consulting God on behalf of the people and the king. The "showbread" (or "Bread of the Presence") was consecrated bread reserved for priests, and Goliath's sword was a sacred trophy kept at the sanctuary, signifying God's victory. Providing these to David, even under false pretenses, was a significant act of priestly aid. Saul's charge of "enquiring of God for him" refers to the legitimate priestly function of seeking divine guidance, likely through the Urim and Thummim, sacred lots used to ascertain God's will. For a king to accuse his high priest of treason for performing such duties, especially based on a distorted interpretation, highlights the severe breakdown of religious and political order under Saul's increasingly tyrannical rule. This event reveals the tragic consequences when a king disregards the sacred offices and traditions of his people.
Key Themes: The passage powerfully illustrates several key themes. Paranoia and False Accusation are central, as Saul's words reveal a mind consumed by suspicion, interpreting innocent actions as deliberate rebellion. This demonstrates how fear and insecurity can profoundly twist perception, leading to unjust judgment and horrific consequences, as seen in Saul's later command to massacre the priests of Nob in 1 Samuel 22:18-19. Another dominant theme is the Abuse of Power, as Saul, the anointed king, tragically misuses his immense authority not to protect his subjects but to persecute them based on groundless suspicion. His actions represent a stark departure from the righteous leadership God intended for Israel's kings, contrasting sharply with the divine standard for rulers found in Deuteronomy 17:18-20. Furthermore, the narrative highlights the tension between Human Loyalty and Divine Will. Ahimelech's actions were consistent with his priestly duties and compassion, not disloyalty to God. Saul, however, demands absolute loyalty to himself, even when it conflicts with basic human kindness or the divine will that had already chosen David as his successor, as revealed in 1 Samuel 16:13.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich with literary devices that amplify its dramatic and tragic impact. Irony is prominent, as Ahimelech's actions, intended as innocent priestly service and compassionate aid, are twisted by Saul's paranoia into acts of high treason. The true irony lies in Saul, the anointed king, acting against God's true anointed successor, David, while accusing others of disloyalty. There is a strong element of Foreshadowing, as Saul's irrational rage and abuse of power here directly precede the horrific massacre of the priests of Nob, signaling the escalating violence and moral decay of Saul's reign and the tragic consequences of his unchecked authority. The text also employs Contrast, starkly juxtaposing Ahimelech's innocent and dutiful service with Saul's paranoid and unjust accusation. This highlights the spiritual and moral chasm between the two men, one acting in good faith and the other consumed by malevolence. Furthermore, Saul's accusation contains elements of Hyperbole, exaggerating Ahimelech's unwitting assistance into a full-blown "conspiracy" and a plot to "lie in wait," which serves to justify Saul's extreme and disproportionate response, revealing the depth of his delusion.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a profound theological commentary on the dangers of unchecked power, spiritual decline, and the devastating consequences of paranoia. Saul's actions demonstrate how a leader, even one initially chosen by God, can become so consumed by fear and self-preservation that they lose sight of justice, truth, and even divine authority. His willingness to accuse and condemn an innocent high priest for performing legitimate duties underscores a tragic inversion of order: the king, meant to uphold God's law, now perverts it for his own ends. The suffering of Ahimelech and the priests of Nob, though tragic, also points to the broader theme of righteous suffering at the hands of corrupt authority, a pattern seen throughout biblical history. Ultimately, this passage reminds us that true authority is derived from God and must be exercised with justice, humility, and a clear conscience, not with suspicion and tyranny.
REFLECTION AND APPLICATION
The tragic events surrounding 1 Samuel 22:13 offer profound lessons for contemporary believers. Saul's descent into paranoia and his readiness to condemn based on suspicion serve as a sober warning against the perils of unchecked fear and insecurity in our own lives. How often do we, like Saul, misinterpret the actions of others through the distorting lens of our own anxieties, biases, or past hurts, leading to relational breakdown or unjust conclusions? This passage challenges us to cultivate discernment, seeking truth and understanding through careful listening and humble inquiry, rather than succumbing to hasty judgments or unfounded accusations. It also speaks to the immense responsibility of leadership, reminding us that authority, whether in the church, family, or workplace, must always be exercised with humility, justice, and a commitment to protecting the innocent, not persecuting them. Ahimelech's innocent suffering underscores the importance of integrity and faithfulness, even when doing what is right carries a terrible cost. We are called to stand for truth and righteousness, trusting in God's ultimate vindication, even when faced with injustice from those in power, knowing that our ultimate judge is righteous.
Questions for Reflection
FAQ
Why did Ahimelech help David if he knew David was fleeing Saul?
Answer: Ahimelech likely did not know the full extent of the rift between Saul and David, or Saul's murderous intent. David had presented a deceptive story, claiming he was on a secret, urgent mission for the king and needed provisions quickly. Ahimelech, acting out of compassion and priestly duty, provided the consecrated showbread and Goliath's sword, believing he was aiding a loyal servant of the king. He was unaware of David's true predicament and certainly not complicit in any "conspiracy" against Saul. His innocence is affirmed in his defense to Saul in 1 Samuel 22:15.
What was "enquiring of God" and why was it significant?
Answer: "Enquiring of God" refers to the legitimate priestly function of seeking divine guidance, typically through the Urim and Thummim, sacred objects kept in the high priest's ephod. These were used to ascertain God's will in matters of national importance or personal crisis. Saul's accusation twists this sacred act into an act of treason, implying that Ahimelech was using divine means to aid David in his supposed rebellion. This highlights Saul's profound spiritual decline and his disregard for divine authority, as he views any consultation with God that might benefit David as an act against himself. David himself would later frequently "enquire of the Lord" through a priest, as seen in 1 Samuel 23:2.
How does Saul's accusation here relate to his overall character arc?
Answer: This accusation is a stark manifestation of Saul's escalating paranoia, jealousy, and spiritual decline, which began after the Spirit of the Lord departed from him, as noted in 1 Samuel 16:14, and an evil spirit tormented him. It showcases his increasing isolation, distrust of those around him, and willingness to shed innocent blood to maintain his threatened power. This event marks a critical turning point, demonstrating how far Saul has fallen from the righteous king God initially chose, ultimately leading to his tragic demise and the end of his dynasty. His actions here are a clear sign of his complete moral and spiritual unraveling.
CHRIST-CENTERED FULFILLMENT
The unjust accusation leveled against Ahimelech by King Saul, driven by paranoia and a perversion of justice, powerfully foreshadows the ultimate innocent suffering of Jesus Christ. Just as Ahimelech, the high priest, was falsely accused of conspiracy and aiding an "enemy" of the king, so too was Jesus, the true High Priest and rightful King, unjustly condemned by the earthly authorities. He was accused of treason against Caesar, as recorded in John 19:12, and blasphemy against God, as detailed in Matthew 26:65-66, despite being utterly blameless. Saul's demand for absolute loyalty to himself, even at the cost of innocent lives, stands in stark contrast to Christ's selfless leadership, where He laid down His life for His sheep, as He Himself declared in John 10:11. The suffering of Ahimelech, an innocent servant of God, prefigures the perfect suffering of the Lamb of God, who bore the ultimate false accusations and injustice to take away the sin of the world, as proclaimed by John the Baptist in John 1:29. In Jesus, we see the complete reversal of Saul's tyrannical rule: a king who suffers innocently, not to preserve His own earthly throne, but to establish an eternal kingdom of justice and peace, where He reigns not by force, but by love and truth, fulfilling the prophecies of a righteous ruler found in Isaiah 9:6-7.