1 ซามูเอล 21:3 วิจารณ์

David has now quite taken leave both of Saul's court and of his camp, has bidden farewell to his alter idem - his other self, the beloved Jonathan; and henceforward to the end of this book he is looked upon and treated as an outlaw and proclaimed a traitor. We still find him shifting from place to place for his own safety, and Saul pursuing him. His troubles are very particularly related in this and the following chapters, not only to be a key to the Psalms, but that he might be, as other prophets, an example to the saints in all ages, "of suffering affliction, and of patience," and especially that he might be a type of Christ, who, being anointed to the kingdom, humbled himself, and was therefore highly exalted. But the example of the suffering Jesus was a copy without a blot, that of David was not so; witness the records of this chapter, where we find David in his flight, I. Imposing upon Abimelech the priest, to get from him both victuals and arms (Sa1 21:1-9). II. Imposing upon Achish, king of Gath, by feigning himself mad (Sa1 21:10-15). Justly are troubles called temptations, for many are by them drawn into sin.

INTRODUCTION TO FIRST SAMUEL 21 This chapter relates that David went to Nob, and pretending he was on secret business for the king, got shewbread, and the sword of Goliath, from Ahimelech the priest, Sa1 21:1; and that passing from thence to Gath, where he was known, through fear feigned himself mad, and so escaped from thence, Sa1 21:10.

Now therefore what is under thine hand?.... Meaning, what food had he in his house? give me five loaves of bread in mine hand; to take with him, for him and his servants in such a place: or what there is present; or to be found (g) in the tabernacle; if not five loaves, two, or three, or four, or what food soever he had by him. (g) "quicquid inveneris", V. L, "inventum", Montanus; "quicquid inventum fuerit", Tigurine version.

When the disciples had been hungry on the sabbath and had plucked some ears [of grain] and rubbed them in their hands, they violated the holy day by so preparing their food. Yet Christ excuses them and even became their accomplice in breaking the sabbath. … For from the Creator’s Scripture and from the purpose of Christ there is derived a vivid precedent from David’s example when he went into the temple on the sabbath and provided food by boldly breaking up the show bread. Even he remembered that this privilege (the dispensation from fasting) was allowed on the sabbath from the very beginning, from when the sabbath itself was instituted. For although the Creator had forbidden that the manna should be gathered for two days, he permitted it on only one occasion—the day before the sabbath—so that the previous day’s provision of food might free them from fasting on the following sabbath. Therefore the Lord had good reason for pursuing the same principle in the “annulling” of the sabbath (since that is the word which people will use). He had good reason, too, for expressing the Creator’s will, when he bestowed the privilege of not fasting on the sabbath. In short, might he have—right then and there—put an end not only to the sabbath but to the Creator himself if he had commanded his disciples to fast on the sabbath, as this would have been contrary to the intention of the Scripture and of the Creator’s will. But is he alien from the Creator because he did not directly defend his disciples but excuses them? Or because he interposes human need, as if deprecating censure? Or because he maintains the honor of the sabbath as a day which is to be free from gloom rather than from work? Or because he puts David and his companions on a level with his own disciples in their fault and their validation? Or because he is pleased to endorse the Creator’s indulgence? Or because he is himself good according to his example—is he therefore alien from the Creator?

Even if they accuse, yet Christ excuses, and he makes the souls that he wishes, that follow him, similar to David, who ate the loaves of proposition outside of the law—for even then he foresaw in his mind the prophetic mysteries of a new grace.

David comes to Ahimelech at Nob, receives provisions from him, and the sword of Goliath; and is noticed by Doeg, one of the servants of Saul, Sa1 21:1-9. He leaves Nob, and goes to Achish, king of Gath, Sa1 21:10. But on being recognised as the vanquisher of Goliath by the servants of Achish, he feigns himself deranged, and Achish sends him away, Sa1 21:11-15.

DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (Sa1 21:1-7) Then came David to Nob to Ahimelech--Nob, a city of the priests (Sa1 22:19), was in the neighborhood of Jerusalem, on the Mount of Olives--a little north of the top, and on the northeast of the city. It is computed to have been about five miles distant from Gibeah. Ahimelech, the same as Ahiah, or perhaps his brother, both being sons of Ahitub (compare Sa1 14:3, with Sa1 22:4-11, Sa1 22:20). His object in fleeing to this place was partly for the supply of his necessities, and partly for comfort and counsel, in the prospect of leaving the kingdom. Ahimelech was afraid at the meeting of David--suspecting some extraordinary occurrence by his appearing so suddenly, and in such a style, for his attendants were left at a little distance.

David's Flight to Nob, and Thence to Gath - Sa1 21:1-15 After the information which David had received from Jonathan, nothing remained for him in order to save his life but immediate flight. He could not return to the prophets at Ramah, where he had been miraculously preserved from the first outbreak of Saul's wrath, because they could not ensure him permanent protection against the death with which he was threatened. He therefore fled first of all to Nob, to Ahimelech the high priest, to inquire the will of God through him concerning his future course (Sa1 22:10, Sa1 22:15), and induced him to give him bread and the sword of Goliath, also, under the pretext of having to perform a secret commission from the king with the greatest speed; for which Saul afterwards took fearful vengeance upon the priests at Nob when he was made acquainted with the affair through the treachery of Doeg (Sa1 21:1-9). David then fled to Gath to the Philistian king Achish; but here he was quickly recognised as the conqueror of Goliath, and obliged to feign insanity in order to save his life, and then to flee still farther (Sa1 21:10-15). The state of his mind at this time he poured out before God in the words of Psa 56:1-13; Psa 52:1-9, and 34.