A verse by verse commentary on 1 Samuel 26 dealing with David being told by God to go and save the town of Keilah from the Philistines. He does so, but Saul pursues him to kill him.

1. 1 SAMUEL 23 COMMENTARY
EDITED BY GLENN PEASE
David Saves Keilah
His experience at Keilah resulted in his writing Psalm 31.
1 When David was told, "Look, the Philistines are
fighting against Keilah and are looting the
threshing floors,"
BARNES, "David’s growing importance, fugitive as he was, is marked by
this appeal to him for deliverance from the Philistines. The “threshing
floors” were the natural objects of plunder Jdg_6:11. Keilah was in the
Shephelah (marginal reference), probably close to the Philistine border, but
its site is uncertain.
Jos_2:11 Samuel Jos_23:1 PP1
CLARKE, "The Philistines fight against Keilah - Keilah was a fortified
town in the tribe of Judah near to Eleutheropolis, on the road to Hebron.
Rob the threshing-floors - This was an ancient custom of the Philistines,
Midianites, and others. See Jdg_6:4. When the corn was ripe and fit to be
threshed, and they had collected it at the threshing-floors, which were
always in the open field, then their enemies came upon them and spoiled
them of the fruits of their harvest.
GILL, "Then they told David,.... Either the men of Keilah sent to him, being
near them, or some well wishers of theirs, and of their country, acquainted
him with their case:
saying, behold, the Philistines fight against Keilah; had laid siege to it, being
a fortified place, 1Sa_23:7; it was a city in the tribe of Judah, on the borders
of the Philistines; of which See Gill on Jos_15:44,
and they rob the threshing floors; took away the corn upon them, which
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2. they were threshing and winnowing, which were usually done without the
city for the sake of wind, see Jdg_6:11; it was harvest time when the three
mighty men came to David in the cave of Adullam, and so now it might be
the time of threshing, harvest being over, see 1Sa_22:1; compared with 2Sa_
23:13.
HENRY, "Now we find why the prophet Gad (by divine direction, no
doubt) ordered David to go into the land of Judah, 1Sa_22:5. It was that,
since Saul neglected the public safety, he might take care of it,
notwithstanding the ill treatment that was given him; for he must render
good for evil, and therein be a type of him who not only ventured his life, but
laid down his life, for those that were his enemies.
I. Tidings are brought to David, as to the patron and protector of his
country's liberties, that the Philistines had made a descent upon the city of
Keilah and plundered the country thereabouts, 1Sa_23:1. Probably it was
the departure both of God and David from Saul that encouraged the
Philistines to make this incursion. When princes begin to persecute God's
people and ministers, let them expect no other than vexation on all sides.
The way for any country to be quiet is to let God's church be quiet in it. If
Saul fight against David, the Philistines shall fight against his country.
JAMISON, "1Sa_23:1-6. David rescues Keilah.
Then they told David — rather, “now they had told”; for this information
had reached him previous to his hearing (1Sa_23:6) of the Nob tragedy.
Keilah — a city in the west of Judah (Jos_15:44), not far from the forest of
Hareth.
and they rob the threshing-floors — These were commonly situated on the
fields and were open to the wind (Jdg_6:11; Rth_3:2).
GILL, "INTRODUCTION TO FIRST SAMUEL 23
This chapter gives an account of David's relieving Keilah, when it had like to
have fallen into the hands of the Philistines, 1Sa_23:1; and of Saul's design
to surprise him there, which David having notice of, and inquiring of the
Lord, departed from thence; which when Saul heard of, he forbore to come
forth, 1Sa_23:7; and of David's being in the wilderness of Ziph, where, in a
wood there, he had an interview with Jonathan, 1Sa_23:14; and of the
Ziphites offering to deliver him up to Saul, for which he commends them,
and gives them instructions how they should behave to him in that affair,
1Sa_23:19; and of his seeking him in the wilderness of Maon, where David
and his men were in great danger of being taken; which was prevented by
the news of the Philistines invading the land coming to Saul just at the nick
of time, 1Sa_23:24.
K&D, "1Sa_23:1-14
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3. Rescue of Keilah. - After his return to the mountains of Judah, David
received intelligence that Philistines, i.e., a marauding company of these
enemies of Israel, were fighting against Keilah, and plundering the
threshing-floors, upon which the corn that had been reaped was lying ready
for threshing. Keilah belonged to the towns of the lowlands of Judah (Jos_
15:44); and although it has not yet been discovered, was certainly very close
to the Philistian frontier.
PULPIT. "They told David, etc. 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 their protector. His first success
was the deliverance of the city of Keilah from a body of Philistines who were
plundering it of the produce of its harvest. This place lay a few miles south
of the stronghold of Adullam, and itself occupied a defensible position,
being perched on a steep hill overlooking the valley of Elah, not far from the
thickets of Hareth (Condor, ’Tent Work,’ 2:88). Being thus at no great
distance from the Philistine border, a band of men started thence on a foray
for the purpose of robbing the threshing floors. As no rain falls in Palestine
in the harvest season (1Sa_12:17), the corn is threshed out in the open air by
a heavy wooden sledge made of two boards, and curved up in front, with
pieces of basalt inserted for teeth, drawn over it by horses, or it is trampled
out by cattle. Conder (’Tent Work,’ 2:259) describes the threshing floor as "a
broad flat space on open ground, generally high. Sometimes the floor is on a
flat rocky hill top, and occasionally it is in an open valley, down which there
is a current of air; but it is always situated where most wind can be found,
because at the threshing season high winds never occur, and the grain is
safely stored before the autumn storms commence." As the grain after
winnowing is made into heaps until it can be carried home, there is always a
period when the threshing floors have to be watched to guard them from
depredation, and this was the time chosen by the Philistines for a foray in
force.
BENSON, "1 Samuel 23:1. Then they told — Or rather, Now they had told David.
For it is evident from 1 Samuel 23:6, that David had received the information here
referred to, and had even delivered the inhabitants of Keilah before Abiathar came
to tell him of the slaughter of the priests. The Philistines fight against Keilah —
Probably the Philistines were encouraged to make this inroad into the land of Israel
by hearing that David was forced to flee his country, and that God had departed
from Saul. When princes begin to persecute God’s people and ministers, let them
expect nothing but vexation on all sides. Keilah was a city in the tribe of Judah,
Joshua 15:44. They rob the thrashing-floors — Which were commonly without their
cities, for the convenience of wind, to separate the chaff from the corn. See Ruth 3:2.
HAWKER, "This is an interesting Chapter, and it contains some sweet practical
instructions to the exercised believer, in his views of what is here recorded in the life
of David. Saul is still pursuing him for slaughter; the Lord works deliverance by
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4. David for the men of Keilah; notwithstanding which the men of Keilah intended to
deliver David into Saul's hand. David retreats to the wilderness of Ziph, and there
has an interview with Jonathan; but upon the Ziphites treachery, in inviting Saul to
come and take him, David escapes from thence, and retreats to the strong holds of
En-gedi.
Verses 1-4
(1) ¶ Then they told David, saying, Behold, the Philistines fight against Keilah, and
they rob the threshingfloors. (2) Therefore David enquired of the LORD, saying,
Shall I go and smite these Philistines? And the LORD said unto David, Go, and
smite the Philistines, and save Keilah. (3) And David's men said unto him, Behold,
we be afraid here in Judah: how much more then if we come to Keilah against the
armies of the Philistines? (4) Then David enquired of the LORD yet again. And the
LORD answered him and said, Arise, go down to Keilah; for I will deliver the
Philistines into thine hand.
If the Reader will consult the preceding chapter, at the fifth verse, where Gad the
prophet bids David go into the land of Judah, he will then discover both the cause in
this rescue the Lord intended him for Keilah, and that he might have a servant of
the Lord in the person of Gad for his instructor in all doubtful cases. It is sweet in
providences to trace the Lord's hand, and to connect one event with another, in
order to observe the Lord's dealings with his people. But it is sweeter still to behold,
in the outlines of the Lord's people's exercises, some resemblance, however faint
they are, to Jesus. Amidst all David's own private distresses, the love of Israel was
uppermost in his heart. But oh! how shrunk to nothing is this view of David
compared to David's Lord, who, in all his agonies in the garden, and the path to the
cross, would have restrained the tears of the daughters of Jerusalem, which they
were shedding for him, to shed them over the beloved Jerusalem. Luke 23:28.
ELLICOTT, " (1) Then they told David. . . .—For this and like duties the prophet
Gad (1 Samuel 22:5) had summoned David to return with his armed band to Judah.
There was a great work ready to his hand in his own country at that juncture. Saul
was becoming more and more neglectful of his higher duty—that of protecting his
people; as time went on and his malady increased, his whole thoughts were
concentrated on David’s imaginary crimes, and the history of the latter part of his
reign is little more than a recital of his sad, bewildered efforts to compass the young
hero’s destruction. The task of protecting the people from the constant marauding
expeditions of the Philistines, and probably of the neighbouring nations, then was
entrusted to David. To point this out to the son of Jesse was evidently the first great
mission of Gad the seer. Samuel’s mind was, no doubt, busied in this matter. It is
more than probable that Gad was first dispatched to join David at the instigation of
the aged, but still mentally vigorous, prophet.
Keilah.—“This town lay in the lowlands of Judah, not far from the Philistine
frontier, some miles south of Adullam, being perched on a steep hill overlooking the
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5. valley of Elah, not far from the thickets of Hareth” (Conder; Tent Life in Palestine).
COFFMAN, "Verse 1
DAVID'S EXPERIENCES AT KEILAH AND AT ZIPH
This and the following chapters of First Samuel relate a number of David's
experiences during that long period in which he was an outlaw and a fugitive,
always fleeing from one place to another, ever striving to avoid the constant efforts
of King Saul to bring about his death.
DAVID RESCUES KEILAH FROM THE PHILISTINES
"Now they told David, "Behold, the Philistines are fighting against Keilah, and they
are robbing the threshing floors." Therefore, David inquired of the Lord, "Shall I
go and attack these Philistines"? And the Lord said to David, "Go and attack the
Philistines and save Keilah." But David's men said to him, "We are afraid here in
Judah; how much more then if we go to Keilah against the armies of the
Philistines"? Then David inquired of the Lord again, and the Lord answered him,
"Arise, go down to Keilah; for I will give the Philistines into your hand." And David
and his men went to Keilah, and fought with the Philistines, and brought away their
cattle, and made a great slaughter among them. So David delivered the inhabitants
of Keilah."
Keilah was located near the Philistine border. "It was a fortified city allotted to
Judah (Joshua 15:44). It was mentioned in the Tel el-Amarna letters as Qilti and
identified with Khirbet Qila, located eight miles northwest of Hebron overlooking
the Elah Valley road to Hebron. In the times of Nehemiah, the city was reoccupied
by the Israelites returning from the captivity in Babylon (Nehemiah 3:17-18)."[1]
At the time of this episode, the citizens of Keilah were harvesting their grain crops,
which afforded the principal means of their livelihood. It seldom rained in the
summer; and the threshing floors were loaded with the grain being threshed out by
the people. The Philistines, desiring to keep Israel in subjection by starvation, came
up to rob the people of their grain, even bringing along their oxen and asses for the
purpose of carrying away the loot. "In the East, even today, the principal source of
food supply remains - bread."[2]
The mention of "their cattle" (1 Samuel 23:5) is supposed by some scholars to mean
that the Philistine raiding party had also brought with them flocks of goats and
sheep which they had probably robbed from others. In any case, it must indeed have
been a tremendous shock to them when David suddenly fell upon them, slaughtered
a great many of them and took charge of all they left behind. "And they told David,
"Behold the Philistines are fighting against Keilah" (1 Samuel 23:1). Nothing is said
here about who told David this news, but it seems to have been the leaders of Keilah,
hoping for assistance from David and his men.
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6. "David inquired of the Lord" (1 Samuel 23:1). We are not told how David did this,
but 1 Samuel 23:6-14, below, explains that Abiathar had joined David's forces,
bringing the ephod with him.
"Arise, go down to Keilah" (1 Samuel 23:4). "The Judean hills, where David and his
men were hiding, were at a higher elevation than Keilah."[3]
CONSTABLE, "Verses 1-5
David"s rescue of Keilah
Keilah was about three miles southeast of Adullam in the Shephelah, the foothills
between the coastal plain on the west and the hill country of Judah on the east. The
Philistines were plundering the threshing floors there. The threshing floors were
places where the Israelites stored their threshed grain after threshing it (cf. 2 Kings
6:27; Joel 2:24). David sought to defend his countrymen and fellow Judahites from
their hostile foreign enemy, even though he was also watching out for Saul. Saul
should have come to their rescue since he was the king, but there is no mention of
him doing so.
The writer recorded in this passage that David inquired of the Lord four times ( 1
Samuel 23:2; 1 Samuel 23:4; 1 Samuel 23:10-11). He placed himself under God"s
authority, though Saul did not. For this reason God could and did work through
David as His vice-regent. God manifested His will through the Urim and Thummim
in the priestly ephod ( 1 Samuel 23:6; 1 Samuel 23:9; cf. Exodus 28:30). The Urim
(lit. lights) and Thummim (lit. perfections) were evidently two stones or similar
objects, one light and the other dark in color. The high priest carried them in the
pocket on the front of his ephod (apron). He ascertained God"s will by drawing one
out after mentally assigning a meaning to each. Evidently Abiathar interpreted the
will of God for David.
David was not just defending himself during this period of his life. He was
aggressively carrying out the will of God by defeating Israel"s enemies as the
Lord"s anointed servant. God told David to go against the Philistines first. Then, in
response to David"s second prayer, He promised that He (emphatic in the Hebrew
text) would give the Philistines into David"s hand. David"s men were
understandably afraid to attack the Philistines who had greater numbers and
stronger forces. Nevertheless David attacked and soundly defeated the Philistines
because of God"s promise and power. The writer gave credit to David for the
victory ( 1 Samuel 23:5), but clearly it was God who enabled him to win against such
a daunting foe ( 1 Samuel 23:4).
PARKER, "GAD is still accompanying the fugitive David and assisting him in the
interpretation of the divine will. When David is said, in the second verse, to have
inquired of the Lord whether he should go and smite the Philistines, the inquiry was
6

7. made through the prophet. That such inquiries were made through prophets is
proved by the narrative given in1Kings xxii. When the Urim and Thummim were
not available it was lawful to consult the prophet instead of the priest. The lesson to
ourselves is that religious instrumentalities are to be adopted according to our
opportunities. Men cannot always go up into the public sanctuary to offer worship
to God; but for that reason they need not be silent or irreverent. On many occasions
usual opportunities are foreclosed, as when men are travelling, or in sickness, or in
circumstances of distress, but under such conditions access to the divine throne is as
open and free as ever. Herein is the glorious liberty of the Gospel of Christ;
wherever we are, we can address the divine majesty and come boldly to the throne
of mercy to obtain grace to help in time of need. On the second occasion David had
an opportunity of consulting God through the medium of the ephod. Abiathar the
priest, with the ephod, had arrived. In the ephod were set twelve precious stones,
one for each of the twelve tribes. The names of the tribes were engraved on these
gems, together with other sacred words. According to high authority, the common
belief was that the ephod stones gave their answer to the royal and high-priestly
questions by some peculiar shining. Upon these matters we can, of course, have no
certain information, but there remains the moral and permanent lesson that David
never took any important step in life without endeavouring to discover the divine
will. That is the point upon which our attention has to be fixed. Whilst we are
wasting our time in propounding unanswerable questions, we may be depriving the
soul of vivid personal communion with God. If there is one Christian doctrine
clearer than another, it is that every man may by prayer and supplication make
known his requests unto God and receive from Heaven the light which he needs to
guide him all the days of his life.
In the fourteenth verse we have a picture of a divinely protected man:
LANGE, "1 Samuel 23:1. David’s recall to Judah by Gad, and the distress of a part
of Judah in consequence of a Philistine inroad stood probably in pragmatical
connection. In this, his people’s time of need, David the fugitive was to do them a
service by a successful feat of arms against the hereditary enemy; and this was to be
of service to him by gaining for him higher consideration as God’s chosen one for
the throne and the helper of his people. The Philistines were warring against Keilah,
a fortified city ( 1 Samuel 23:7) in the lowland of Judah ( Joshua 15:44), according
to the Onomasticon eight miles from Eleutheropolis towards Hebron, with an evil-
disposed population, who acted ungratefully and treacherously toward David
(verse12), though he had saved them from imminent danger. Inhabitants of this city
took part ( Nehemiah 3:17-18) in the building of the wall of Jerusalem. According to
Kiepert’s map (from the Onom. Κεειλά, Ceila, or ’Εχελά), it lay somewhat south-
west of Tarkumieh, and Isaiah, according to Tobler (3Wand151), the present Kila,
near the Philistine border.[FN20]—The Philistine inroad was also a predatory
incursion, in which they had an eye to the grain which was threshed and stored in
the threshing-floors. 1 Samuel 23:2. The news of the Philistines’ incursion
determined David to attack them. It is probable, as we have already intimated, that
he was brought to Judah by Gad for this purpose. But here, in David’s inquiry of
7

8. the Lord, the agent is not the prophet Gad (Ew.), of whom it is not said, that he
remained with David after 1 Samuel 22:20, but the high-priest Abiathar[FN21] by
Urim and Thummim, the expression “to inquire of Jehovah” being never used when
the divine will was sought through a prophet, but undoubtedly of the high-priest’s
inquiry by the sacred lot (as in 1 Samuel 22:10; 1 Samuel 22:13; 1 Samuel 22:15).—
By this inquiry David learns God’s will; to attack the Philistines and rescue Keilah
is now a divine command with the promise of victory in the order: “Rescue Keilah.”
GUZIK, "A. David saves Keliah from the Philistines.
1. (1Sa_23:1-4) God directs David to fight against the Philistines and
deliver the city of Keliah.
Then they told David, saying, “Look, the Philistines are fighting against
Keilah, and they are robbing the threshing floors.” Therefore 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 save
Keilah.” But David’s men said to him, “Look, we are afraid here in
Judah. How much more then if we go to Keilah against the armies of the
Philistines?” Then David inquired of the LORD once again. And the
LORD answered him and said, “Arise, go down to Keilah. For I will
deliver the Philistines into your hand.”
a. Then they told David: When David was hiding out in the stronghold
(1Sa_22:5) he was safe, but he couldn’t be reached in a time of need to
help God’s people. One of the great reasons why God called David out
of the stronghold, into a place of greater danger (the land of Judah),
was so that he could serve and bless God’s people more effectively.
b. The Philistines are fighting against Keliah, and they are robbing
the threshing floors: Why did they bring this plea for help to David,
and not to King Saul? Because Saul was not fulfilling his role as king
over Israel. It was Saul’s job to protect Keliah, it was Saul’s job to
fight against the Philistines, but Saul wasn’t doing his job, so the
LORD called David to do it.
i. God loved His people too much to let them suffer with an
unfaithful king. If Saul wasn’t up to the task, God would raise up a
man who was, and David was the one. God directed David to act
like a king even if he was not the king yet.
c. Therefore David inquired of the LORD: This shows David’s wisdom
and godliness. Some might have immediately said, “This isn’t my
responsibility, it is Saul’s. Let him deal with it.” Others might have
immediately said, “Let’s go! I can fix this problem! Get out of my way
and let’s do it!” Either course was foolish, but David was wise because
he inquired of the LORD.
i. When David inquired of the LORD, he was willing to do just as
the LORD commanded. Sometimes we inquire of the LORD, but
our minds are already made up - we will do certain things, and we
will not do certain things. That isn’t really inquiring of the LORD
8

9. at all!
d. David inquired of the LORD - but how? 1Sa_23:6 says, Now it
happened, when Abiathar the son of Ahimelech fled to David at
Keliah, that he went down with an ephod in his hand. An ephod was
a special apron that priests would wear, to cover over their clothing,
so the sacrificial blood and gore would splash on the ephod, not so
much on their clothing.
i. It is likely that this wasn’t just any ephod; this was the ephod of
the High Priest, which had the breastplate of judgment (Exo_
28:15) attached to it (Exo_28:28). The breastplate had in it a
pouch with two stones, known as the Urim and Thummim (Exo_
28:30). When David inquired of the LORD, he probably asked
Abiathar to use the Urim and Thummim.
ii. How did the priest use the Urim and Thummim to inquire of the
LORD? The names Urim and Thummim mean “Lights and
Perfections.” We aren’t sure what they were or how they were
used. Most think they were a pair of stones, one light and another
dark, and each stone indicated a “yes” or “no” from God. The idea
is that High Priest would ask God a question that could be
answered with a “yes” or a “no,” reach into the breastplate, and
pull out the stone indicating God’s answer. This ephod, with the
Urim and Thummim, was more helpful to David than a thousand
soldiers, because it helped him discern the will of God.
iii. Many Christians today would consider the Urim and Thummim
as crude tools of discernment; sort of an Old Testament “Magic 8-
Ball.” In fact, using the Urim and Thummim was superior to the
tools many Christians today use: relying purely on feeling, or on
outward appearances, or simply using no discernment at all.
iv. “Each child of God has his own Urim and Thummim stone,
which is a conscience void of offense, a heart cleansed in the blood
of Christ, a spiritual nature which is pervaded and filled by the
Holy Spirit of God.” (Meyer)
v. The key to the effectiveness of the Urim and Thummim was that
God’s Word gave them. In seeking God through the Urim and
Thummim, one was really going back to God’s Word for guidance,
because it was the word of God that commanded their place and
allowed their use. Today, if we have the same focus on God’s
Word, He will guide us also. One old preacher was asked to
explain the Urim and Thummim. He said, “Well, this is how I
understand it. When I need to know God’s will, I get out my Bible
and I do a lot of usin’ and thummin’ through my Bible, and God
always speaks to me.” More Christians would know God’s will if
they did more usin’ and thummin’!
vi. Also, notice that David was not asking God about something
that God had already revealed in His Word. David didn’t ask,
“Now LORD, do You really want me to keep that third
9

10. commandment?” David was fulfilling the LORD’s revealed will to
the best of his ability, and trusted that God would lead him in His
specific will.
e. Go, and attack the Philistines, and save Keliah: By all outward
appearance, this was a crazy thing to do. First, David had 400 men
whose had thin resumes and bad credit reports (everyone who was in
distress, everyone who was in debt, and everyone who was
discontented gathered to him, 1Sa_22:2); not exactly a regular army!
Second, David had enough trouble with Saul, and he didn’t need to
add trouble from the Philistines - one enemy is usually enough!
Third, this would bring David wide open out before King Saul, and
expose him to that enemy also. This was a dangerous course of action!
i. Then why do it at all? David had two great reasons: the
command of God, and the need of the people. David was willing to
spend himself, to endanger himself, so that he obey the command
of God, and meet the need of the people.
f. But David’s men said to him, “Look, we are afraid here in Judah.”
David’s men counseled him to not go to Keliah. We can understand
their counsel; but we should not agree with it. We should thank God
at this point that David became captain over them (1Sa_22:4), and
that this wasn’t a democracy.
g. David inquired of the LORD once again: Wisely, David took the
words from his men into great account. He wrestled with their advice,
and saw that in many ways it made a lot of sense. At the same time, he
knew this was an issue that had to be decided before the LORD.
h. Arise, go down to Keiliah, for I will deliver the Philistines into your
hand: God likes to confirm His word, especially when He directs us to
do something hard or unusual. This time, the LORD not only
confirmed His previous command, but He also gave a promise with it:
I will deliver the Philistines into your hand.
i. The promise was intended to give both David and his men more
and more confidence in God and His command.
2 he inquired of the LORD , saying, "Shall I go
and attack these Philistines?"
The LORD answered him, "Go, attack the
Philistines and save Keilah."
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11. BARNES 2-4, "If Gad was with David at the forest of Hareth 1Sa_22:5, and
there inquired for him of the Lord 1Sa_23:2,1Sa_23:4, but did not
accompany him to Keilah, and if Abiathar’s flight occurred at the time of
David’s being at Keilah, we have an additional striking instance of God’s
watchful providential care of David in thus sending Abiathar to supply the
place of Gad at so critical a moment.
CLARKE, "Therefore David inquired of the Lord - In what way David
made this inquiry we are not told, but it was probably by means of Abiathar;
and therefore I think, with Houbigant that the sixth verse should be read
immediately after the first. The adventure mentioned here was truly noble.
Had not David loved his country, and been above all motives of private and
personal revenge, he would have rejoiced in this invasion of Judah as
producing a strong diversion in his favor, and embroiling his inveterate
enemy. In most cases a man with David’s wrongs would have joined with the
enemies of his country, and avenged himself on the author of his
adversities; but he thinks of nothing but succouring Keilah, and using his
power and influence in behalf of his brethren! This is a rare instance of
disinterested heroism.
The Lord said - Go and smite - He might now go with confidence, being
assured of success. When God promises success, who need be afraid of the
face of any enemy?
GILL, "Therefore David inquired of the Lord, saying, shall I go and smite
these Philistines?.... For though David was well disposed to serve his
country, and was desirous of freeing them from their enemies the
Philistines, he might have some doubts in his mind whether it would be
right for him to engage with them now; partly because he could not act
under a commission from his prince, Saul the king; and partly because he
had such a small number of forces with him, that it might be hazardous for
him to attack the armies of the Philistines with them, and attempt to raise
the siege of Keilah; and therefore he thought it advisable, as doubtless it
was, to inquire of the Lord what was his mind and will in this matter: how
and by what means he inquired it is not said, very probably it was by the
prophet Gad, who was with him, 1Sa_22:5; for as for Abiathar, he was not
yet come with the ephod, the Urim and Thummim, to inquire by them, 1Sa_
23:6; though some think that is observed there to show in what way David
did inquire, namely, by Urim and Thummim; and so Kimchi and Abarbinel
understand it; and it is supposed that he came to David when he was about
Keilah, and near unto it, and so before he came thither, and time enough for
him to inquire by him whether he should go thither or not:
and the Lord said unto David, go, and smite the Philistines, and save Keilah;
11

12. which was not only giving him leave to go, and signifying it was his mind
and will he should; but that he should be successful, and rout the
Philistines, and raise the siege of Keilah, and save the city from falling into
their hands.
HENRY, "David is forward enough to come in for their relief, but is willing
to enquire of the Lord concerning it. Here is an instance, 1. Of David's
generosity and public-spiritedness. Though his head and hands were full of
his own business, and he had enough to do, with the little force he had, to
secure himself, yet he was concerned for the safety of his country and could
not sit still to see that ravaged: nay, though Saul, whose business it was to
guard the borders of his land, hated him and sought his life, yet he was
willing, to the utmost of his power, to serve him and his interests against the
common enemy, and bravely abhorred the thought of sacrificing the
common welfare to his private revenge. Those are unlike to David who
sullenly decline to do good because they have not been so well considered as
they deserved for the services they have done. 2. Of David's piety and regard
to God. He enquired of the Lord by the prophet Gad; for it should seem (by
1Sa_23:6) that Abiathar came not to him with the ephod till he was in
Keilah. His enquiry is, Shall I go and smite these Philistines? He enquires
both concerning the duty (whether he might lawfully take Saul's work out of
his hand, and act without a commission from him) and concerning the
event, whether he might safely venture against such a force as the
Philistines had with such a handful of men at his feet, and such a dangerous
enemy as Saul was at his back. It is our duty, and will be our case and
comfort, whatever happens, to acknowledge God in all our ways and to seek
direction from him.
JAMISON, "David inquired of the Lord — most probably through Gad
(2Sa_24:11; 1Ch_21:9), who was present in David’s camp (1Sa_22:5),
probably by the recommendation of Samuel. To repel unprovoked assaults
on unoffending people who were engaged in their harvest operations, was a
humane and benevolent service. But it was doubtful how far it was David’s
duty to go against a public enemy without the royal commission; and on that
account he asked, and obtained, the divine counsel. A demur on the part of
his men led David to renew the consultation for their satisfaction; after
which, being fully assured of his duty, he encountered the aggressors and,
by a signal victory, delivered the people of Keilah from further molestation.
David inquired of the Lord — most probably through Gad (2Sa_24:11;
1Ch_21:9), who was present in David’s camp (1Sa_22:5), probably by the
recommendation of Samuel. To repel unprovoked assaults on unoffending
people who were engaged in their harvest operations, was a humane and
benevolent service. But it was doubtful how far it was David’s duty to go
against a public enemy without the royal commission; and on that account
he asked, and obtained, the divine counsel. A demur on the part of his men
led David to renew the consultation for their satisfaction; after which, being
fully assured of his duty, he encountered the aggressors and, by a signal
12

13. victory, delivered the people of Keilah from further molestation.
PULPIT, "1Sa_23:2-5
David enquired of Jehovah. This seems to show that Abiathar was already
with David, as the prophet Gad had no ephod, and at this time, and for a
considerable period subsequently, the usual way of consulting God was by
the Urim and Thummim (see 1Sa_23:6). Though the answer was a
command to go, yet David’s men hesitated; not that they had any doubt of
the immediate result, but, regarding Saul as their most dangerous enemy,
they were unwilling to embroil themselves also with the Philistines. They
argue, We be afraid here in Judah: why then should we close the Philistine
territory against us by attacking their armies! Hebrew, "ranks," men
disciplined and drawn up in array (see 1Sa_17:22). In order to remove these
prudential doubts, David again consults God, and being a second time
encouraged to undertake the rescue of Keilah, proceeds thither with his
men. This attack, being unexpected, was entirely successful. The Philistines
were driven back with great slaughter, and David brought away their cattle.
The word signifies "small cattle," such as sheep and goats. Besides robbing
the threshing floors, the Philistines apparently had been driving off the
flocks from the neighbouring pastures. Both Hareth, where David and his
men had lain hid in the thickets (1Sa_22:5), and Keilah were in the tribe of
Judah, in the southern portion of the Shephelah (Jos_15:44).
BENSON, "1 Samuel 23:2. David inquired of the Lord — In what way he made
inquiry is not certain, as it seems from 1 Samuel 23:6 that Abiathar had not yet
brought to David the sacred ephod, with all things belonging to it that were made
use of in consulting God. Shall I go and smite these Philistines? — We have here a
remarkable instance of David’s love to his country; unto which he did not become
an enemy when he was banished from it. On the contrary, he hasted to its assistance
unsolicited. This action of David’s, in going to the relief of Keilah, is one of the most
extraordinary ones recorded in history. “Another man, in David’s place, would have
rejoiced at this invasion, and perhaps encouraged it; and this both from self-
preservation and policy; first, because he had nothing to fear for himself, while Saul
had such an enemy upon his hands; and secondly, because the distress of his
country was the likeliest means to bring Saul to reason, and force him to recall, and
be reconciled to, his best champion. But David was governed by other than these
narrow views; nor safety nor honour was desirable to him, purchased by the
distress of his country and his friends. His bosom beat with an eager desire to
relieve Keilah; but it was not an adventure to be unadvisedly undertaken; and
therefore he inquired of God, saying, Shall I go and smite these Philistines? This is
one of those passages of Scripture that give evidence of their own truth. None but a
hero could put the question; and none but God could resolve it: And the Lord said
unto David. Go, and smite the Philistines, and save Keilah.” — Delaney.
13

14. ELLICOTT, "(2) David enquired of the Lord.—The enquiry 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 Keilah, the citizens of which place were then asking for his aid
against their foes. But Gad the prophet was with David, and the enquiry was made,
no doubt, through him. We know that such enquiries were made through prophets,
for we possess a detailed account of such an enquiry being made by Jehoshaphat of
the prophet Micaiah (1 Kings 22:5; 1 Kings 22:7-8), in which passage the same
formula is used as in this case. The Talmud too, when discussing the enquiries made
through the Urim and Thummim, whilst dwelling on the greater weight of the
decision pronounced by the sacred stones, assumes that questions were also asked
through the prophets. “The decree pronounced by a prophet is revocable, but the
decision of the Urim and Thummim is irrevocable.”—Treatise Yoma, fol. 73
Colossians 1.
COKE, "1 Samuel 23:2. David enquired of the Lord, &c.— This was one of the
noblest adventures of David's life, and perhaps the most extraordinary of any
recorded in history. The Philistines, probably encouraged by David's disgrace and
Saul's distraction, invaded Judah, and besieged Keilah, wasting the country all
around it. Another man in David's place would have rejoiced at this invasion, and
perhaps encouraged it; and this both from self-preservation and policy: First,
Because he had nothing to fear for himself, while Saul had such an enemy upon his
hands; and secondly, Because the distress of his country was the likeliest means to
bring Saul to reason, and force him to recal, and be reconciled to, his best
companion. But David was governed by other than these narrow views: neither
safety nor honour were desirable to him, if to be purchased by the distress of his
country and his friends; his bosom beat with an earnest desire to relieve Keilah: but
it was not an adventure to be unadvisedly undertaken; and therefore we are
assured, that he enquired of God, saying, Shall I go, and smite these Philistines?
This is to me one of those passages of Scripture which give evidence of their own
truth. None but a hero could put the question, and none but GOD could resolve it.
And the Lord said unto David, Go, and smite the Philistines, and save Keilah.
BIBLICAL ILLUSTRATOE, "Shall I go?
The leadings of Providence
David lived under the Mosaic dispensation. Now, that dispensation, as it was
remarkable for many extraordinary circumstances, was so more especially for the
particular revelation which God was pleased to make in it of Himself to mankind
upon special occasions. The will of the Lord appears to have been made known in
five several ways:
For our guide in temporal things, God has given us our understanding.
14

15. 1. Let our first rule be, that we are chiefly solicitous to discharge Duty.
2. Beware of mistaking your own inclinations for the suggestions of Provident.
3. It may be laid down as a maxim that Providence never sanctions the neglect of
any duty to point out other courses of action. There is a beautiful uniformity in the
conduct which God prescribes for us. No duties over clash with each other.
4. We ought to beware of seeking for other directions than those which Providence
has been pleased to appoint. Do not expect revelations where God has not promised
them.
5. Let me also caution you against a partial use of the means which Providence has
afforded us for our direction. You pray, perhaps, very sincerely; but do you also
listen to the suggestions of prudence; do you take the advice of wise and faithful
friends? (John Venn.)
3 But David's men said to him, "Here in Judah we
are afraid. How much more, then, if we go to
Keilah against the Philistine forces!"
GILL, "And David's men said unto him, behold, we be afraid here in
Judah,.... Of Saul and his army falling upon them, and crushing them,
though they were in the tribe of Judah, where they had many friends, and in
the heart of that tribe:
how much more then if we come to Keilah; which, though in the same tribe,
yet in the further parts of it, and on the borders of the Philistines: and there
engage
against the armies of the Philistines? too numerous and powerful for them,
and so by this means be driven out of their place of safety, the forest of
Hareth, where they could hide themselves upon occasion; to be exposed not
only to the Philistines, before them, on the edge of their country, from
whence they could have re-enforcements easily, but to Saul and his army
behind them; and so, being between two fires, would be in danger of being
cut off.
15

16. HENRY, "God appointed him once and again to go against the Philistines,
and promised him success: Go, and smite the Philistines, 1Sa_23:2. His men
opposed it, 1Sa_23:3. No sooner did he begin to have soldiers of his own
than he found it hard enough to manage them. They objected that they had
enemies enough among their own countrymen, they needed not to make the
Philistines their enemies. Their hearts failed them when they only
apprehended themselves in danger from Saul's band of pursuers, much
more when they came to engage the Philistine-armies. To satisfy them,
therefore, he enquired of the Lord again, and now received, not only a full
commission, which would warrant him to fight though he had no orders
from Saul (Arise, go down to Keilah), but also a full assurance of victory: I
will deliver the Philistines into thy hand, 1Sa_23:4. This was enough to
animate the greatest coward he had in his regiment.
K&D, "1Sa_23:3-6
But his men said to him, “Behold, here in Judah we are in fear (i.e., are
not safe from Saul's pursuit); how shall we go to Keilah against the ranks
of the Philistines?” In order, therefore, to infuse courage into them, he
inquired of the Lord again, and received the assurance from God, “I will
give the Philistines into thy hand.” He then proceeded with his men, fought
against the Philistines, drove off their cattle, inflicted a severe defeat upon
them, and thus delivered the inhabitants of Keilah. In 1Sa_23:6 a
supplementary remark is added in explanation of the expression “inquired
of the Lord,” to the effect that, when Abiathar fled to David to Keilah, the
ephod had come to him. The words “to David to Keilah” are not to be
understood as signifying that Abiathar did not come to David till he was in
Keilah, but that when he fled after David (1Sa_22:20), he met with him as
he was already preparing for the march of Keilah, and immediately
proceeded with him thither. For whilst it is not stated in 1Sa_22:20 that
Abiathar came to David in the wood of Hareth, but the place of meeting is
left indefinite, the fact that David had already inquired of Jehovah (i.e.,
through the oracle of the high priest) with reference to the march to Keilah,
compels us to assume that Abiathar had come to him before he left the
mountains for Keilah. So that the brief expression “to David to Keilah,”
which is left indefinite because of its brevity, must be interpreted in
accordance with this fact.
BENSON, "Verse 3-4
1 Samuel 23:3-4. David’s men said, Behold, we are afraid here in Judah — “They
had more than difficulty enough to defend themselves against Saul where they were;
and could it be less than madness to provoke more and greater enemies? Doubtless
Saul would send forces to beat off the Philistines, and then they should be pent in
between two hostile armies. And yet, notwithstanding all this, David undertook and
achieved the adventure; which it was impossible he should, against such fears, and
16

17. such reasonings of his forces, from any motive other than the assurance of divine
protection and aid. Which fully confirms the Scripture account of this matter, that
he did not undertake it until he had, for the fuller satisfaction of his associates,
again consulted, and was again assured of success by the divine oracle.”
LANGE, "1 Samuel 23:3. Against this David’s men protest from the point of view of
their present situation, which on merely human grounds was certainly not of a
nature to inspire them with courage.—We are afraid here in Judah, namely, as
persecuted fugitives, who have abandoned a comparatively safe abode for the
present more dangerous one, and are now further to rush into this danger by open
war against the Philistines; we are always in danger from Saul, and now shall we
march against the Philistine ranks at Keilah? Being not safe in Judah,[FN22] ought
we forsooth to go to Keilah against the Philistines? (‫י‬ ִ‫כּ‬ ‫ף‬ ַ‫,א‬ comp. Habakkuk 2:5; 1
Samuel 14:30; 1 Samuel 21:6; Ew, § 354 c [= “yea, is it that?” or: “how much more
when?”—Tr.]).
4 Once again David inquired of the LORD , and
the LORD answered him, "Go down to Keilah,
for I am going to give the Philistines into your
hand."
CLARKE, "David inquired of the Lord yet again - This was to satisfy his
men, who made the strong objections mentioned in the preceding verse.
GILL, "Then David inquired of the Lord yet again,.... Not for his own sake,
who firmly believed it was the will of God he should go and succeed, but for
the sake of his men, and to remove the doubts and fears that hung on their
minds:
and the Lord answered him, and said, arise, go down to Keilah;
immediately, make no stay, nor hesitate about it, but go with all haste to the
relief of the place:
for I will deliver the Philistines into thine hands; which is still more explicit,
and is a promise not only of delivering Keilah out of the hands of the
Philistines, but of delivering them into David's hands, and so of an entire:
17

18. victory; and therefore none of David's men had anything to fear after such a
declaration of the will of God.
LANGE, "1 Samuel 23:4. David holds to his resolution against these objections; to
confirm it and to encourage his men he again inquires of the Lord and receives the
same affirmative answer with the assurance that the Lord has given his enemies into
his hand.—Though treated by the king as an outlaw, he yet maintains true love to
his people, which impels him to help them in their need, and to show that, in spite of
his undeserved sufferings, he will not sin against them by refusing to perform a deed
of deliverance which is well-pleasing to God.—The “go down” indicates that David
was still in the mountains of Judah whence he must descend in order to reach
Keilah.
BI, "Verses 4-26
1 Samuel 23:4-26
Arise, go down to Keilah.
The training in the wilderness
The contrast between David at Nob or Gath and at Hareth and Keilah is most
marked.
1. It is God’s will he desires to know (1 Samuel 23:4). Truly David at this time
waited only upon God, and his expectation was from Jehovah (Psalms 62:1-12).
Hunger for Divine guidance is a gracious sign! The Master blessed such (Matthew
5:6). Such a state of heart is preparation surely for larger blessing.
2. Obedience and humble reliance upon God may not lessen difficulties? David’s
own people oppose his advance upon Keilah. So he and his enter Keilah. All now is
well surely! Yes, all is well, but it looked not so. Strange that in obeying God he
found more difficulties! Not so if we understand he is in training for the crown. Is
this not so of all those who are unto God a nation of priestly kings? Not a murmur
escapes David’s lips. Into Ziph, a small place at the edge of the Southern desert,
David enters, concealing himself in the ravines there. The time spent in Ziph was a
time of separation and solitariness.
3. Obedience leading to apparently hopeless disaster. To seek the favour of the king
the Ziphites send word to him of David. Deceit generally sets its face toward power.
It is well to be on the side which looks like winning at any rate. From their point of
view their “part” might be justified. What can we say, however, concerning Soul’s
reception of these Ziphites? What a whimpering, hypocritical utterance: “Blessed be
ye of the Lord, for ye have compassion on me!” How horrid the “forms” of piety
when the thing itself is gone! A benediction in the name of God from Saul! Success is
with these plotters! They track their prey. Before Saul and his men David flees
18

19. down the face of the rock into the wilderness. Here truly they are enclosing him in
the net they have spread. Strangers had risen up against him, and the oppressor
sought for his soul. (Psalms 54:3). Hope began to droop her wings. (1 Samuel 23:27).
Times of deepest distress are hours of God’s deliverances. Have we no record
indelibly written of God’s delivering mercy?--no place called Sela-hammahlekoth (1
Samuel 23:28), or Rock of Divisions, to which memory leads? Psalms 54:1-7,
ascribed to this period, tells of calmness of heart during this exciting time, “Behold,
God is mine helper” (verse 4). (H. E. Stone.)
5 So David and his men went to Keilah, fought the
Philistines and carried off their livestock. He
inflicted heavy losses on the Philistines and saved
the people of Keilah.
CLARKE, "Brought away their cattle - The forage and spoil which the
Philistines had taken, driving the country before them round about Keilah.
GILL, "So David and his men went to Keilah,.... Animated by a commission
from God, and a promise of success by him:
and fought with the Philistines; encamped before Keilah:
and brought away their cattle; which they had brought with them for the
support of their army; or having routed them, they pursued them into their
own country, and brought off their cattle from thence:
and smote them with a great slaughter; killed great numbers of them, and
put the rest to flight:
so David saved the inhabitants of Keilah; from falling into the hands of the
Philistines, by timely raising the siege of the city.
HENRY, "He went accordingly against the Philistines, routed them, and
rescued Keilah, (1Sa_23:5), and it should seem he made a sally into the
19

20. country of the Philistines, for he carried off their cattle by way of reprisal
for the wrong they did to the men of Keilah in robbing their threshing-
floors. Here notice is taken (1Sa_23:6) that it was while David remained in
Keilah, after he had cleared it of the Philistines, that Abiathar came to him
with the ephod in his hand, that is, the high priest's ephod, in which the
urim and thummin were. It was a great comfort to David, in his banishment,
that when he could not go to the house of God he had some of the choicest
treasures of that house brought to him, the high priest and his breast-plate
of judgment.
GUZIK, "(1Sa_23:5) David rescues the people of Keliah.
And David and his men went to Keilah and fought with the Philistines,
struck them with a mighty blow, and took away their livestock. So David
saved the inhabitants of Keilah.
a. So David and his men went to Keliah and fought: It isn’t enough to
inquire of God’s will, or even to know God’s will. We must have a
commitment to obey God’s will, even when it is difficult.
b. God blessed the obedience of David: Struck them with a mighty
blow . . . David saved the inhabitants of Keliah. We also see that God
perfectly kept His promise to David (I will deliver the Philistines into
your hand, 1Sa_23:4).
BENSON, "Verse 5
1 Samuel 23:5. So David and his men went to Keilah, &c. — “His success on this
occasion was very extraordinary; he saved the city and the inhabitants; he delivered
the country all around from the ravages of the enemy; he smote the Philistines with
great slaughter, and brought away their cattle, by which means he was enabled to
subsist himself and his forces, without being a burden to his country. One would
have imagined that this extraordinary success and deliverance of so great a city
might have secured David a safe retreat among the men of Keilah; but it was not so;
such is the nature of man, present dangers quickly obliterate past obligations!
Gratitude is, without question, a most lovely virtue, but seldom lives in the extremes
either of adversity or success! It is like those fine colours which storms and sunshine
equally deface.” — Delaney.
6 (Now Abiathar son of Ahimelech had brought
20

21. the ephod down with him when he fled to David at
Keilah.)
CLARKE, "Came down with an ephod - I think this verse should come
immediately after 1Sa_23:1 (note).
GILL, "And it came to pass, when Abiathar the son of Ahimelech fled to
David to Keilah,.... Either when he was there, or near the place:
that he came down with an ephod in his hand; not with a linen ephod on his
back, which the priests in common wore, but the ephod with the Urim and
Thummim in his hand, which was peculiar to the high priest; and his father
the high priest being dead, it belonged to him, and therefore he took care to
bring it with him; though the words may be literally rendered, "the ephod
came down in his hand" (k), as it were by chance, and not with design; and
so some Jewish interpreters (l) understand it, that in his fright and flight,
among his garments and other things he took hold of to carry with him, and
not minding well what he took, this happened to be, being so ordered by the
providence of God; though the Targum renders it,"the ephod he made to
descend in his hand,''or brought it in his hand; and so Kimchi and Abarbinel
observe it may be interpreted, though they seem to incline to the other
sense.
HENRY, "Here notice is taken (1Sa_23:6) that it was while David
remained in Keilah, after he had cleared it of the Philistines, that Abiathar
came to him with the ephod in his hand, that is, the high priest's ephod, in
which the urim and thummin were. It was a great comfort to David, in his
banishment, that when he could not go to the house of God he had some of
the choicest treasures of that house brought to him, the high priest and his
breast-plate of judgment.
JAMISON, "an ephod — in which was the Urim and Thummim (Exo_
28:30). It had, probably, been committed to his care, while Ahimelech and
the other priests repaired to Gibeah, in obedience to the summons of Saul.
PULPIT, "1Sa_23:6
When Abiathar … fled to David to Koilah, he came down with an ephod in
his hand. Literally, "an ephod came down in his hand, and so, word for
word, the Syriac. The object of this verse is to explain how it was that David
(in 1Sa_23:2 and 1Sa_23:4) was able to inquire of Jehovah. The words to
Keilah—Hebrew, Kelah-wards—do not mean that it was at Keilah that
Abiathar joined David, but that he came in time to go thither with him. In
1Sa_22:20 it seems as if Abiathar must have joined David even at an earlier
21

22. date, for he is represented as fleeing to him immediately after the massacre
of the priests at Nob. Now, granting that David’s stay at Gath with Achish
was very brief, he must have remained at Adullam a considerable time,
inasmuch as men joined him there in large numbers (1Sa_22:2), which
seems to show that his hiding place had become generally known. It was
probably this concourse of men to him that was "discovered," i.e. made
known, to Saul, and, as being an act of formal revolt, so raised his ire. As
being supposed to be in league with David, Saul put the priests to death, and
Abiathar fled; but probably the news of this terrible act had already reached
David, and, in anxiety about his father and mother, he had gone to find
refuge for them in Moab. Thither Gad follows him, bringing prophetic
approval of his conduct, but ordering him to return into the territory of his
own tribe. If then David was on his way to Moab when Abiathar reached
Adullam, he may have remained in hiding there till David’s return to the
thickets of Hareth. But, possibly, even before Abiathar joined him the news
may have arrived of the Philistine foray, and David’s mind was set Keilah-
wards. But there were those who doubted of the prudence of this
proceeding, and Abiathars arrival with the ephod enabled him to consult
Jehovah’s will. By his presence also David had now the approval of the
priesthood.
BENSON, "1 Samuel 23:6. He came down with an ephod — Rather, with the ephod,
namely, the high-priest’s ephod, wherein were the Urim and Thummim. For
Abiathar, being left, it is probable, to keep the sanctuary, while his father
Ahimelech and the rest of the priests went to wait upon Saul, as soon as he heard of
their slaughter he took this principal vestment of the high-priest, and carried it to
David. Thus God, in the course of his providence, gave him an opportunity, while
Doeg, the butcher, was killing his brethren, both of escaping himself and of bringing
to David the ephod, of which now Saul was justly deprived.
ELLICOTT, "(6) With an ephod in his hand.—The difficulty-here with the version
and commentators is that they failed to understand that enquiry of the Lord could
be made in any other mode than through the Urim. (See Note above on 1 Samuel
23:2.) Saul in happier days, we know, enquired and received replies “through
prophets,” for before he had recourse to forbidden arts we read how, in contrast
evidently to other and earlier times, the Lord answered him not, neither by dreams,
nor by Urim, nor by prophets (1 Samuel 28:6). The LXX. here must have
deliberately altered the Hebrew text, with the view of escaping what seemed to these
translators a grave difficulty. They render. “And it came to pass, when Abiathar the
son of Ahimelech fled to David, that he came down with David to Keilah, having an
ephod in his hand,” thus implying that Abiathar had come down with David to
Keilah, having joined him previously. The Hebrew text is, however, definite and
clear, and tells us that Abiathar first joined David when he was at Keilah. But the
difficulty which puzzled the LXX. and so many others vanishes when we remember
that the enquiry of the Lord was not unfrequently made through the prophet; and
22

23. this was evidently done by David through Gad, a famous representative of that
order, in the case of the enquiry referred to in 1 Samuel 23:2; 1 Samuel 23:4 of this
chapter.
COFFMAN, "Verse 6
DAVID WARNED BY GOD TO LEAVE KEILAH
"When Abiathar the son of Ahimelech fled to David to Keilah, he came down with
an ephod in his hand. Now it was told Saul that David had come to Keilah. And Saul
said, "God has given him into my hand; for he has shut himself in by entering a
town that has gates and bars." And Saul summoned all the people to war, to go
down to Keilah, to besiege David and his men. David knew that Saul was plotting
evil against him; and he said to Abiathar the priest, "Bring the ephod here." Then
said David, "O Lord, the God of Israel, thy servant has surely heard that Saul seeks
to come to Keilah to destroy the city on my account. Will the men of Keilah
surrender me into his hand? Will Saul come down as thy servant has heard? O
Lord, the God of Israel, I beseech thee, tell thy servant." And the Lord said, "He
will come down." Then said David, "Will the men of Keilah surrender me and my
men into the hand of Saul"? And the Lord said, "They will surrender you." Then
David and his men, who were about six hundred, arose and departed from Keilah,
and they went wherever they could go. When Saul was told that David was escaped
from Keilah, he gave up the expedition. And David remained in the strongholds in
the wilderness, in the hill country of the wilderness of Ziph. And Saul sought him
every day, but God did not give him into his hand."
"Abiathar the son of Ahimelech ... came (to David) with an ephod in his hand" (1
Samuel 23:6). Scholars disagree as to the point in time when Abiathar came to
David. Willis placed their coming together here at Keilah.[4] Matthew Henry's
commentary supports Willis in this understanding of the passage;[5] however, Keil
wrote that, "The words `to David to Keilah' are not to be understood as signifying
that Abiathar did not come to David until he was in Keilah. What is meant is that,
`when he fled after David (1 Samuel 22:20), he met with him as he was already
preparing to march to the aid of Keilah and proceeded with David to Keilah.'"[6]
Of course, the International Critical Commentary would place 1 Samuel 23:6 at
some other place in the narrative.[7] This writer fails to see how the solution of this
question involves anything very important.
"Saul said, `God has given him into my hand'" (1 Samuel 23:7). "It is ironic that
Saul would think that God had delivered David into his hand, since Samuel had
declared to him emphatically that God had rejected him because of his sins (1
Samuel 13:13-14; 15:23,26)."[8]
It is a mark of Saul's paranoid hatred of David that, at the very moment, "When
Israel's king (Saul) should have been considering what honor and dignity should be
done to David for his deliverance of Keilah from the marauding band of the
23

24. Philistines, he caught at the situation as an opportunity for killing David. What an
ungrateful wretch Saul was!"[9]
"And the Lord said, `They will surrender you'" (1 Samuel 23:12). "The men of
Keilah," the people of whom the Lord here spoke, does not refer to the general
population of the place but to its leaders, elders or leaders. David doubtless enjoyed
widespread popularity with the people; but the leaders, through abject fear of the
murderous Saul, would have surrendered David at once rather than risk the
extermination of the whole city like that suffered by Nob.
In spite of David's tremendous popularity throughout Israel, there were many
situations like that at Keilah where there continued to be a residual loyalty to Saul.
"This chapter gives two instances in which the people would gladly have turned
David over to Saul."[10]
There seems to be some confusion in 1 Samuel 23:10-12 regarding the inquiring of
the Lord by means of the Urim and Thummim. We do not believe that any part of
these verses needs to be omitted or moved. Keil has an excellent explanation of them
just as they appear in the text.
It is evident that when the will of God was sought through the Urim and Thummim,
the person making the inquiry placed the matter before God in prayer and received
an answer, but always to one particular question only. David asked two questions in
1 Samuel 23:11, but received an answer to only one of them, so he had to ask the
first question a second time.[11]
"And David remained in the strongholds in the wilderness, in the hill country of the
Wilderness of Ziph" (1 Samuel 23:14). John Rea writes that, "Ziph was a town in
the hill country of Judah (Joshua 15:55), located five miles south southeast of
Hebron, sometimes identified as El Zif, which had a strategic position commanding
the desert. It was founded by Mesha, a son of Caleb (1 Chronicles 2:42, NEB). It was
near this place that David twice hid from Saul; and the citizens of this place twice
betrayed the secret of David's hiding place to Saul (1 Samuel 23:19; 26:1)."[12]
CONSTABLE, "Verses 6-14
David"s escape from Keilah
Abiathar had evidently remained in the forest of Hereth when David took his men to
attack the Philistines in Keilah (cf. 1 Samuel 22:20-23). Now the priest joined David
at Keilah ( 1 Samuel 23:6). The presence of the ephod made it possible for David to
continue to obtain guidance from the Lord in answer to his prayers.
Saul piously claimed that God had delivered David into his hands ( 1 Samuel 23:7).
Obviously God had not done this since David was the Lord"s anointed king-elect.
God did not want Saul to hunt him down, much less kill him. Keilah evidently had
24

25. only one gate by which people could enter and exit the town. Saul felt confident that
he could control the gate and so trap David.
Saul summoned soldiers to accompany him to Keilah ( 1 Samuel 23:7), but there is
no mention that he prayed for divine guidance as David had done ( 1 Samuel 23:2; 1
Samuel 23:4). David prayed again and requested answers to two questions ( 1
Samuel 23:10-11). He opened and closed his prayer with an appeal to the "LORD
God of Israel," the ultimate ruler of His people. He also described himself as the
Lord"s "servant" twice. David voiced concern for his men ( 1 Samuel 23:12) as well
as for himself ( 1 Samuel 23:11). God gave the answer to David"s second question
first, and then He answered his first question.
The willingness of the people of Keilah to hand their savior over to Saul
demonstrates base ingratitude for David"s deliverance of them. It also reveals how
fearful they were of Saul who had recently destroyed another town, Nob, for
harboring David ( 1 Samuel 22:19).
David left Keilah after he learned that he would be vulnerable if he stayed there ( 1
Samuel 23:13). He did not take revenge on the citizens of Keilah for telling Saul
where he was. Saul had taken revenge on the citizens of Nob for not telling him
where David was. The number of David"s supporters had grown from400 ( 1
Samuel 22:2) to600. More people were siding with David and were turning from
Saul. Saul abandoned his plans to attack Keilah, and David moved on to the
wilderness near Ziph.
HAWKER, "(6) And it came to pass, when Abiathar the son of Ahimelech fled to
David to Keilah, that he came down with an ephod in his hand.
It was no inconsiderable token this neither of the same favour, in that the priest
brought with him the ephod into the wilderness: for, as David was cut off from the
house of the Lord, it was pleasing, and especially in those days, to have the symbols
of his worship. The Urim and the Thummim were in the ephod: and David, no
doubt, considered them as lights and perfections to instruct him. But, Reader, do
not overlook our superior privileges. We need no more the Urim, nor the Thummim,
the ephod, nor the altar, In Christ we have all: he is the sum and substance, of
which those symbols were the shadow and figure. Oh! precious Jesus! be thou my
High Priest, my Ephod, my Urim and Thummim, both Altar and Sacrifice. On thee
would I offer up all my poor offerings; and from thee receive all I need.
LANGE, "1 Samuel 23:6 is a supplementary historical explanation relative to the
possibility of the inquiry of the Lord in 1 Samuel 23:2-3, which was not possible
without the high-priestly cape or ephod to which was attached the Urim and
Thummim. The main point is that, when Abiathar fled from Saul to David, he
brought with him the high-priestly dress from Nob. But it was before this time that
Abiathar came to David; he came as fugitive ( 1 Samuel 22:20) before David went to
Keilah, for before this David inquired of the Lord through the high-priestly oracle.
25

26. Accordingly, the remark: “when Abiathar fled to David to Keilah” is an indefinite
statement, in which Keilah is by anticipation put as the first goal of his flight. The
Sept. correctly explains: “When Abiathar, the son of Ahitub, fled to David, the
ephod was in his hand, and he had gone down with David to Keilah, the ephod in his
hand.” [Dr. Erdmann here gives not the reading of the Sept, but the Hebrew text as
amended by Thenius after the Sept.; the Greek text, however does imply that
Abiathar had come to Keilah with David, having fled to him before. Thenius’
amended Heb. text would indicate the back reference of this statement in 1 Samuel
23:6; but the present Heb. text naturally means that it was at Keilah that Abiathar
first came to David, and so it is understood by Ewald, Stanley and the Bible
Commentary. In 1 Samuel 22:20-23 it is not said where or when the priest reached
David, and the statement may be an anticipatory conclusion of the narrative of the
massacre, the intermediate fact 1 Samuel 23:1-5 being then taken up with its
consequent procedures. Ewald also remarks that the account of the inquiry in 1
Samuel 23:2-3 is differently worded from that in 1 Samuel 23:9-12; the former may
have been by the prophet Gad, against which, however, as Erdmann remarks, is the
use of the phrase “inquire of the Lord,” which regularly refers to the sacred
oracle.—On the whole, if we retain the Heb. text of 1 Samuel 23:6, we must hold
that Abiathar joined David after the rescue of Keilah; but a slight change in the
text[FN23] (which seems to be corrupt) will permit us to adopt the view of Thenius,
Keil, Philippson, and Erdmann, which is in other respects more satisfactory. This
latter is also the view of Wordsworth, while Bp. Patrick adopts the other (referring
to the employment of Urim and Thummim by Saul 1 Samuel 28:6, on which see
Erdmann), but neither of these writers mentions the difficulties of the question.—
Tr.].
Criswell, “You remember the tabernacle was at Nob, a little town named Nob. And
86 priests served before God at the altar in the little town of Nob. And you
remember because of the fury of Saul, Saul slew every one of the priests, except
Abiathar, who escaped. And he slew the families of all the priests. And he burned
the town. And he plowed it up. And Abiathar was the only priest that escaped. And
Abiathar came to David. And David was doubly glad to receive him because
Abiathar held in his hand the sacred ephod that he had retrieved out of the burning
and the slaughter and the sacking of Nob.
Now, for a look at that ephod. Not only did David have the prophet Gad to tell him
the word of the Lord, but when Abiathar brought the sacred ephod, he had also a
sure access to God through Urim and Thummim.
Now, for us to understand that, I want you to look for a moment at the dress of the
high priests. The high priest wore an inner garment made out of white linen. And
above the inner garment he wore a robe made out of pure blue. And then, over the
robe of pure blue he wore the sacred ephod. It was a garment that was beautifully
and curiously wrought. It was made out of white, fine twine linen. And in wrought,
were colors of blue and scarlet and purple and gold.
And affixed to the sacred ephod was the sacred breastplate that had in it 12 precious
stones. And on the stones, the names of the 12 tribes of Israel. And curiously, in
26

27. wrought and attached to that sacred breastplate, were two glorious, resplendent
white diamonds. And those stones were called Urim and Thummim, the intensive
plural for light and perfection.
And whenever one sought to know the mind of God, with the high priest, Abiathar,
here, and with that sacred ephod, Urim and Thummim inquiry could be made of the
will of God. And God would answer through Urim and Thummim. How did God
answer through those resplendent, iridescent, beautiful gems? Nobody knows.
When Josephus wrote his history he spoke of it, but it was lost of him. Josephus had
suggested that when the answer was yes, those diamonds glowed in splendor and in
glory. And when the answer was no, the diamonds dimmed in their color and their
light. But many of the things that were revealed through Urim and Thummim were
not yes and no, they were long directives for David.
The Talmud says that the way Urim and Thummim answered was by lighting up
the different letters in the Hebrew alphabet that were written upon the stones of the
breastplate, and the name of Jehovah that was written on Urim and Thummim. But
all of those things are farfetched and they are human guesses. Nobody knows, nor
shall we ever know until we see David or Abiathar and ask face-to-face.
7 Saul was told that David had gone to Keilah,
and he said, "God has handed him over to me, for
David has imprisoned himself by entering a town
with gates and bars."
GILL, "And it was told Saul that David was come to Keilah,.... No doubt it
was told him what he came thither for, to relieve it, and deliver it out of the
hands of the Philistines, and what success he had; which one would have
thought would have reconciled his mind to him, and made him think well of
them; but instead of that, it only led him to contrive mischief against him:
and Saul said, God hath delivered him into mine hand; as if the success he
had given to David was against, him, and in favour of Saul:
for he is shut in, by entering into a town that hath gates and bars; while he
betook himself to caves, and fields, and woods, he had no great hopes of
finding him out, and coming up with him, and seizing him; but now he had
got into a fortified place, enclosed with walls, and that had gates to it, kept
bolted and barred; when he brought his army against it, and surrounded it,
27

28. he imagined he would not be able to get out, and escape his hands.
HENRY, "Here is, I. Saul contriving within himself the destruction of
David (1Sa_23:7, 1Sa_23:8): He heard that he had come to Keilah; and did
he not hear what brought him thither? Was it not told him that he had
bravely relieved Keilah and delivered it out of the hands of the Philistines?
This, one would think, should have put Saul upon considering what honour
and dignity should be done to David for this. But, instead of that, he catches
at it as an opportunity of doing David a mischief. An ungrateful wretch he
was, and for ever unworthy to have any service or kindness done him. Well
might David complain of his enemies that they rewarded him evil for good,
and that for his love they ere his adversaries, Psa_35:12; Psa_109:4. Christ
was used thus basely, Joh_10:32. Now observe, 1. How Saul abused the God
of Israel, in making his providence to patronise and give countenance to his
malicious designs, and thence promising himself success in them: God hath
delivered him into my hand; as if he who was rejected of God were in this
instance owned and favoured by him, and David infatuated. He vainly
triumphs before the victory, forgetting how often he had had fairer
advantages against David than he had now and had yet missed his aim. He
impiously connects God with his cause, because he thought he had gained
one point. Therefore David prays (Psa_140:8), Grant not, O Lord! the
desires of the wicked; further not his wicked device, lest they exalt
themselves. We must not think that one smiling providence either justifies
an unrighteous cause or secures its success. 2. How Saul abused the Israel
of God, in making them the servants of his malice against David. He called
all the people together to war, and they must with all speed march to Keilah,
pretending to oppose the Philistines, but intending to besiege David and his
men, though concealing that design; for it is said (1Sa_23:9) that he secretly
practised mischief against him. Miserable is that people whose prince is a
tyrant, for, while some are sufferers by his tyranny, others (which is worse)
are made servants to it and instruments of it.
JAMISON, "1Sa_23:7-13. Saul’s coming, and treachery of the Keilites.
it was told Saul that David was come to Keilah — Saul imagined himself
now certain of his victim, who would be hemmed within a fortified town.
The wish was father to the thought. How wonderfully slow and unwilling to
be convinced by all his experience, that the special protection of Providence
shielded David from all his snares!
K&D, "1Sa_23:7-9
As soon as Saul received intelligence of David's march to Keilah, he said,
“God has rejected him (and delivered him) into my hand.” ‫ר‬ ַ‫כּ‬ִ‫נ‬ does not
mean simply to look at, but also to find strange, and treat as strange, and
then absolutely to reject (Jer_19:4, as in the Arabic in the fourth
conjugation). This is the meaning here, where the construction with ‫י‬ ִ‫ָד‬‫י‬ ְ‫בּ‬ is
to be understood as a pregnant expression: “rejection and delivered into
my hand” (vid., Ges. Lex. s. v.). The early translators have rendered it quite
28

29. correctly according to the sense ‫ר‬ ַ‫כ‬ ָ‫,מ‬ πέπρακεν, tradidit, without there being
any reason to suppose that they read ‫ר‬ ַ‫כ‬ ָ‫מ‬ instead of ‫ר‬ ַ‫כּ‬ִ‫.נ‬ “For he hath shut
himself in, to come (= coming, or by coming) into a city with gates and
bolts.”
BENSON, "1 Samuel 23:7. Saul said, God hath delivered him into my hand —
David, who judged of other men’s generosity by his own, hoped he should be
protected in Keilah; and Saul, who judged in the same manner of their baseness,
believed he should not; and therefore he rejoiced upon receiving the news of David’s
being shut up there, persuaded he should now get possession of his person. But it
was strange he should imagine that God had taken measures to bring an innocent
and pious man into his power, who was a contemner of God, a breaker of his
commandments, and one that trampled on all laws, human and divine.
ELLICOTT, "(7) God hath delivered him into mine hand.—There was little chance,
Saul knew, of his being able to capture or slay his foe when he was roaming at large
through the desert and forests which lay to the south of Palestine, and which
stretched far southward beyond the reach of any armed force that he could collect;
but there was a hope of being able to compass his enemy’s destruction, either
through treachery or a hand-to-hand encounter, in a confined space like a city with
bars and gates, such as Keilah. Saul and his counsellors knew too well whom they
had to deal with in the case of the citizens of that faithless, thankless city. It is
strange, after all that had passed, that Saul could delude himself that his cause was
the cause of God, and that David was the reprobate and rejected. The Hebrew word
here is remarkable: God hath “repudiated or rejected him.” The LXX. renders
“sold him” (into my hands).
HAWKER, "(7) ¶ And it was told Saul that David was come to Keilah. And Saul
said, God hath delivered him into mine hand; for he is shut in, by entering into a
town that hath gates and bars.
I beg the Reader, through the whole history of Saul, to mark with me the progress of
sin. He is arrived to that degree of ripeness in iniquity, that now he hath not only
thrown off the mask in openly persecuting David, but he dares to join God himself
with him as engaged in his cause. Thus, Reader, the apostle tells us, that evil men
and seducers shall wax worse and worse, deceiving, and being deceived. 2 Timothy
3:13.
LANGE, "1 Samuel 23:7. On hearing of David’s march to Keilah, Saul imagines
that God has given him into his hands. He thinks that he will act as an instrument of
the Lord against David. His reason therefor is indeed external and superficial
enough: “for he is there shut in in a city with gates and bars.” (‫כַּר‬ִ‫נ‬ in pregnant sense
= “look at, ignore, Deuteronomy 32:27, despise, reject,” Jeremiah 19:4); into my
hands [Heb. hand], that Isaiah, he hath given him, by abandoning and rejecting
29

30. him. By blinding and self-deception Saul has fallen into the dreadful illusion that it
is David, instead of himself, that is rejected by God.—The difficulty of the pregnant
expression [God has rejected him into my hands] no doubt occasioned the change in
the Sept. to “sold.”—For he is shut in in entering.[FN24] The fact that David has
entered or been drawn into this city with gates and bars, Saul thinks equivalent to
his being shut in.
8 And Saul called up all his forces for battle, to go
down to Keilah to besiege David and his men.
CLARKE, "Saul called all the people together - That is, all the people of
that region or district, that they might scour the country, and hunt out
David from all his haunts.
GILL, "1 Samuel 23:8
And Saul called all the people together to war,.... Or "caused them to hear"
(m) summoned them by an herald, whom he sent into all parts of the
kingdom to proclaim war, and require them in his name to attend him;
which was the prerogative of a king to do:
to go down to Keilah, to besiege David and his men; that was what he
privately intended, but the pretence was to make war against the
Philistines.
JAMISON, "Saul called all the people together to war — not the united
tribes of Israel, but the inhabitants of the adjoining districts. This force was
raised, probably, on the ostensible pretext of opposing the Philistines,
while, in reality, it was secretly to arouse mischief against David.
HAWKER, "Verse 8-9
(8) And Saul called all the people together to war, to go down to Keilah, to besiege
David and his men. (9) And David knew that Saul secretly practised mischief
against him; and he said to Abiathar the priest, Bring hither the ephod.
30

31. This furnisheth an interesting view of David. In his distress, what doth he do? He
doth not take counsel of his friends: he doth not engage anything upon his own
strength; but he flies to the Lord: bring hither the ephod. Reader, let us, in all our
lesser trials, adopt the same. Whither shall the exercised go with their troubles, but
to the Lord? Bring hither, I would say, God's word, and let me seek counsel there!
Oh! it is a very high privilege to have a God in Christ to go to, who is engaged in
covenant to deliver his people; and when more likely than when they call upon him?
LANGE, " 1 Samuel 23:8. And Saul caused the whole people to hear, summoned
them to war (comp. 1 Samuel 15:4). Such summons to war was a royal right. The
reason assigned to the people for the summons was to drive out the Philistines.
Saul’s real purpose, which he could the more easily conceal under this pretext of
war on the Philistines, was: to besiege David and his men, who were already in
Keilah, the city with gates and bars.
[The “secretly” of Eng. A. V. is to be omitted.—Tr.]. This gives David occasion again
to consult the divine oracle. Bring hither the ephod, said he to Abiathar (comp. 1
Samuel 14:13; 1 Samuel 30:7). The high-priestly dress had to be brought, because it
was the sacred dress for official duties.
9 When David learned that Saul was plotting
against him, he said to Abiathar the priest, "Bring
the ephod."
CLARKE, "Bring hither the ephod - It seems as if David himself, clothed
with the ephod, had consulted the Lord; and 1Sa_23:10-12 contain the
words of the consultation, and the Lord’s answer. But see on 1Sa_23:2
(note).
GILL, "And. David knew that Saul secretly practised mischief against
him,.... That is, plotted and contrived it, formed schemes in order to do him
mischief, giving out one thing, and designing another; so he pretended war
against the Philistines, but his intention was to come against Keilah, and
take David there:
31

32. and he said to Abiathar the priest, bring hither the ephod; not for David to
put on, but for the priest himself, that being clothed with it, and the Urim
and Thummim in it, he might inquire for him of the Lord.
HENRY, "David consulting with God concerning his own preservation. He
knew by the information bought him that Saul was plotting his ruin (1Sa_
23:9) and therefore applied to his great protector for direction. No sooner is
the ephod brought to him than he makes use of it: Bring hither the ephod.
We have the scriptures, those lively oracles, in our hands; let us take advice
from them in doubtful cases. “Bring hither the Bible.”
JAMISON, "he said to Abiathar the priest, Bring hither the ephod — The
consultation was made, and the prayer uttered, by means of the priest. The
alternative conditions here described have often been referred to as
illustrating the doctrine of God’s foreknowledge and preordination of
events.
PULPIT, "1Sa_23:9-13
Saul secretly practised mischief. This phrase is correctly translated "devised evil" in
Pro_3:29; Pro_14:22. There is no idea of secrecy in the Hebrew verb, which literally
means "to work in metals," "to forge." Saul’s purpose was open enough, and when
David heard of it he tells Abiathar to bring the ephod, and then offers earnest
prayer to God for counsel and advice. In his prayer his two questions are put
inversely to the logical order, but in accordance with their relative importance in
David’s mind, and no ground exists for altering the text. But when the ephod was
brought forward the questions were of course put in their logical sequence. To the
first question, "Will Saul come down to besiege Keilah?" the answer was, "He will."
To the second, "Will the citizens of Keilah deliver me and my men into the hand of
Saul?" the answer also was, "They will. Whereupon he and his followers, now
increased to 600 men, withdrew, and went whithersoever they could go. Literally.
"they went about whither they went about," i.e. without any fixed plan, as chance or
their necessities dictated. As David was once again at large, Saul had no longer any
reason for besieging Keilah, especially as its citizens had preferred his side, as that
of the more powerful, to gratitude for the safety of their lives and property.
BENSON, "1 Samuel 23:9-11. Bring hither the ephod — Which, doubtless, Abiathar
put on; otherwise he could not have inquired of the Lord by it. The Lord said, He
will come down — He purposeth to come if thou continue here. For still both
David’s question and God’s answer are conditional, upon supposition. As David’s
being there was the only motive for Saul’s coming, so, if he departed, Saul could
have no inducement to come. And accordingly we find he laid aside his design so
soon as he was informed that David had escaped. It seems probable from this place
that God’s answer by Urim and Thummim was not by any change in the colour or
situation of the precious stones in the breast-plate of the ephod, but by a voice or
32

33. suggestion from God to the high-priest.
ELLICOTT, "Verse 9
(9) Secretly practised mischief.—The idea of secrecy suggested in the English
translation does not appear in the Hebrew; the accurate rendering would be, “was
forging, or devising.” It is likely enough that Jonathan contrived to keep his friend
informed of these Court plots against him.
Bring hither the ephod.—It is quite clear that a different method of enquiry was
used by David on this occasion. In 1 Samuel 23:3-4 it is merely stated that he
enquired of the Lord; here at Keilah his enquiry was prefaced, in 1 Samuel 23:6, by
a definite statement that Abiathar the priest, with the ephod, had arrived here
before he asked the question of God. The history tells us he directed Abiathar the
priest to “bring hither the ephod,” thus pointedly connecting the enquiry in some
way with the ephod. In this ephod were set twelve precious stones, one for each of
the twelve tribes. The names of the tribes were engraved on these gems, the Rabbis
tell us, along with some other sacred words. On important solemn occasions—it
seems perfectly certain during a considerable time—that these stones were allowed
by the providence of God, who worked so many marvels for His people, to be used
as oracles. It has been already stated that according to a most ancient tradition the
use of the sacred gems was restricted to the high priest, who could only call out the
supernatural power at the bidding of the king or the head of the State for the time
being (such an one as Joshua, for instance). The Divine response given by the sacred
gems seems to have been the visible response to earnest, faithful prayer.
The common belief is that the ephod stones gave their answer to the royal and high
priestly questions by some peculiar shining. But a passage (quoted at length in the
Excursus M on the Urim and Thummim at the end of this Book) from the
Babylonian Talmud (Treatise Yoma)—apparently little known—tells us that the
Rabbis had two other explanations traditionally handed down from the days when
the ephod and its holy gemmed breastplate was questioned on solemn occasions by
the high priest.
GUZIK, "(1Sa_23:9-13) David escapes from Keliah.
When David knew that Saul plotted evil against him, he said to Abiathar
the priest, “Bring the ephod here.” Then David said, “O LORD God of
Israel, Your servant has certainly heard that Saul seeks to come to
Keilah to destroy the city for my sake. Will the men of Keilah deliver me
into his hand? Will Saul come down, 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 Keilah deliver me and
my men into the hand of Saul?” And the LORD said, “They will deliver
you.” So David and his men, about six hundred, arose and departed from
Keilah and went wherever they could go. Then it was told Saul that David
had escaped from Keilah; so he halted the expedition.
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34. a. Bring the ephod here: David was in a bad place, and he was in a bad
place because the LORD led him there. Some might be angry with the
LORD, and even give a “I told You this would happen!” to God.
Instead, David did the right thing - he inquired of the LORD again!
i. “Here is a second inquiry. God loveth to be often sought unto by
his praying people (Luk_18:1), and the therefore answereth them
by degrees, that he may frequently hear from them.” (Trapp)
b. He will come down . . . They will deliver you: This is another
example of David seeking God through the priest using the Urim and
Thummim. Notice how the questions are presented in a “Yes or No”
format, because that is how the Urim and Thummim were used.
i. They will deliver you: Why would the people of Keliah betray the
man who just saved their city? No doubt, they heard of Saul’s
brutal massacre of the priests (1Sa_22:16-19), so they knew Saul
would stop at nothing to kill David. David knew this also (Saul
seeks to come to Keliah to destroy the city of my sake).
ii. “They look upon Nob so lately razed and harassed, and fear to
fare accordingly.” (Trapp)
iii. Was this word of the LORD demonstrated to be false? Not at
all. Obviously, the word of the Lord to David was true depending
on David’s actions. If David would have stayed in Keliah, the word
would have surely come to pass. “We may observe from this that,
however positive a declaration of God may appear that refers to
any thing in which man is to be employed, the prediction is not
intended to suspend or destroy free agency, but always
comprehends it in some particular condition.” (Clarke)
c. So David and his men . . . arose and departed from Keliah: David
could have stood and fought, and there was something in him that
probably wanted to. But David knew that it was not of the LORD, and
that 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 didn’t let his
pride get the best of him in this matter.
i. Saul . . . halted the expedition: David’s humble heart saved the
city of Keliah. In this, he shows the same heart as the greater Son
of David, Jesus, who through His humble action spared us against
not only Satan, but against the righteous judgment of God. Saul
directed his attack against David instead of Keliah, and so did God
pour out His judgment on Jesus, the Son of David, instead of us.
10 David said, "O LORD , God of Israel, your
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35. servant has heard definitely that Saul plans to
come to Keilah and destroy the town on account
of me.
GILL, "Then said David,.... By the priest, for it was he that put the questions
for and in the name of the inquirer:
O Lord God of Israel; the great Jehovah, the covenant God of his people,
who always has a merciful regard unto them:
thy servant hath certainly heard; had good information of it, on which he
could depend:
that Saul seeketh to come to Keilah; that was his intention and resolution:
to destroy the city for my sake; to besiege it, and demolish it, if that was
necessary, in order to take him.
HENRY, " David's address to God upon this occasion is, (1.) Very solemn
and reverent. Twice he calls God the Lord God of Israel, and thrice calls
himself his servant, 1Sa_23:10, 1Sa_23:11. Those that address God must
know their distance, and who they are speaking to. (2.) Very particular and
express. His representation of the case is so (1Sa_23:10): “Thy servant has
certainly heard on good authority” (for he would not call for the ephod upon
every idle rumour) “that Saul has a design upon Keilah;” he does not say,
“to destroy me,” but, “to destroy the city” (as he had lately done the city of
Nob) “for my sake.” He seems more solicitous for their safety than for his
own, and will expose himself any where rather than they shall be brought
into trouble by his being among them. Generous souls are thus minded. His
queries upon the case are likewise very particular. God allows us to be so in
our addresses to him: “Lord, direct me in this matter, about which I am now
at a loss.” He does indeed invert the due order of his queries, but God in his
answer puts him into method. That question should have been put first, and
was first answered, “Will Saul come down, as thy servant has heard?”
“Yea,” says the oracle, “he will come down; he has resolved it, is preparing
for it, and will do it, unless he hear that thou hast quitted the town.” “Well,
but if he do come down will the men of Keilah stand by me in holding the
city against him, or will they open to him the gates, and deliver me into his
hand?” If he had asked the men (the magistrates or elders) of Keilah
themselves what they would do in that case, they could not have told him,
not knowing their own minds, nor what they should do when it came to the
trial, much less which way the superior vote of their council would carry it;
or they might have told him they would protect him, and yet afterwards
have betrayed him; but God could tell him infallibly: “When Saul besieges
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36. their city, and demands of them that they surrender thee into his hands,
how fond soever they now seem of thee, as their saviour, they will deliver
thee up rather than stand the shock of Saul's fury.” Note, [1.] God knows all
men better than they know themselves, knows their length, their strength,
what is in them, and what they will do if they come into such and such
circumstances. [2.] He therefore knows not only what will be, but what
would be if it were not prevented; and therefore knows how to deliver the
godly out of temptation, and how to render to every man according to his
works.
HAWKER, "Verses 10-13
(10) Then said David, O LORD God of Israel, thy servant hath certainly heard that
Saul seeketh to come to Keilah, to destroy the city for my sake. (11) Will the men of
Keilah deliver me up into his hand? will Saul come down, as thy servant hath
heard? O LORD God of Israel, I beseech thee, tell thy servant. And the LORD said,
He will come down. (12) Then said David, Will the men of Keilah deliver me and my
men into the hand of Saul? And the LORD said, They will deliver thee up. (13) Then
David and his men, which were about six hundred, arose and departed out of
Keilah, and went whithersoever they could go. And it was told Saul that David was
escaped from Keilah; and he forbare to go forth.
The enquiry of David, and the Lord's answers, were suited to his present
circumstances. It was not that Saul would come down, but that it was his intention
to come down; and, therefore, it implied the necessity of David's departure. The
Lord is graciously pleased to furnish out suitable providences, when such things wilt
answer his blessed purpose, without stepping out of the ordinary way, to deliver his
servants.
LANGE, " 1 Samuel 23:10. This inquiry of the Lord by the ephod was connected
with outspoken prayer, whereby is indicated the innermost kernel and most
essential significance of this questioning of the divine oracle. In the invocation of
God there is here to be noted1) the designation of the covenant-God as the God of
Israel, and2) David’s avowal that he is the servant of this God, in whose service he
knew himself to be. The reason for his questions is given in the words: I, thy
servant, have heard that Saul seeks to come, etc.
11 Will the citizens of Keilah surrender me to
him? Will Saul come down, as your servant has
heard? O LORD , God of Israel, tell your
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37. servant."
And the LORD said, "He will."
CLARKE, "In these verses we find the following questions and answers: -
David said, Will Saul come down to Keilah? And the Lord said, He will come
down. Will the men of Keilah deliver me and my men into the hand of Saul?
And the Lord said, They will deliver thee up. In this short history we find an
ample proof that there is such a thing as contingency in human affairs; that
is, God has poised many things between a possibility of being and not being,
leaving it to the will of the creature to turn the scale. In the above answers of
the Lord the following conditions were evidently implied: - If thou continue
in Keilah, Saul will certainly come down; and If Saul come down, the men of
Keilah will deliver thee into his hands. Now though the text positively
asserts that Saul would come to Keilah, yet he did not come; and that the
men of Keilah would deliver David into his hand, yet David was not thus
delivered to him. And why? Because David left Keilah; but had he stayed,
Saul would have come down, and the men of Keilah would have betrayed
David. We may observe from this that, however positive a declaration of
God may appear that refers to any thing in which man is to be employed, the
prediction is not intended to suspend or destroy free agency, but always
comprehends in it some particular condition.
GILL, "Will the men of Keilah deliver me up into his hands? will Saul come
down, as thy servant hath heard?.... That is, if David continued there, which
is the supposition all proceeds upon. The questions are not orderly put, as
may easily be observed, the last should have been first; which shows some
perturbation of mind David was in upon hearing the design of Saul against
him:
O Lord God of Israel, I beseech thee, tell thy servant; give an answer by
Urim and Thummim, as he did:
and the Lord said, he will come down; if David abode there; that was in his
thoughts, in his purpose and design, which the Lord, being omniscient, full
well knew, who knows all future contingencies: hence the Jews (n) gather,
that two things are not to be asked together; and if they are asked, only
answer is made to one, and the answer is only made to that which it was
proper to ask first; and that which is asked out of order should be asked
again, which was the case here, as follows.
HENRY, " Note, [1.] God knows all men better than they know themselves,
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