A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 1 Samuel · Chapter 21
CHAP. XXI.
THis Chapter contains the beginning of David's perpetual Baniſhment, which was firſt to Achiſh King of the Philiſtines, reſiding in Gath, &c. Upon which the Remarks are,
Firſt, David in his way thither comes to Nob, about Twelve Miles from Gibeah, where Jonathan and he had their ſad parting; he comes hither, becauſe it was a City of Prieſts, chap. 22.19. whom David feared not to betray him into Saul's Hands.
N. B. It ſeems Saul had removed the Tabernacle from Shilo to Nob, though the Ark was ſtill at Kiriath Jearim, where it continued till David's Reign; yet the Prieſts of the Lord did here attend the Tabernacle, and David had a double Errand to this place, not only to ſupply his Wants with Bread, &c. but alſo, and more eſpecially to ſeek Counſel and Comfort from God, by the Mediation of the High-Prieſt here.
The Second Remark is, David's Succeſs in this double Errand with the High-Prieſt at Nob: Now was David in great diſtreſs, being driven both from the Prince Jonathan, and from the Prophet Samuel, (who were both faſt and faithful Friends to him) where could he hope to find any Juſtice and Compaſſion better than in the Boſome of thoſe Prieſts of the Lord, under his preſent Circumſtances, ſeeing their Perſons were Conſecrated to God and his Worſhip?
N. B. No doubt but David's prime and principal Errand to this place, was to conſult with God for his direction what way he ſhould take in this Emergency for his own future preſervation, it being of far more importance than to ſeek relief for his preſent Neceſſities, which he might expect at another place, as at Anathoth where the Prieſt likewiſe dwelt, as appeareth, 1 Kings 2.26. Nehem. 11.31.
N. B. Note well. Though this conſulting with God be not mentioned in this Chapter, yet is it over and over again in the next, where Doeg Accuſeth Ahimelech for ſo doing, and Ahimelech himſelf confeſſeth he did it, Chap. 22.10, 13, 15.
N. B. Nor is it at all improbable that David reſorted hither to viſit the Tabernacle of God, (which he ſo dearly loved, and the loſs of which he ſo much bewailed in his Exile) before his departure out of his Native Countrey and Kingdom, both to pour forth his own fervent Prayers unto God for his protection and direction in his diſtreſſed condition, and alſo to ask Counſel from God's Oracle by the High-Prieſt, who was at the firſt ſtartl'd at his appearance (as the Bethlemites had been at the coming of Samuel, chap. 16.4.) becauſe David came ſo unlike himſelf, more like a poor Vagrant Beggar, than like a Son-in-Law to the King, and his Captain General: Hereupon Ahimeleck asks him, [Why art thou alone, &c?] Whereas David had ſome faithful Servants (whom probably Jonathan had ſent to guard him) for his Companions, as appeareth from v. 4, 5. and from Matth. 12.3, 4. Yet were they left at ſome other place at this time, as David himſelf affirmeth, v. 2.
The Third Remark is, The means whereby David obtained ſucceſs in his double Errand, which was by telling a loud Lye, v. 2. extorted from him by the prevalency of his diſtruſtful fear, and the preſſures of his preſent neceſſity, which two caſes do not a little extenuate David's ſin; for Hunger (as we uſe to ſay) will break through Stone-Walls, and Neceſſity hath no Law, yet ought not David to be excuſed for telling two Lies at one Breath, v. 2. and addeth a third Lye to them, v 8. and all deliberately, as Jacob had done before him, uttering three Lyes at once, Gen. 27.19, 20) both which are Examples of Humane Frailty, in the beſt Believers; teaching us,
N. B. Note well. That the beſt of Men are but Men at the beſt; and if left in the hands of their own Counſel, Satan's Temptation, and their own Corruption meeting together, they will not ſtick at this bluſhful ſin of Lying; how unlike was David here to a Man after God's own Heart (who is the God of truth) in his telling ſo many Untruths, tho' it was an Officious Lye to himſelf through Ahimelech's Credulity to David, yet it proved a moſt pernicious Lye to the High-Prieſt, and to eighty four more of the Prieſts of the Lord, and to the whole City of Nob in the next Chapters, whereof David's Lye was the occaſion, which he could not but ſuſpect when he ſaw that dogged Sycophant Doeg there preſent. Therefore David doth not excuſe himſelf for this great ſin; but, like a true Penitent, lays load upon his own Conſcience, ch. 22.22. and did greatly bewail this ſin of Lying, long after, earneſtly praying both for pardon of it, and for power againſt it, Pſal. 119.28, 29.
The Fourth Remark is, David's asking and obtaining, v. 3, 4, 5, 6, 7, 8, 9. Two things David asks here, as recorded (omitting his conſulting with God's Oracle, not mentioned here) and he obtains them both through Ahimelech's Candour and Kindneſs to him. The firſt was for Alimony for the preſent: And the ſecond was for Arms for the future. The firſt was for his preſent Suſtenance, and the other for his future Safeguard.
The firſt is Alimony: 'Tis probable Jonathan had ſent away David's Servants in ſuch haſte after him, that they had no time to procure and bring along with them any neceſſary Proviſions; therefore David was conſtrain'd to beg his Bread at the hands of Abimelech.
N. B. Note well. This helps us to a right ſenſe of his own words, [I have been Young, and now am Old, yet never ſaw I the Righteous forſaken, nor his Seed begging Bread,] Pſal. 37.25. which muſt not be taken in the ſtricteſt ſenſe, ſeeing himſelf was forced to beg his Bread, at two ſeveral times; once here, and again of Churliſh Nabal, chap. 25.8, 9. Yet he could plead with God, ſaying, I am thy Servant, and the Son of thy Handmaid, Pſal. 116.16. and again, Pſal. 143.12. And as Nabal there gave him a flat denial, ſo Ahimelech makes a double Objection here againſt granting his begging Requeſt, in propoſing two Caſes of Conſcience, that ſeem'd to tie his hands: The firſt was, he had no bread there (though undoubtedly he had Bread enough at Home in Anathoth where he dwelt) ſave only the Conſecrated Shew-bread, which was appropriated for the Prieſts Suſtenance, Exod. 25.30. and Levit. 24.5. to v. 10.
N. B. Note well. This Shew-Bread (which was alway before the Lord from Sabbath to Sabbath) was a Type of Chriſt that Bread of Life, who alway appeareth at his Father's right hand, to make Interceſſion for us, Heb. 9.24. The ſecond Doubt was, Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread, in caſe he ſhould be ſatisfied to give it to them? As to both Objections David anſwers, v. 5, 6. [The Bread is in a manner common,] as if (he had ſaid) I am in ſuch danger of this dogged Doeg, that I dare not ſtay here ſo long, until common Bread, or other Proviſions be ſent for by thee to Anathoth, and this Holy Bread hath accompliſh'd the Law in ſtanding ſix Days upon the Table; hence ſome ſuppoſe, that David came upon the Sabbath, when freſh hot Bread was to be ſet in the Room of the old and cold Loaves (that on that Day were to be removed, and employed for the common uſe of the Prieſt and his Family) now ſeeing it is a ruled caſe, that in all matters of weighty importance, Ceremonials ought to give place to Moral Duties, when both cannot conſiſt together; and thus our Lord Interprets it in all the three Evangeliſts, Matth. 12.3, 4, 7. Mark 2.23.26. and Luke 6.2, 3, 4. teaching, that the Law of Neceſſity and Charity muſt have the precedency above Ceremonial Duties; becauſe God will have Mercy preferr'd before Sacrifice.
As to the ſecond Objection, David Anſwers, That he and his Servants were clean according to that Law, Exod. 19.15. for none of them had been with their Wives for three Days.
N. B. It ſeems from hence, That though the diſtance from Gibeah to Nob was but about Twelve Miles, as is aforeſaid, yet David had ſpent moſt of three Days in hiding himſelf from Saul, after he and Jonathan parted, and in hovering about to meet his Men whom Jonathan ſent to attend him; and now having ſatisfied the High-Prieſt in both his Doubts, he obtains his Loaves, v. 6. which he asked, v. 3. and hugs them away (ſaith Sanctius) to his Hungry Men. But before he doth this, he doth want a Weapon to defend both his Perſon and Proviſion: Therefore doth he ask for a Spear, or a Sword, v. 8.
N. B. It may well be wondered at, that David could expect to find any Arms among thoſe Godly Prieſts, who were converſant with no Weapons, ſave only with the Sword of the Spirit, the Word of God; yet ſo Providence ordered it, that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory, and Ahimelech ſaid, There was none but that; to which David Anſwered, [None like it,] v. 9.
N. B. Note well. Oh that we could ſay ſo of the Word of God Preached! None ſo fit for David at this time, as this Sword, for he could carry it about him as a Sacrament to confirm his Confidence in God, when meeting with the like difficulties and dangers: Yet may it rationally be affirmed, that no Sword was ſo unfit for David as this was, becauſe he was flying into the Countrey of the Philiſtines to hide himſelf there from the hands of Saul, where this Sword might have been a deſperate ſnare to him; more eſpecially, becauſe it was gotten by a Lye.
The Fifth Remark is, David's Exile from Saul to Gath of the Philiſtines, v. 10, 11, 12.13, 14, 15. wherein ſeveral Branches are Remarkable: As,
Firſt, The Diſcovery of Doeg, which he made unto Saul, concerning David at Nob, where he obtained both Alimony and Arms, v. 7. to be ſpoke to in Chap. 22.
The ſecond Branch is, David flees from Saul to Achiſh, which might ſeem a leaping out of the Frying-pan (as we ſay) into the Fire, though the Philiſtines were profeſs'd Enemies to Iſrael, yet chuſed he to adventure himſelf amongſt them, rather than expoſe himſelf to Saul's Implacable fury.
N. B. Note well. Thus Proteſtants have found it ſafer to live among the Turks, than among the Papiſts of Spain and Italy's Inquiſitions.
The third Branch; Though David thought to hide himſelf among the Crowd, being alone without Attendants, yet was he Diſcovered, Apprehended, and brought to Achiſh the King with all Aggravations againſt David, concerning the Song of his ſlaying Ten Thouſand Philiſtines, &c. This ſtartled him not a little, leſt Policy might prompt them to Revenge.
N. B. And 'tis a wonder they did not Diſarm him of Goliah's Sword, and therewith hew him into a Thouſand pieces.
The Fourth Branch, In this deſperate Exigency David Acts the Geſtures and Poſtures of a Mad Man, yea the Habits and Speeches of ſuch an one; as they might well think both his diſappointment of Saul's Crown (promiſed him) was enough (with them) to make any Man Mad: And had he not been Mad, he would never have ſought ſhelter among them whom he had ſo diſobliged to the utmoſt, &c.
The Fifth Branch; As David Acted the part of a Mad Man to move their Compaſſion to him, or their Contempt of him, that they might never fear any Danger by him: So the King and his Courtiers Acted the part of Fools, not Feignedly but Really, to let this Man go out of their Hands who was to be their Ruin after.
The Sixth and Laſt Branch; The Rabbins render this Reaſon why Achiſh diſmiſſed David, becauſe his own Wife and Daughter were both Mad; and there was no need of a Third in one Houſe: But this Infatuation of Achiſh was an Act of Gods Providence for David's preſervation, and the Anſwer of his Prayers poured forth at this time, in the Title of the Thirty Fourth and the Fifty Sixth Pſalms, &c. See more of David's Danger here, in Remark the Third of the Twenty Second Chapter.