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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.
If the Lord incites you against me, etc. If, he says, led by the Spirit of God you persecute me, it is necessary that I appease the divine mercy with sacrifices and prayers; but if not by the will of the Lord, but against His will, having been corrupted by the deception of wicked men, you thought it right to rage for a time against the innocent; it is certain that those are held worthy of a curse in the divine examination, who, by wicked persuasions repelling me from His tabernacle and holy land, compel me to live among idolaters, whom I utterly detest. And if this flame of persecution has arisen from men, as I said, it is just in every way that my blood should not be shed by the impious, which the hands of persecutors have thus far unjustly sought. According to the mystical understanding, it is the voice of the members of Christ, that is, of His faithful, who, caught by the persecution of wicked men, are accustomed to diligently examine their hearts. And if for their sins they recognize that punishment of chastisement is inflicted upon them by the Lord through such men, they immediately strive to purge these with sacrifices of due contrition. But if they see themselves unjustly suffering injuries or deaths from the impious, so that they may be called away from the path of truth, they indeed understand those who do these things as deserving eternal curse from the Lord; because they wish to turn the faithful of Christ from the inheritance of the Catholic faith even to the idolatry of gentility or any kind of heresy. However, those who innocently suffer these things rejoice, being saved by the Lord from all death and corruption, and indeed even anticipating receiving the palm of their patience. We can also accept it as said in the person of the apostles to the persecuting Jews: If the Lord incites you to persecute us, His wrath is appeased by our prayers; but if, which is more true, the sons of men, they are accursed by the Lord, who have driven us out preaching divine things, so that we do not dwell in Judea and Jerusalem; they said, Depart; and because you believe Jesus to be God, serve Him rather among the nations, who are accustomed to worship alien gods.
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SUMMARY
In 1 Samuel 26:19, David, having once again demonstrated his unwavering loyalty by sparing King Saul's life, makes a poignant appeal to his relentless pursuer. He presents a profound spiritual dilemma, questioning whether Saul's animosity is divinely orchestrated, in which case a sacrificial offering could appease God, or if it originates from malicious human influence. David laments the devastating consequence of being unjustly driven from the promised land, "the inheritance of the LORD," equating this exile to a forced abandonment of his covenant God for foreign deities, thereby underscoring the severe spiritual and physical toll of Saul's unrighteous persecution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
David's speech in this verse employs several powerful literary devices to convey his profound distress and appeal for justice. He masterfully constructs a Dilemma for Saul, presenting two mutually exclusive explanations for his persecution: divine instigation or malicious human influence. This rhetorical strategy compels Saul to confront the true source of his actions. The implied question, "Which is it, God or men?" functions as a potent Rhetorical Appeal, designed to provoke Saul into self-reflection about the spiritual implications of his relentless pursuit. Furthermore, David utilizes Hyperbole when he claims his persecutors are "saying, Go, serve other gods." While they did not literally utter these words, being driven from the land of Israel into pagan territory would inevitably expose him to the immense pressure and temptation of idolatry, making the statement a vivid exaggeration of the spiritual danger. The phrase "inheritance of the LORD" itself serves as rich Symbolism, representing not merely physical land but the covenant relationship with God, divine blessing, and the sacred locus of true worship. David's lament over being driven from it powerfully underscores the profound spiritual significance of his unjust exile.
THEOLOGICAL AND THEMATIC CONNECTIONS
David's lament in 1 Samuel 26:19 powerfully articulates the profound spiritual and existential crisis of being alienated from God's people and land. His willingness to consider divine instigation reflects a deep-seated belief in God's ultimate sovereignty, even over human suffering and conflict. However, his swift curse upon "the children of men" reveals his clear understanding of human responsibility for malice and injustice. This tension between divine sovereignty and human culpability is a recurring theme throughout Scripture, reminding us that while God is ultimately in control, human choices have real and often devastating consequences. David's distress over being driven from the "inheritance of the LORD" highlights the intimate connection between place, people, and covenant in ancient Israelite theology, where the land was not merely property but a sacred space for communion with God. His fear of being forced to "serve other gods" underscores the constant spiritual battle against idolatry and the importance of remaining steadfast in one's allegiance to the one true God, even in exile.
REFLECTION AND APPLICATION
David's words in 1 Samuel 26:19 offer a profound template for navigating times of unjust suffering and persecution. His initial posture of seeking to understand the source of the animosity—whether divine permission or human malice—models a crucial step in spiritual discernment. When facing adversity, it is vital to prayerfully consider if God is allowing a trial for our growth and refinement, or if the opposition stems from human envy, misunderstanding, or outright malice. David's distress over being driven from "the inheritance of the LORD" and the implied pressure to "serve other gods" resonates deeply with the spiritual battles believers face today. Our "inheritance" is not a physical land but our spiritual standing in Christ and our secure place within the community of faith. Anything that seeks to alienate us from this spiritual heritage or tempt us towards compromise with the world's values is a profound threat to our allegiance to God. David's steadfastness in appealing to God's justice, rather than resorting to revenge, serves as a powerful example of maintaining integrity and trusting in God's ultimate vindication, even when circumstances are dire. We are called to protect our spiritual environment, cling to our identity in Christ, and resist all pressures that would lead us away from our faithful allegiance to Him.
Questions for Reflection
FAQ
What does David mean by "If the LORD have stirred thee up against me"? Is God truly the source of evil or conflict?
Answer: David's statement reflects a common biblical understanding of God's ultimate sovereignty over all events, even those that appear negative or involve human sin. In ancient Israelite thought, nothing happened outside of God's overarching permission or purpose. The phrase "stirred up" (Hebrew çûwth, H5496) implies that God might be permitting or even orchestrating Saul's animosity, not necessarily as a direct instigator of evil, but perhaps as a means of testing David, refining his character, or fulfilling a larger divine plan (e.g., preparing David for kingship). It acknowledges that God can use even the wicked actions of humans to achieve His righteous ends, as seen in the broader narrative of the Bible (e.g., Genesis 50:20). However, this does not absolve human agents of their moral responsibility for their sinful choices, which David clearly distinguishes by cursing "the children of men" who maliciously drive him out. David is not accusing God of evil, but rather acknowledging His mysterious control over all circumstances, even those that bring suffering.
CHRIST-CENTERED FULFILLMENT
David's lament in 1 Samuel 26:19, particularly his anguish at being "driven out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods," finds its ultimate fulfillment and reversal in Jesus Christ. David, though innocent, was unjustly persecuted and exiled from the promised land, facing the spiritual threat of idolatry. Christ, the truly innocent One, was likewise rejected by His own people and driven out, not just from the land, but ultimately to the cross outside the city gates, bearing our reproach (Hebrews 13:12). Yet, unlike David, who feared being forced to serve other gods, Jesus perfectly resisted all temptation to compromise His allegiance to the Father, even when offered all the kingdoms of the world (Matthew 4:8-10). Through His sacrificial death and glorious resurrection, Christ reclaims the ultimate "inheritance of the LORD" – not a physical land, but the spiritual kingdom of God and eternal life. He brings His followers into this eternal inheritance, making them "heirs of God and fellow heirs with Christ" (Romans 8:17). We are no longer alienated or forced into spiritual exile, but are brought near by the blood of Christ, made citizens with the saints, and members of God's household (Ephesians 2:19). Thus, what David feared—being cut off from God's inheritance and compelled towards idolatry—is definitively overcome in Christ, who secures our eternal belonging and empowers us to serve the true God alone.