Passover (Pesach)

Passover (Pesach in Hebrew) begins on the fourteenth day of the first month of the Hebrew calendar. The first month of the Hebrew year is called Nisan and usually coincides with the Gregorian months of March or April. This year Passover begins at sunset on Thursday, March 29.

Although Passover is only the 14th day of Nisan, it is sometimes used interchangeably with the Feast of Unleavened Bread (Feast of Matzah). The Feast of Unleavened Bread is a seven festival starting on the 15th of Nisan and ending on the 21st of Nisan. The first day of Unleavened Bread (Nisan 15) is a day in which no ordinary work should be done (a shabbat). The last day (Nisan 21) of Unleavened Bread is also a shabbat (Leviticus 23:7-8). During the Feast of Unleavened Bread, there is a regular shabbat from sunset Friday to sunset Saturday. The day after the regular shabbat (on Sunday) during the Feast of Unleavened Bread, there is the Feast of First Fruits. So, Passover, Unleavened Bread and First Fruits all happen during an eight day time frame and are often used interchangeably for one another.

(Side note: There are seven appointed times (moedim) mentioned in the Bible, but of these, only three of them are feast days. (Note: moed is the singular form of moedim.) In the spring, there is Passover (moed), Feast of Unleavened Bread (moed and feast), Feast of First Fruits (moed), and Feast of Weeks (moed and feast). In the fall, there is the Feast of Trumpets (moed), Day of Atonement (moed) and Feast of Booths (moed and feast). The days appointed as feast days are also the festivals which the LORD commands to be observed at the temple/tabernacle. ("Three times in a year all your males shall appear before the LORD your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths, and they shall not appear before the LORD empty-handed." Deuteronomy 16:16)

The day of Passover is different from most of the other moedim. It is not a commanded day of rest. Rather, the day is often used as a time to prepare for the Passover meal. Additionally, it is the only moed which is to be celebrated during a specific time of the day. ("In the first month, on the fourteenth day of the month at twilight is the LORD'S Passover" Leviticus 23:5.) The whole day is technically not the moed of Passover, only the meal eaten at the end of the day is the actual Passover.

In the description of killing the Passover lamb, it is to be killed at twilight (Exodus 12:5). Unfortunately, "twilight" is a poor English translation of the Hebrew text. The literal Hebrew reads "between the evenings". In the Mid-East, the evening began when the sun started to descend from it highest point (i.e., noon). The evening ended when the sun disappeared below the horizon (i.e., sunset). So, the Passover lamb had to be killed between 12 p.m. and 6 p.m. After the lamb was killed, it had to be roasted, which took several hours. The Passover meal began around sunset and continued into the night, which would begin the first day of the Feast of Unleavened Bread (Nisan 15). ("They shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs. Do not eat any of it raw or boiled at all with water, but rather roasted with fire, both its head and its legs along with its entrails. And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire." Exodus 12:8-10)


Passover and Exodus
Passover is first mentioned in the Bible in the book of Exodus in chapter 12. The Israelites have been slaves in Egypt and cried out to God. God raises up Moses to deliver the Israelites from the hand of Pharaoh. Moses and his brother Aaron perform many signs and wonders for Pharaoh and his magicians. Pharaoh, being hard-hearted, refuses to let the Israelites go. God sends plague after plague on the Egyptians. Yet, Pharaoh still refuses to allow the Israelites to hold a sacrifice to God. In one last plague, God kills all the first born in the land including babies, women, children, men and animals. One provision is made. Anyone trusting in the LORD can slaughter a lamb on the 14th of Nisan and smear the blood on the door posts of their house. "The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt" Exodus 12:13.

A few interesting things to note about this story. Since all the firstborn were killed during the plague, this means that the successor to Pharaoh's throne, his firstborn son, would have been killed. Also, Pharaoh is not killed during the plague, which means he was not the firstborn in his family. Additionally, ALL people in the land of Egypt could partake in the slaughtering of the lamb. It seems many Egyptians and other minorities in the land (who were also probably slaves to Pharaoh) participated in the first Passover. This can be seen in Exodus 12:37-38, "Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. A mixed multitude also went up with them, along with flocks and herds, a very large number of livestock." Lastly, smearing the lamb's blood on the right and left doorpost and also the crossbeam creates the Hebrew letter chet. According to Jewish mystics, chet is the letter of life, since chayim means life and chayah meaning living. Chet is the eighth letter in the Hebrew alphabet; the number 8 in Scripture means grace. "Grace" in Hebrew is chen. These words all begin with the letter chet. So when the blood was smeared on the doorpost, the people were saying that they wanted to choose life and receive God's grace.


Can we biblically observe Passover?
The answer is no. God commands for the Passover sacrifice to be killed at His appointed place, which would be the Temple in Jerusalem. Since the Temple no longer exists, we cannot observe the actual Passover. "You must not sacrifice the Passover in any town the LORD your God gives you except in the place he will choose as a dwelling for his Name. There you must sacrifice the Passover in the evening, when the sun goes down, on the anniversary of your departure from Egypt" (Deuteronomy 16:5-6).

There seem to be three requirements to keep Passover. 1. The Passover must be observed in Jerusalem ("The place where he will choose as a dwelling place for his name"). 2. The Passover sacrifice must be slaughtered at the Temple. 3. The priesthood is needed to administer the sacrifices.

Since we cannot biblically observe Passover, we instead commemorate the meal with a memorial. This memorial meal is called the Passover Seder.


Passover Seder
The word Seder means "order". The Seder meal is an "order" of steps that are performed at different points in the Passover meal. These steps were supposedly established by the ancient rabbis in the Talmudic period from about the year zero to about 200 A.D. But where is the Seder supper in the Scriptures? For the most part it is not in the Bible. Seder meals consist of lamb, bitter herbs, unleavened bread, apples, nuts, parsley, spices and an egg. The Passover meal mentioned in the Bible is far simpler. "They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it" (Exodus 12:8). Moreover, in Scripture, there is no specific mention of the order of the meal in which it is to be eaten. It is believed by some that the Seder meal began when the Israelites were exiled to Babylon. Unable to sacrifice the Passover lamb, the Israelites are believed to have developed the Seder meal as a way to commemorate the Passover and to remember God redeeming them from Egypt.

So, is it wrong to partake in a Seder meal? Absolutely not. The Seder meal is filled with the Exodus story and can greatly enhance one's understanding and appreciation of this event. But we must understand that the Seder is just a tradition and not the actual Passover meal mentioned in the Bible.


Seder Meal
The Seder is a feast which includes reading, drinking wine, telling stories, eating special foods, singing and other Passover traditions. During the evening there are four cups of wine, flat cracker-like bread called matzah, veggies dipped in saltwater, bitter herbs dipped into a sweet paste and a festive meal that may contain time-honored favorites such as chicken soup and gefilte fish. Ceremonial foods are arranged on a platter called a ka'arah or Seder plate.

Seder Plate
Technically, this can be any plate on which you place the key symbolic foods of the Seder. However, most people use a plate made specifically for the Seder. You only need one plate per Seder meal. If the Seder meal is a large gathering, several plates may be used.

Does it matter where the foods on the plate are placed?
There are differing opinions about where each item should be placed. And there is even debate about how many items should be on a plate. Since the Seder plate is generally labelled as to where each food should go, most people just put each item in the designated spot on the Seder plate.

What goes on a Seder plate?
There are at least five foods that go on the Seder plate: shank bone (zeroa), egg (beitzah), bitter herbs (maror), vegetable (karpas) and a sweet paste (haroset). Many Seder plates also have room for a sixth element hazeret (another form of the bitter herbs). All the items are to be a reminder of the primary theme of Passover--the Jewish people's transition from slavery to freedom. There is generally only a small symbolic amount of food on the Seder plate, with additional dishes of karpas, maror and haroset set out for people to eat during the Seder.

1. Shank bone (zeroa)
This is a roasted bone with some meat on it. Although zeroa is often described as the shank bone of the lamb, other bones work too such as a roasted chicken wing, chicken leg or part of the chicken neck. Because the Temple is no longer standing and the ability for one to offer a sacrificial lamb at the Temple cannot be completed, many Jews often refrain from using a lamb shank bone. The emphasis of the zeroa is less on the exact body part and more on the commemoration of the sacrificial lamb, which was the most important part of celebrating Passover during the time of the Tabernacle/Temple.

2. Egg (beitzah)
The egg commemorates the Hagigah sacrifice (festival offering) that was eaten with the lamb sacrifice during the Tabernacle/Temple times. However it was animals, and not eggs, which were brought to the Temple. One reason commonly suggested for using an egg to represent the sacrifice is that eggs are a typical mourners' food. Eggs represent the cycle of life and are generally given as the first food to those who are in mourning. Thus, eggs are a reminder that Seder meal partakers should be mourning the Temple destruction. The egg is traditionally boiled and then roasted to give the appearance of a charred, sacrificial look.

3. Vegetable (karpas)
 Just about any vegetable may be used for the karpas, as long as it is not one that can be used for bitter herbs. It can be served either cooked or raw. Vegetables commonly used are parsley, celery and potatoes. During the Seder, the karpas is dipped into salt water, reminding the eater of the the tears shed while being slaves in Egypt.

4. Bitter herbs (maror and hazeret)
Mar means bitter, and the maror is meant to reminder the eater of the bitterness of slavery. The two main foods customarily used for the maror are lettuce and grated horseradish. Some Seder plates have a place for each of these items. Horseradish has become a popular choice for maror because it was easier to obtain than lettuce in Germany and Eastern Europe.

5. Haroset
The word is thought to come from the Hebrew word heres, which means clay. The sweet reddish or brown paste (the color depends upon what foods are used to make it) is meant to symbolize the clay the Israelite slaves used to make the bricks and mortar for their Egyptian taskmasters. The sweetness also offsets the taste of the bitter herbs, much as freedom offsets the taste of remembered slavery. There are many different recipes for haroset. The classic Ashkenazi version involves apples, walnuts and red wine. The Sephardic recipes call for dates and other dried frutit.



Passover: Take Two
Passover is the only moedim in which the observer is given a second chance to observe the meal if he was not able to observe it on the fourteenth of Nisan. One of two specific requirements must be meet. 1. The person was unclean because they came in contact with a dead body. 2. The person was away traveling on a trip. "But some of them could not celebrate the Passover on that day because they were ceremonially unclean on account of a dead body. So they came to Moses and Aaron that same day and said to Moses, 'We have become unclean because of a dead body, but why should we be kept from presenting the LORD'S offering with the other Israelites at the appointed time?' Moses answered them, 'Wait until I find out what the LORD commands concerning you.' Then the LORD said to Moses, 'Tell the Israelites: "When any of you or your descendants are unclean because of a dead body or are away on a journey, they may still celebrate the LORD'S Passover. They are to celebrate it on the fourteenth day of the second month at twilight. They are to eat the lamb, together with unleavened bread and bitter herbs. They must not leave any of it till morning or break any of its bones. When they celebrate the Passover, they must follow all the regulations"'" (Numbers 9:6-12).


Why should we celebrate Passover?
"This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD--a lasting ordinance" (Exodus 12:14). "Celebrate the Feast of Unleavened Bread, because it was on this very day that I brought your divisions out of Egypt. Celebrate this day as a lasting ordinance for the generations to come" (Exodus 12:17). "Then Moses said to the people, 'Commemorate this day, the day you came out of Egypt, out of the land of slavery, because the LORD brought your out of it with a mighty hand..." (Exodus 13:3).

These passages as well as many others are a reminder of God delivering His people from the land of Egypt and deliverance from slavery. Passover and the Feast of Unleavened Bread are memorials of these important events. The verses quoted above are not only for the Israelites to observe these days but for everyone. Notice "a lasting ordinance for the generations to come" and again "a lasting ordinance". These observances are to be observed through all generations. And remember, it was not only Israelites who came up from Egypt. Folks from many other backgrounds also accompanied the Israelites out of Egypt. "Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. A mixed multitude also went up with them, along with flocks and herds, a very large number of livestock" (Exodus 12:37-38).


Jesus is our Passover Lamb
Another important reason to celebrate Passover and the Feast of Unleavened Bread is to honor Jesus. "Get rid of the old yeast that you may be a new batch without yeast--as you really are. For Christ, our Passover lamb, has been sacrificed" (1 Corinthians 5:7). Simply stated, we have added reason to celebrate these two moedim. Jesus was our Passover lamb which freed us from slavery from the law of sin and death. The law of sin and death came as a result of the disobedience to God. "This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD you God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob" (Deuteronomy 30:19-20). "...because through Christ Jesus the law of the Spirit of life set me from from the law of sin and death" (Romans 8:2). It is in Jesus we have been freed from sin. We have been freed from our bondage just at the Israelites were freed from their Egyptian bondage.


The Last Supper
When Jesus had the "Last Supper" with his disciples, this was a Passover a meal. There are many things which are very significant which happen before, during and after the meal.


The man with the pitcher of water
Reading through Scripture, we can easily pass over some important details. For example, when Jesus tells His disciples to make ready a place to have the Passover meal, He tells them to look for a man with a pitcher of water.

"Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. And Jesus sent Peter and John, saying, 'Go and prepare the Passover for us, so that we may eat it.' They said to Him, 'Where do You want us to prepare it?' And He said, 'When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. And you shall say to the owner of the house, "Teacher says to you, 'Where is the guest room in which I may eat the Passover with My disciples?"' And he will show you a large. furnished upper room; prepare it there.' And they left and found everything just as He had told them; and they prepared the Passover" (Luke 22:7-13).

In Jesus' time, only women went to the watering place to collect the water needed for the day and carried it back to her dwelling place. So, seeing a man carrying a jug of water would have been a very unusual sight, as it should be, otherwise the disciples could have easily followed the wrong person.

So why would a man be carrying a jar of water in Jerusalem? The only group of Jewish men that traditionally did carry water jars were Essenes. The Essenes were a sect of Second Temple Judaism that flourished from the 2nd Century BC to the 1st Century AD. Being much fewer in number than the Pharisees and the Sadducees, the two other major sects at the time, the Essenes lives in various cities, but congregated in communal life dedicated to asceticism, voluntary poverty and daily mikvahs (ritual washings). According to the historical writer, Josephus, the Essenes existed in large numbers, and thousands lived throughout Judaea. The Essenes have gained fame in recent times as a result of the discovery the Dead Sea Scrolls, which are commonly believed to have been the Essenes' library. These documents preserve multiple copies of parts of the Bible untouched from possibly as early as 300 BC until their discovery in 1946.

One of Jerusalem's gates was called "The Gate of the Essenes". It was through this gate that they entered their community. When Jesus told His disciples that they would see a man carrying a jug of water, He knew they would enter through the Essenes' gate. Entering through this gate was critical to finding a room for the Passover meal. The Essenes' calendar was different than the regular Jewish one. Thus, in the Essenes' quarter of Jerusalem, they would still have available banquet rooms to hold a Passover meal since the Essenes would be celebrating Passover on a different day.


The Seating Arrangement
Most of us, when we think about the Last Supper, have the image of Leonardo da Vinci's masterpiece. Jesus is seated in the middle of the picture, with his disciples all around him, eating at one large, long table. This painting is a very inaccurate portrayal of the meal.

The Roman style banquet room was called a triclinium. Banqueters gathered around a U-shaped dining arrangement consisting of three tables. The banqueters reclined on couches which radiated out from the banquet table. The banqueters ate reclined, leaning on their left arm while using their right arm to eat. The host always occupied the Lectus imus, the table to the left of the inverted U. This is where Bible scholars believe Jesus would have sat at the Last Supper, taking the position as host of the gathering. According to Scripture, Judas Iscariot would have been in the place of locus consularis (chief counselor). As the honored guest was the first to receive the "sop". He would have been seated on Jesus' left. ("Jesus then answered, 'That is the one for whom I shall dip the sop and give it to him.' So when He had dipped the sop, He took and gave it to Judas, the son of Simon Iscariot" John 13:26.) John would have been seated on Jesus' right, as he reclined against Jesus' chest. ("There was reclining on Jesus' bosom one of His disciples, whom Jesus loved. So Simon Peter gestured to him, and said to him, 'Tell us who it is of whom He is speaking. ' He, leaning back thus on Jesus' bosom, said to Him, 'Lord, who is it?'" John 13:23-25).

1 Samuel Chapter 24 Part Two (Verses 8-22)

B. David appeals to Saul

1. (1 Sam 24:8) David reveals his presence to Saul
Now afterward David arose and went out of the cave and called after Saul, saying, "My lord the king!" And when Saul looked behind him, David bowed with his face to the ground and prostrated himself.

David arose and went out of the cave: David took a big chance here. He could have simply remained hiding, secure in the fact that Saul had not found him. But, David surrendered himself to Saul because he saw an opportunity to show Saul his heart still honored Saul, and David still sought reconciliation.

My lord the king: Addressing him as such gives utmost honor to Saul and makes Saul David's master to whom all obedience was due. David's words showed that he still acknowledged Saul's lawful authority and was true to his allegiance. We might think that David had the right to come to Saul as his equal. "Well, Saul, we have both been anointed to be king. You have the throne right now, but I will have it some day, and you know it. So from one anointed man to another, look at how I just spared your life." That was not David's attitude at all. Instead he said, "Saul, you are the boss, and I know it. I respect your place as my leader and as my king."

David bowed with his face to the ground: David also pays Saul reverence by bowing his face to the ground and making obeisance. This shows David's great trust in God. By bowing, David makes himself completely vulnerable to Saul. Saul could have easily killed David at this moment. But, David trusted that if he did what was right before God, then God would protect and fulfill His promise.


2. (1 Sam 24:9-15) David's speech to Saul
David said to Saul, "Why do you listen to the words of men, saying, 'Behold, David seeks to harm you?' Behold, this day your eyes have seen that the LORD had given you today into my hand in the cave, and some said to kill you, but my eye had pity on you; and I said, 'I will not stretch out my hand against my lord, for he is the LORD'S anointed.' Now, my father, see! Indeed, see the edge of your robe in my hand! For in that there is no evil or rebellion in my hands, and I have not sinned against you, though you are lying in wait for my life to take it. May the LORD judge between you and me, and may the LORD avenge me on you; but my hand shall not be against you. As the proverb of the ancients says, "Out of the wicked comes forth wickedness'; but my hand shall not be against you. After whom has the king of Israel come out? Whom are you pursuing? A dead dog, a single flea? The LORD therefore be judge and decide between you and me; and may He see and plead my cause and deliver me from your hand."

Why do you listen to the words of men: David had many deadly enemies at the court of Saul, who evidently labored with success to deepen Saul's jealousy. Doeg has already been mentioned as one of the more prominent slanderers. Another was Cush the Benjamite, who is alluded to in Psalm 7. The Ziphites were also known to betray David and might have had representatives at Saul's royal residence.

I will not stretch out my hand against my lord, for he is the LORD'S anointed: This principle of not striking out against God's anointed leaders is good and important, but it has sometimes been misused. The phrase "touch not the LORD'S anointed" is popular among some Christians and among many leaders. Often to them, it means, "You should never speak against a pastor or a leader. He is above your criticism or rebuke. So just keep quiet." Sometimes it is even used to prevent a Biblical evaluation of teaching. But when David recognized that Saul was "the LORD'S anointed" and refused to harm him, what David would not do is kill Saul. He did humbly confront Saul, hoping Saul would change his heart. But it is entirely wrong for people to use the idea of "touch not the LORD'S anointed" is to insulate a leader from all evaluation or accountability.

See the edge of your robe in my hand: This was proof that David had full opportunity to kill Saul but did not seize the opportunity to do so. As David showed Saul the edge of his rob, Saul must have heard the Spirit of God speaking loudly in his heart. Through this cut robe, God sent a message to Saul. The robe was a picture of Saul's royal authority. It was as if God said, "I am cutting away your royal authority."

In 1 Samuel 15:27-28, the prophet Samuel rebuked Saul for his hard-hearted disobedience to God. In his distress, Saul tried to keep Samuel from leaving. He grabbed Samuel's robe, and a portion of Samuel's robe tore away. When Saul was left holding the torn piece of Samuel's robe, Samuel said to him, "The LORD has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you." Now, when David confronts Saul with the torn robe, Saul must be reminded of this incident. God's message to Saul was loud and clear.

May the LORD judge between you and me: David did not need to do anything more to defend himself before Saul. He referred the matter to the LORD. David would let Saul plead his case and let God be his judge. David did not just say, "My hand shall not be against you," he proved it by not killing Saul when he had the opportunity. It was inevitable that Saul would be judged, and that he would lose the throne. But it was absolutely God's business to accomplish that. We put ourselves in a bad place when we make ourselves instruments of God's judgment.

Out of the wicked comes forth wickedness: That is, men are known by their actions. Wicked men will do wicked actions. If David was as wicked of a person as Saul's courtiers said he was, David would have kill Saul without having any remorse.

A dead dog? A single flea: These similes are common in Middle Eastern discourse. David could scarcely humble himself more than by drawing a comparison between the king of Israel in his grandeur and power and a dead dog. A single flea is not easily caught and easily escapes. If it is caught, it is poor game for such a mighty royal hunter.


C. Saul's reaction to David

1. (1 Sam 24:16-19) Saul honors David's mercy towards him
When David had finished speaking these words to Saul, Saul said, "Is this your voice, my son David?" Then Saul lifted up his voice and wept. He said to David, "You are more righteous than I; for you have dealt well with me, while I have dealt wickedly with you. You have declared today that you have done good to me, that the LORD delivered me into your hand and yet you did not kill me. For if a man finds his enemy, will he let him go away safely? May the LORD therefore reward you with good in return for what you have done to me this day.

Is this you voice, my son David: Saul responded so emotionally to David because Saul lived on the delusion that David was out to get him. David's refusal to kill Saul when he had the chance proved beyond a doubt that David was guiltless. David's obedience to God and his love to Saul made all the difference in softening Saul's heart.

You are more righteous than I...you have done good to me...you did not kill me...the LORD therefore reward you with good in return for what you have done to me this day: This was a dramatic change of heart in Saul. Every change that David could have hoped for in Saul happened. Saul seemed especially sincere about it. David heaped coals of kindness upon Saul's head, and it melted Saul's heart.


2. (1 Sam 24:20-22) Saul looks to the future
Now, behold, I know that you will surely be king, and that the kingdom of Israel will be established in your hand. So now swear to me by the LORD that you will not cut off my descendants after me and that you will not destroy my name from my father's household." David swore to Saul. And Saul went to his home, but David and his men went up to the stronghold.

I know that you will surely be king: Jonathan had expressed similar words in 1 Samuel 23:17. There probably was a growing popular belief that David was the person in whom Samuel's prophetic words uttered in 1 Samuel 15:28 were to be fulfilled. Something may have even been known of the selection of David and his anointing at Bethlehem. As for Saul, he must have long felt that God's blessing had departed from him.

Now swear to me by the LORD: So strongly was Saul convinced at this moment that David would very shortly become king of Israel that Saul entreated David, when that day should come, not to destroy all of Saul's children. Common in the East, when one family left the throne and another ascended it, wholesale massacres of the royal family often ensued. It seems to have been equally dreaded by Jonathan, who made this condition of mercy to be shown by David in his day of power to Jonathan's children. Jonathan and David made a solemn covenant between themselves (1 Samuel 20:13-16).

David swore to Saul: David's generosity is quickly extended to Saul, and for a time, the persecution and pursuit of David ceases. Stricken with remorse, the doleful king leaves David alone. No word, however, seems to have passed as to restoring David back to his home and rank in Saul's court. Saul goes home, but David and his men remain in exile.

Many times, a person repents and claims to recognize their sinful ways just like Saul did. But the validity of repentance and a change of heart is not demonstrated by the emotion or sincerity of the moment. It is demonstrated by the ongoing direction of one's life. David had every right to say, "I am going to stay in the stronghold until I see the direction in Saul's life."

It is worse to have this kind of emotional response if it does not result in true repentance. It a man is emotionally upset, as Saul was, and awakens to his condition, but only weeps about it and still does not obey God, his second state is a thousand times worse than the first. Emotion that does not lead to action leads only into deeper sin and rebellion.

1 Samuel Chapter 24 Part One (Verses 1-7)

DAVID SPARES SAUL'S LIFE

A. David does not kill Saul when he has the opportunity
1. (1 Sam 24:1-2) Saul seeks David in the Wilderness of Engedi
Now when Saul returned from pursuing the Philistines, he was told, saying, "Behold, David is in the wilderness of Engedi." Then Saul took three thousand chosen men from all Israel and went to seek David and his men in front of the Rocks of the Wild Goats.

When Saul returned from pursuing the Philistines: Saul's desire to kill David picks right back up where we left it in chapter 23. In chapter 23, Saul was on the brink of killing David when he was called away because the Philistines were making a raid on the land (1 Samuel 23:27). Although we are given no details about the conflict, it seems Saul returned from pursuing David and swiftly took care of the Philistines. Now that Philistine threat has been squelched, Saul can again take back up his pursuit of David.

We often wish that our next victory would be a permanent victory. We wish that the spiritual enemies who pursue like Saul pursues David would simply give up. We wish they would not bother us any more. But, even when we have victory and they are sent away, they come back like when Saul comes back for David. They will keep coming back until we give the glory to God. Trusting and relying on the LORD is the only permanent victory we will have.

Wilderness of Engedi: Finding no safety on the western side of the Judah desert, where the Ziphites were constantly watching his movements, David now crosses this arid landscape and seeks shelter in the oasis of Engedi, on the shore of the Dead Sea. Engedi was a lofty plateau upon the tops of cliffs about 2,000 feet above the Dead Sea. Engedi still exists and is known as Ain-jedy, which means "fountain of the kid". In 2 Chronicles 20:2, it is identified as Hazazon-tamar, which means "the palm wood". ("Then some came and reported to Jehoshaphat, saying, 'A great multitude is coming against you from beyond the sea, out of Aram and behold, they are in Hazazon-tamar (that is Engedi)'" 2 Chronicles 20:2.) This area was once the seat of the Amorites. ("Then they turned back and came to En-mishpat (that is, Kadesh), and conquered all the country of the Amalekites, and also the Amorites, who lived in Hazazon-tamar" Genesis 14:7.)

The journey to Engedi would have been a very treacherous one. The area is nearly impassable with deep valleys and steep cliffs. The area is mostly void of any vegetation, resembling a dried up sea. About 1300 feet below the plateau, there is the warm spring of Engedi, which stays around 83 degrees Fahrenheit and is home to some vegetation and trees. The sides of the ravines leading up to Engedi are full of caves.

Three thousand chosen men: This large and carefully selected force is an indication of how thoroughly impressed Saul was with David and his men. Saul, evidently looked on David as a rival king, who must be met with a large, disciplined force.

The Rocks of the Wild Goats: This might have been a proper name of some cliffs near Engedi. "Wild goats" can also be translated as "ibex". Ibex (also known as Syrian chamois) pasture in this area and are still found in the precipitous cliffs in the Engedi region.


2. (1 Sam 24:3) Saul unknowingly comes to a cave where David and his men are hiding
He came to the sheepfolds on the way, where there was a cave; and Saul went in to relieve himself. Now David and his men were sitting in the inner recesses of the cave.

The sheepfolds: It is common to have hundreds of sheepfolds around the mouth of caves. The sheepfolds are generally made by piling up loose stones. The wall is built in a circular fashion around the cave's entrance and is covered in thorns as further protection against thieves and wild animals which might harm the sheep. During the cold, storms and at night, the sheep would retreat into the cave. These caves are as dark as night. When looking into the cave, one can see at most four feet in front of him. Someone who has resided in the cave and looks out toward the cave's entrance can observe with nearly perfect sight all that takes place. Thus, David and his men could see Saul enter the cave. However, Saul would see nothing but impenetrable darkness.

Saul went in to relieve himself: Men of this time usually wore no undergarments. They usually wore loose long gowns or coats. When nature called, they were obliged to lift up their garments, uncovering their feet. Many often discarded their robes so they could complete their business unhindered. It seems from the text that Saul discarded his robes while doing his job. Moreover, it appears Saul's bodyguards did not accompany him into the cave to give him privacy.

Inner recesses: Large caves has numerous side passages and small alcoves. David and his men would have found refuge in these areas, away from the cave's entrance.


3. (1 Sam 24:4-7) David restrains himself and his men from killing Saul
The men of David said to him, "Behold, this is the day of which the LORD said to you, 'Behold; I am about to give your enemy into your hand, and you shall do to him as it seems good to you.'" Then David arose and cut off the edge of Saul's robe secretly. It came about afterward that David's conscience bothered him because he had cut off the edge of Saul's robe. So he said to his men, "Far be it from me because of the LORD that I should do this thing to my lord, the LORD'S anointed." David persuaded his men with these words and did not allow them to rise up against Saul. And Saul arose, left the cave, and went on his way.

The men of David said to him: David's men were excited at this opportunity to slay Saul and believed that this was a gift from God. They knew it was no coincidence that Saul came into that exact cave and that at exact moment all alone. They thought this was a Divine opportunity to once and for all rid themselves of Saul. It appears on some previous occasion God promised David, "Behold; I am about to give your enemy into your hand, and you shall do to him as it seems good to you." David's men believed that this was the fulfillment of that promise and that David needed to do to Saul "as it seems good".

David arose and cut off the edge of Saul's robe: We can imagine David listens to the counsel of his trusted me. David seizes Goliath's sword and quietly creeps towards Saul's robe under the cover of the cave's darkness. David's men are excited. Soon, they shall be free from Saul and his continual pursuit of them. Soon, David shall be king! But as David comes close to Saul and about to bring his sword down on Saul's head, David changes course. He instead cuts off Saul's robe.

Some wonder how David could have done this without being detected. Saul may have laid his robe down in one part of the cave and went off to another area to do his business. So, David would not have had to sneak close to Saul to cut off the edge of his robe. Or, it might have been that there was enough noise and commotion from the thousands of men and their horses outside the cave that David was simple undetected. Additionally, we cannot deny that this was the work of God. God can make anything happen.

David decided to spare Saul because he knew that God's promise said, "You will inherit the throne of Israel." He knew that Saul was in the way of that promise. But he also knew it was disobedient to kill Saul. God put Saul in a position of authority, and it was God's job to take care of Saul and not David's. David wanted the promise to be fulfilled, but he refused to try and fulfill God's promise through his own disobedience.

Sometimes when we have a promise from God, we think we are justified in sinning to pursue that promise. This is always wrong! God will fulfill His promises, but He will do it His way and in His time. Instead, we need to be like Abraham, who obeyed God even when it seemed to be at the expense of God's promise, willing to sacrifice the son (Isaac) of the promise (Genesis 22).

In all this, we see that David knew not only how to wait on the LORD, but he also knew how to wait for the LORD. David was determined that when he sat on the throne of Israel, it would not be because he got Saul out of the way but because God got Saul out of the way. He wanted God's fingerprints on that work, not his own. He wanted the clear conscience that comes from knowing it was God's work.

We also see that David's heart did not store up bitterness and anger towards Saul. Even as Saul made David's life complete misery, David kept taking it to the LORD. He received cleansing from the hurt and the bitterness and the anger that only the LORD can give. If David stored up bitterness towards Saul, he probably would not have been able to resist the temptation to kill Saul and what seemed to be a risk-free opportunity.

David's conscience bothered him: David has a remarkably tender conscience. Many would only be troubled that they did not take the opportunity to kill Saul. David only cut off the corner of Saul's robe; yet, his heart troubled him. The robe was the symbol of Saul's authority, and David felt bad that he had done anything against God's anointed.

The LORD'S anointed: David bases his allegiance to Saul on religious grounds. Saul was God's Messiah, and as such, Saul was sacred.

David persuaded his men: The Hebrew here is very strong. A better translation would be "David crushed down his men." It means that David used all his authority to keep his men from killing Saul. Many people in David's situation may have allowed others to kill Saul. David could have been pious and haughty and said, "I will not kill God's anointed. But men, do as you please. I will be over here in the corner."

1 Samuel Chapter 23

DAVID SAVES KELIAH; DAVID ESCAPES FROM SAUL

A. David saves Keliah from the Philistines
1. (1 Sam 23:1-4) God directs David to fight against the Philistines and deliver the city of Keliah
Then they told David, saying, "Behold, the Philistines are fighting against Keliah and are plundering the threshing floors." So David inquired of the LORD, saying, "Shall I go and attack these Philistines?" And the LORD said to David, "Go and attack the Philistines and deliver Keliah." But David's men said to him, "Behold, we are afraid here in Judah. How much more then if we go to Keliah against the ranks of the Philistines?" Then David inquired of the LORD once more. And the LORD answered him and said, "Arise, go down to Keliah, for I will give the Philistines into your hands."

Then they told David: The return of David into his own land was quickly followed by exploits which not only increased his power but turned the eyes of all the people towards him as a protector. His first success was the deliverance of the city of Keliah from a band of Philistines who were plundering it of the produce of its harvest.

Keliah: A fortified city described in Joshua 15:44 was one of a group of cities in the Shephelah or Lowland, which included the low limestone hills bordering on the Philistine plain. It was perched on a steep hill above the Valley of Elah, about three miles south of Adullam, where the name Kila still survives to mark the spot. Being at no great distance from the Philistine border, Keliah was a target for robbery by the Philistines during the harvest season.

Threshing floors: No rain falls during the harvest season. ("Is it not the wheat harvest today? I will call to the LORD, that He may send thunder and rain. Then you will know and see that your wickedness is great which you have done in the sight of the LORD by asking for yourselves a king" 1 Samuel 12:17.) The grain is threshed out in the open air by a heavy wooden sledge made of two boards, and curved up in the front, with pieces of basalt inserted for teeth. It is drawn over by horse, or it is trampled out by cattle. The threshing floor was usually a flat space on open ground. Sometimes the floor was on a flat rocky hill top, and occasionally is was in an open valley. The grain after winnowing is piled into heaps until it can be carried home and stored. During this time, the threshing floors must be watched and guarded from robbery. It was at this time, the Philistines plundered the threshing floors.

David inquired of the LORD: This shows David's wisdom and godliness. Some might have immediately said, "This is not my responsibility. Let King Saul deal with it." Others might have quickly said, "Let's go! I can fix this problem!" Either course was foolish, but David was wise because he sought out the LORD.

The inquiry was not made of the priest wearing the ephod, by means of the Urim and Thummim, for according to 1 Samuel 23:6, Abiathar, the high priest who succeeded the murdered Ahimelech, only joined David at Keliah. But, Gad the prophet was with David. It was no doubt through him that this inquiry was made. We know that such inquiries were made through the prophets for we have a detailed account of such an inquiry made by Jehoshaphat of the prophet Micaiah (1 Kings 22:5; 1 Kings 22:7-8) in which the same formula is used as in this case.

Go and attack the Philistines and save Keliah: By all outward appearance, this was a crazy thing to do. First, David had only 600 men--not exactly a large, highly trained army. Second, David had enough trouble with Saul. He did not need to add trouble from the Philistines. One enemy is usually enough. Third, this would bring attend to David and would inform King Saul of David's whereabouts.

David attacked the Philistines for two reasons. First, he had the command of God. Second, the people needed David's help. David was willing to endanger himself to obey God and to meet the needs of the people.

David inquired of the LORD once more: Wisely, David took the words from his men into great account. He wrestled with their advise and saw that in many ways it made a lot of sense not to attack the Philistines. At the same time, he knew this was an issue that had to be decided before the LORD.

Arise, go down to Keliah, for I will give the Philistines into your hands: God likes to confirm his word, especially when He directs us to do something hard of unusual. This time, the LORD not only confirmed His previous command, but He also gave a promise with the confirmation: "I will give the Philistines into your hands."


2. (1 Sam 23:5) David rescues the people of Keliah
So David and his men went to Keliah and fought with the Philistines; and he led away their livestock and struck them with a great slaughter. Thus David delivered the inhabitants of Keliah.

So David and his men went to Keliah and fought: David did what God told him to do. It is not enough to ask or know God's will. We must have a commitment to obey God' will, even when it is difficult.

David's success on this expedition was extraordinary. He saved the city and the inhabitants, he delivered the surrounding countryside from the ravages of the enemy, and he defeated the Philistines with a great slaughter. One would have imagined that this extraordinary success and deliverance might have secured David a safe retreat among the men of Keliah. But this was not so. And such is the nature of man, present dangers quickly obliterate past obligations.


3. (1 Sam 23:6-8) Saul comes against David at Keliah
Now it came about, when Abiathar the son of Ahimelech fled to David at Keliah, that he came down with an ephod in his hand. When it was told Saul that David had come to Keliah, Saul said, "God has delivered him into my hand, for he shut himself in by entering a city with double gates and bars." So Saul summoned all the people for war, to go down to Keliah to besiege David and his men. 

Saul said, "God has delivered him into my hand.": It was a hopeless matter to hunt David as long as he remained roaming the borders of the desert of Judah and which stretched far southward beyond the reach of any armed force that Saul could collect. But there was a hope of being able to compass David's destruction either through treachery or hand-to-hand combat in a confined space like a city with bars and gates, a city such as Keliah.

The Hebrew phrase here is a very strong one. Literally, "God has ignored him." God has treated David as a stranger and so has allowed him to fall into my hand. Saul was so bind as to imagine that it was not himself but David whom God had rejected.

A city with double gates and bars: The people of Keliah had two options. One, they could give up David rather than expose themselves to the horrors of a siege. Or two, if they stood by David, the city's capture was a mere matter of time. In preservation of their own lives, the citizens of Keliah choose option one.

Saul summoned all the people for war: Such a summons to war on the part of the king has always been a royal right. The plea alleged for this summons was the necessity of an immediate national effort against David and his army. Saul made the common mistake that someone is an enemy of the LORD just because they are our enemy. Saul would not go to Keliah to save the people against the Philistines. But he would go to Keliah to try and defeat David.


4. (1 Sam 23:9-13) David escapes from Keliah
Now David knew that Saul was plotting evil against him; so he said to Abiathar the priest, "Bring the ephod here." Then David said, "O LORD God of Israel, Your servant has heard for certain that Saul is seeking to come to Keliah to destroy the city on my account. Will the men of Keliah surrender me into his hand? Will Saul come down just as Your servant has heard? O LORD God of Israel, I pray, tell Your servant." And the LORD said, "He will come down." Then David said, "Will the men of Keliah surrender me and my men into the hand of Saul?" And the LORD said, "They will surrender you." Then David and his men, about six hundred, arose and departed Keliah, and they went wherever they could go. When it was told Saul that David had escaped from Keliah, he gave up the pursuit.

Saul was plotting evil: As much as Saul was spying on David, now it seems David also had spies scouting out Saul's actions. It seems probable that Jonathan probably informed David of his father's plans.

Bring the ephod here: It is quite clear that a different method of inquiry was used by David on this occasion. In 1 Samuel 23:3-4, it is simply stated that David inquired of the LORD. In verse nine, the text is clear that David inquired via the priest Abiathar.

Men of Keliah: The literal Hebrew is "the lords" or "the masters" of Keliah. These people would be the governing body of Keliah and not just the citizens of the city.

Then David and his men...arose and departed Keliah: David could have stood and fought, and there was probably something inside him that probably wanted to fight. But David knew that it was not of the LORD. A lot of innocent people would get hurt in the battle. So David, who was a great warrior, humbled himself and escaped. David was not the kind of man to sneak away from a battle, but he did not let his pride get the best of him in this matter.


B. David narrowly escapes Saul in the Judean wilderness

1. (1 Sam 23:14-15) David takes refuge in the Wilderness of Ziph
David stayed in the wilderness in the strongholds, and remained in the hill country in the wilderness of Ziph. And Saul sought him every day, but God did not deliver him into his hand. Now David became aware that Saul had come out to seek his life while David was in the wilderness of Ziph and Horesh.

Strongholds: These are usually caves in the woods and mountains. They are often difficult to access and are perfect place to retreat from one's enemies.

The wilderness of Ziph: A mountainous and sequestered region was generally called a wilderness. It usually took its name from a large town in the district. Two miles southeast of Hebron, and in the midst of a level plain, is Tell-ziph. It is an isolated hill outcropping about a hundred feet high and probably was home to the ancient city of Ziph, from which the surrounding wilderness was called. Anciently, it seems to have been covered by extensive woods.

Saul sought him every day: Saul's pursuit of David was maintained constantly with men always spying on David. Any movement or knowledge of David and his men were reported to Saul.


2. (1 Sam 23:16-18) Jonathan and David meet each other for the last time
And Jonathan, Saul's son, arose and went to David at Horesh, and encouraged him in God. Thus he said to him, "Do not be afraid, because the hand of Saul my father will not find you, and you will be king over Israel and I will be next to you; and Saul my father knows that also." So the two of them made a covenant before the LORD; and David stayed at Horesh while Jonathan went to his house.

Jonathan...went to David at Horesh: This visit suggests that there was a growing conviction, not only in Jonathan's mind, but in general that God had transferred the kingdom from Saul to David. Consequently, David's success was inevitable.

I will be next to you: Had Jonathan not been killed at Mount Gilboa, it seems Jonathan would have resigned all claim to the crown. But the feeling must have often distressed David knowing that the kingdom could become his only by dispossessing his unselfish friend. To be second where by right of inheritance Jonathan should have been first would have been a very trying lot. In the end, it was better that Jonathan die a soldier's death, even granting that he would have felt a lively joy in David's success and the glory of his empire.

Saul my father knows that also: It is very likely by this time that the circumstance of Samuel's mysterious anointing of the son of Jesse years before at Bethlehem had become known to Saul. Now that David had been openly proclaimed a public enemy, and King Saul had repeatedly and openly sought David's life there was not reason for any concealment.

The two of them made a covenant before the LORD: David and Jonathan already made a covenant (1 Samuel 18:3 and 20:16), but now they confirm it again. Renewing or reconfirming a covenant does not make the previous covenant less precious; it makes it more precious and valid. This will be the last time David and Jonathan will see each other, and their relationship was still confirmed in a covenant.


3. (1 Sam 23:19-23) The Ziphites betray David
Then Ziphites came up to Saul at Gibeah, saying, "Is David not hiding with us in the strongholds of Horesh, on the hill of Hachilah, which is on the south of Jeshimon? Now then, O king, come down according to all the desire of your soul to do so; and our part shall be to surrender him into the king's hand." Saul said, "May you be blessed of the LORD, for you have had compassion on me. Go now, make more sure, and investigate and see his place where his haunt is, and who has seen him there; for I am told that he is very cunning. So look, and learn about all the hiding places where he hides himself and return to me with certainty, and I will go with you; and if he is in the land, I will search him out among all the thousands of Judah."

South of Jeshimon: Jeshimon is not the name of a place, but it signifies a desert or place of solitude. It is used here for the desert which extends between the Dead Sea and the Hebron mountains. It is a plateau of white chalk and terminates on the east by cliffs which rise vertically from the Dead Sea to a height of 2000 feet. Not a spring nor a tree is visible in the land. Only the desert partridge and ibex are found in this wilderness.

I am told that he is very cunning: It was not David's craftiness that kept him from Saul's clutches; it was the goodness and faithfulness of the LORD. Saul did not believe that. So, he thought and said David's protection was due to being cunning.

At this time, David expresses his feelings to the LORD in song, and that song is Psalm 54. The title to that Psalm reads, "A contemplation of David when the Ziphites went and said to Saul, 'Is David not hiding with us?'"

In Psalm 54, David called out the the LORD for help: "Save me, O God, by Your name, and vindicate me by Your strength" (Psalm 54:1).

In Psalm 54, David understood his enemies: "For strangers have risen up against me, and oppressors have sought after my life; they have not set God before them" (Psalm 54:3).

In Psalm 54, David expresses his confidence in the LORD: "Behold, God is my helper; the LORD is with those who uphold my life" (Psalm 54:4).

In Psalm 54, David let go of the bitterness and fear and praised the LORD instead: "I will freely sacrifice to You; I will praise Your name, O LORD, for it is good" (Psalm 54:6).


4. (1 Sam 23:24-29) David's dramatic and narrow escape
Then they arose and went to Ziph before Saul. Now David and his men were in the wilderness of Maon, in the Arabah to the south of Jeshimon. When Saul and his men went to seek him, they told David, and he came down to the rock and stayed in the wilderness Maon. And when Saul heard it, he pursued David in the wilderness of Maon. Saul went on one side of the mountain, and David and his men on the other side of the mountain; and David was hurrying to get away from Saul, for Saul and his men were surrounding David and his men to seize them. But a messenger came to Saul, saying, "Hurry and come, for the Philistines have made a raid on the land." So Saul returned from pursuing David and went to meet the Philistines; therefore they called that place the Rock of Escape. David went up from there and stayed in the strongholds of Engedi.

Wilderness of Maon: This area around a conical hill about seven miles to the south of Hebron is still known as Main. The Arabah is the name of the low-lying desert tract which extends along the valley of the Jordan from the Sea of Galilee to the Dead Sea. Maon lay upon the edge of this depression, in the southern portion of the Jeshimon. (Maon was the hometown of Nabal.)

He came down to the rock: The Hebrew word is sela which literally translates as cliff or precipice. In the next verse, it is described as a mountain. On one side was David and his men, while Saul and his forces were on the other side. Saul's army was much more numerous than David's, and they were preparing to separate. This would enclose David and his men.

David was hurrying to get away from Saul: The Hebrew expresses fear and anxiety and may be better translated: "And David sought anxiously to go before the face of Saul."

The Philistines have made a raid on the land: This was God's plan to save David. The Philistines had probably availed themselves of the opportunity, which Saul's withdrawal of his forces southward to surround David and his men, had given them. The Philistines had free reign to invade the more northern provinces.

The Rock of Escape: The Hebrew here is sela-hammahlekoth which literally translates as "the rock of divisions". The rock was given this name because God, by his interposition of the Philistines invading land at this time, separated Saul from David. God pulled Saul away from David when David was within his reach.

Engedi: Engedi, which means fountain of the kid, is situated about halfway along the western shore of the Dead Sea. The precipitous cliffs recede from the water's edge and enclose a sloping plain watered by the stream which gushes copiously from the limestone rock. The country is full of caverns, which are perfect places for David and his men to hide.

Purim!

One of my favorite holidays of the year is the festival of Purim. Unlike other Jewish holidays in which there are strict observances set forth in the Torah, the only command for Purim is that it is to be celebrated on the 14th day of the Jewish month Adar (which occurs in February or March on the Gregorian calendar.) This year Purim will be celebrated from sunset on February 28 through sunset on March 1. Purim is mostly a holiday filled with lots of fun events including dressing up as your favorite character from the book of Esther!


The Basics
The entire holiday of Purim is set aside to celebrate the Jews triumphal victory over the wicked Haman and his evil plot to exterminate the Jews as detailed in the Book of Esther. During the holiday, the Book of Esther is read in synagogue. (And I would suggest, if you wish to appreciate all the characters and things associated with Purim, it would be very beneficial to read the Book of Esther as well.) When the book is read, any time Queen Esther or Mordecai are mentioned, the audience breaks out into spontaneous cheers and shouts of joy. When the evil character Haman is mentioned, the crowd stomps its feet and shout out booing.

The word Purim is derived from the Persian language which translated into English means lots. In the Book of Esther, Haman casts lots (i.e., throws dice or uses some sort of divination) to determine when he should carry out his evil plan of exterminating the Jews. The 13th of Adar (the 12th month on the Jewish calendar) was slated to be the date. On the 13th of Adar, the Jews and the Persians fought. On the 14th of Adar, the Jews in the Persian kingdom celebrated a glorious victory over their foes. (The Jews in the Persian capital city of Sushan fought for a second day on the 14th of Adar. On the 15th of Adar they held a giant celebration.) From this time forth, the 14th of Adar has been remembered and celebrated as a joyous day when the Jews defeated their enemies.


The Story in a Nutshell
The Person Empire of the 4th Century BC extended across 127 lands from northern Africa and Asia Minor in the east across to India in the west. All the Jews living in this region were ruled by the Persians. When King Ahasuerus has his wife, Queen Vashti, dethroned for failing to follow his orders, he arranged for a search to find a new queen. (I like to call this the very first beauty pageant, Miss Queen of Persia.) A young Jewish woman, Esther, found favor in the king's eyes and became the new queen. Under the command of her cousin, Mordecai, Esther never divulges her Jewish nationality.

Subsequently, Haman, a Jew-hating man, was appointed as prime minister of the empire. Mordecai defies the king's orders and refuses to bow down to Haman. Haman becomes infuriated and convinces the king to issue a decree ordering the extermination of all the Jews on the 13th day of the month Adar, a date picked via casting lots (purim).

When the decree is made public, Mordecai rallies the Jews, convincing them to repent, fast and pray. Moreover, he entreats Esther to ask the king to rescind his decree. Esther bravely goes before the king's throne and asks him (and Haman) to join her for a feast. After her courage fails her the first day, Esther asks the King and Haman to join her on the following day for another feast. At the second feast, Esther reveals to the king her Jewish identity. Haman begs the queen's forgiveness, but the king orders Haman to be hung. When Esther reveals to the king that Mordecai is her cousin, the king appoints Mordecai to be prime minister. A new decree is issued, granting the Jews the right to defend themselves against their enemy.

On the 13th of Adar, the Jews kill many of their enemies. On the 14th of Adar, they rest and celebrate their triumphant victory. In the capital city of Sushan, the Jews take one more day to finish killing their enemies.


Other Facts
Esther's name is derived from the goddess Ishtar. Ishtar was the Babylonian and Persian goddess of war, love and fertility. She was called Ashteroth by the Phoenicians. Esther's Hebrew name is Hadassah. Hadassah is derived from the Hebrew word hadas which means myrtle tree. According to Jewish tradition, a myrtle trees represents righteousness in Scripture. The sages in the Midrash take this one step father and say just as a myrtle tree has a sweet smell and a bitter taste, so too Esther was good and listened (sweet) to the righteous Mordecai. She was adverse (bitter) to the wicked Haman.

The Book of Esther, known as "the Scroll" (Megillah) in Hebrew, is a book in the third section (Ketuvim "Writings") of the Jewish Bible. It is one of five scrolls (Megillot) in the Hebrew Bible. The Books of Esther and Song of Solomon are the only books which do not explicitly mention God in the text.

The book of Esther consists of an introduction in chapters 1 and 2; the main action occurs in chapters 3 to 9:19; and a conclusion is given in chapter 9:20-10:3. The plot is structured around banquets (mishteh), a word that occurs 20 times in the Book of Esther and only 24 times in the rest of the Hebrew Bible. This is apropos given that the Book of Esther describes the origin of a Jewish feast, the feast of Purim.

The Book of Esther became the last of the 24 books of the Tanakh (Old Testament) to be canonized by the Sages of the Great Assembly. It is usually dated to the fourth century BC. The Greek Book of Esther included in the Septuagint is a re-telling of the events of the Hebrew Book of Esther rather than a translation. The Greek book includes additional traditions which do not appear in the original Hebrew version. One such addition is the identification of Ahasuerus with Artaxerxes and includes details of various letters. The Coptic and Ethiopian versions of the Book of Esther are translations of the Greek version rather than the Hebrew version of the Book of Esther.

(Side note: The Tanakh also called the Mikra or the Hebrew Bible, is the canonical collection of Jewish texts, which is the textual source for the Christian Old Testament. These texts are composed mainly in Biblical Hebrew, with some passages in Biblical Aramaic. The traditional Hebrew text is known as the Masoretic Text. The Tanakh consists of 24 books.

Tanakh is an scronym of the first letter of each of the Masoretic Text's three subdivisons: Torah ("Teaching", also known as the Five Books of Moses), Nevi'im ("Prophets") and Ketuvim ("Writings"). Hence it is called TaNaKh. The name Mikra, meaning "that which is read", is another Hebrew word for the Tanakh. The books of the Tanakh were passed on by each generation, and according to rabbinic tradition, they were also accompanied by oral tradition called the Oral Torah.)

Purim Observances
1. Hear the Megillah
At synagogues across the world, the whole Megillah scroll (aka, the Book of Esther) is publicly read twice--once on Purim night and again on Purim day. This year, that is Wednesday night, February 28 and Thursday, March 1.

2. Give to the needy (Matanot LaEvyonim)
One of Purim's main themes is Jewish unity. Haman tried to kill all the Jews. Being unified in danger, the Jews also unify in celebrating. During Purim, there is a special emphasis on caring for the less fortunate. A main act of kindness is giving food or money to at least two needy people. On Purim, a donation is given to whomever asks. Many synagogues take up special offerings during this time to give to charity in their communities.

3. Send food gifts to friends (Mishloach Manot)
The holiday of Purim emphasizes the importance of friendship and community. One way of showing this spirit is by sending food gifts to friends. The tradition is to send at least two ready-to-eat food and/or beverage items to at least one acquaintance. Men send gifts to men; women send gifts to women. It is preferable that the gifts be delivered via a third party. As with all the observances, children also participate in sending gifts. Additionally, children are often employed as the messengers in delivering the gifts.

4. Masquerade!
On Purim, children (and some enthusiastic adults) dress in costumes, an allusion to God's hand in the Purim miracle, which was disguised by natural events. Girls often dress up as Queen Esther, and boy often dress up as Mordecai. Many synagogues have a masquerade party, along with prizes for the children during or after the Megillah reading.

5. Feast!!!
During Purim day (March 1), families gather together and often invite guests to celebrate a Purim meal. Traditionally, the meal begins before sundown and lasts well into the evening. The table is covered with a nice tablecloth; candles give the illumination. The meal features meat, wine, Jewish songs, words from the Torah and lots of laughter and joy. The feast is a great celebration of eating, singing and having fun.


Purim Food
1. Hamantaschen
The most famous Purim food is hamantaschen (Yiddish for Haman's pockets). These treats are thinly rolled dough cut into circles with their sides folded up around a dollop of filling. The cookie can be crumbly if made with oil or soft when made with butter or cream cheese. The hamantaschen can be filled with almost anything--fruit, cheese, chocolate, nutella or savory ingredients.

The cookie itself is highly symbolic. The most common interpretation is that they resemble the three cornered hat worn by Haman. In Hebrew, the cookies are called ozney Haman which means "Haman's ears". This refers to the custom of cutting off a criminals ears before his execution. A third  idea suggests that each corner of a hamantaschen represents one of the fathers of Judaism--Abraham, Isaac and Jacob--whose power weakened Haman and gave strength to Esther to save the Jews. Lastly, one more thought is that because the German word taschen means "pouch" or "pocket". The cookies could signify Haman's pockets, and the money he offered to the king for permission to kill the Jews.

2. Challah
Challah is a traditional Jewish braided bread made with eggs, flour, water, yeast, sugar and salt. A special Purim Challah is usually oversized and extensively braided. The braids on the challah are intended to remind people of the rope used to hang Haman. The term challah originally refers to the commandment of separating a portion of the dough before braiding it. This portion of the bread is set aside as a tithe for the priests. In Hebrew, this commandment is called hafrashat challah or "separating challah". This obligation applies to any loaf of bread, not just to the Sabbath bread.


3. Bean dishes
Bean dishes include salted beans, and boiled chickpeas seasoned with salt and pepper. These dishes are to remind the people that Esther would not eat anything at the court of King Ahasuerus that was not kosher. So, she mainly ate peas and beans.

4. Kreplach
Kreplach are triangle pouches filled with chopped meat, mashed potatoes or other filling. They are usually boiled and served in chicken soup; although they may also be served fried and served alone as a side dish. They are similar to the Polish uszka, Russian pelmeni, Italian ravioli or tortellini and Chinese wontons. The dough is traditionally made of flour, water and eggs. It is kneaded and rolled out thin. Some modern-day cooks use frozen dough sheets or wonton wrappers. Ready-to-eat kreplach are also sold in the kosher frozen foods section of some grocery stores.

1 Samuel Chapter 22 Part Two (Verses 11-23)

3. (1 Sam 22:11-15) Saul accuses Ahimelech of conspiracy with David
Then the king sent someone to summon Ahimelech the priest, the son of Ahitub, and all his father's household, the priests who were in Nob; and all of them came to the king. Saul said, "Listen now, son of Ahitub." And he answered, "Here I am, my lord." Saul then said to him, "Why have you and the son of Jesse conspired against me, in that you have given him bread and a sword and have inquired of God for him, so that he would rise up against me by lying in ambush as it is this day?" Then Ahimelch answered the king and said, "And who among all your servants is as faithful as David, even the king's son-in-law, who is captain over your guard, and is honored in your household? Did I just begin to inquire of God for him today? Far be it from me! Do not let the king impute anything to his servant or to any of the household of my father, for your servant knows nothing at all of this whole affair."

Then the king sent someone to summon Ahimelech...and all his father's household: Doeg's suggestion that the priests were David's allies at once arouses Saul's worst passions. The sending for all the priestly house to Gibeah when Ahimelech alone is to blame--if there was blame--looks as though Doeg and Saul had predetermined the wholesale massacre which followed.

Listen now, son of Ahitub: Saul gives a direct charge against Ahimelech; yet, he does not address Ahimelech by his name or title of high priest, which shows Saul's great contempt for the priesthood.

And he answered, "Here I am, my lord.": Despite not receiving any respect by Saul, Ahimelech gives great honor to King Saul, by addressing the king as "lord". It seems Ahimelech knows he is innocent of any charge the king may present against him and with great boldness is ready to hear what the king has to say to him.

And who among your servants is as faithful as David: The words of the high priest were no doubt the general sentiments of the people respecting David. What Ahimelech, the guardian of the sanctuary, had done was nothing extraordinary to assist one of Saul's most loyal and devoted servants as David had proven himself to be.

Did I begin to inquire of God for him today: It was probably usual to consult God by the high priest's Urim and Thummin on all matters of importance. David, as a high officer in Saul's court, must have often consulted the high priest before starting out on his expeditions.

Urim and Thummin: The meaning of the words Urim and Thummin are unknown. Some scholars believe the words mean "lights and perfections". These items were part of the breast plate worn by the high priest. Many believe the items were colored rocks stored inside a pouch. The high priest would inquire of the LORD and reach his hand into the pouch. Depending on which rock the high priest drew out of the pouch determined what God's answer to the question was. The Urim and Thummin first appear in Exodus 28:30: "You shall put in the breastplate of judgment the Urim and Thummin, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually."


4. (1 Sam 22:16-19) Saul commands the execution of the priests and their familites, and Doeg the Edomite carries it out
But the king said, "You shall surely die, Ahimelech, you and all your father's household!" And the king said to the guards who were attending to him, "Turn around and put the priests of the LORD to death, because their hand also is with David and because they knew that he was fleeing and did not reveal it to me." But the servants of the king were not willing to put forth their hands to attack the priests of the LORD. Then the king said to Doeg, "You turn around and attack the priests." And Doeg the Edomite turned around and attacked the priests, and he killed that day eighty-five men who wore the linen ephod. And he struck Nob the city of the priests with the edge of the sword, both men and women, children and infants; also oxen, donkeys, and sheep he struck with the edge of the sword.

You shall surely die, Ahimelech, you and your father's house: Saul was in such a deep state of sin and rebellion, he could not tolerate to see an innocent, guiltless man like Ahimelech disagree with him. So, Saul commanded him to be murdered.

This is quite a change in Saul's character. In 1 Samuel 15:0, Saul was commanded to kill the enemies o the LORD. But Saul only fulfilled part of the command and spared Agag the king. Now, Saul seems eager to kill the LORD'S priests in cold blood. Saul is clearly being tormented by the evil spirit and is slipping farther and farther away from sanity. Perhaps Saul was still angry at God for taking away the kingdom from him. One way Saul could retaliate was by killing the LORD'S priests. Of all the treacherous things Saul had done in his life, this was by far the worst act Saul ever did.

The guards who were attending to him: The Hebrew here is better translated as "runners". These were the men who ran by the side of the king's horse and chariot as his escort. In constant training, there were capable of maintaining a great speed for a long time. Here there were present at the king's council as his body guards.

But the servants of the king were not willing to put forth their hands: The servants are tremendously brave and courageous. Here, they directly disobey the king's order, an act which could mean execution of their own lives. As powerful as Saul was, it is comforting to see that people in Saul's kingdom still honored God and knew God's commandments, i.e., "You shall not murder" (Exodus 20:13). Although it is heart-warming to see that Saul's servants did not fulfill Saul's command, it is heartbreaking to see that these servants did nothing to stop Doeg from killing the priests. As courageous as it was for them to disobey Saul, it would have been even more heroic if they would have tried to stop Doeg from carrying out his mass slaughter of the priests. It is often easy to say "no" and be disobedient, but the true test comes in defending the innocent and protecting the guiltless.

Doeg the Edomite turned around and attacked the priests: It is very likely Doeg did not kill all these people by himself. He most likely was assisted by his own loyal servants. For this heinous act, Doeg has been recorded in most ancient Jewish writings as the most wicked man who meets us in the Holy Scriptures.

He killed that day eighty-five men who wore the linen ephod: Not satisfied with wreaking his rage on innocent men, Saul next destroys the city of the priests, barbarously massacring their whole families, both men and women, children and infants, and even their livestock. It is an act in strange contrast with the pretended mercy Saul showed when he spared Agag and the best of the Amalekite spoil on the pretense of religion (See 1 Samuel 15:1-9).

Only once before had such a terrible calamity befallen the descendants of Aaron. That was when the Philistines captured the Ark of the Covenant and killed Hophni and Phinehas (and subsequently the high priest Eli died upon hearing the terrible news about his sons and the Ark of the Covenant). (See 1 Samuel 4) But, the Philistines were enemies of the Israelites, and they even allowed the women and children to escape. Saul, however, killed his own countrymen in cold blood.

The linen ephod: The ordinary priests appear to have worn a linen apron over their garment. The priests probably came from Nob to Gibeah clad in their official custom out of respect to the king who sent for them. The murderous act assumes a more gruesome character when we imagine the victims, the priests of the living God, clad in their white ministering robes.

Prophecy fulfilled: The doom upon the house of Eli prophesied in 1 Samuel 2:31 ("Behold, the days are coming when I will break your strength and the strength of your father's house so that there will not be a old man in your house.")  becomes fulfilled by Doeg's actions. So heavy of a blow was inflicted on the house of Ithamar, that when David organizes the courses of the priests for the temple service only eight "chief men" could be found in it, against sixteen in the family of Eleazar (1 Chronicles 24:4).


5. (1 Sam 22:20-23) David protects Abiathar, the only survivor of Ahimelech's family
But one son of Ahimelech, named Abiathar, escaped and fled after David. Abiathar told David that Saul had killed the priests of the LORD. Then David said to Abiathar, "I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I have brought about the death of every person in your father's household. Stay with me; do not be afraid, for he who seeks my life seeks your life, for you are safe with me."

Abiathar: Of those who dwelt at Nob, only one single priest, Abiathar, Ahimelech's son, seems to have escaped the massacre. It has been suggested that when his father and the whole body of priests went to Gibeah, in accordance with the summons of King Saul, Abiathar remained behind to perform the necessary functions of the sanctuary. When he heard of the death of his father and his brother priests, he made his escape and eventually joined David. The exact time period of his coming to David and his exiled gang is uncertain. There seems to be no mention of time anywhere. It seems probable that the meeting and interview with David in 2 Samuel 22:20 and following verses did not happen immediately after the massacre at Gibeah.

After the death of Ahimelech, Abiathar became the high priest. Abiathar occupies an important place in the story of David's life. Throughout David's reign, Abiathar continues to be David's faithful friend. The close of his life, however, was less than perfect. In the troubles which arose about the succession of the next king, in the last days of David's life, Abiathar sided with Adonijah. He subsequently was deposed of by the successful ascent to the throne of Solomon from being high priset. Abiathar was sent into banishment to the city of Anathoth. (See 1 Kings 2:26)

I knew that day, when Doeg the Edomite was there, that he would surely tell Saul: David showed how he felt about this in Psalm 52, which says in its title: "A Contemplation of David when Doeg the Edomite went and told Saul, and said to him, 'David has gone to the house of Ahimelech.'"

In Psalm 52, David shows his outrage against Doeg: "Why do you boast in evil, O mighty man? Your tongue devises destruction, like a sharp razor, working deceitfully. You love evil more than good, lying more than speaking righteousness. You love all devouring words, you deceitful tongue." (Psalm 52:1a, 2-4)

In Psalm 52, David shows his confidence in God's judgments: "God shall likewise destroy you forever; He shall take you away, and pluck you out of your dwelling place, and uproot you from the land of the living." (Psalm 52:5)

In Psalm 52, David shows his focus on the LORD: "But I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever. I will praise You forever, because You have done it; and in the presence of Your saints I will wait on Your name, for it is good." (Psalm 52:8-9)

I have brought about the death of every person in your father's household: David meant this in two ways. Firstly, it was David's mere presence with Ahimelech that made him guilt before Saul, and there really wasn't anything David or anyone could do about that. Secondly, David's lying to Ahimelech made the priest vulnerable before Saul. We know from both 1 Samuel and the Psalms that David turned his heart back to the LORD and asked forgiveness after he lies to Ahimelch. David was restored, but there were still bad consequences to come from David's lies.

For you are safe with me: David could not do anything about the priests who were already murdered. He confessed his guilt in the matter and sought forgiveness from the LORD. Now, all he can do is minister to the need in front of him--Abiathar, the surviving priest.

1 Samuel Chapter 22 Part One (Verse 1-10)

DAVID AT THE ADULLAM CAVE; SAUL MURDERS THE PRIESTS

A. David at Adullam cave
1. (1 Sam 22:1a) David's distress at Adullam
So David departed from there and escapes to the cave of Adullam

The cave of Adullam: Adullam means refuge and was an ancient royal city of the Canaanites, in the neighborhood of Jarmuth, Socoh, Azekah and Shaarim, all places near the valley of Elah (Joshua 12:15 and Joshua 15:35). In this valley, some ruins have been discovered bearing the name Aid el Ma, which is thought to be a corruption of Adullam. They lie at the foot of a high rounded hill and has a commanding view over the main valley to the east. It forms a natural fortress, well adapted for the site of a city, which numerous ruins show once stood there. The sides of the tributary valleys are lined with rows of caves, amply sufficient to accommodate David and his 400 men.

And escaped to the cave of Adullam: This was David's place of refuge. He could not go to his house. He could not go to the palace. He could not go to Samuel. He could not go to Jonathan. He could not go to the house of the LORD. He could not go to the ungodly. The one place David could go was to a cave and find refuge.

The title of Psalm 142 reads: "A contemplation of David. A prayer when he was in the cave." Psalm 142 goes on to describe David's discouraged heart. "I cry out to the LORD with my voice; with my voice to the LORD I make my supplication. I pour out my complaint before Him; I declare before Him my trouble. When my spirit was overwhelmed within me, then You knew my path. In the way in which I walk they have secretly set a snare for me. Look on my right hand and see, for there is no one who acknowledges me; refuge has failed me; no one cares for my soul." (Psalm 142:1-4)

The title of Psalm 57 reads "A Michtam of David when he fled from Saul into the cave." Psalm 57 describes David as the LORD strengthened him in the cave and prepared him for what was next.

In verse one, Psalm 57 shows David with a humble heart: "Be merciful to me, O God, be merciful to me!"

In verse two, Psalm 57 shows David with a prayerful heart: "I will cry out to God Most High, to God who performs all things for me."

In verses four and five, Psalm 57 shows David with a realistic heart: "My soul is among lions...they have prepared a net for my steps."

In verses five and eleven, Psalm 57 shows a heart of trusting praise to the LORD: "I will praise You, O LORD, among the peoples; I will sing to You among the nations...Be exalts, O God, above the heavens; let Your glory be above all the earth."

The LORD brought David into this place while he was still in the Adullam cave. We often think we have to get out of the cave to have the heart David has in Psalm 57. The truth is, no matter what our circumstances, we can have a heart like David's right now.


2. (1 Sam 22:1b-2) Others come to David at the Adullam cave
And when his brothers and all his father's household heard of it, they went down there to him. Everyone who was in distress, and everyone who was in debt, and everyone who was discontented gathered to him; and he became captain over them. Now there were about four hundred men with him.

When his brothers and all his father's household heard of it: The first people to join David in his exile is his family. This is a precious gift from God. Previously, all David had was trouble persecution from his father and brothers (1 Samuel 16:11 and 1 Samuel 17:28). Now they were the first people to join David at Adullam.

Everyone who was in distress...in debt...discontented: Had Saul's government been just and upright, David would have had no followers. But, Saul never rose above the level of a soldier and seems entirely unaware of it being his duty to attend to the righteous administration of the law.
The Israelites had the very king they had desired, but they found a brave general might at home be a ruthless tyrant.

Debt was one of the worst evils of ancient times. The rate of usury was so exorbitant that a loan was sure to end in utter ruin, and not only the debtor, but his children might end up being slaves to repay the debt. ("Now a certain woman of the wives of the sons of the prophets cried out to Elisha, 'You servant my husband is dead, and you know that your servant feared the LORD; and the creditor has come to take my two children to be his slaves" 2 Kings 4:1.) It was one of the first duties of an upright governor to enforce Torah against usury. ("Now in the case a countryman of yours becomes poor and his means with regard to you falter, then you are to sustain him, like a stranger or a sojourner, that he may live with you. Do not take usurious interest from him, but revere your God, that your countryman may live with you" Leviticus 25:35-36.) There were probably many in the land impoverished by Saul's own taxation and made bitter of soul by his cruelty and injustice. All such were glad to join David in his life as an outlaw.

He became captain over them: This was not an undisciplined ragtag gang of discontents. These men David quickly organized by degrees, among whom, many were men of valor and of great military skill. These men needed a leader, and David was just the man for the task.


3. (1 Sam 22:3-4) David cares for his parents
And David went from there to Mizpah of Moab; and he said to the king of Moab, "Please let my father and mother come and stay with you until I know what God will do for me." Then he left them with the king of Moab; and they stayed with him all the time that David was in the stronghold.

Mizpah of Moab: This particular Mizpah is mentioned nowhere else in Scripture. Mizpah means a watch tower. It was probably some mountain fortress in Moab. David evidently sought hospitality among his kin in Moab. Jesse, David's father, was the grandson of Ruth the Moabitess. The distance from the south of Judah, where David and his group were located, to Moab was not far. Additionally, Saul had waged war on Moab ("Now when Saul had taken the kingdom over Israel, he fought against all his enemies on every side, against Moab..." 1 Samuel 14:47.), and the king was probably happy to help one of Saul's enemies.

Until I know what God will do for me: David expresses his hopes, as one that had entirely cast himself upon God, and committed his way to Him. David was trusting not in his own strength but in the wisdom, power and goodness of God.

All the time that David was in the stronghold: This does not refer simply to the time David was in Moab, but it refers to the entire time until David is settled in Hebron. According to Jewish tradition, the king of Moab betrays David and murders his parents. This perhaps is supported in Scripture when David exacts a heavy vengeance on Moab when he comes to the throne. ("Now after this it came about that David defeated the Philistines and subdued them; and David took control of the chief city from the hand of the Philistines. He defeated Moab, and measured them with the line, making them lie down on the ground; and he measured two lines to put to death and one full line to keep alive. And the Moabites became servants to David, bringing tribute" 2 Samuel 8:1-2.)


4. (1 Sam 22:5) David hears from the prophet Gad
The prophet Gad said to David, "Do not stay in the stronghold; depart, and go into the land of Judah." So David departed and went into the forest of Hereth.

The prophet Gad: From this time onward throughout the life and reign of David, Gad the prophet occupies a significant place. He is mentioned as the king's seer in 2 Samuel 24:11 ("When David arose in the morning, the word of the LORD came to the prophet Gad, David's seer, saying"). In 2 Chronicles 29:29 ("Now the acts of King David, from first to last, are written in the chronicles of Samuel the seer, in the chronicles of Nathan the prophet and in the chronicles of Gad the seer"), Gad is a compiler of the acts of David, along with Samuel and Nathan. In 2 Chronicles 29:25 ("He then stationed the Levities in the house of the LORD with cymbals, with harps and with lyres, according to the command of David and of Gad the king's seer, and of Nathan the prophet; for the command was from the LORD through His prophets"), he is mentioned with Nathan the prophet as the man who had drawn up the plan of the great temple services. Lastly, it was Gad who was sent to offer David his choices of punishments for his sin in numbering the people of Israel (2 Samuel 24:11 and following verses).

Depart and go into the land of Judah: Gad gives David essential information; David should flee Moab and return to Judah. Had David not done so, he probably would no have become king. By living in Judah, and protecting the people from the Philistines, which Saul could not longer do, David grew in reputation and power. From the list of those who joined David at Ziklag (1 Chronicles 12:1-22), it is evident that not only did the people support David, but there was a strong enthusiasm for him throughout all Israel.


B. Saul murders the priests

1. (1 Sam 22:6-8) Feeling sorry for himself, Saul accuses his aides of treason
Then Saul heard that David and the men who were with him had been discovered. Now Saul was sitting in Gibeah, under the tamarisk tree on the height with his spear in his hand, and all his servants were standing around him. Saul said to his servants who stood around him, "Hear now, O Benjamites! Will the son of Jesse also give to all of you fields and vineyards? Will he make you all commanders of thousands and commanders of hundreds? For all of you have conspired against me so that there is no one who discloses to me when my son makes a covenant with the son of Jesse, and there is none of you who is sorry for me or discloses to me that my son has stirred up my servant against me to lie in ambush, as it is this day."

Then Saul heard: No note of time here is given as to how long it was after David's exile in which the news of David's whereabouts were divulged to Saul. It is most likely, Saul heard of David's location when David had set up camp in the forest of Hareth with a disciplined, armed force.

Saul was sitting in Gibeah: We have a very vivid picture here of Saul and his officials meeting to administer justice against David. The king sits under a tamarisk with his spear, the symbol of royalty, in his hand, and his servants, still mainly from Saul's own tribe of Benjamin, standing around him.

O Benjamites: Saul had evidently failed in blending the twelve tribes of Israel into one nation. He had begun well, and his great feat of delivering Jabesh-Gilead by summoning troops from all Israel together must have given them a nationalistic feeling of unity. Yet, now we find King Saul isolated, and this address to his officers seems to show that he had aggrandized his own tribe at the expense of the rest. Moreover, Saul appeals to the worst passions of these men, and asks whether they can expect David to continue this favoritism, which had given them riches and posts of power.

For all of you have conspired against me: Saul turns upon his officers and fiercely accuses them of banding together in a conspiracy against him, to conceal from him the private friendship which existed between his son, Jonathan, and his enemy, David.

When my son makes a covenant: It seems as though Saul had learned something of what passed between Jonathan and David when they met for their farewell during the New Moon feast. ("So Jonathan made a covenant with the house of David, saying, 'May the LORD require it at the hands of David's enemies'" 1 Samuel 20:16.)

There is none of you who is sorry for me: These words of the sad king, tormented by the evil spirit ever whispering doubt and jealous thoughts into the king's mind, are here strangely real and pathetic.


2. (1 Sam 22:9-10) Doeg reports on Ahimelech and David to King Saul
Then Doeg the Edomite, who was standing by the servants of Saul, said, "I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub. He inquired of the LORD for him, gave him provisions, and gave him the sword of Goliath the Philistine."

Then Doeg the Edomite: Doeg has already been mentioned in Scripture in the preceding chapter. His presence in this meeting under the tamarisk tree among the Benjamite chieftains indicates that he was a person of no insignificant importance at the Court of Saul. Jewish tradition tells us that Doeg was skilled in all learning. Doeg the Edomite and Ahitophel (whose counsel was taken as the oracle of God) are represented in the Talmud as the most learned men of their time.

He inquired of the LORD for him: This, although not expressly mentioned in 1 Samuel chapter 21, was probably the main object of David's visit, and Ahimelech does not dispute this charge in 1 Samuel 22:15.

Gave him provisions: Ahimelech did this very innocently, and Doeg knew that. But Doeg represented these acts as a conspiracy against Saul, in which Ahimelech aided and abetted David.