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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.
And the king said to the emissaries, etc. We always perceive a different state of the wicked and the good. For some, ascending to the highest peak of wickedness, become authors of persecution; whom Saul himself designates by persecuting David. Some openly submit to nefarious authority by supporting the fury of the same persecution in evil; of whom Doeg the Edomite holds the type. Some, as if of a milder nature, abstain from teaching neighbors, or from extorting punishments, although they seem to keep their hands innocent from impiety; to which the servants of Saul, refraining from injuring the priests of the Lord, are properly fitted. Likewise, among the faithful to be tested by the temptations of the wicked, there are some who struggle for the truth even unto blood; who are shown by the example of the priests of Nob with their destroyed ones, who, with equal faith and love, but endowed with lesser courage to endure tribulation, rather take refuge in flight; knowing that indeed the high mountains are a refuge for stags, but the rock is a refuge for hedgehogs and hares (Psalm 104), to which one, the priest who escaped the striking hand of Saul, is figuratively equated. Since we have seen this disparity of merits and manners in the past, we also believe it will occur in the final, although greater persecution to come; namely, that due to the savagery and infanda authority of the impious authors, among the mute who obediently yield to evil, there will not be those who keep themselves immune from hurting the good; nor could the slightest modesty of such people remove the fervor of the most savage tribulation. For it follows:
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SUMMARY
1 Samuel 22:17 captures a dark and pivotal moment in King Saul's reign, revealing his profound moral and spiritual decline. Consumed by paranoia and jealousy, Saul commands his elite personal guard, the footmen, to execute the priests of the LORD in Nob, whom he falsely accuses of conspiring with David. However, in a remarkable display of moral courage and principled defiance, these trusted royal servants refuse to obey the king's unrighteous decree, highlighting a stark contrast between Saul's tyrannical abuse of power and the conscience of those who served him.
CONTEXT
Literary Context: This verse is strategically placed within the escalating narrative of Saul's increasingly irrational and violent pursuit of David. Immediately prior, David, in his desperate flight from Saul, sought refuge and provisions from Ahimelech the priest in Nob, unwittingly receiving holy bread and Goliath's sword, as detailed in 1 Samuel 21. Doeg the Edomite, a servant of Saul, witnessed this encounter and later reported it to the king, twisting the facts to imply treason, as recounted in 1 Samuel 22:9-10. Driven by unchecked rage and paranoia, Saul summoned Ahimelech and the entire priestly family, condemning them for perceived complicity with David. Despite Ahimelech's earnest defense, explaining his ignorance of David's true plight or flight from Saul, the king, in a fit of tyrannical fury, issued a death sentence upon the entire priestly household of Nob, as declared in 1 Samuel 22:16. Verse 17 captures the immediate, shocking aftermath of this horrific command, showcasing the profound moral dilemma faced by Saul's most trusted personal guards.
Historical & Cultural Context: In ancient Israel, priests held a uniquely sacred and revered position within the covenant community. They were consecrated by God to mediate between Him and His people, perform sacrifices, offer counsel through the Urim and Thummim, and teach the Law. An attack on priests was not merely an act of murder but a profound sacrilege, an assault on God's appointed ministers and the very institutions of the covenant. Kings, though possessing immense authority, were expected to rule justly, uphold God's law, and protect the innocent, not to violate these principles so egregiously. The "footmen" (Hebrew: ratsim) were typically the king's elite personal guard, often serving as swift messengers and enforcers of royal decrees. Their loyalty was expected to be absolute, making their refusal in this instance exceptionally significant. This act demonstrates a profound moral conviction that transcended their sworn duty to the king, suggesting a recognition of a higher authority—God's divine law and the sanctity of human life.
Key Themes: This verse powerfully illustrates several crucial themes woven throughout the book of Samuel. Firstly, it highlights Saul's accelerating moral and spiritual decay, showcasing a king who has become completely detached from justice, righteousness, and the fear of God. His actions reveal the perilous dangers of unchecked power, paranoia, and a refusal to acknowledge God's sovereignty, leading directly to tyrannical abuse. Secondly, it underscores the profound theme of conscience and moral courage, as the footmen choose to defy a direct royal order, risking their own lives, rather than participating in an act they recognized as profoundly evil and blasphemous against the priests of the LORD. This exemplifies the timeless biblical principle of obeying God rather than men, even when faced with severe consequences. Thirdly, it emphasizes the sanctity of the priesthood and, by extension, God's anointed servants; Saul's order was not just murder but a direct attack on divine authority and the very fabric of Israel's worship. Finally, the footmen's refusal, while not an explicit miraculous intervention, can be seen as God's providential hand at work, preventing the immediate execution of His servants by Saul's own loyal guards and setting the stage for the tragic fulfillment of Saul's command by Doeg the Edomite, further exposing the depths of Saul's depravity and the loyalty of an outsider.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich in Contrast, starkly setting Saul's unholy, tyrannical command against the righteous refusal of his footmen. This highlights the profound moral chasm that has opened between the king and those who still possess a conscience informed by divine law. There is also profound Irony at play: the king, who is meant to be the protector of God's people and institutions, orders the destruction of God's consecrated priests. Furthermore, his "loyal" guards refuse to comply, while an outsider, Doeg the Edomite, later carries out the massacre, intensifying the tragic irony of Saul's reign and his isolation. The footmen's courageous refusal can also be seen as a moment of Foreshadowing, hinting at Saul's continued descent into madness and unrighteousness, which will ultimately lead to his rejection by God and the transfer of kingship to David, a man who, despite his flaws, generally respects God's anointed and God's institutions.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 22:17 offers a profound theological statement on the nature of authority and obedience. It teaches that human authority, even that of a king, is not absolute but is subordinate to divine command and moral law. The footmen's refusal to obey Saul's unrighteous order demonstrates a recognition that there are higher loyalties than those owed to an earthly ruler, particularly when that ruler commands evil. This act underscores the sanctity of life, the special status of God's consecrated servants, and the severe consequences of unchecked power and spiritual decay. It serves as a powerful reminder that true faithfulness may sometimes require courageous defiance of unjust human decrees, prioritizing God's will above all else, even at great personal cost.
REFLECTION AND APPLICATION
1 Samuel 22:17 serves as a timeless and challenging narrative for believers today, compelling us to examine the strength of our own moral compass and the depth of our commitment to righteousness. In a world where power can corrupt, and where pressures to conform or compromise are ever-present, the footmen's refusal stands as a powerful example of integrity. It calls us to cultivate a conscience sensitive to God's truth, enabling us to discern between right and wrong, even when authority figures demand otherwise. This passage encourages us to exercise moral courage, to stand firm against injustice and evil, even when it means personal risk or defying popular opinion. It reminds us that true loyalty is first and foremost to God, and that sometimes, the most faithful act is to refuse to participate in unrighteousness. We are challenged to consider the potential for unchecked power to lead to tyranny and destruction, and to pray for and uphold leaders who fear God and administer justice, understanding that our ultimate allegiance is to the King of Kings.
Questions for Reflection
FAQ
Why did Saul's footmen refuse, when Doeg later obeyed?
Answer: The stark contrast between the footmen's refusal and Doeg the Edomite's subsequent obedience, as recorded in 1 Samuel 22:18, highlights fundamental differences in character, background, and moral conviction. The footmen, likely Israelite natives, would have been steeped in the covenant traditions and the sanctity of the priesthood, recognizing Saul's command as a profound violation of divine law and a sacrilege. Their refusal stemmed from a conscience that feared God more than the king. Doeg, an Edomite, was an outsider, perhaps less bound by Israelite religious convictions, and more likely motivated by fear, a desire for royal favor, or a pre-existing malevolent disposition. His character is consistently portrayed negatively in the narrative, suggesting a willingness to serve Saul's darkest impulses without moral reservation.
Does this verse suggest God's intervention?
Answer: While not an explicit miraculous intervention, the footmen's refusal can certainly be interpreted as God's providential hand at work through the consciences of these men. In a moment of extreme wickedness from the king, God uses the moral courage of ordinary servants to prevent immediate sacrilege by Saul's most trusted guards. It demonstrates that even amidst human depravity and abuse of power, God can subtly influence events and preserve His purposes, even if only to delay or shift the means by which a wicked command is carried out. It is a quiet yet profound testament to God's sovereignty over human will and His ability to raise up unexpected sources of righteousness.
What does this event tell us about Saul's kingship?
Answer: This event marks a profound and tragic low point in Saul's reign, confirming his complete moral and spiritual decay. His command to slaughter innocent priests, based on paranoia and a distorted sense of loyalty, demonstrates his abandonment of justice, righteousness, and reverence for God. It reveals a king consumed by jealousy and fear, operating outside the bounds of God's law and the covenant. This act of sacrilege underscores his unsuitability for kingship in God's eyes and foreshadows the ultimate demise of his dynasty, paving the way for David, a man after God's own heart, to assume the throne and establish a righteous lineage.
CHRIST-CENTERED FULFILLMENT
The defiant moral courage of Saul's footmen, who refused to participate in the slaughter of God's anointed priests, foreshadows the ultimate and perfect obedience of Jesus Christ in the face of unrighteous authority. Where the footmen risked their lives in a moment of moral uprightness, Christ willingly laid down His, demonstrating supreme fidelity to God's will, even when it meant facing the unjust decrees of human powers and the ultimate sacrifice. Jesus, our Great High Priest, was himself attacked by unrighteous religious and political authorities, yet He did not yield to their demands for compromise or self-preservation. His refusal to call down legions of angels (Matthew 26:53) and His declaration that His kingdom is "not of this world" stand in stark contrast to Saul's earthly tyranny. The footmen's glimmer of righteousness points to the perfect righteousness of Christ, who perfectly obeyed God's law and refused to succumb to the world's corrupt systems, ultimately offering Himself as the Lamb of God who takes away the sin of the world. Believers are called to emulate this Christ-like obedience, prioritizing God's commands above all earthly authority, even when it leads to persecution for righteousness' sake (Matthew 5:10), knowing that our ultimate King, the Prince of Peace, rules with perfect justice and righteousness and will ultimately establish His eternal kingdom.