TRV
Translation
King James Version
Behold, this day thine eyes have seen how that the LORD had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the LORD'S anointed.
KJV (with Strong's)
Behold, this day H3117 thine eyes H5869 have seen H7200 how that the LORD H3068 had delivered H5414 thee to day H3117 into mine hand H3027 in the cave H4631: and some bade H559 me kill H2026 thee: but mine eye spared H2347 thee; and I said H559, I will not put forth H7971 mine hand H3027 against my lord H113; for he is the LORD'S H3068 anointed H4899.
Complete Jewish Bible
Here, today you have seen with your own eyes that ADONAI put you in my power there in the cave. Some of my men said I should kill you, but I spared you; I said, 'I won't raise my hand against my lord, because he is ADONAI's anointed.'
Berean Standard Bible
Behold, this day you have seen with your own eyes that the LORD delivered you into my hand in the cave. I was told to kill you, but I spared you and said, ‘I will not lift my hand against my lord, since he is the LORD’s anointed.’
American Standard Version
Behold, this day thine eyes have seen how that Jehovah had delivered thee to-day into my hand in the cave: and some bade me kill thee; but mine eye spared thee; and I said, I will not put forth my hand against my lord; for he is Jehovah’s anointed.
World English Bible Messianic
Behold, this day your eyes have seen how that the LORD had delivered you today into my hand in the cave. Some urged me to kill you; but I spared you; and I said, I will not stretch out my hand against my lord; for he is the LORD’s anointed.
Geneva Bible (1599)
And Dauid saide to Saul, Wherefore giuest thou an eare to mens words, that say, Behold, Dauid seeketh euill against thee?
Young's Literal Translation
Lo, this day have thine eyes seen how that Jehovah hath given thee to-day into my hand in the cave; and one said to slay thee, and mine eye hath pity on thee, and I say, I do not put forth my hand against my lord, for the anointed of Jehovah he is .
Study This Verse
Commentary on 1 Samuel 24 verses 9–15
9 ¶ And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?
10 Behold, this day thine eyes have seen how that the LORD had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the LORD'S anointed.
11 Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it.
12 The LORD judge between me and thee, and the LORD avenge me of thee: but mine hand shall not be upon thee.
13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee.
14 After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea.
15 The LORD therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand.
We have here David's warm and pathetic speech to Saul, wherein he endeavours to convince him that he did him a great deal of wrong in persecuting him thus and to persuade him therefore to be reconciled.
I. He calls him father (Sa1 24:11), for he was not only, as king, the father of his country, but he was, in particular, his father-in-law. From a father one may expect compassion and a favourable opinion. For a prince to seek the ruin of any of his good subjects is as unnatural as for a father to seek the ruin of his own children.
II. He lays the blame of his rage against him upon his evil counsellors: Wherefore hearest thou men's words? Sa1 24:9. It is a piece of respect due to crowned heads, if they do amiss, to charge it upon those about them, who either advised them to it or should have advised them against it. David had reason enough to think that Saul persecuted him purely from his own envy and malice, yet he courteously supposes that others put him on to do it, and made him believe that David was his enemy and sought his hurt. Satan, the great accuser of the brethren, has his agents in all places, and particularly in the courts of those princes that encourage them and give ear to them, who make it their business to represent the people of God as enemies to Caesar and hurtful to kings and provinces, that, being thus dressed up in bear-skins, they may "be baited."
III. He solemnly protests his own innocence, and that he is far from designing any hurt or mischief to Saul: "There is neither evil nor transgression in my hand, Sa1 24:11. I am not chargeable with any crime, nor conscious of any guilt, and, had I a window in my breast, thou mightest through it see the sincerity of my heart in this protestation: I have not sinned against thee (however I have sinned against God), yet thou huntest my soul," that is, "my life." Perhaps it was about this time that David penned the seventh psalm, concerning the affair of Cush the Benjamite (that is, Saul, as some think), wherein he thus appeals to God (Sa1 24:3-5): If there be iniquity in my hands, then let the enemy persecute my soul and take it, putting in a parenthesis, with reference to the story of this chapter, Yea, I have delivered him that without cause is my enemy.
IV. He produces undeniable evidence to prove the falsehood of the suggestion upon which Saul's malice against him was grounded. David was charged with seeking Saul's hurt: "See," says he, "yea, see the skirt of thy robe, Sa1 24:11. Let this be a witness for me, and an unexceptionable witness it is; had that been true of which I am accused, I should now have had thy head in my hand and not the skirt of thy robe, for I could as easily have cut off that as this." To corroborate this evidence he shows him, 1. That God's providence had given him opportunity to do it: The lord delivered thee, very surprisingly, to day into my hand, whence many a one would have gathered an intimation that it was the will of God he should now give the determining blow to him whose neck lay so fair for it. When Saul had but a very small advantage against David he cried out, God has delivered him into my hand (Sa1 23:7), and resolved to make the best of that advantage; but David did not so. 2. That his counsellors and those about him had earnestly besought him to do it: Some bade me kill thee. He had blamed Saul for hearkening to men's words and justly; "for," says he, "if I had done so, thou wouldest not have been alive now." 3. That it was upon a good principle that he refused to do it; not because Saul's attendants were at hand, who, it may be, would have avenged his death; no, it was not by the fear of them, but by the fear of God, that he was restrained from it. "He is my lord, and the Lord's anointed, whom I ought to protect, and to whom I owe faith and allegiance, and therefore I said, I will not touch a hair of his head." Such a happy command he had of himself that his nature, in the midst of the greatest provocation, was not suffered to rebel against his principles.
V. He declares it to be his fixed resolution never to be his own avenger: "The Lord avenge me of thee, that is, deliver me out of thy hand; but, whatever comes of it, my hand shall not be upon thee" (Sa1 24:12), and again (Sa1 24:13), for saith the proverb of the ancients, Wickedness proceedeth from the wicked. The wisdom of the ancients is transmitted to posterity by their proverbial sayings. Many such we receive by tradition from our fathers; and the counsels of common persons are very much directed by this, "As the old saying is." Here is one that was in use in David's time: Wickedness proceedeth from the wicked, that is, 1. Men's own iniquity will ruin them at last, so some understand it. Forward furious men will cut their own throats with their own knives. Give them rope enough, and they will hang themselves. In this sense it comes in very fitly as a reason why his hand should not be upon him. 2. Bad men will do bad things; according as men's principles and dispositions are, so will their actions be. This also agrees very well with the connexion. If David had been a wicked man, as he was represented, he would have done this wicked thing; but he durst not, because of the fear of God. Or thus: Whatever injuries bad men do us (which we are not to wonder at; he that lies among thorns must expect to be scratched), yet we must not return them; never render railing for railing. Though wickedness proceed from the wicked, yet let it not therefore proceed from us by way of retaliation. Though the dog bark at the sheep, the sheep does not bark at the dog. See Isa 32:6-8.
VI. He endeavours to convince Saul that as it was a bad thing, so it was a mean thing, for him to give chase to such an inconsiderable person as he was (Sa1 24:14): Whom does the king of Israel pursue with all this care and force? A dead dog; a flea; one flea, so it is in the Hebrew. It is below so great a king to enter the lists with one that is so unequal a match for him, one of his own servants, bred a poor shepherd, now an exile, neither able nor willing to make any resistance. To conquer him would not be to his honour, to attempt it was his disparagement. If Saul would consult his own reputation, he would slight such an enemy (supposing he were really his enemy) and would think himself in no danger from him. David was so far from aspiring that he was, in his own account, as a dead dog. Mephibosheth thus calls himself, Sa2 9:8. This humble language would have wrought upon Saul if he had had any spark of generosity in him. Satis est prostrsse leoni - Enough for the lion that he has laid his victim low. What credit would it be to Saul to trample upon a dead dog? What pleasure could it be to him to hunt a flea, a single flea, which (as some have observed), if it be sought, is not easily found, if it be found, is not easily caught, and, if it be caught, is a poor prize, especially for a prince. Aquila non captat muscas - The eagle does not dart upon flies. David thinks Saul had no more reason to fear him than to fear a flea-bite.
VII. He once and again appeals to God as the righteous Judge (Sa1 24:12 and Sa1 24:15): The Lord judge between me and thee. Note, The justice of God is the refuge and comfort of oppressed innocence. If men wrong us, God will right us, at furthest, in the judgment of the great day. With him David leaves his cause, and so rests satisfied, waiting his time to appear for him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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Gregory of NyssaAD 395
ON THE INSCRIPTIONS OF THE PSALMS 2.14.229-30
Saul, therefore, came out of the cave unaware of what had happened, wearing the little garment which had been trimmed all around. David came out behind him in self-assurance, and having seized the hill lying above the cave in advance, held out the end [of Saul’s robe] in his hand. This was nothing other than a bloodless trophy against his enemies. And he cried out to Saul in a loud voice and told him about this new and marvelous heroism, which was unstained by the defilement of blood, in which the hero was victorious and the one defeated was saved from death. For David’s excellence is not attested in the fall of his enemy, but the superiority of his power is made clearer in the salvation of his opponent from danger. He had such an excess of confidence that he did not think that his own salvation lay in the destruction of those arrayed against him, but even when those who plotted against him survived he was confident that no one would harm him.But the Word teaches rather by this story that the one who excels in virtue does not fight bravely against those of his own race but fights against the passions. The anger in both men, then, was destroyed by such excellence as David had, in the one, when he destroyed his own wrath by means of reason and quenched the urge to take vengeance, and in the other, when Saul put to death his evil against David because of the clemency which he had experienced. For one can learn from the story itself the kind of things Saul uttered afterwards to the victor when he was submerged in shame for what he had undertaken and demonstrated his spontaneous turning away from evil by his lament and tears.
John ChrysostomAD 407
HOMILIES ON DAVID AND SAUL 3
So what did David reply? “Your servant, my lord the king.” A contest and rivalry then developed as to which one would pay greater respect to the other: one admitted the other to kinship, the other called him lord. What he means is something like this: I am interested in one thing only, your welfare and the progress of virtue. You called me child, and I love and am fond of you if you have me as a servant, provided you set aside your resentment, provided you do not suspect me of any evil or think me to be scheming and warring against you. He fulfilled that apostolic law, note, that bids us excel ourselves in showing one another honor, unlike the general run of people, whose disposition is worse than beasts’ and who cannot bear to be the first to greet their neighbor, having the view that they are shamed and insulted if they share a mere greeting with someone.
John ChrysostomAD 407
HOMILIES ON DAVID AND SAUL 2
When he had offered this excellent sacrifice, then, achieved the victory and omitted nothing needed for a trophy, the cause of the problem, Saul, arose and left the cave, all unaware of what had gone on. “David also left behind him,” looking in the direction of heaven with eyes now free of concern, and more satisfied on that occasion than when he had overthrown Goliath and cut off the savage’s head. It was, in fact, a more conspicuous victory than the former one, the spoils more majestic, the booty more glorious, the trophy more commendable. In the former case he needed a sling, stones and battle line, whereas in this case thought counted for everything, the victory was achieved without weapons, and the trophy was erected without blood being spilt. He returned, therefore, bearing not a savage’s head but resentment mortified and rage unnerved—spoils he deposited not in Jerusalem but in heaven and the city on high.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 24:10 profoundly illustrates David's unwavering reverence for God's divine appointments, even when faced with extreme personal persecution. In this pivotal moment, David recounts how the Lord providentially delivered King Saul, his relentless pursuer, directly into his grasp within a cave. Despite the urging of his men to seize the opportunity to eliminate his enemy and secure his own kingship, David adamantly refused to harm Saul, articulating his profound conviction that to lay a hand on "the LORD'S anointed" would be an act of sacrilege against God Himself. This verse powerfully encapsulates David's remarkable faith, patience, and integrity, demonstrating his commitment to God's timing and justice over personal vengeance or ambition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 1 Samuel 24:10, and the broader narrative it belongs to, is rich with literary devices that amplify its theological and moral weight. Irony is profoundly prominent, as the hunted David finds himself in a position of absolute power over the hunter Saul, who is completely unaware of his peril. This dramatic reversal of roles underscores God's sovereign control over seemingly chaotic human affairs and the unexpected ways He works. There is a strong contrast between the counsel of David's men, who advocate for immediate and violent action, and David's unwavering commitment to restraint and reverence for God's authority. This highlights David's unique moral compass and his reliance on divine principles over human expediency. The earlier act of cutting the corner of Saul's robe (1 Sam 24:4) serves as powerful symbolism, representing David's power to harm Saul and his deliberate choice not to fully exercise it, a symbolic act of taking Saul's life without actually doing so, yet demonstrating his proximity and mercy. The cave itself functions as a symbolic space of vulnerability, confinement, and profound moral decision, where the true character of both men is revealed under pressure. David's actions here also serve as foreshadowing of his future reign, demonstrating the kind of king he would be—one who trusts God's timing and justice, and who values divine appointment above personal ambition or revenge.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 24:10 is a theological cornerstone, illustrating the profound implications of respecting God-ordained authority, even when that authority is corrupt, hostile, or seemingly undeserving. David's actions demonstrate a deep understanding of divine sovereignty, recognizing that God is ultimately in control of all appointments and removals, and that human vengeance or ambition should not preempt His perfect timing. This passage challenges believers to consider their response to injustice and persecution, advocating for patient trust in God's justice rather than resorting to self-help or retaliation. It underscores the sanctity of God's anointing and the principle that one should not "touch God's anointed," a concept that extends beyond kings to any divinely appointed role or person. David's restraint, driven by profound theological conviction, sets a high standard for ethical conduct in the face of extreme provocation, modeling a faith that waits on God rather than forcing His hand.
REFLECTION AND APPLICATION
The narrative of David sparing Saul in the cave offers profound and enduring lessons for contemporary believers, challenging us to examine our own responses when faced with injustice, betrayal, or opportunities for personal gain at the expense of moral and spiritual integrity. David's example calls us to cultivate a deep reverence for God's sovereign hand in all circumstances, trusting that He will ultimately right all wrongs and establish His purposes in His perfect timing. This means actively resisting the urge to take matters into our own hands, to seek vengeance, or to manipulate situations for our own advantage, even when such actions seem justified, expedient, or are strongly urged by those around us. Instead, we are called to embody the difficult but transformative virtues of patience, self-restraint, and unwavering integrity, prioritizing obedience to God's principles above immediate gratification or personal vindication. True strength, as powerfully demonstrated by David, often lies not in the exercise of power when it is available, but in its deliberate restraint, motivated by a profound respect for God's authority and a steadfast trust in His ultimate justice and unfailing faithfulness.
Questions for Reflection
FAQ
Why did David refer to Saul as "the LORD'S anointed" when Saul was clearly disobedient and trying to kill him?
Answer: David's reference to Saul as "the LORD'S anointed" (מָשִׁיחַ יְהוָה, mashiaḥ Yahweh) was not an endorsement of Saul's character or actions, but a profound recognition of his divinely appointed office. Saul had been chosen and consecrated by God through the prophet Samuel (see 1 Samuel 10:1). For David, this anointing conferred a sacred status upon Saul, making him God's representative, regardless of his personal failings. To harm Saul, even in self-defense or to seize a rightful throne, would be to act against God's established order and His sovereign choice. David understood that God would remove Saul in His own time and way, and it was not his place to usurp God's prerogative or to lay hands on someone God had set apart. This demonstrates David's deep theological conviction and his commitment to God's will above personal vengeance or ambition, even when Saul was actively seeking his life, as seen throughout 1 Samuel.
CHRIST-CENTERED FULFILLMENT
David's profound reverence for "the LORD'S anointed" in 1 Samuel 24:10 finds its ultimate and most glorious fulfillment in Jesus Christ, the true and eternal Anointed One, the Messiah. David, in his refusal to seize power through violence and his submission to God's timing, powerfully foreshadows the perfect obedience and self-sacrificial nature of Jesus. Unlike Saul, who was a flawed and disobedient king, Jesus is the perfectly righteous King, the ultimate "Anointed One" of God (Psalm 2:2). He did not come to overthrow earthly rulers or oppressors by force, even those who unjustly persecuted Him, but submitted Himself entirely to the will of His Father, even unto death on a cross (Philippians 2:8). When Peter drew his sword to defend Him in Gethsemane, Jesus commanded him to put it away, declaring, "Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?" (Matthew 26:53). Jesus, the true King, allowed Himself to be "delivered into the hands" of His enemies, not to be spared, but to offer Himself as the ultimate sacrifice for the sins of the world, truly the Lamb of God, who takes away the sin of the world!. David's act of sparing Saul, the flawed anointed one, points forward to the perfect Lamb of God who, though having all power and authority, chose not to retaliate but to suffer, thereby securing an eternal kingdom not by human might or earthly conquest, but by divine love, perfect obedience, and self-sacrifice (Revelation 5:9-10).