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Commentary on 1 Samuel 26 verses 13–20
David having got safely from Saul's camp himself, and having brought with him proofs sufficient that he had been there, posts himself conveniently, so that they might hear him and yet not reach him (Sa1 26:13), and then begins to reason with them upon what had passed.
I. He reasons ironically with Abner, and keenly banters him. David knew well that it was from the mighty power of God that Abner and the rest of the guards were cast into so deep a sleep, and that God's immediate hand was in it; but he reproaches Abner as unworthy to be captain of the lifeguards, since he could sleep when the king his master lay so much exposed. By this it appears that the hand of God locked them up in this deep sleep that, as soon as ever David had got out of danger, a very little thing awakened them, even David's voice at a great distance roused them, Sa1 26:14. Abner got up (we may suppose it early in a summer's morning) and enquired who called, and disturbed the king's repose. "It is I," says David, and then he upbraids him with his sleeping when he should have been upon his guard. Perhaps Abner, looking upon David as a despicable enemy and one that there was no danger from, had neglected to set a watch; however, he himself ought to have been more wakeful. David, to put him into confusion, told him, 1. That he had lost his honour (Sa1 26:15): "Art not thou a man? (so the word is), a man in office, that art bound, by the duty of thy place, to inspect the soldiery? Art not thou in reputation for a valiant man? So thou wouldst be esteemed, a man of such courage and conduct that there is none like thee; but now thou art shamed for ever. Thou a general! Thou, a sluggard!" 2. That he deserved to lose his head (Sa1 26:16): "You are all worthy to die, by martial law, for being off your guard, when you had the king himself asleep in the midst of you. Ecce signum - Behold this token. See where the king's spear is, in the hand of him whom the king himself is pleased to count his enemy. Those that took away this might as easily and safely have taken away his life. Now see who are the king's best friends, you that neglected him and left him exposed or I that protected him when he was exposed. You pursue me as worthy to die, and irritate Saul against me; but who is worthy to die now?" Note, Sometimes those that unjustly condemn others are justly left to fall into condemnation themselves.
II. He reasons seriously and affectionately with Saul. By this time he was so well awake as to hear what was said, and to discern who said it (Sa1 26:17): Is this thy voice, my son David? In the same manner he had expressed his relentings, Sa1 24:16. He had given his wife to another and yet calls him son, thirsted after his blood and yet is glad to hear his voice. Those are bad indeed that have never any convictions of good, nor ever sincerely utter good expressions. And now David has as fair an opportunity of reaching Saul's conscience as he had just now of taking away his life. This he lays hold on, though not of that, and enters into a close argument with him, concerning the trouble he still continued to give him, endeavouring to persuade him to let fall the prosecution and be reconciled.
1.He complains of the very melancholy condition he was brought into by the enmity of Saul against him. Two things he laments: - (1.) That he was driven from his master and from his business: "My lord pursues after his servant, Sa1 26:18. How gladly would I serve thee as formerly if my service might be accepted! but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he whom I would follow with respect compels me to flee from him." (2.) That he was driven from his God and from his religion; and this was a much greater grievance than the former (Sa1 26:19): "They have driven me out from the inheritance of the Lord, have made Canaan too hot for me, at least the inhabited parts of it, have forced me into the deserts and mountains, and will, ere long, oblige me entirely to quit the country." And that which troubled him was not so much that he was driven out from his own inheritance as that he was driven out from the inheritance of the Lord, the holy land. It should be more comfortable to us to think of God's title to our estates and his interest in them then of our own, and that with them we may honour him then that with them we may maintain ourselves. Nor was it so much his trouble that he was constrained to live among strangers as that he was constrained to live among the worshippers of strange gods and was thereby thrust into temptation to join with them in their idolatrous worship. His enemies did, in effect, send him to go and serve other gods, and perhaps he had heard that some of them had spoken to that purport of him. Those that forbid our attendance on God's ordinances do what in them lies to estrange us from God and to make us heathens. If David had not been a man of extraordinary grace, and firmness to his religion, the ill usage he met with from his own prince and people, who were Israelites and worshippers of the true God, would have prejudiced him against the religion they professed and have driven him to communicate with idolaters. "If these be Israelites," he might have said, "let me live and die with Philistines;" and no thanks to them that their conduct had not that effect. We are to reckon that the greatest injury that can be done us which exposes us to sin. Of those who thus led David into temptation he here says, Cursed be they before the Lord. Those fall under a curse that thrust out those whom God receives, and send those to the devil who are dear to God.
2.He insists upon his own innocency: What have I done or what evil is in my hand? Sa1 26:18. He had the testimony of his conscience for him that he had never done nor ever designed any mischief to the person, honour, or government, of his prince, nor to any of the interests of his country. He had lately had Saul's own testimony concerning him (Sa1 24:17): Thou art more righteous than I. It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime.
3.He endeavours to convince Saul that his pursuit of him is not only wrong, but mean, and much below him: "The king of Israel, whose dignity is great, and who has so much other work to do, has come out to seek a flea, as when one doth hunt a partridge in the mountains," Sa1 26:20 - a poor game for the king of Israel to pursue. He compares himself to a partridge, a vert innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the flower of his army into the field only to hunt one poor partridge? What a disparagement was this to his honour! What a stain would it be on his memory to trample upon so weak and patient as well as so innocent an enemy! Jam 5:6, You have killed the just, and he doth not resist you.
4.He desires that the core of the controversy may be searched into and some proper method taken to bring it to an end, Sa1 26:19. Saul himself could not say that justice put him on thus to persecute David, or that he was obliged to do it for the public safety. David was not willing to say (though it was very true) that Saul's own envy and malice put him on to do it; and therefore he concludes it must be attributed either to the righteous judgment of God or to the unrighteous designs of evil men. Now, (1.) "If the Lord have stirred thee up against me, either in displeasure to me (taking this way to punish me for my sins against him, though, as to thee, I am guiltless) or in displeasure to thee, if it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both - let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end." See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain, Eph 2:16; Pro 16:7. But, (2.) "If thou art incited to it by wicked men, that incense thee against me, cursed be they before the Lord," that is, they are very wicked people, and it is fit that they should be abandoned as such, and excluded from the king's court and councils. He decently lays the blame upon the evil counsellors who advised the king to that which was dishonourable and dishonest, and insists upon it that they be removed from about him and forbidden his presence, as men cursed before the Lord, and then he hoped he should gain his petition, which is (Sa1 26:20), "Let not my blood fall to the earth, as thou threatenest, for it is before the face of the Lord, who will take cognizance of the wrong and avenge it." Thus pathetically does David plead with Saul for his life, and, in order to that, for his favourable opinion of him.
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SUMMARY
David issues a profound and poignant appeal to King Saul, challenging the relentless and baseless persecution he endures. Following his second act of mercy where he spared Saul's life despite having the opportunity to kill him, David confronts the king from a distance, expressing his bewilderment and asserting his absolute innocence. This verse encapsulates David's blamelessness and his earnest desire for Saul to recognize the injustice of his obsessive pursuit, highlighting the dramatic moral contrast between the two men and David's unwavering trust in divine justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey David's message with profound impact. Primarily, it utilizes Rhetorical Question, with David posing two interrogatives ("Wherefore doth my lord thus pursue...?" and "for what have I done? or what evil [is] in mine hand?"). These are not questions seeking information, but rather forceful statements designed to challenge, confront, and expose the irrationality and injustice of Saul's actions. They highlight David's innocence and Saul's baseless paranoia, demanding a justification that Saul cannot provide. There is also a strong element of Irony, as the "lord" (Saul), who should be protecting his "servant" (David) and upholding justice, is instead relentlessly pursuing him with murderous intent, while the "servant" repeatedly demonstrates loyalty, mercy, and moral uprightness to the king. This stark contrast underscores the moral inversion of their roles. Finally, the verse functions as a profound Plea/Appeal, not necessarily for mercy, but for justice and the recognition of truth. David appeals directly to Saul's dormant conscience, hoping to break through the king's delusion and bring him to acknowledge the reality of David's blamelessness and the unrighteousness of his own actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
David's plea in 1 Samuel 26:18 resonates deeply with the broader biblical theme of the righteous suffering unjustly at the hands of the wicked or those in authority. It highlights the tension between human power and divine justice, demonstrating that even when human systems fail and leaders act unrighteously, God remains sovereign and will ultimately vindicate His faithful servants. David's consistent refusal to take vengeance into his own hands and his appeal to truth, rather than force, exemplify a profound trust in God's ultimate justice and timing. This narrative serves as a powerful testament to the value of integrity and a clear conscience, even in the face of relentless persecution, reminding us that true righteousness is not defined by worldly success or power, but by faithfulness to God and moral uprightness. It foreshadows the suffering of many prophets and, most profoundly, the perfect suffering of the Messiah.
REFLECTION AND APPLICATION
David's experience in 1 Samuel 26:18 provides timeless lessons for believers facing unjust accusations or persecution. His example encourages us to maintain our integrity and appeal to truth, even when those in authority act unfairly or irrationally. It reminds us that our character and actions, especially when demonstrating mercy and blamelessness, often speak louder and more powerfully than any verbal defense. In situations where we are wronged, David's consistent choice to leave judgment in God's hands, rather than seeking personal retribution, serves as a powerful model of faith, patience, and reliance on divine justice. This verse challenges us to examine our own hearts: do we respond to injustice with bitterness, resentment, or a desire for revenge, or with a clear conscience and steadfast trust in God's perfect timing and ultimate vindication? It underscores the spiritual power of maintaining a pure heart and blameless hands, even when others seek to defame or destroy us, reminding us that our ultimate vindicator is God Himself.
Questions for Reflection
FAQ
Why did David address Saul as "my lord" and himself as "his servant" given the circumstances?
Answer: David's continued use of respectful titles like "my lord" for Saul and "his servant" for himself, even in the face of relentless persecution, demonstrates his profound respect for the office of king and for Saul as "the Lord's anointed." David understood that Saul's authority was divinely ordained, even if Saul himself was acting unrighteously. This respectful address was not a sign of weakness or subservience to Saul's injustice, but rather a powerful display of David's own integrity, humility, and unwavering commitment to God's established order. It underscored his blamelessness and highlighted Saul's moral failure, as David, the innocent party, maintained proper decorum while Saul, the king, acted like a common criminal. This also served to appeal to whatever remnants of conscience Saul might have had, reminding him of the proper relationship between a king and his loyal subject, as seen in 1 Samuel 24:8-15.
What was the significance of David taking Saul's spear and water jug?
Answer: The act of taking Saul's spear and water jug from beside his head while he slept was profoundly symbolic and served multiple critical purposes. Firstly, it provided irrefutable proof that David had once again been in a position to kill Saul but chose not to. The spear, a weapon of war and a symbol of royal authority, and the water jug, essential for life, represented Saul's vulnerability and David's power over him. Secondly, it was an act of public humiliation for Saul and his commander Abner, exposing their negligence and incompetence in guarding the king. David's public display of these items from a distance (1 Samuel 26:16) stripped Saul of his dignity and authority in the eyes of his own men. Finally, it was a tangible demonstration of David's innocence and integrity, reinforcing his claim in 1 Samuel 26:18 that he had committed no evil and harbored no ill intent against the king.
CHRIST-CENTERED FULFILLMENT
David's experience in 1 Samuel 26:18 serves as a profound Old Testament foreshadowing of the ultimate suffering of the Messiah. Like David, Jesus was entirely innocent, yet relentlessly pursued and persecuted by those in authority who were driven by envy and fear. The rhetorical questions David poses—"for what have I done? or what evil [is] in mine hand?"—find their perfect echo in the life of Christ, who committed no sin (1 Peter 2:22) and in whom "there is no evil" (John 8:46). While David spared Saul's life, demonstrating mercy, Jesus, the true Lamb of God, willingly laid down His life, not just sparing His persecutors but offering Himself as a perfect sacrifice for their sins and ours (see Isaiah 53:7 and Philippians 2:8). David's trust in God's vindication is fully realized in Christ's resurrection, which definitively proved His innocence and God's righteous judgment against His accusers (Acts 2:24). Thus, David's plea for justice in the face of unjust persecution points us directly to the perfect, innocent suffering of Jesus, who bore the ultimate injustice to secure our eternal salvation and establish a kingdom where true justice reigns.