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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 22:14 captures the courageous and logical defense offered by Ahimelech, the high priest, before a paranoid King Saul. In this pivotal moment, Ahimelech boldly asserts David's unimpeachable loyalty and unparalleled standing, highlighting his unique position as the king's son-in-law, his unwavering obedience to royal commands, and his esteemed status within the royal household. This verse profoundly underscores the tragic depth of Saul's irrational jealousy and the remarkable integrity of Ahimelech, who risks everything to speak truth in the face of grave injustice and tyrannical accusation.
CONTEXT
Literary Context: This verse is situated at a critical and tragic turning point in the unfolding narrative of Saul's decline and David's providential rise. David, having fled Saul's increasingly murderous pursuit, sought refuge at Nob, the city of priests. Unaware of the king's deep-seated vendetta, Ahimelech, acting out of compassion and a belief in David's continued royal favor, provided him with consecrated bread and Goliath's sword, an act of hospitality and aid to a presumed royal figure. Doeg the Edomite, a chief herdsman and attendant of Saul, witnessed this interaction. Driven by malice or a desire to gain favor, Doeg reported a distorted and incriminating version of events to Saul, framing Ahimelech's actions as a conspiracy against the king. Enraged and consumed by his paranoia, Saul summoned Ahimelech and the entire priestly family to Gibeah, accusing them of treason. Ahimelech's response in 1 Samuel 22:14 is his courageous, reasoned, and desperate defense against these baseless accusations, attempting to appeal to the king's reason, a mind now tragically clouded by suspicion and fear. This defense ultimately fails to sway Saul, leading to the horrific slaughter of the priests of Nob, as detailed in 1 Samuel 22:18-19.
Historical & Cultural Context: In ancient Israel, the king held supreme temporal authority, but the high priest also occupied a sacred and highly influential position, serving as a mediator between God and the people, responsible for the tabernacle and its rituals. Nob was a designated Levitical city, serving as a priestly sanctuary and a center for worship, housing the tabernacle and its sacred items, including the showbread. The act of providing consecrated bread (the "showbread") was highly regulated, typically reserved for priests, but a precedent for its consumption by non-priests in dire circumstances existed, as David himself invoked, referencing Leviticus 24:5-9 and as Jesus later affirmed in Matthew 12:3-4. The status of "son-in-law" to the king, as David was to Saul through his marriage to Michal, was a profoundly significant mark of honor, trust, and integration into the royal family, often implying a close bond and even potential succession. Ahimelech's defense masterfully leverages these cultural understandings of David's elevated status and undeniable loyalty, appealing to common knowledge and the king's own familial ties, highlighting the absurdity of the charges.
Key Themes: Ahimelech's powerful declaration in 1 Samuel 22:14 encapsulates several profound themes that resonate throughout the books of Samuel. Firstly, it highlights David's Proven Loyalty and Character, portraying him as a figure of unwavering faithfulness and honor, directly contrasting with Saul's unfounded suspicions. Ahimelech's words serve as an objective testimony to David's sterling reputation within the royal court, emphasizing his obedience ("goeth at thy bidding") and esteemed position ("honourable in thine house"). Secondly, the verse implicitly underscores the destructive nature of Saul's Consuming Paranoia and Unchecked Jealousy. Despite overwhelming evidence of David's loyalty, Saul's mind is so distorted by fear that he perceives even innocent actions as treasonous, leading him down a path of increasing irrationality and violence, as evidenced by his subsequent command to slaughter the priests (1 Samuel 22:18-19). Finally, Ahimelech's courageous act embodies the theme of Courage to Speak Truth to Power. He stands against an enraged and dangerous king, risking his life to defend an innocent man and uphold the truth, demonstrating remarkable integrity in the face of tyranny and demonstrating a moral courage that stands in stark contrast to Saul's moral decay.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its powerful message and underscore the dramatic tension of the scene. The most prominent is the Rhetorical Question: "And who [is so] faithful among all thy servants as David...?" Ahimelech does not pose this question seeking an answer, but rather to assert David's undeniable loyalty as a self-evident truth, thereby exposing the irrationality and baselessness of Saul's accusations. This question also creates a strong Contrast between Saul's paranoid perception of David as a traitor and David's actual, widely acknowledged character as a faithful and honorable servant. Furthermore, there is profound Irony in this scene: the king, who should be a protector of justice and truth, is now the accuser of his most loyal and esteemed servant, while the high priest, who should ideally be focused solely on spiritual matters, must now risk his life to speak basic truth to a tyrannical ruler. Ahimelech's appeal to David's status as "the king's son in law" and "honourable in thine house" also functions as an Appeal to Common Knowledge and Authority, leveraging David's well-known reputation and familial ties to underscore the absurdity of the charges and to appeal to any lingering sense of reason in Saul.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the destructive power of unchecked jealousy and paranoia, which can blind even a king to truth and lead to horrific injustice. Ahimelech's courageous stand, speaking truth to an enraged monarch, highlights the moral imperative to defend the innocent and uphold righteousness, even at great personal cost. Theologically, it reminds us that God's purposes often unfold amidst human folly and wickedness. Despite Saul's escalating madness and the subsequent tragedy at Nob, God's sovereign plan for David's life and the establishment of his kingdom remains unhindered, demonstrating divine faithfulness even when human leaders fail spectacularly. This narrative serves as a powerful testament to the enduring value of integrity and the ultimate triumph of God's will over human sin and opposition, assuring us that even in chaos, God is at work.
REFLECTION AND APPLICATION
The tragic interaction in 1 Samuel 22:14 serves as a potent reminder of the dangers of allowing unchecked suspicion and fear to consume our hearts and minds. Saul's descent into paranoia distorted his reality, leading him to perceive loyalty as treason and ultimately resulting in grave injustice and the slaughter of innocent priests. This should prompt us to examine our own tendencies towards suspicion, jealousy, or the quick judgment of others, especially when fueled by insecurity or a perceived threat. Conversely, David's established reputation for faithfulness, even when absent and falsely accused, underscores the enduring value of living a life of integrity. Our character, built on consistent faithfulness and honorable conduct, can speak volumes for us even in the face of adversity and false accusation. Ahimelech's courageous willingness to speak truth to power, despite the clear and immediate danger to his life, calls us to consider our own moral courage. Are we willing to stand for what is right, to defend the innocent, or to speak truth in difficult situations, even when it might come at a personal cost? This passage encourages us to cultivate discernment, integrity, and courage, trusting that God remains sovereign even amidst human chaos and injustice, and that our faithfulness, like David's, will ultimately be vindicated by Him.
Questions for Reflection
FAQ
Why was Ahimelech so confident in David's loyalty, despite Saul's accusations?
Answer: Ahimelech's confidence stemmed from David's established and public reputation, which was widely known and undeniable. As the king's son-in-law, David held a unique and trusted position within the royal family, a bond of deep intimacy and loyalty. He was a proven military leader who had consistently "gone at Saul's bidding," demonstrating unwavering obedience and service in numerous campaigns and tasks. Furthermore, David was "honourable in Saul's house," indicating he was highly respected and esteemed by those closest to the king, not just a casual acquaintance. Ahimelech's words are an appeal to common knowledge and observable facts, directly contradicting Saul's baseless and paranoid accusations. He knew David's character and actions firsthand, unlike Saul, who was consumed by irrational jealousy that blinded him to reality. Ahimelech's defense was based on David's consistent record of faithfulness, which was evident to all who had eyes to see.
CHRIST-CENTERED FULFILLMENT
The faithful and honorable character of David, so clearly articulated by Ahimelech in the face of Saul's unjust accusations, serves as a profound foreshadowing of the ultimate faithful Servant and Son, Jesus Christ. Just as David was falsely accused and relentlessly pursued by an earthly king consumed by jealousy, so too was Jesus, the true King of Israel, unjustly condemned by the religious and political authorities of His day, despite His perfect obedience and blameless life (Matthew 26:59-60). David's status as "the king's son-in-law" and "honourable in thine house" points powerfully to Christ's unique and eternal relationship with God the Father, being the beloved and eternal Son who is always "at His bidding" and is eternally "honourable" in the Father's house, sharing in His glory (John 1:18 and Hebrews 1:3). While David's faithfulness was human and imperfect, Jesus demonstrated perfect obedience, even to the point of sacrificial death on a cross, thereby fulfilling the Father's will completely (Philippians 2:8). The rejection of David by Saul, despite his loyalty, mirrors the world's rejection of Christ, who "came to his own, and his own people did not receive him" (John 1:11). Ultimately, David's vindication and enthronement find their ultimate fulfillment in Christ's resurrection and exaltation, where "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11), proving His perfect faithfulness and honor before all creation.