The MacArthur Study Bible, NKJV, page 146
18:16 loved David. The writer of Samuel, inspired by the Holy Spirit, offers an editorial comment full of truth.
18:17 Merab. Lit. “compensation” or “substitute” (cf. 14:49). Saul’s later retraction of the betrothal to Merab (v. 19) was similar to Laban’s trickery with Jacob and Rachel (Gen. 29:25). fight the LORD’s battles. A phrase Saul knew would appeal to David. Saul made the offer out of a treacherous heart, desiring evil and calamity for David. Notice the similarity between Saul’s treachery and that of David with Uriah (2 Sam. 11:15).
18:18 son-in-law. The familial lineage was crucial when marrying into the king’s family. David asked, “Who am I…or my father’s family in Israel, that I should be son-in-law to the king?” Saul had asked of David’s lineage 3 times previously (17:55, 56, 58).
18:19 Adriel the Meholathite. Merab married this man and bore children, 5 of whom were sons later executed by David as punishment for Saul’s disregard of Joshua’s covenant with the Gibeonites (2 Sam. 21:8; cf. Josh. 9:20).
18:20 Michal. Lit. “Who is like God?” Michal sincerely loved David and perhaps was aware, as Jonathan, of his certain ascent (and right) to the throne. Ironically, Saul offered her to David, not from a benevolent heart, but as a “snare” (v. 21).
18:25 dowry. Lit. “price.” Saul resorted to the same treachery in his offer of betrothal to Merab, plotting to eliminate David by placing him in jeopardy with the Philistines. David, already having proved himself wise in many things (16:18), was aware, to some extent, of Saul’s intent and acted obediently, valiantly, and wisely.
18:25, 27 foreskins. Such mutilations of the bodies of slain enemies were commonly practiced in ancient warfare. The number indicated the extent of the victory. Saul’s intent was to expose David to deadly danger by engaging in such an extensive and hazardous task.
18:27 his men. Cf. 22:2; 25:12, 13; 2 Sam. 23:8–39.
18:29 Saul became David’s enemy. All of Saul’s plans came to naught. Saul asked for 100 Philistine foreskins; David brought 200. Saul offered Michal as a “snare”; Michal loved David as did Saul’s own son, Jonathan. There remained nothing else for Saul to contrive except open hatred toward David.
1 Samuel 19
19:1 kill David. Saul no longer tried to disguise or cover his evil intent toward David, but ironically made known his intent to those who held David in the highest esteem (cf. 16:18; 18:1–4). God, in His mercy, made sure that David had sympathetic ears within Saul’s court to inform him of Saul’s evil plans (e.g., 19:7; 20:2).
19:4 Jonathan spoke well of David. Jonathan attempted to persuade his father with calm reason. Jonathan’s reason was tempered by a godly attitude centered on a remembrance of the Torah (14:6, cf. Num. 11:23; 14:9) and a covenantal loyalty toward and faithfulness for David.
19:4, 5 he has not sinned. Jonathan reminded Saul that David had done nothing to deserve death; in fact, he was worthy of honor for his good works toward the king and Israel. Jonathan knew that the spilling of innocent blood would affect all Israel, not just the house of Saul (Deut. 21:8, 9).
19:6 he shall not be killed. Saul temporarily responded to reason and conviction in his heart. His mental capacity was so unbalanced, however, that this response would not last for long.
19:9 the distressing spirit. Jealousy, rage, and anger once again dominated Saul, who was enraged by David’s success against the Philistines. See 6:14; 18:10.
19:10 pin David…with the spear. Saul’s already diminished capacity for reason was once again completely clouded by anger, and he responded toward David with murderous intent (cf. 18:10, 11).
19:11 Michal…told him. Michal, far from being a “snare” (18:21) to David, was instrumental in saving his life. Michal, at this time in her relationship with David, displayed a covenantal love and faithfulness similar to that of Jonathan. See the title of Ps. 59.
19:13 an image. Heb. teraphim. The writer of Samuel draws a parallel between David/Michal/Saul and Jacob/Rachel/Laban (see note on 18:17), in that both Rachel and Michal employed the use of household gods (“teraphim”) in trickery and out of loyalty for their husbands rather than their fathers (cf. Gen. 31:30–35).
19:17 He said to me. Michal lied in telling Saul the exact opposite of what she said to David (v. 11).
19:18 Ramah. With the mention of Samuel’s birthplace, the author establishes a verbal link with 1:1, and also reminds the reader of Saul’s first encounter with Samuel the seer in Zuph (Ramathaim Zophim). Naioth. Perhaps dwellings or quarters within the town limits of Ramah, where Samuel and his company of prophet-disciples met for training, prayer, and fellowship (cf. Elisha at Gilgal, 2 Kin. 6:1, 2).
19:20 group of prophets prophesying. These prophets were declaring the Word of God, probably with musical accompaniment. Saul’s messengers could not fulfill their task of taking David captive because they were irresistibly led to join the prophets and speak for and praise God.
19:22 great well…at Sechu. The exact location is unknown; the probable location was approximately two mi. N of Ramah.
19:23 the Spirit of God was upon him. This was the last time the Spirit of the Lord would rest on Saul. God turned Saul’s heart to prophesy and not to harm David. See note on 16:13.
19:24 stripped off his clothes. Saul removed his armor and royal garments (cf. Jonathan, 18:4), prompted by the Spirit of God, thus signifying God’s rejection of Saul as king over Israel. lay down naked. Without the royal garments, Saul was figuratively “naked,” perhaps so overwhelmed by the Spirit of God as to be in a deep sleep. Other than Saul’s utter despair and pitiful state at the home of the witch at Endor (28:20) and his end at Mt. Gilboa (31:4–6), this episode represents one of the severest humblings in Saul’s life. Is Saul also among the prophets? This is a final editorial comment tying together the Spirit of God’s presence at Saul’s inauguration (10:10, 11), and the final departure of the same at his rejection (19:24).
1 Samuel 20
20:1 Naioth in Ramah. See note on 19:18.
20:2 my father hide this thing from me. Although Jonathan expressed his certainty that Saul was not seeking David’s life, he may have been unaware of the most recent attempts on David’s life (19:9–24) and was trusting in his father’s oath not to harm David (19:6). Jonathan expected to be informed by Saul of any change in his plans.
20:5 the New Moon. The first day of the month, referred to as “the New Moon,” was celebrated with a sacrificial meal (cf. 2 Kin. 4:23; Is. 1:13; Amos 8:5) and served both as a religious and civil festival (Num. 10:10; 28:11–15). hide in the field. As in 19:2, 3, David hid from Saul in a secret place.
20:6 a yearly sacrifice. Apparently, David’s family held an annual family reunion that coincided with one of the monthly New Moon celebrations (cf. vv. 28, 29).
20:8 covenant. Cf. 18:1, 3. Jonathan and David had solemnly pledged their friendship and loyalty to each other before the Lord. Their covenant is further amplified in vv. 13–17, 42; 23:17, 18. kill me yourself. As his covenant friend, David asked Jonathan to kill him, if he was deserving of death because of his possible sin.
20:14 the kindness of the LORD. Jonathan acknowledged that David would one day be Israel’s king. With that in mind, Jonathan requested protection for him and his family when David took the throne.
20:16 the house of David. This covenant was not only binding on Jonathan and David, but also upon the descendants of each. See 2 Sam. 9:1–8 for the account of David’s kindness to a descendant of Jonathan in fulfillment of this covenant. David’s enemies. Jonathan perceived that among David’s adversaries who would be cut off when he became king was his own father, Saul (cf. 18:29; 19:17).
20:17 vow. In response to Jonathan’s words, David solemnly pledged to fulfill the covenant between himself and Jonathan. loved him as…his own soul. A deep concern and affection was the basis of the covenantal relationship between Jonathan and David. This is the affection commanded by God when He said “Love your neighbor as yourself” (Lev. 19:18; Matt. 22:39).
20:19 stone Ezel. Ezel may mean “departure stone.” The location of this stone is unknown, but it was a well known landmark in the field where David was hiding.
20:25 Abner. Saul’s cousin and commander of his army (see note on 14:50).
20:26 unclean. At first, Saul did not question David’s absence at the feast, assuming that he was ritually unclean and thus could not participate in the meal (cf. Lev. 7:20, 21; 15:16).
20:30 son of a perverse, rebellious woman! With a vile epithet, Saul was cursing Jonathan, not Jonathan’s mother, for having sided with David to his own shame and the shame of the mother who birthed him.
20:41 bowed down three times. David’s bowing down more than once acknowledged Jonathan as the prince, and expressed humble affection for him.
20:42 sworn. See note on 20:17. the city. I.e., Gibeah, the home of Saul. From this point until Saul’s death, David was an outcast from the royal court.
1 Samuel 21
21:1 Nob. “The city of the priests” (22:19). The priests dwelt on Mt. Scopus, about one mi. NE of Jerusalem. David went there for necessary supplies and for comfort and counsel. Ahimelech. A great grandson of Eli (1:9), who is possibly the brother of Ahijah (14:3; 22:11), or Abimelech may be another name for Ahijah. Not only is there a rejected king on the throne (15:26–29) but also a disqualified priest (2:30–36). See note on Mark 2:26.
21:2 The king has ordered me. David, fearing someone might tell Saul where he was, deceived Ahimelech the priest into thinking that he was on official business for the king. He supposed, as many do, that it is excusable to lie for the purpose of saving one’s life. But what is essentially sinful can never, because of circumstances, change its immoral character (cf. Ps. 119:29). David’s lying led tragically to the deaths of the priests (22:9–18).
21:4 holy bread. Consecrated bread was set apart for use in the tabernacle to be eaten only by the priests (Ex. 25:30; Lev. 24:5–9). Ahimelech sought the Lord and received approval (22:10) when he recognized that his spiritual obligation to preserve David’s life superseded the ceremonial regulation concerning who could eat the consecrated bread (see Matt. 12:3, 4; Mark 2:25, 26). kept themselves from women. Though this was not a spiritual mission or religious journey, David and his men were ceremonially clean (see Ex. 19:15).
21:5 the vessels. A euphemism for the bodies of the young men, as in 1 Thess. 4:4.
21:5, 6 bread…common. Since that bread was no longer on the Lord’s table, having been replaced by hot bread, it was to be eaten by the priests and in these exigencies, by David under the law of necessity and mercy. See note on 21:4. The removal of the old bread and the replacing with new was done on the Sabbath (Lev. 24:8).
21:7 Doeg, an Edomite. The head shepherd of Saul’s herd, who witnessed the encounter between David and Ahimelech and told Saul (cf. 22:9, 10), had embraced the Hebrew religion and was at the tabernacle, perhaps detained because it was the Sabbath and he could not travel.
21:9 The sword of Goliath. The sword which David had used to behead Goliath in the valley of Elah (17:51) was kept in the place for storing the sacred vestments (“the ephod”) deposited there as a memorial to divine goodness in the deliverance of Israel. the ephod. See notes on 2:18, 28; 14:3.
21:10 Achish the king of Gath. One of the kings or lords of the Philistines. See notes on 4:1; 5:8 for Gath. This seemed to be a dangerous place to go, since David was their greatest enemy and carried Goliath’s sword into the giant’s hometown.
21:13 changed his behavior. David feared for his life, lacked trust in God to deliver him, and feigned insanity to persuade Achish to send him away. See the titles of Pss. 34, 56. Drooling in one’s beard was considered in the East an intolerable indignity, as was spitting in another’s beard.
1 Samuel 22
22:1 cave of Adullam. A cave near Adullam was David’s refuge. Adullam, which may mean “refuge,” was located in the western foothills of Judah (Josh. 15:33), about 17 mi. SW of Jerusalem and 10 mi. SE of Gath. See titles of Pss. 57, 142, which could possibly refer to 1 Sam. 24:3. brothers and all his father’s house. David’s family members went down from Bethlehem to join David in Adullam, a journey of about 12 mi..
22:2 captain over…four hundred men. David became the leader of a formidable force of men united by adverse circumstances. This personal army would soon grow to 600 (23:13).
22:3 Mizpah of Moab. Mizpah means “watch tower,” or “place that overlooks.” Located on one of the heights of the tableland E of the Dead Sea, this site cannot be exactly identified. king of Moab. This ruler was probably a mutual enemy of King Saul. David had Moabite blood from his great-grandmother Ruth, and thus sought refuge for his father and mother in Moab (see Ruth 1:4–18; 4:13–22).
22:4 the stronghold. Transliterated mesudah, this may refer to Masada, the mountain fortress above the shores of the Dead Sea, or some unknown location.
22:5 prophet Gad. As the prophet Samuel had helped and advised Saul, so now Gad performed the same functions for David (cf. 2 Sam 24:11, where Gad is called “David’s seer”). forest of Hereth. Location in Judah unknown.
22:6 tamarisk tree. Possibly located on a hill outside Gibeah which had been given over to pagan worship (cf. Ezek. 16:24, 25, 31, 39). spear. A reminder of the threat that Saul was to friend and foe alike (cf. 18:10, 11; 19:9, 10; 20:3).
22:7 Benjamites. Saul asked those of his own tribe whether associating themselves with David would provide for them more possessions and privileges than they already had from Saul.
22:8 my son has made a covenant. See note on 20:8.
22:8–13 to lie in wait. Saul insinuated that David was plotting his death. This was not true, as David would later spare Saul’s life (24:1–7, 26:1–12).
22:9, 10 Doeg the Edomite. See note on 21:7 and the title of Ps. 52.
22:13 conspired against me. Saul insisted falsely that Ahimelech was in league with his enemy David.
22:14 your bidding. Ahimelech responded to Saul by defending David’s character as loyal to Saul.
22:16–19 This fulfills the curse on Eli’s house (see note on 1 Sam. 2:31), with the exception of Abiathar, who was later dismissed from the priesthood by Solomon (1 Kin. 2:26–29).
22:17 would not…strike the priests. Although Saul condemned Ahimelech and the priests to death, his servants knew better than to raise their weapons against the priests of the Lord.
22:18 linen ephod. See notes on 2:18; 14:3.
22:19 Nob, the city of the priests. See note on 21:1. What Saul failed to do righteously to the Amalekites (15:3, 8, 9), he unrighteously did to the citizens of Nob.
22:20 Abiathar. Lit. “The father is excellent.” A son of Ahimelech (cf. 21:1) who escaped the slaughter and joined David’s company, he performed priestly functions for David for the rest of David’s life (cf. 23:6, 9; 30:7; 2 Sam. 8:17). See note on 22:16–19.
22:22 I have caused. David recognized his responsibility for causing the deaths of the priests’ families and animals, acknowledging the devastating consequences of his lie to Ahimelech (cf. 21:1, 2).
1 Samuel 23
23:1 Keilah. A city located in the western foothills of Judah (see Josh. 15:44), about 18 mi. SW of Jerusalem and 3 mi. SE of Adullam.
23:2 inquired of the LORD. Such inquiries were made using the sacred lots, the Urim and Thummim, stored in the priestly ephod which Abiathar had brought to David (v. 6). See note on Ex. 28:30.
23:7 gates and bars. Lit.”two doors and a bar.” Keilah perhaps had only one gateway in its wall. Its two reinforced wooden doors had hinged posts at the sides of the entrance, meeting in the center and secured with a heavy bar spanning the entrance horizontally. Since there was only this one way in and out of the city, Saul believed he had David trapped.
23:11 deliver me. David inquired of the Lord again, using the ephod with the Urim and Thummim by which God revealed His will. David wanted to know whether the men of Keilah would be disloyal and surrender him into the hands of Saul. The Lord answered in the affirmative in v. 12.
23:13 men, about six hundred. See note on 22:2 when David had only 400 men.
23:14 strongholds in the wilderness. The wilderness of Judah is the barren desert area between the hill country and the Dead Sea. Many ravines and caves are found in this rugged region which David used as a place of refuge from Saul. The title of Ps. 63 may refer to this incident or to 2 Sam. 15:23–28. Wilderness of Ziph. The wilderness surrounding Ziph, 4 mi. S of Hebron. God did not deliver him. God sovereignly protected David from Saul for the fulfilling of His own divine purposes (cf. Is. 46:9–11).
23:16, 17 strengthened his hand in God. Jonathan encouraged David by reminding him of the Lord’s promise to him and concern for him, by emphatically assuring him that the Lord would make him the next king over Israel, as Saul well knew (see 20:30, 31).
23:18 covenant. See notes on 18:3; 20:8.
23:19 hill of Hachilah. Location unknown, somewhere between Ziph and the Dead Sea. See the title of Ps. 54. Jeshimon. Another name for the wilderness of Judea.
23:24 Wilderness of Maon. The barren territory in the vicinity of Maon (see Josh. 15:48, 55), about 5 mi. S of Ziph.
23:25 the rock. A landmark in the wilderness of Maon, soon to be given a name (v. 28).
23:26 encircling David. Saul probably divided his forces into two groups and so surrounded David.
23:27 Philistines have invaded the land. Providentially, a messenger came to Saul telling him that the Philistines were invading the land so that he had no choice but to withdraw and postpone his pursuit of David.
23:28 the Rock of Escape. The timely retreat of Saul’s men from David’s men led to this name.
23:29 En Gedi. An oasis on the western shore of the Dead Sea 14 mi. E of Ziph, where there is a fresh water spring and lush vineyards (Song 1:14), standing in stark contrast to the surrounding wilderness. The limestone that dominates this region is permeated with caves, which provided good hiding places for David.
