1 Samuel · Chapter 24

Verse 1. Saul was returned] It is very probable that it was only a small marauding party that had made an excursion in the Israelitish borders, and this invasion was soon suppressed.

Verse 1. En-gedi was adjacent to the dead sea. Strabo, speaking of the caverns in Syria and Iturea, says, there is one which will hold four thousand men. Lib. 16.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

V. 2. Rocks-Which the wild goats used to delight in and climb over. These very rocks are exceeding steep, and full of precipices, and dangerous to travellers, as an eye-witness hath left upon record. And yet Saul was so transported with rage, as to venture himself and his army here, that he might take David, who, as he thought, would judge himself safe, and therefore be secure in such inaccessible places.

Verse 2. Rocks of the wild goats.] The original (היעלים yrwx tsurey haiyeelim) is variously understood. The VULGATE makes a paraphrase: Super abruptissimas petras quæ solis ibicibus perviæ sunt; “On the most precipitous rocks over which the ibexes alone can travel.” The TARGUM: the caverns of the rocks. The SEPTUAGINT make the original a proper name; for out of היעלים ywrx tsurey haiyeelim, they make saddaiem Saddaiem, and in some copies aeiamein Aeiamein, which are evidently corruptions of the Hebrew.

Verse 2. Upon the rocks of the wild goats — Which the wild goats used to delight in and climb over. These same rocks are exceeding steep, and full of precipices, and dangerous to travellers, as an eye-witness hath left upon record. And yet Saul was so transported with rage as to venture himself and his army here, that he might take David, who, as he thought, would judge himself safe, and therefore be secure in such inaccessible places.

2. The rocks of the wild goats — Dr. Robinson thus speaks of his travels in this region: “As we now came in view of the ravine of the Wady Ghar a mountain goat started up and bounded along the face of the rocks on the opposite side. Indeed, we were now in the wilderness of En-gedi, where David and his men lived among ‘the rocks of the wild goats,’ and where the former cut off the skirts of Saul’s robe in a cave. The whole scene is drawn to the life. On all sides the country is full of caverns, which might then serve as lurking places for David and his men, as they do for outlaws at the present day.”

V. 3. Went in-To sleep there: Saul being a military man, used to sleep with his soldiers upon the ground. And it is not improbable, that being weary with his eager and almost incessant pursuit, first of David, then of the Philistines, and now of David again, he both needed and desired some sleep, God also disposing him thereto, that David might have this eminent occasion to demonstrate his integrity to Saul, and to all Israel. Of the cave-For that there were vast caves in those parts is affirmed, not only by Josephus, but also by Heathen authors; Strabo writes of one which could receive four thousand men.

Verse 3. The sheep-cotes] Caves in the rocks, in which it is common, even to the present time, for shepherds and their flocks to lodge. According to Strabo there are caverns in Syria, one of which is capable of containing four thousand men: Jwn en kai tetrakisciliouv anqrwpouv

dexasqai dunamenon; lib. xvi. p. 1096. Edit. 1707.

Saul went in to cover his feet] Perhaps this phrase signifies exactly what the Vulgate has rendered it, ut purparet ventrem. The Septuagint, the Targum, and the Arabic understand it in the same way. It is likely that, when he had performed this act of necessity, he lay down to repose himself, and it was while he was asleep that David cut off the skirt of his robe. It is strange that Saul was not aware that there might be men lying in wait in such a place; and the rabbins have invented a most curious conceit to account for Saul’s security: “God, foreseeing that Saul would come to this cave, caused a spider to weave her web over the mouth of it, which, when Saul perceived, he took for granted that no person had lately been there, and consequently he entered it without suspicion.” This may be literally true; and we know that even a spider in the hand of God may be the instrument of a great salvation. This is a Jewish tradition, and one of the most elegant and instructive in their whole collection. David and his men remained in the sides of the cave.] This is no hyperbole; we have not only the authority of Strabo as above mentioned, but we have the authority of the most accurate travellers, to attest the fact of the vast capacity of caves in the East.

Dr. Pococke observes: “Beyond the valley (of Tekoa) there is a very large grotto, which the Arabs call El Maamah, a hiding place; the high rocks on each side of the valley are almost perpendicular, and the way to the grotto is by a terrace formed in the rock, which is very narrow. There are two entrances into it; we went by the farthest, which leads by a narrow passage into a large grotto, the rock being supported by great natural pillars; the top of it rises in several parts like domes; the grotto is perfectly dry. There is a tradition that the people of the country, to the number of thirty thousand, retired into this grotto to avoid a bad air. This place is so strong that one would imagine it to be one of the strong holds of En-gedi, to which David and his men fled from Saul; and possibly it may be that very cave in which he cut off Saul’s skirt, for David and his men might with great ease lie hid there and not be seen by him.”-Pococke’s Travels, vol. ii., part 1, p. 41.

Verse 3. Where was a cave — This cave being near the highway, and in the most frequented place of the wilderness, namely, near the sheep-cotes, to which the shepherds and herdsmen resorted to feed and milk their flocks, it is likely David made choice of it as being a place most unlikely to be suspected. Or, perhaps, he was pressed so near by Saul that he had no other way of escaping. That his distress and danger were very great, may be gathered from the 57th and 142d Psalms, which, it is supposed, he composed in commemoration of his deliverance. Saul went in to cover his feet — To take some rest in sleep. Being a military man, it is probable he used to sleep with his soldiers upon the ground. And it is not improbable that, being weary with his eager and almost incessant pursuit, first of David, then of the Philistines, and now of David again, he both needed and desired some sleep; God also disposing him thereto, that David might have this eminent occasion to demonstrate his integrity to Saul, and to all Israel. In the sides of the cave — For that there were vast caves in those parts is affirmed, not only by Josephus, but also by heathen authors; Strabo writes of one which could receive four thousand men.

Ver. 3. Saul went in to cover his feet; a modest phrase for easing nature; and laying aside his robe, David now approached and cut off a small part.

3. The sheepcotes by the way — Not caves in the rocks, but enclosures built by the shepherds in the valley for the purpose of protecting their flocks. These sheep perhaps belonged to Nabal. Compare 1 Samuel 25:7. To cover his feet — Not to lie down for sleep, for that idea could have been expressed more simply, but a euphemism for performing the necessities of nature, which was done in a sitting posture, the person covering himself with the folds of his garment. Compare Judges 3:24. In the sides of the cave — The note on 1 Samuel 22:1, on the cave of Adullam, shows that these mountain caverns afforded sufficient room for all the facts here mentioned.

V. 4. Behold, &c.-Not that God had said these words, or made any such promise; but they put this construction upon those promises which God had made to him, of delivering him from all his enemies, and carrying him through all difficulties to the throne. This promise they conceived put him under an obligation of taking all opportunities which God put into his hand for their accomplishment.

Verse 4. And the men of David said] We know not to what promise of God the men of David refer; they perhaps meant no more than to say, “Behold, the Lord hath delivered thine enemy into thy land, now do to him as he wishes to do to thee.”

Then David arose] Though I have a high opinion of the character of David, yet the circumstances of the case seem to indicate that he arose to take away the life of Saul, and that it was in reference to this that his heart smote him. It appears that he rose up immediately at the desire of his men to slay his inveterate enemy, and one whom he knew the Lord had rejected; but when about to do it he was prevented by the remonstrance of God in his conscience, and instead of cutting off his head, as he might have done, an act which the laws and usages of war would have justified, he contented himself with cutting off the skirt of his robe; and he did this only to show Saul how much he had been in his power.

Verse 4. The men of David said unto him, &c. — The cave being very large, and David and his men at the further end of it, they might see Saul by the light of the entrance, without his seeing them, and might whisper together what follows without being heard. The Lord said unto thee, Behold, I will deliver, &c. — We do not read anywhere that God said these very words, or made a promise to deliver Saul into David’s hands. But they put this construction on what Samuel had said about taking the kingdom from Saul and giving it to David, and on those promises which God had made to him of delivering him from all his enemies, and carrying him through all difficulties to the throne. These promises, they conceived, laid him under an obligation of taking all opportunities which God put into his hands for their accomplishment. Add to this, that, having a desire to return to their own habitations, and also to have preferment under David, they wished him to seize this occasion which now presented itself of destroying his enemy, and advancing himself. Then David arose and cut off the skirt of Saul’s robe privily — Which he might easily do, as he was asleep.

Ver. 4. I will deliver thine enemy into thy hand. Rabbi Lyranus says, that Samuel had told him this when his wife had aided his escape from the executioners sent by Saul.

4. Behold the day of which the Lord said unto thee — We have no mention elsewhere of any such oracle as this, though David may have received it through Gad or Abiathar. But probably we should understand it as a free construction by David’s friends of all such prophecies and events as had designated this son of Jesse for the throne of Israel. 1 Samuel 15:28; 16:1, 12; 20:15; 23:17. The skirt of Saul’s robe — A corner or flap of his outer garment. This garment Saul had probably laid off when he entered the cave, and so David was able the more easily to cut a piece from it unobserved by the king.

Verses 5, 6. David’s heart smote him — His intention in cutting off Saul’s skirt was only to give certain proof that he did not seek his life, in that he had spared it when it was wholly in his power; yet no sooner had he done it, but the consideration how Saul might be affected by it, whether it might not enrage him the more, and how the action might be esteemed by others, troubled him greatly. And he said to his men — When he returned to them, and they again pressed him, as is probable, to kill Saul; The Lord forbid, &c. — He considers Saul now, not as his enemy, and the only person that stood in the way of his preferment, (for then he would have been induced to hearken to the temptation,) but as his master, to whom he was obliged to be faithful, and as the Lord’s anointed, whom God had appointed to reign as long as he lived, and who, as such, was under the particular protection of the divine law.

5. David’s heart smote him — He felt that even the rending of Saul’s garment was going too far against the Lord’s anointed. Clarke supposes that David arose with the purpose of killing Saul, but was prevented by the remonstrance of God in his conscience; but we see no sufficient evidence of such purpose.

Verse 6. The Lord’s anointed] However unworthily Saul was now acting, he had been appointed to his high office by God himself, and he could only be removed by the authority which placed him on the throne. Even David, who knew he was appointed to reign in his stead, and whose life Saul had often sought to destroy, did not conceive that he had any right to take away his life; and he grounds the reasons of his forbearance on this-He is my master, I am his subject. He is the Lord’s anointed, and therefore sacred as to his person in the Lord’s sight. It is an awful thing to kill a king, even the most untoward, when he has once been constitutionally appointed to the throne. No experiment of this kind has ever succeeded; the Lord abhors king killing. Had David taken away the life of Saul at this time, he would, in the sight of God, have been a murderer.

Verses 5, 6. David’s heart smote him — His intention in cutting off Saul’s skirt was only to give certain proof that he did not seek his life, in that he had spared it when it was wholly in his power; yet no sooner had he done it, but the consideration how Saul might be affected by it, whether it might not enrage him the more, and how the action might be esteemed by others, troubled him greatly. And he said to his men — When he returned to them, and they again pressed him, as is probable, to kill Saul; The Lord forbid, &c. — He considers Saul now, not as his enemy, and the only person that stood in the way of his preferment, (for then he would have been induced to hearken to the temptation,) but as his master, to whom he was obliged to be faithful, and as the Lord’s anointed, whom God had appointed to reign as long as he lived, and who, as such, was under the particular protection of the divine law.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

Verse 7. Suffered them not to rise against Saul.] As he could restrain them, it was his duty to do so; had he connived at their killing him, David would have been the murderer. In praying for the king we call God the only Ruler of princes, for this simple reason, that their authority is the highest among men, and next to that of God himself; hence he alone is above them. We find this sentiment well expressed by an elegant poet:— Regum timendorum in proprios greges,

Reges in ipsos imperium est Jovis.

HORACE, Odar. lib. iii., Od. i., ver. 5.

Kings are supreme over their own subjects;

Jove is supreme over kings themselves.

Verses 7, 8. And suffered them not to rise against Saul — He not only would not do this ill thing himself, but he would not suffer those about him to do it. Thus did he render good for evil to him, from whom he had received evil for good; and was herein both a type of Christ, who saved his persecutors, and an example to all Christians, not to be overcome of evil, but to overcome evil with good. David also went out of the cave, and cried after Saul — A bold attempt this, to adventure to come into the presence of such an enraged enemy. But his innocence, and confidence in God, imboldened him, especially having so strong an evidence to give of his integrity.

7. David stayed his servants — Literally, He split them. Vulgate: confregit; he broke them to pieces. The idea is, that by his words he completely nonplussed them, so as to check their furious desire to make an end of Saul.

Verses 7, 8. And suffered them not to rise against Saul — He not only would not do this ill thing himself, but he would not suffer those about him to do it. Thus did he render good for evil to him, from whom he had received evil for good; and was herein both a type of Christ, who saved his persecutors, and an example to all Christians, not to be overcome of evil, but to overcome evil with good. David also went out of the cave, and cried after Saul — A bold attempt this, to adventure to come into the presence of such an enraged enemy. But his innocence, and confidence in God, imboldened him, especially having so strong an evidence to give of his integrity.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

V. 10. Mine eye-The eye is said to spare, because it affects the heart with pity, and moves a man to spare.

Verses 10-12. Mine eye spared thee — A phrase signifying the taking pity on those whom we have it in our power to hurt. The eye is said to spare, because it affects the heart, and induces a person to spare. Moreover, my father — Such he was through David’s marriage of his daughter. The Lord avenge me of thee — Rather, will avenge me; that is, vindicate and deliver me from thy violent and unjust persecution. For he does not, in these words, pray God to punish Saul for the injuries he had done him, but to justify, clear, and protect himself. But my hand shall not be upon thee — He was resolved not to return evil for evil, or to avenge himself, but to leave it to God to do him right.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

Verses 10-12. Mine eye spared thee — A phrase signifying the taking pity on those whom we have it in our power to hurt. The eye is said to spare, because it affects the heart, and induces a person to spare. Moreover, my father — Such he was through David’s marriage of his daughter. The Lord avenge me of thee — Rather, will avenge me; that is, vindicate and deliver me from thy violent and unjust persecution. For he does not, in these words, pray God to punish Saul for the injuries he had done him, but to justify, clear, and protect himself. But my hand shall not be upon thee — He was resolved not to return evil for evil, or to avenge himself, but to leave it to God to do him right.

11. My father, see — A reverential form of addressing an esteemed superior, (2 Kings 2:12; 5:13,) but in this place it may mean more. Saul was David’s father in law, and by this address the son of Jesse shows the king a childlike respect and reverence. It was a word of love that touched the heart of Saul, and brought the response My son. Verse 16.

V. 12. Will avenge-If thou persistest in thy injuries and cruel designs against me.

Verse 12. The Lord judge between me and thee] Appeals of this kind to God are the common refuge of the poor and oppressed people. So also among the Hindoos: God will judge between us. Mother Kalee will judge. Sometimes this springs from a consciousness of innocence, and sometimes from a desire of revenge.

Verses 10-12. Mine eye spared thee — A phrase signifying the taking pity on those whom we have it in our power to hurt. The eye is said to spare, because it affects the heart, and induces a person to spare. Moreover, my father — Such he was through David’s marriage of his daughter. The Lord avenge me of thee — Rather, will avenge me; that is, vindicate and deliver me from thy violent and unjust persecution. For he does not, in these words, pray God to punish Saul for the injuries he had done him, but to justify, clear, and protect himself. But my hand shall not be upon thee — He was resolved not to return evil for evil, or to avenge himself, but to leave it to God to do him right.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

V. 13. Wickedness, &c.-That is, wicked men will do wicked actions, among which this is one, to kill their sovereign lord and king; and therefore if I were so wicked a person as thy courtiers represent me, I should make no conscience of laying violent hands upon thee.

Verse 13. Wickedness proceeded from the wicked] This proverb may be thus understood: He that does a wicked act, gives proof thereby that he is a wicked man. From him who is wicked, wickedness will proceed; he who is wicked will add one iniquity to another. Had I conspired to dethrone thee, I should have taken thy life when it was in my power, and thus added wickedness to wickedness.

Verse 13. Wickedness proceedeth from the wicked — That is, men may be known by their actions; wicked men will do wicked actions; among which, this is one, to kill their sovereign lord and king; and, therefore, if I were so wicked a person as I am represented by thy courtiers to be, I should now have shown it, I should have made no conscience of laying violent hands upon thee.

13. Wickedness proceedeth from the wicked — And therefore were I the wicked man that some represent me, (verse 9,) I would have wrought wickedness against the king when it lay in my power. But the fact that I leave Jehovah to avenge me, and refuse to lift my hand against the king, shows that wickedness proceedeth not from me. These words of David also contain a tacit implication that wickedness was proceeding from Saul.

Verse 14. After a dead dog] A term used among the Hebrews to signify the most sovereign contempt; see 2 Samuel 16:9. One utterly incapable of making the least resistance against Saul, and the troops of Israel. The same idea is expressed in the term flea. The Targum properly expresses both thus: one who is weak, one who is contemptible.

Verses 14, 15. After whom is the king of Israel come out? — David here employs every persuasive art to move Saul. He represents himself in as contemptible a light as possible; that he might convince Saul it was not for his honour to take so much pains to kill him, if he could do it. The Lord, therefore, be judge — He thought he could not repeat this too often, that as he had done hitherto, so he still resolved hereafter, to leave it to God to judge which of them was in the right, and not to avenge himself.

14. After a dead dog, after a flea — A term of contempt and a term of insignificance. By these terms David represents himself as one so contemptible and insignificant that it was beneath the dignity of Israel’s royal monarch to pursue him.

Verse 15. The Lord therefore be judge] Let God determine who is guilty.

Verses 14, 15. After whom is the king of Israel come out? — David here employs every persuasive art to move Saul. He represents himself in as contemptible a light as possible; that he might convince Saul it was not for his honour to take so much pains to kill him, if he could do it. The Lord, therefore, be judge — He thought he could not repeat this too often, that as he had done hitherto, so he still resolved hereafter, to leave it to God to judge which of them was in the right, and not to avenge himself.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

V. 16. Thy voice-He knew his voice, though being at a great distance from him, he could not discern his face. Wept-From the sense of his sin against God, and his base carriage to David. He speaks as one quite overcome with David’s kindness, and as one that relents at the sight of his own folly and ingratitude.

Verse 16. My son David?] David had called Saul his master, lord, and king. Saul accosts him here as his son, to show that he felt perfectly reconciled to him, and wished to receive him as formerly into his family.

Verse 16. Is this thy voice, my son David? — He knew his voice, though, being at a great distance from him, he could not discern his face. Saul lifted up his voice and wept — Being overcome with David’s kindness, in sparing his life when he could have taken it away, and conscious of his base carriage toward him. He speaks as one that relented at the sight of his own folly and ingratitude. “David’s kindness,” says Samuel Clark, “drew tears from hard-hearted Saul, as Moses fetched water out of the flinty rock,” Deuteronomy 8:15. Perhaps, however, he was also affected with a sense of his sins against God. But it does not appear from his future conduct that he was a true penitent, for he did not bring forth fruits meet for repentance.

16. Saul lifted up his voice, and wept — “Behold,” says Kitto, “how that stern heart is melted! The hard wintry frosts thaw fast before the kindly warmth of David’s generous nature.”

V. 17. More righteous than I-He ingenuously acknowledges David’s integrity, and his own iniquity.

Verses 17-19. Thou art more righteous than I — He ingenuously acknowledges David’s integrity and his own iniquity. If a man find his enemy, will he let him go? — That is, he will certainly destroy him to save himself. Thy behaviour, therefore, shows that thou hast no enmity to me. Wherefore the Lord reward thee good — Because he thought himself not able to recompense so great a favour, he prays God to recompense it.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

Verses 17-19. Thou art more righteous than I — He ingenuously acknowledges David’s integrity and his own iniquity. If a man find his enemy, will he let him go? — That is, he will certainly destroy him to save himself. Thy behaviour, therefore, shows that thou hast no enmity to me. Wherefore the Lord reward thee good — Because he thought himself not able to recompense so great a favour, he prays God to recompense it.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

V. 19. The Lord reward thee-Because he thought himself not able to recompense so great a favour, he prays God to recompense it.

Verse 19. If a man find his enemy, will he let him go well away?] Or rather, Will he send him in a good way? But Houbigant translates the whole clause thus: Si quis, inimicum suum reperiens, dimittit eum in viam bonam, redditur ei adomino sua merces; “If a man, finding his enemy, send him by a good way, the Lord will give him his reward.” The words which are here put in italic, are not in the Hebrew text, but they are found, at least in the sense, in the Septuagint, Syriac, and Arabic, and seem necessary to complete the sense; therefore, adds Saul, the Lord will reward thee good for what thou hast done unto me.

Verses 17-19. Thou art more righteous than I — He ingenuously acknowledges David’s integrity and his own iniquity. If a man find his enemy, will he let him go? — That is, he will certainly destroy him to save himself. Thy behaviour, therefore, shows that thou hast no enmity to me. Wherefore the Lord reward thee good — Because he thought himself not able to recompense so great a favour, he prays God to recompense it.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

Verse 20. I know well that thou shalt surely be king] Hebrew, Reigning, thou shalt reign. He knew this before; and yet he continued to pursue him with the most deadly hatred.

Verses 20, 21. And now I know well that thou shalt surely be king — These wonderful dispensations of Divine Providence over David, and David’s no less wonderful virtue, at last convinced Saul that God designed him to be the king of his people, and that none could hinder his establishment. That thou wilt not destroy my name, &c. — As it was usual for kings to do in those days, generally destroying the families of those to whose thrones they were advanced.

Ver. 20. Thou shalt surely be king. It was the general opinion in the army and nation, that David should succeed to the throne.

20. I know well that thou shalt surely be king — The anointing by Samuel, the triumph over Goliath, the homage paid him by the enthusiastic people, and all the providential deliverances from the deadly pursuits of Saul, together with this last affair in the cave, thoroughly convinced the king that David was that neighbour who, according to Samuel’s prophecy, (1 Samuel 15:28,) was destined to succeed him on the throne. Here again, in fact, Saul is among the prophets, and thus confirms by his own words the predictions of Samuel.

Verse 21. Swear now] Saul knew that an oath would bind David, though it was insufficient to bind himself; see 1 Samuel 19:6. He had sworn to his son Jonathan that David should not be slain; and yet sought by all means in his power to destroy him!

Verses 20, 21. And now I know well that thou shalt surely be king — These wonderful dispensations of Divine Providence over David, and David’s no less wonderful virtue, at last convinced Saul that God designed him to be the king of his people, and that none could hinder his establishment. That thou wilt not destroy my name, &c. — As it was usual for kings to do in those days, generally destroying the families of those to whose thrones they were advanced.

DAVID AND SAUL IN THE WILDERNESS OF EN-GEDI, 1-22.

1. When Saul was returned from following the Philistines — This was another of those bitter contests with that enemy against whom Saul was obliged to carry on war all his days, (1 Samuel 14:52;) but how long this war with the Philistines lasted, and of its relative importance, we are not informed. En-gedi — The modern Ain-Jidy, situated about the middle of the western coast of the Dead Sea. Its name was transferred from a fountain near the sea to the whole neighbouring wilderness on the west, which is full of deep ravines, rocky ridges and dark caverns.

V. 22. Unto the hold-Of En-gedi, ver. 1, for having had by frequent experience of Saul’s inconstancy, he would trust him no more.

Verse 22. Saul went home] Confounded at a sense of his own baseness, and overwhelmed with a sense of David’s generosity.

David and his men gat them up unto the hold.] Went up to Mizpeh, according to the Syriac and Arabic. David could not trust Saul with his life; the utmost he could expect from him was that he should cease from persecuting him; but even this was too much to expect from a man of such a character as Saul. He was no longer under the Divine guidance; an evil spirit had full dominion over his soul. What God fills not, the devil will occupy.

I SAMUEL

Verse 22. David and his men get them up unto the hold — Of Engedi, verse 1. For having had so frequent experience of Saul’s inconstancy, he would trust him no more. It is indeed dangerous to trust a reconciled enemy; and the son of Sirach advises, “Never trust thine enemy; though he humble himself, yet take good heed and beware of him.” Before we close our notes on this chapter, we beg leave to add one general remark; which is, that there is something so noble and generous in David’s whole behaviour, as related in it, that it is above all encomiums. We cannot say any thing in commendation of it, but what the relation itself far exceeds.

22. The hold — The particular stronghold in this wilderness (chap. xxiii, 29) in which at the time David and his men had their headquarters. Yielding himself now to holy meditation and song, he commemorates his deliverance by the composition of Psalm 142.