1 Samuel 22:15

KJV

Did I then begin to enquire of God for him? be it far from me: let not the king impute [any] thing unto his servant, [nor] to all the house of my father: for thy servant knew nothing of all this, less or more.

KJV (with Strong's)

Did I then {H3117} begin {H2490} to enquire {H7592} of God {H430} for him? be it far from me {H2486}: let not the king {H4428} impute {H7760} any thing {H1697} unto his servant {H5650}, nor to all the house {H1004} of my father {H1}: for thy servant {H5650} knew {H3045} nothing {H1697} of all this, less {H6996} or more {H1419}.

Complete Jewish Bible

I didn't start consulting God for him just today. Heaven forbid! The king shouldn't accuse me or my father's family of anything! Your servant knows nothing at all about any of this!"

Berean Standard Bible

Was that day the first time I inquired of God for him? Far be it from me! Let not the king accuse your servant or any of my father’s household, for your servant knew nothing of this whole affair—not in part or in whole.”

American Standard Version

Have I to-day begun to inquire of God for him? be it far from me: let not the king impute anything unto his servant, nor to all the house of my father; for thy servant knoweth nothing of all this, less or more.

Commentary

### SUMMARY
Ahimelech, the high priest of Nob, vehemently denies King Saul's accusation of conspiracy with David. Standing before a wrathful Saul, Ahimelech asserts his innocence and that of his priestly household, clarifying that his actions in assisting David were routine priestly duties, performed without any knowledge of the escalating conflict between David and the king. This captures his desperate plea for justice and highlights the tragic consequences of Saul's unchecked paranoia and tyranny.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the escalating conflict between King Saul and David, immediately following Saul's furious interrogation of Ahimelech and the priests of Nob. David, fleeing Saul's murderous intent, had arrived at Nob in desperation, feigning a secret mission for the king ([1 Samuel 21:1-2](/1_samuel/21-1 "1 Samuel 21:1-2 - David's Arrival at Nob")). Ahimelech, unaware of David's true circumstances, provided him with the consecrated showbread and Goliath's sword, believing he was assisting a loyal servant of the king on urgent business ([1 Samuel 21:4-9](/1_samuel/21-4 "1 Samuel 21:4-9 - Ahimelech Aids David")). Doeg the Edomite, present at Nob, reported this interaction to Saul, twisting the facts to imply a conspiracy ([1 Samuel 22:9-10](/1_samuel/22-9 "1 Samuel 22:9-10 - Doeg's Report to Saul")). Ahimelech's defense in verse 15 is his attempt to clarify his actions and ignorance before Saul's groundless rage, which ultimately leads to the tragic massacre of the priests of Nob ([1 Samuel 22:18-19](/1_samuel/22-18 "1 Samuel 22:18-19 - The Massacre of the Priests")).
* **Historical & Cultural Context:** The period of the early monarchy in Israel was characterized by a nascent political structure still heavily influenced by tribal loyalties and the prophetic office. The high priest, as the chief religious authority, held significant influence and was responsible for interceding with God, often through the Urim and Thummim, to seek divine guidance for the king and the nation. Nob, located near Jerusalem, served as a priestly city, a sanctuary where the tabernacle and its sacred objects, including the showbread, were kept. Saul's reign, initially blessed, was increasingly marked by his disobedience to God ([1 Samuel 15](/1_samuel/15 "1 Samuel 15 - Saul's Disobedience")) and a descent into paranoia and tyrannical behavior, particularly concerning David, whom he perceived as a threat to his throne. The concept of "imputing" guilt was a serious legal and social matter, requiring clear evidence, which Saul utterly disregarded in his fit of rage.
* **Key Themes:** Ahimelech's desperate plea in [1 Samuel 22:15](/1_samuel/22-15 "1 Samuel 22:15 - Ahimelech's Plea of Innocence") powerfully contributes to several overarching themes in 1 Samuel. It vividly illustrates **Saul's deteriorating mental state and tyrannical rule**, demonstrating how his unchecked paranoia leads to the unjust persecution of the innocent. The verse also highlights the theme of **false accusation and the vulnerability of the righteous** in the face of arbitrary power. Ahimelech's defense underscores the **sacred role of the priesthood** in seeking divine counsel and providing aid, contrasting his faithfulness to his duties with Saul's unholy wrath. Furthermore, it emphasizes **ignorance of true intent**, as Ahimelech genuinely did not know the depth of the animosity between Saul and David, making his actions innocent in his own eyes, though catastrophic in their outcome. This tragic episode serves as a stark example of the dangers of leadership devoid of wisdom, justice, and trust in God's sovereign plan, a theme prevalent throughout [the book of 1 Samuel](/1_samuel/1 "The Book of 1 Samuel").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Enquire (Hebrew, _sha'al'_):** This verb, meaning "to ask," "to inquire," or "to consult," is frequently used in the Old Testament to describe the act of seeking divine guidance, often through a prophet or priest, or by means of the Urim and Thummim. Ahimelech's rhetorical question, "Did I then begin to enquire of God for him?", implies that seeking divine counsel for David was a regular and expected part of his priestly duties, given David's prominence as a military leader and the king's son-in-law. This regular practice underscores that his actions were not a new, rebellious act but consistent with his established role.
* **Far from me (Hebrew, _ḥālîlâ lî'_):** This is a strong Hebrew idiom expressing utter abhorrence, rejection, or repudiation of a suggestion or accusation. It conveys a sense of "God forbid!" or "By no means!" Ahimelech uses this emphatic declaration to underscore the absolute falsity of Saul's accusation, vehemently denying any intent to conspire against the king. It is a powerful expression of his innocence and shock at the charge.
* **Impute (Hebrew, _šît'_):** The verb _šît_ means "to set," "to put," or "to place." In this context, it carries the sense of "to lay a charge upon," "to attribute," or "to reckon" something against someone. Ahimelech pleads with Saul not to "impute any thing" unto him or his family, meaning not to hold them accountable for treason or conspiracy, as they are entirely innocent of such an intention or knowledge. This term highlights the legal and moral weight of Saul's accusation and Ahimelech's plea for a just assessment.

#### Verse Breakdown
* **"Did I then begin to enquire of God for him?"**: This is a rhetorical question, implying a strong negative answer. Ahimelech is asserting that seeking divine guidance for David was not a new or unusual practice, but rather a routine part of his priestly duties for a prominent figure in the kingdom. He is challenging Saul's premise that his actions were indicative of a sudden, disloyal alliance.
* **"be it far from me:"**: This is a powerful interjection, expressing Ahimelech's utter rejection and abhorrence of the accusation. It is a fervent declaration of his innocence, equivalent to "God forbid!" or "Absolutely not!"
* **"let not the king impute [any] thing unto his servant, [nor] to all the house of my father:"**: Ahimelech pleads with Saul not to attribute any wrongdoing, treason, or conspiracy to him or his entire priestly family. He is asking for a fair and just assessment, emphasizing that neither he nor his household had any part in or knowledge of a plot against the king.
* **"for thy servant knew nothing of all this, less or more."**: This final clause is Ahimelech's unequivocal statement of complete ignorance regarding the true nature of David's flight or any animosity between David and Saul. He emphasizes his lack of knowledge "less or more," meaning he knew absolutely nothing about any conflict or conspiracy, thereby affirming that his assistance to David was given in good faith, based on David's feigned urgent mission.

#### Literary Devices
The passage employs several effective **Literary Devices** to convey Ahimelech's desperate plea and the tragic nature of the encounter. The use of a **Rhetorical Question** ("Did I then begin to enquire of God for him?") serves to highlight the normalcy of Ahimelech's actions and to challenge the very premise of Saul's accusation, implying the absurdity of the charge. The strong **Idiom** "be it far from me" functions as an emphatic denial, underscoring Ahimelech's shock and absolute repudiation of guilt. The phrase "less or more" is an example of **Merism**, a figure of speech in which two contrasting parts represent the whole, effectively conveying the totality of Ahimelech's ignorance—he knew nothing at all, from the smallest detail to the largest. The entire speech is an example of **Pleading**, a desperate appeal for justice and understanding in the face of overwhelming and irrational power, creating a sense of pathos for the innocent high priest.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ahimelech's plea in 1 Samuel 22:15 tragically illustrates the consequences of unchecked power and the vulnerability of the innocent when justice is corrupted by paranoia and rage. The high priest, acting in good faith according to his sacred duties, becomes a victim of Saul's irrational fear and suspicion. This episode underscores the importance of discerning leadership, where accusations are based on truth and evidence, not groundless suspicion. The Lord, who sees the heart, ultimately vindicates the righteous, even when human systems fail catastrophically. The massacre of the priests that follows this exchange is a stark reminder that God's anointed leader, Saul, has strayed so far from divine principles that he would shed innocent blood, a profound theological statement about the dangers of spiritual decline and the abuse of authority.

* [Psalm 7:3-5](/psalms/7-3 "Psalm 7:3-5 - Plea of Innocence")
* [Proverbs 18:13](/proverbs/18-13 "Proverbs 18:13 - Hasty Judgment")
* [Matthew 5:10](/matthew/5-10 "Matthew 5:10 - Blessed are the Persecuted")

### REFLECTION AND APPLICATION
Ahimelech's desperate defense in 1 Samuel 22:15 resonates deeply with the human experience of being unjustly accused or misunderstood. In a world where reputations can be shattered by misinformation and fear-driven narratives, Ahimelech's plea reminds us of the importance of speaking truth with integrity, even when facing overwhelming opposition. It challenges us to examine our own hearts: are we quick to judge others based on incomplete information or personal biases, much like Saul? Or do we seek to understand, to listen, and to extend grace, even when circumstances seem suspicious? This passage also serves as a poignant reminder that even when we act with pure motives and within our God-given roles, we may still face severe, unwarranted consequences in a fallen world. Yet, our ultimate trust must remain in God's perfect justice and His sovereign plan, knowing that He sees and knows all things, and that His vindication, though sometimes delayed, is always sure.

#### Questions for Reflection
* **How do I respond when I feel unjustly accused or misunderstood, both personally and professionally?**
* **What lessons can I draw from Saul's behavior regarding the dangers of unchecked power, paranoia, and the refusal to seek truth?**
* **In what ways might I, like Ahimelech, be faithfully carrying out my duties, only to be caught in circumstances beyond my control? How does my faith sustain me in such moments?**
* **How does this passage challenge me to be more discerning and less judgmental in my interactions with others?**

### FAQ
**Why was Ahimelech accused of conspiring with David if he was innocent?**

Answer: Ahimelech was accused of conspiracy primarily due to King Saul's intense paranoia and Doeg the Edomite's malicious report. When David fled from Saul, he went to Nob and deceptively told Ahimelech that he was on a secret mission for the king ([1 Samuel 21:1-2](/1_samuel/21-1 "1 Samuel 21:1-2 - David's Deception at Nob")). Ahimelech, believing David's story, provided him with consecrated bread and Goliath's sword, as was customary for a high priest to assist a king's servant. Doeg, who witnessed this, reported it to Saul, twisting the facts to imply that Ahimelech had "consulted God for him, and gave him victuals, and gave him the sword of Goliath the Philistine" ([1 Samuel 22:9-10](/1_samuel/22-9 "1 Samuel 22:9-10 - Doeg's Treachery")). Saul, already consumed by irrational jealousy and fear of David, interpreted Ahimelech's innocent actions as an act of treason, despite Ahimelech's vehement denial and explanation that he "knew nothing of all this, less or more" ([1 Samuel 22:15](/1_samuel/22-15 "1 Samuel 22:15 - Ahimelech's Plea")).

### CHRIST-CENTERED FULFILLMENT
Ahimelech's unjust suffering and ultimate death at the hands of Saul's tyranny, despite his innocence and faithful service, foreshadows the ultimate innocent victim: Jesus Christ. Ahimelech, the high priest, is accused of conspiracy and condemned without cause, much like Jesus, the true High Priest according to the order of Melchizedek ([Hebrews 5:6](/hebrews/5-6 "Hebrews 5:6 - Christ as High Priest")), was falsely accused by the religious authorities and condemned to death by an unjust ruler ([Matthew 26:59-60](/matthew/26-59 "Matthew 26:59-60 - False Accusations Against Jesus"); [John 19:4](/john/19-4 "John 19:4 - Pilate Declares Jesus Innocent")). Just as Ahimelech's aid to David was an act of service, Christ's life was one of perfect service, culminating in His self-sacrifice. The shedding of innocent blood at Nob, orchestrated by Saul, finds its ultimate and redemptive parallel in the shedding of Christ's innocent blood on the cross, not for His own sin, but for the sins of the world ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")). While Ahimelech's death was a tragedy, Christ's death was a triumph, securing salvation and demonstrating God's perfect justice and love, ultimately vindicating the righteous and establishing a kingdom that will never be overthrown, unlike Saul's fleeting reign ([Revelation 5:9-10](/revelation/5-9 "Revelation 5:9-10 - The Lamb Redeems")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 25:36

¶ And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart [was] merry within him, for he [was] very drunken: wherefore she told him nothing, less or more, until the morning light.

1 Peter 3:16

¶ Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

1 Peter 3:17

For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.

Genesis 20:5

Said he not unto me, She [is] my sister? and she, even she herself said, He [is] my brother: in the integrity of my heart and innocency of my hands have I done this.

Genesis 20:6

And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.

2 Corinthians 1:12

¶ For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

2 Samuel 15:11

And with Absalom went two hundred men out of Jerusalem, [that were] called; and they went in their simplicity, and they knew not any thing.