Holy Bible

Shall I go? 1 Samuel 23:2 The leadings of Providence John Venn. David lived under the Mosaic dispensation. Now, that dispensation, as it was remarkable for many extraordinary circumstances, was so more especially for the particular revelation which God was pleased to make in it of Himself to mankind upon special occasions. The will of the Lord appears to have been made known in five several ways:(1) By voice, as when God conversed with Moses by an audible voice; and with Samuel, when he was yet a child.(2) By dreams.(3) By visions, in which a prophet in an ecstasy, without being asleep, saw some striking parabolic representation of what was about to take place.(4) By special revelation, in which was communicated to a prophet, probably by some remarkable impression on his mind, which clearly discovered its Divine origin, the will of God, or the notification of some future event. And(5) By Urim and Thummim. When the primitive Church had been some time established in the world, a practice prevailed amongst some of its members of consulting the Scriptures as a directory of conduct, — the Bible was opened at random, and the passage which first presented itself was considered as indicating the Divine will. By degrees this practice came to be generally disused, and men were contented to remain in ignorance concerning events before them, trusting only in the general superintendence of Providence. Another way by which many persons have in all ages endeavoured to discover the direction of God respecting their conduct, has been by observing what they have termed the landings of Providence; that is, by attentively considering those impressions on the mind, or those extraordinary circumstances, by which they suppose God may point out His will that they should act in this or that way. But it will be asked, Are not promises of direction and guidance given to us in Scripture? Are we not told that the steps of a good man are ordered by the Lord, and are we not bidden to acknowledge God in all our ways, and assured that He will then direct our paths?For our guide in temporal things, God has given us our understanding. 1. Let our first rule be, that we are chiefly solicitous to discharge Duty. 2. Beware of mistaking your own inclinations for the suggestions of Provident. 3. It may be laid down as a maxim that Providence never sanctions the neglect of any duty to point out other courses of action. There is a beautiful uniformity in the conduct which God prescribes for us. No duties over clash with each other. 4. We ought to beware of seeking for other directions than those which Providence has been pleased to appoint. Do not expect revelations where God has not promised them. 5. Let me also caution you against a partial use of the means which Providence has afforded us for our direction. You pray, perhaps, very sincerely; but do you also listen to the suggestions of prudence; do you take the advice of wise and faithful friends? ( John Venn. ) Arise, go down to Keilah. 1 Samuel 23:4-26 The training in the wilderness H. E. Stone. The contrast between David at Nob or Gath and at Hareth and Keilah is most marked. 1. It is God's will he desires to know (ver. 4). Truly David at this time waited only upon God, and his expectation was from Jehovah ( Psalm 62 ). Hunger for Divine guidance is a gracious sign! The Master blessed such ( Matthew 5:6 ). Such a state of heart is preparation surely for larger blessing. 2. Obedience and humble reliance upon God may not lessen difficulties? David's own people oppose his advance upon Keilah. So he and his enter Keilah. All now is well surely! Yes, all is well, but it looked not so. Strange that in obeying God he found more difficulties! Not so if we understand he is in training for the crown. Is this not so of all those who are unto God a nation of priestly kings? Not a murmur escapes David's lips. Into Ziph, a small place at the edge of the Southern desert, David enters, concealing himself in the ravines there. The time spent in Ziph was a time of separation and solitariness. 3. Obedience leading to apparently hopeless disaster. To seek the favour of the king the Ziphites send word to him of David. Deceit generally sets its face toward power. It is well to be on the side which looks like winning at any rate. From their point of view their "part" might be justified. What can we say, however, concerning Soul's reception of these Ziphites? What a whimpering, hypocritical utterance: "Blessed be ye of the Lord, for ye have compassion on me!" How horrid the "forms" of piety when the thing itself is gone! A benediction in the name of God from Saul! Success is with these plotters! They track their prey. Before Saul and his men David flees down the face of the rock into the wilderness. Here truly they are enclosing him in the net they have spread. Strangers had risen up against him, and the oppressor sought for his soul. ( Psalm 54:3 ). Hope began to droop her wings. (ver. 27). Times of deepest distress are hours of God's deliverances. Have we no record indelibly written of God's delivering mercy? — no place called Sela-hammahlekoth (ver. 28), or Rock of Divisions, to which memory leads? Psalm 54 , ascribed to this period, tells of calmness of heart during this exciting time, "Behold, God is mine helper" (ver. 4). ( H. E. Stone. ) They will deliver thee up. 1 Samuel 23:12 The men of Keilah W. Aitken, M. A. When first; introduced to us here, David is represented as being reduced to great straits by the malignant hostility of Saul. But although David's condition seems so desperate, and Saul's power so great — when an emergency arises, and the men of Keilah find themselves in sore straits, it is not from Saul, the king after man's own heart, but from the despised David, that assistance comes. Let us try and picture to ourselves the scene. The country folk are crowding into the little town by hundredth. Their homesteads have been pillaged and burned, and they them. selves have only escaped with their lives. The ruthless Philistines have already stripped some of them of everything they possess, and unless unlooked for help arrive there seems no escape from the superior forces of the foe. They have taken refuge for the moment in Keilah, but this temporary shelter affords them no real security. The town is quite unprepared to stand a siege, or even to resist a vigorous assault. On every face you can see sorrow and anxiety only too plainly printed. Suddenly breathless messengers appear approaching the walls of the little city, and it is easy to see that they are the bearers of good tidings. From lip to lip the good news spreads, and all is summed up in a single word, and that word is David. Yes, it is actually true; the conqueror of Goliath of Gath has once again put his life in his hands, and wrought a great deliverance. The Philistines are utterly routed, and Keilah is saved. Imagine if you can the feelings of the eager multitude at that moment, as him good news spreads like wildfire amongst them. See yonder the old men, the fathers of the city, are lifting up their hands to God, and pouring forth praise; mothers are weeping for joy, and strong men have tears in their eyes as they grasp each other's hands in heartfelt gratulation. And have not some of us known something of a similar feeling in the course of our own inner life? Was there not a time when we woke up to find ourselves in terrible danger, and indeed were driven to despair of helping ourselves, or escaping by our own futile strugglings out of the hand of the destroyer. Robbed and injured, and threatened with still graver evils, we found ourselves reduced to the sorest straits, and nothing that the world spirit could do for us could relieve us from our misery or our peril. Some of you have known something of all this in your own personal experience. And then there came the moment of deliverance, when you were able to say, "I thank God through Jesus Christ my Lord." Not by a Miltonic conflict between winged combatants, not by any display of divine omnipotence crushing down all opposition, but none the less by the most sublime deed of heroism that ever was performed, deliverance came. Our wistful gaze turned at last towards the cross of Calvary, and there we saw our battle fought and won by Him whom man despised, whom the world crucified as a felon outside the gate. A new and not less alarming peril arose, and one they had neither foreseen nor even thought of in their first moments of joyous enthusiasm. It is heard with feelings of consternation that the infuriated king is preparing to march upon the ill-fated town, thus exposed to a new and not less terrible alarm. What was to be done? Their manner towards David becomes cold and restrained, and soon, no doubt, the rulers and elders of the town gather together in secret conclave to discuss bow they were to deal with their former benefactor and friend. Meanwhile David also is making the discovery of his new danger. He has received the information from the Urim and Thummim, "Saul will certainly come down." And the sacred historian lets us into the secret cause of this hostile movement. On hearing of David's entry into Keilah, Saul had exclaimed, "God hath delivered him into my hand," etc. There is something very suggestive and instructive in all this. The entrance of Christ into our nature offers Satan his opportunity, and you may depend upon it he will use it. So soon as Jesus Christ is received into our hearts, and when we have admitted His royal claim, or even begun to recognize Him as the anointed Heir of all, the world will begin to marshal its forces against us; and the great object of the prince of the world is to induce us to commit just such an act of perfidy as Saul expected or desired from the men of Keilah. This much is sure, Saul will certainly come down. This spirit of rancorous hatred which animated Saul against David has been reproduced over and over again in the history of the Christian Church. This moved the heathen of old in their persecution of the primitive Christians; and those who confessed Christ in those days, and were true to Him, knew well that in every city bonds and imprisonments, and perhaps even torture and death, awaited them. And when persecution is not thus public and open, it is often none the less cruel. I have known of fathers in affluent circumstances who have threatened to cut their sons off with a shilling if they did not give up their religion, and who have proved as good as their word. Amongst our friends in our home circle, in society, in the workshop, in the regiment, on sea or land, they who are true to their divine Master are exposed to the bitter animosity and relentless persecution of the world. And let us remember that the persecution that takes the form of ribald scorn or refined contempt is less easily tolerated by many natures than more violent measures of persecution. To return to the men of Keilah, whom we left in solemn conclave assembled to consider this new danger, and how it was to be met. I fancy I can see one shrewd and keen-looking old man rising up amongst his neighbours go give his view of the matter — a sort of moral anticipation of the counsel of Caiaphas. "It is a very simple and a very practical question that we are about to decide, my friends, and I will put it thus in a single sentence: Is one man to perish, or the city? That is the question in its naked simplicity. Some will, I dare say, talk very sentimentally of the brave thing David has done, and of the debt of gratitude we owe him. Well, that may be all very fine as a matter of sentiment; but this is a business meeting, and our wisdom will lie in taking a calm, dispassionate, business-like view of the matter. We have, of course, to consider our own interests. We are in a work-a-day sort of world, and we must regard everything from a business point of view. Three courses are open to tin. Either to fight David's battle, and share David's fate, sacrificing our lives, or flying with him to the mountains of the wild goats, leaving our city to be spared by the conqueror. Our next course is to give David a word of warning, and tell him at our dilemma. That may seem a right thing to do; but if Saul known that we have done it we shall bring down his indignation on our heads, and the probability is that he will vent his fury on the men of Keilah; so that our case will be just as bad as it would be if David were within our walls. The third course, and to my mind it is the only sensible one, is to make up our mind that when the time comes we will deliver David up to his master, and to intimate this our intention at once to Saul. Whatever may come of this, the responsibility will be with Saul, and not with us; we shall only have acted as our circumstances compelled us to do. Of course we are very sorry for David, and of course we all feel profound regret at having to treat a man so, who has been very useful to us. But then, you know, as I have said, we must consider ourselves. This is our only chance of safety, and we must make the most of it. We may not like doing it, but we all have to do a great many things that we don't like. And while they are thus deliberating, there is David alone with God and his priest. The ephod is brought out, and the enquiry is made, "Will Saul come down?" and the answer is, "He will come down." David's heart sinks within him. "O Lord!" he asks a second time, "will the men of Keilah deliver me up and my men into the hands of Saul?" And from the mystic breastplate the inexorable answer is returned, "They will deliver thee up." I wonder if that was the moment when David said in his haste, "All men are liars." At any rate, I do not suppose he ever entertained a lower estimate of humanity than at that moment. These fervent thanks, expressed with so much emotion, were only empty breath after all. What a miserable world it is! Honour and manliness seem vanished from it, and truth has sped her flight. It must have been a sad moment; and which of us would not have felt for him? But stay. Have we no similar feelings for another "Man of Sorrows, and acquainted with grief;" another, to whom we ourselves owe far more than the men of Keilah ever owed to David? It comes to pass that not a few Christians who have once known something of the great deliverance, and rejoiced in God's salvation, prove false to their Master in the hour of trial, that they may escape the world's hostility. They throw open the gates of Mansoul to the world, and so betray their Master into the hands of His foe by betraying His cause. You may be sure that the first care of the world spirit when thus invited to enter and take possession of our nature will be, so to speak, to assassinate his rival, and Christ will desert the desecrated fane, and leave the soul to its new false friends. ( W. Aitken, M. A. ) And Jonathan went to David into the wood, and strengthened his hand in God. 1 Samuel 23:16 The true in life Homilist. Two lessons stand out in this chapter. First, that the most heroic heart may sometimes be overcome with fear. Few men had a more intrepid soul than the conqueror of Goliath; yet now he was driven by fear of Saul into the wood. We are subject to variations of mood. Secondly, that the crimes of a father may alienate the hearts of his children. Jonathan the son of Saul was now succouring the man whom his own sire hated, and sought to destroy. Evil, even in a parent, cannot be loved, nor wrong in a parent obeyed. I. THE DEEP DEPRESSION OF A TRUE SOUL. Few men ever had a truer soul than David — clear in its perceptions of truth, strong in its attachments to truth, inflexible in its allegiance to truth. But that soul, in the "wood" here, is under depression. Several things tend to depress the true spirit in this world. 1. Seemingly adverse circumstances. Jacob: "All these things are against, me." 2. Providential discrepancies. Job, Aspah. "My foot had well nigh slipped." 3. Non-success in religious service. 4. Consciousness of moral unworthiness. 5. Physical infirmities. II. THE DISTINGUISHING POWER OF A TRUE MAN. What is the distinguishing power which a true man has? To destroy life! Brutes can do this. To weaken faith, and shake confidence? A child can do this. What then? To strengthen a brother's heart in God! This is what Jonathan did now in "the wood." But how can a true man strengthen a depressed brother thus? 1. By a truthful exposition of God's method of governing the fallen in this world. The Gospel unfolds that method; shows that it is to the true corrective, not penal. 2. By a practical expression of genuine sympathy. One breath of it infuses new life to the soul. 3. By a devout intercession with Heaven. III. THE HIGHEST FUNCTION OF A TRUE FRIEND. It is one thing to have the power to strengthen, and another thing to use it when and where required. ( Homilist. ) I shall be next unto thee. 1 Samuel 23:17 A sermon to boys Arthur Vinter. This conduct of the king's son teaches some important lessons. 1. Stand by the weak and defenceless. There is no nobler feature in any boy's character than a determination to do this. 2. We also learn to be content with a lower place when God has clearly marked out another for a higher. Jonathan saw that God was with David, and he made his own conduct to serve God's purpose. Be always on the look out to render others service. Fear not the taunts of men or the frowns of the world. Take Christ as your pattern. For yourselves do not forget that unselfishness is the ornament of every true man, the mark of every true gentleman, the essence of pure religion, and the germ of an undying character. ( Arthur Vinter. ).

Benson Commentary 1 Samuel 23:1 Then they told David, saying, Behold, the Philistines fight against Keilah, and they rob the threshingfloors. 1 Samuel 23:1 . Then they told — Or rather, Now they had told David. For it is evident from 1 Samuel 23:6 , that David had received the information here referred to, and had even delivered the inhabitants of Keilah before Abiathar came to tell him of the slaughter of the priests. The Philistines fight against Keilah — Probably the Philistines were encouraged to make this inroad into the land of Israel by hearing that David was forced to flee his country, and that God had departed from Saul. When princes begin to persecute God’s people and ministers, let them expect nothing but vexation on all sides. Keilah was a city in the tribe of Judah, Joshua 15:44 . They rob the thrashing-floors — Which were commonly without their cities, for the convenience of wind, to separate the chaff from the corn. See Ruth 3:2 . 1 Samuel 23:2 Therefore David inquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go, and smite the Philistines, and save Keilah. 1 Samuel 23:2 . David inquired of the Lord — In what way he made inquiry is not certain, as it seems from 1 Samuel 23:6 that Abiathar had not yet brought to David the sacred ephod, with all things belonging to it that were made use of in consulting God. Shall I go and smite these Philistines? — We have here a remarkable instance of David’s love to his country; unto which he did not become an enemy when he was banished from it. On the contrary, he hasted to its assistance unsolicited. This action of David’s, in going to the relief of Keilah, is one of the most extraordinary ones recorded in history. “Another man, in David’s place, would have rejoiced at this invasion, and perhaps encouraged it; and this both from self-preservation and policy; first, because he had nothing to fear for himself, while Saul had such an enemy upon his hands; and secondly, because the distress of his country was the likeliest means to bring Saul to reason, and force him to recall, and be reconciled to, his best champion. But David was governed by other than these narrow views; nor safety nor honour was desirable to him, purchased by the distress of his country and his friends. His bosom beat with an eager desire to relieve Keilah; but it was not an adventure to be unadvisedly undertaken; and therefore he inquired of God, saying, Shall I go and smite these Philistines? This is one of those passages of Scripture that give evidence of their own truth. None but a hero could put the question; and none but God could resolve it: And the Lord said unto David. Go, and smite the Philistines, and save Keilah.” — Delaney. 1 Samuel 23:3 And David's men said unto him, Behold, we be afraid here in Judah: how much more then if we come to Keilah against the armies of the Philistines? 1 Samuel 23:3-4 . David’s men said, Behold, we are afraid here in Judah — “They had more than difficulty enough to defend themselves against Saul where they were; and could it be less than madness to provoke more and greater enemies? Doubtless Saul would send forces to beat off the Philistines, and then they should be pent in between two hostile armies. And yet, notwithstanding all this, David undertook and achieved the adventure; which it was impossible he should, against such fears, and such reasonings of his forces, from any motive other than the assurance of divine protection and aid. Which fully confirms the Scripture account of this matter, that he did not undertake it until he had, for the fuller satisfaction of his associates, again consulted, and was again assured of success by the divine oracle.” 1 Samuel 23:4 Then David inquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah; for I will deliver the Philistines into thine hand. 1 Samuel 23:5 So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and smote them with a great slaughter. So David saved the inhabitants of Keilah. 1 Samuel 23:5 . So David and his men went to Keilah, &c. — “His success on this occasion was very extraordinary; he saved the city and the inhabitants; he delivered the country all around from the ravages of the enemy; he smote the Philistines with great slaughter, and brought away their cattle, by which means he was enabled to subsist himself and his forces, without being a burden to his country. One would have imagined that this extraordinary success and deliverance of so great a city might have secured David a safe retreat among the men of Keilah; but it was not so; such is the nature of man, present dangers quickly obliterate past obligations! Gratitude is, without question, a most lovely virtue, but seldom lives in the extremes either of adversity or success! It is like those fine colours which storms and sunshine equally deface.” — Delaney. 1 Samuel 23:6 And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand. 1 Samuel 23:6 . He came down with an ephod — Rather, with the ephod, namely, the high-priest’s ephod, wherein were the Urim and Thummim. For Abiathar, being left, it is probable, to keep the sanctuary, while his father Ahimelech and the rest of the priests went to wait upon Saul, as soon as he heard of their slaughter he took this principal vestment of the high-priest, and carried it to David. Thus God, in the course of his providence, gave him an opportunity, while Doeg, the butcher, was killing his brethren, both of escaping himself and of bringing to David the ephod, of which now Saul was justly deprived. 1 Samuel 23:7 And it was told Saul that David was come to Keilah. And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars. 1 Samuel 23:7 . Saul said, God hath delivered him into my hand — David, who judged of other men’s generosity by his own, hoped he should be protected in Keilah; and Saul, who judged in the same manner of their baseness, believed he should not; and therefore he rejoiced upon receiving the news of David’s being shut up there, persuaded he should now get possession of his person. But it was strange he should imagine that God had taken measures to bring an innocent and pious man into his power, who was a contemner of God, a breaker of his commandments, and one that trampled on all laws, human and divine. 1 Samuel 23:8 And Saul called all the people together to war, to go down to Keilah, to besiege David and his men. 1 Samuel 23:9 And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod. 1 Samuel 23:9-11 . Bring hither the ephod — Which, doubtless, Abiathar put on; otherwise he could not have inquired of the Lord by it. The Lord said, He will come down — He purposeth to come if thou continue here. For still both David’s question and God’s answer are conditional, upon supposition. As David’s being there was the only motive for Saul’s coming, so, if he departed, Saul could have no inducement to come. And accordingly we find he laid aside his design so soon as he was informed that David had escaped. It seems probable from this place that God’s answer by Urim and Thummim was not by any change in the colour or situation of the precious stones in the breast-plate of the ephod, but by a voice or suggestion from God to the high-priest. 1 Samuel 23:10 Then said David, O LORD God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. 1 Samuel 23:11 Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O LORD God of Israel, I beseech thee, tell thy servant. And the LORD said, He will come down. 1 Samuel 23:12 Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the LORD said, They will deliver thee up. 1 Samuel 23:12 . The Lord said, They will deliver thee up — God saw the base and cowardly disposition of the inhabitants of Keilah, who, though they had been so lately delivered by David, yet would have given him up, had he stayed among them, at the first appearance of Saul’s army coming against them. “And here, methinks,” says Delaney, “is an event that will easily solve that hard question, about the consistency of the divine prescience with human free-will. A good politician, who was let into the course of Saul’s secret practices with the men of Keilah, and had fair opportunities of sifting their dispositions upon the point, might fairly pronounce upon the event; how much more, then, that all-seeing God, who searcheth the secrets of the heart, and seeth the thoughts afar off — seeth them in all their secret workings, tendencies, and temptations, and through all their mazes and masks.” To explain this a little further: the inhabitants of Keilah acted freely, just as their own hearts dictated to them; they were at liberty to behave faithfully to David, had he stayed among them, as well as to betray him. God did not, therefore, pronounce that they would deliver him up to Saul, because he had laid them under any absolute necessity of so doing; but because he saw Saul’s secret designs, on the one hand, and the secret workings of their minds, and their tendency to fear and baseness, on the other. And, therefore, when David inquired of him, he pronounced, They will deliver thee up. If any person could have known as much of their hearts as God, he might have pronounced the same concerning them. It is, however, the property of God only to see the secrets of the heart. And as this power in him extends to every man that cometh into the world, as folly as it did to the people of Keilah, we may easily conceive how God foreknows all the changes of events in this world from the beginning to the end, though he leave the human mind to act of itself freely; and only by his superintending wisdom directs all, to bring about his gracious purposes, and to educe good from evil. 1 Samuel 23:13 Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbare to go forth. 1 Samuel 23:13-14 . Which were about six hundred — His forces were increased two hundred since his famous victory over the Philistines at Keilah. Whithersoever they could go — To the first convenient place of safety to which a way lay open. In the wilderness of Ziph — A mountainous wilderness, within the precincts of the tribe of Judah, and upon the confines of Edom, Joshua 15:2 . It was not far from Maon and Carmel, 1 Samuel 23:25 , 1 Samuel 25:5 . God delivered him not into his hand — Saul confidently pronounced, when he found David had entered into Keilah, that God had delivered him into his hand. And, therefore, to show the vanity of that ill-grounded confidence, the sacred writer makes use of the very same expression reversed, and declares God delivered him not into his hand, though Saul sought him every day. 1 Samuel 23:14 And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand. 1 Samuel 23:15 And David saw that Saul was come out to seek his life: and David was in the wilderness of Ziph in a wood. 1 Samuel 23:16 And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God. 1 Samuel 23:16 . Jonathan went and strengthened his hand in God — He comforted and supported him against all his fears, by considerations on the divine goodness and power, and by reminding him of God’s faithful promises made to him, and of his singular providence, which hitherto had been, and still would be with him. 1 Samuel 23:17 And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth. 1 Samuel 23:17 . Thou shalt be king, and I shall be next unto thee — Or, hold the second place in the kingdom; which words import thus much: I do not look to be king myself, as by my birth I might expect, but that thou shalt be king, God having so appointed, and I but in a secondary place, inferior to thee. The first part of this sentence Jonathan might well speak, as he had the promise of God for it, which must stand; but the other he spoke in human confidence, and the event showed how little is to be built on that. He ought, as we ought all to do with respect to what is future and only in expectation, to have spoken in the language of St. James: “If the Lord will, I shall be next unto thee.” And that also my father knoweth — For he could not but remember what Samuel told him, ( 1 Samuel 15:28 ,) and, from David’s wonderful successes, he probably inferred that he was the person of whom Samuel spake. 1 Samuel 23:18 And they two made a covenant before the LORD: and David abode in the wood, and Jonathan went to his house. 1 Samuel 23:18 . They two made a covenant before the Lord — We have reason here to admire the sincere friendship of Jonathan, which remained so unshaken to David in all events, as well in his adversity and dangers, as in his prosperity and successes. It is to be observed, that, after making this covenant, they never came together again, that we find, in this world. 1 Samuel 23:19 Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which is on the south of Jeshimon? 1 Samuel 23:19-22 . Then came the Ziphites to Saul — They were of David’s own tribe, though for this unnatural carriage to him he calls them strangers. Saul said, Blessed be ye of the Lord — Saul, notwithstanding all his injustice and cruelty to David, still supposes himself to be the injured person, and his cause the right one. Thus too often do men let their passions blind them so as to persuade themselves that the most unjust things are equitable. Go, I pray you, prepare yet — Or rather, Make yourselves more certain of this, as the words may be translated, and more agreeably to what follows. 1 Samuel 23:20 Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliver him into the king's hand. 1 Samuel 23:21 And Saul said, Blessed be ye of the LORD; for ye have compassion on me. 1 Samuel 23:22 Go, I pray you, prepare yet, and know and see his place where his haunt is, and who hath seen him there: for it is told me that he dealeth very subtilly. 1 Samuel 23:23 See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Judah. 1 Samuel 23:24 And they arose, and went to Ziph before Saul: but David and his men were in the wilderness of Maon, in the plain on the south of Jeshimon. 1 Samuel 23:24-25 . But David and his men were in the wilderness of Maon — Having heard what the Ziphites had undertaken, David disappointed their design by going into another place, with which, it is likely, they were not so well acquainted. For Maon was a distant wilderness from Ziph, though both were in the tribe of Judah. Saul also and his men went to seek him — Hearing, it is likely, by the Ziphites, whither he was gone. Therefore he came down into a rock — Some craggy, desolate place, where he thought Saul would not find him; or rather, into a cave which was in the rock, where, at first, he might think to hide himself; but, on further consideration, he removed from thence upon Saul’s approach. 1 Samuel 23:25 Saul also and his men went to seek him . And they told David: wherefore he came down into a rock, and abode in the wilderness of Maon. And when Saul heard that , he pursued after David in the wilderness of Maon. 1 Samuel 23:26 And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them. 1 Samuel 23:27 But there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land. 1 Samuel 23:27-28 . There came a messenger unto Saul — See the providence of God! His wisdom is never at a loss for ways and means to preserve his people. Nothing could be more distressful, nothing more hopeless than the situation of David at this time. He was surrounded on all sides, and there seemed no way left for escape; but as we learn from the fifty-fourth Psalm, composed by him on this occasion, he addressed himself in prayer to his almighty Saviour, who soon showed him that he can deliver at all times, and in all circumstances, however dangerous and distressing. They called that place [ ??? ??????? ] Sela-hammah-lekoth — That is, the rock of divisions. Because God, by this interposition of the Philistines invading the land just at this time, separated Saul from David, and in a manner pulled him away, when the latter was now almost within his reach. 1 Samuel 23:28 Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place Selahammahlekoth. 1 Samuel 23:29 And David went up from thence, and dwelt in strong holds at Engedi. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Samuel 23:1 Then they told David, saying, Behold, the Philistines fight against Keilah, and they rob the threshingfloors. CHAPTER XXX. DAVID AT KEILAH, ZIPH, AND MAON. 1 Samuel 23:1-29 . THE period of David's life shortly sketched in this chapter, must have been full of trying and exciting events. If we knew all the details, they would probably be full of romantic interest; many a tale of privation, disease, discomfort, on the one hand, and of active conflicts and hair-breadth escapes on the other. The district which he frequented was a mountainous tract, bordering on the west coast of the Dead Sea, and lying exposed more or less to the invasions of the neighbouring nations. In the immediate neighbourhood of Ziph, Maon, and Carmel, the country - a fine upland plain - is remarkably rich and fertile; but between these places and the Dead Sea it changes to a barren wilderness; the rocky valleys that run down to the margin of the sea, parched by the heat and drought, produce only a dry stunted grass. Innumerable caves are everywhere to be seen, still affording shelter to outlaws and robbers. But at Engedi (now Ain-Jidy, "the fountain of the goat"), the last place mentioned in this chapter, the traveler finds a little plain on the shore of the Dead Sea, where the soil is remarkably rich; a delicious fountain fertilizes it; shut in between walls of rock, both its climate and its products are like those of the tropics; it only wants cultivation to render it a most prolific spot. By what means did David obtain sustenance for himself and his large troop in these sequestered regions? Bayle, in the article in his famous Dictionary on "David," - an article which gave the cue to much that has been said and written against him since, - speaks of them as a troop of robbers, and compares them to the associates of Catiline, and even Dean Stanley calls them "freebooters." Both expressions are obviously unwarranted. The only class of persons whom David and his troop regarded as enemies were the open enemies of his country, - that is, either persons who lived by plunder, or the tribes on whom Saul, equally with himself, would have made war. That David regarded himself as entitled to attack and pillage the Hebrew settlers in his own tribe of Judah is utterly inconsistent with all that we know both of his character and of his history. If David had a weakness, it lay in his extraordinary partiality for his own people, contrasted with his hard and even harsh feelings towards the nations that so often annoyed them. Nothing was too good for a Hebrew, nothing too severe for an alien. In after life, we see how his heart was torn to its very centre by the judgment that fell upon his people after his offence in numbering the people ( 2 Samuel 24:17 ); while the record of his severity to the Ammonites cannot be read without a shudder ( 2 Samuel 12:31 ). Besides, in this very narrative, in the account of his collision with Nabal ( 1 Samuel 25:7 ), we find David putting in the very forefront of his message to the churl the fact that all the time he and his troop were in Carmel the shepherds of Nabal sustained no hurt, and his flocks no diminution. Instead of fleecing his own countrymen, he sent them presents when he was more successful than usual against their common foes ( 1 Samuel 30:26 ). Unquestionably therefore such terms as "robbers" and "freebooters" are quite undeserved. One chief source of support would obviously be the chase - the wild animals that roamed among these mountains, the wild goat and the coney, the pigeon and the partridge, and other creatures whose flesh was clean. Possibly, patches of soil, like the oasis at Engedi, would be cultivated, and a scanty return obtained from the labour. A third employment would be that of guarding the flocks of the neighbouring shepherds both from bears, wolves, and lions, and from the attacks of plundering bands, for which service some acknowledgment was certainly due. At the best, it was obviously a most uncomfortable mode of life, making not a little rough work very necessary; an utter contrast to the peaceful early days of Bethlehem, and rendering it infinitely more difficult to sing, "The Lord is my shepherd, I shall not want." Acting as guardian to the shepherds in the neighbourhood, and being the avowed foe of all the Arab tribes who were continually making forays from their desert haunts on the land of Judah, David was in the very midst of enemies. Hence probably the allusions in some of the psalms. "Consider mine enemies, for they are many, and they hate me with cruel hatred." "Mine enemies would daily swallow me up, for there be many that fight against me, O Thou Most High." "My soul is among lions, and I lie even among them that are set on fire, even the sons of men whose teeth are spears and arrows and their tongue a sharp sword." Could we know all his trials and difficulties, we should be amazed at his tranquility. One morning, an outpost brings him word that Saul is marching against him. He hastily arranges a retreat, and he and his men clamber over the mountains, perhaps under a burning sun, and reach their halting-place at night, exhausted with thirst, hunger, and fatigue. Scarcely have they lain down, when an alarm is given that a body of Bedouins are plundering the neighbouring sheepfolds. Forgetful of their fatigues, they rush to their arms, pursue the invaders, and rescue the prey. Next morning, perhaps, the very men whose flock he had saved, refuse to make him any acknowledgment. Murmurs rise from his hungry followers, and a sort of mutiny is threatened if he will not allow them to help themselves. To crown all, he learns by-and-bye, that the people whom he has delivered have turned traitors and are about to give him up to Saul. Wonderful was the faith that could rise above such troubles, and say, "Mine eyes are ever toward the Lord, for He shall pluck my feet out of the net." In illustration of these remarks let us note first what took place in connection with Keilah. This was a place of strength and importance not far from the land of the Philistines. A rumour reaches him that the Philistines are fighting against it and robbing the threshing-floors. The first thing he does, on hearing this rumour, is to inquire of God whether he should go and attack the Philistines. It is not a common case. The Philistines were a powerful enemy; probably their numbers were large, and it was a serious thing for David to provoke them when he had so many enemies besides. This was evidently the feeling of his followers. "Behold, we be afraid here in Judah: how much more then if we go to Keilah against the armies of the Philistines?" But David is in an admirable frame of mind, and his only anxiety is about knowing precisely the will of God. He inquires again, and when he gets his answer he does not hesitate an instant. It was about this time that Abiathar the son of Ahimelech came to him, bringing an ephod from Nob, perhaps the only sacred thing that in the hurry and horror of his flight he was able to carry away. And now, in his time of need, David finds the value of these things; he knows the privilege of fearing God, and of having God at his right hand. The fears of his men appear now to be overcome; he goes to Keilah, attacks the Philistines, smites them with a very great slaughter, brings away their cattle and rescues the people. It is a great deliverance, and David, with peace and plenty around him, and the benedictions of the men of Keilah, breathes freely and praises God. But his sense of ease and tranquility was of short duration. Saul hears of what has taken place, and hears that David has taken up his quarters within the town of Keilah. He chuckles over the news with fiendish satisfaction, for Keilah is a fortified town; he will be able to shut up David within its walls and lay siege to the place, and when he has taken it, David will be at his mercy. But Saul, as usual, reckons without his host. David has received information that leads him to suspect that Saul is meditating mischief against him, and it looks as if he had come to Keilah only to fall into a trap, - to fall into the hands of Saul. But though a new danger has arisen, the old refuge still remains. "Bring hither the ephod," he says to Abiathar. And communication being again established with Heaven, two questions are asked: Will Saul come down to Keilah, to destroy the city for David's sake? Yes, he will. Will the men of Keilah whom David has saved from the Philistines distinguish themselves for their gratitude or for their treachery? They will become traitors; they will deliver David up to Saul. So there is nothing for it but tor David to escape from Keilah. The worst of it is, he has no other place to go to. He goes forth from Keilah, as his father Abraham went forth from Ur of the Chaldees, not knowing whither. He and his followers went "whithersoever they could go." Treachery was a new foe, and when the treachery was on the part of those on whom he had just conferred a signal benefit, it was most discouraging; it seemed to indicate that he could never be safe. Flying from Keilah, he takes refuge in a part of the wilderness near Ziph. Being very rocky and mountainous, it affords good opportunities for hiding; but in proportion as it is advantageous for that purpose, it is unfavourable for getting sufficient means of subsistence. A wood in the neighbourhood of Ziph afforded the chance of both. In this wood David enjoys the extra- ordinary privilege of a meeting with Jonathan. What a contrast to his treatment from the men of Keilah! If, on turning his back on them, he was disposed to say, "All men are liars," the blessed generosity of Jonathan modifies the sentiment. In such circumstances, the cheering words of his friend and the warmth of his embrace must have come on David with infinite satisfaction. They were to him what the loving words of the dying thief were to the Saviour, amid the babel and blasphemy of Calvary. Who, indeed, does not see in the David of this time, persevering in his work under such fearful discouragements, under the treachery of men with hearts like Judas Iscariot, experiencing the worst treatment from some whom he had benefited already, and from others whom he was to benefit still more - who can fail to see the type of Christ, patiently enduring the cross at the hands and in the stead of the very men whom by His sufferings He was to save and bless? For David, like our blessed Lord, though not with equal steadfastness, drinks the cup which the Father has given him; he holds to the work which has been given him to do. The brief note of Jonathan's words to David in the wood is singularly beautiful and suggestive. "Jonathan, Saul's son, arose and went to David into the wood, and strengthened his hand in God. And he said unto him. Fear not; for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee, and that also Saul my father knoweth." To begin with the last of Jonathan's words, what a lurid light they throw on the conduct of Saul! He was under no misapprehension as to the Divine destiny of David. He must have known therefore that in fighting against David, he was fighting against God. It looks unaccountable madness; yet what worse is it than a thousand other schemes in which, to carry out their ends, men have trampled on every moral precept, as if there were no God, no lawgiver, ruler, or judge above, no power in hell or heaven witnessing their actions to bring them all into judgment? In his words to David the faith and piety of Jonathan were as apparent as his friendship. He strengthened his hand in God. Simple but beautiful words! He put David's hand as it were into God's hand, in token that they were one, in token that the Almighty was pledged to keep and bless him, and that when he and his God were together, no weapon formed against him would ever prosper. Surely no act of friendship is so true friendship as this. To remind our Christian friends in their day of trouble of their relation to God, to encourage them to think of His interest in them and His promises to them; to drop in their ear some of His assurances - "I will never leave thee nor forsake thee" - is surely the best of all ways to encourage the downcast, and send them on their way rejoicing. And what a hallowed word that was with which Jonathan began his exhortation - "Fear not." The "fear not's" of Scripture are a remarkable garland. All of them have their root in grace, not in nature. They all imply a firm exercise of faith. And Jonathan's "fear not" was no exception. If David had not been a man of faith, it would have sounded like hollow mockery. "The hand of Saul my father shall not find thee." Was not Saul with his well-equipped force, at that very moment, within a few miles of him, while he, with his half-starved followers was at his very wits' end, not knowing where to turn to next? "Thou shalt be king over Israel." Nay, friend, I should be well pleased, David might have said, if I were again feeding my father's flocks in Bethlehem, with all that has happened since then obliterated, reckoned as if it had never been. "And I shall be next unto thee." O Jonathan, how canst thou say that? Thou art the king's eldest son, the throne ought to be thine, there is none worthier of it; the very fact that thou canst say that to me shows what a kingly generosity is in thy bosom, and how well entitled thou art to reign over Israel! Yes, David, but does not the very fact of Jonathan using such words show that he is in closest fellowship with God? Only a man pervaded through and through by the Spirit of God could speak thus to the person who stands between him and what the world would call his reasonable ambition. In that spirit of Jonathan there is a goodness altogether Divine. Oh what a contrast to his father, to Saul! What a contrast to the ordinary spirit of jealousy, when someone is like to cut us out of a coveted prize! Someone at school is going to beat you at the competition. Someone in business is going to get the situation for which you are so eager. Someone is going to carry off the fair hand to which you so ardently aspire. Where, oh where, in such cases, is the spirit of Jonathan? Look at it, study it, admire it; and in its clear and serene light, see what a black and odious spirit jealousy is; and oh, seek that you , by the grace of God, may be, not a Saul, but a Jonathan! It would appear that Saul had left the neighbourhood of Ziph in despair of finding David, and had returned to Gibeah. But the distance was small - probably not more than a long day's journey. And after a time. Saul is recalled to Ziph by a message from the Ziphites "Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the woods, in the hill of Hachilah, which is on the south of Jeshimon? Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliver him into the king's hand." The men of Keilah had not gone the length of treachery, for when they were thinking of it, David escaped; but even if they had, they would have had some- thing to say for themselves. Was it not better to give up David and let him suffer, than to keep him in their city, and let both him and them and their city share the fate, as they would have been sure to do, of Ahimelech and the city of Nob, - that is, be utterly destroyed? But the men of Ziph were in no such dilemma. Their treachery was simple meanness. They no doubt wished to ingratiate themselves with Saul. They had no faith either in David, or in God's promises regarding him. Disbelieving God, they acted inhumanly to man. They let Saul know his best opportunity, and when he came on the spot, apparently of a sudden, David and his troop were surrounded, and their escape seemed to be cut off. Here was a strange commentary on the strong assurance of Jonathan, "Saul my father shall not find thee." Has he not found me, only to too good purpose? But man's extremity is God's opportunity. When Saul seems ready to pounce on David, a messenger arrives, "Haste thee, and come, for the Philistines have invaded the land." The danger was imminent, and Saul could not afford to lose an hour. And thus, on the very eve of seizing the prey he had been hunting for years, he is compelled to let it go. It is edifying to observe all the different ways in which the Divine protection toward David had been shown, all the time that he had been exposed to the hostility of Saul. First of all, when Saul spoke to his servants and to Jonathan that they should kill David, Jonathan was raised up to take his side, and by his friendly counsels, arrested for the time the murderous purpose of Saul. Next, when Saul hurled a javelin at David, a rapid movement saved his life. The third time, he was let down through a window by his wife, in time to escape. The fourth time, the messengers that were sent to apprehend him were filled with the Spirit of God, and even Saul, determined to make up for their lack of service, underwent the same transformation. The fifth time, when he was in Keilah, he was supernaturally warned of the unkind treachery of the men of Keilah; and thus escaped the snare. And now, a sixth escape is effected, in the very article of death, so to speak, by a Philistine invasion. Thus was illustrated that wonderful diversity of plan that characterizes the ways of God, that "variety in unity" which we may trace alike in the kingdom of nature, of providence, and of grace. A similar variety is seen in His deliverances of Israel. At one time the sea is divided, at another the sun stands still; Gideon delivers by lamps and pitchers, Shamgar by his ox-goad, Samson by the jawbone of an ass, Jephthah by his military talents, David by his sling and stone, Daniel by his skill in dreams, Esther by her beauty and power of fascination. To remember such things ought to give you confidence in times of perplexity and danger. If it be God's purpose to deliver you, He has thousands of unseen methods, to any one of which He may resort, when, to the eye of sense, there seems not the shadow of a hope. And one reason why He seems at times to doom His children to inevitable ruin, is that He may call their faith and their patience into higher exercise, and teach them more impressively the sublime lesson - "Stand still, and see the salvation of God." The fifty-fourth Psalm bears an inscription that would refer it to this occasion. There are some expressions in the psalm that hardly agree with this reference; but the general situation is quite in keeping with it. "Save me, O God," the Psalmist cries, "by Thy name, and judge me by Thy strength." The danger from which he needs to be saved comes from strangers that are risen up against him, and opposers that seek after his soul; persons "that have not set God before them." To be saved by God's name is to be saved through attributes which are manifestly Divine; to be judged by God's strength , is to be vindicated, to be shown to be under God's favour and protection, by the manifest exercise of His power. The petitions are such as David might well have made after his conversation with Jonathan. The psalm is evidently the song of one whose hand had been "strengthened in God." Its great central truth is, "God is mine helper; the Lord is with them who (like Jonathan) uphold my soul." And there comes after that a happy exercise of the spirit of trust, enabling the Psalmist to say, "He hath delivered me out of all trouble." This result is wonderful and beautiful. How remarkable that m that wilderness of Judah, amid a life of hardship, exposure, and peril, with a powerful king thirsting for his blood, and using his every device to get hold of him, he should be able to say of God, "He hath delivered me out of all trouble." It is the faith that removes mountains: it is the faith that worked so wonderfully when the lad with the sling and stones went out so bravely against the giant. What wonders cannot faith perform when it gets clear of all the entanglements of carnal feeling, and stands, firm and erect, on the promise of God! How infinitely would such a faith relieve and sustain us in the common troubles and anxieties of life, and in deeper perplexities connected with the cause of God! Take this short clause as marking out the true quality and highest attainment of simple faith, and resolve that you will not rest in your own endeavours till your mind reaches the state of tranquility which it describes so simply, - "He hath delivered me out of all trouble." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.