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Vers. 1. THen came David to Nob to Ahimelech the Priest, &c.] It is of no great importance to know whether this Nob were that without Jor∣dan in the tribe of Manasseh, which is called Nobah, Numb. 32.42. and Judg. 8.11. or that in the tribe of Benjamin near to Anathoth, and therefore joyned often with Anathoth, as in Neh. 11.32. yet most probable it is that it was that within Jordan in the tribe of Benjamin: for certain it is that here the tabernacle was, though the
Ark was at Kiriathjearim, chap. 7.1.) as is evident vers. 9. where it is said, that the sword of Goliath was here wrapt up in a cloth behind the ephod: And well it may be which some conceive, that as the Tabernacle was placed in Shiloh, a city of Ephra∣im in the dayes of Joshua, who was of the tribe of Ephraim, and the Ark was in the tribe of Judah in Davids time; so likewise in the dayes of Saul who was of Ben∣jamin, by his advise and for his benefit, the Tabernacle was removed from Shiloh to Nob, which belonged to his tribe, and hereupon it was that there were so many Priests dwelling here at Nob, in regard whereof it is called the citie of the Priests, chap. 22.19. to wit, that they might attend upon the service of the Tabernacle: for in the 21. chapter of Joshua, where the cities are expressed that were given to the Priests, we do not find Nob mentioned amongst them: and doubtlesse David being resolved to flie for his safety out of the land, came hither first, not onely to get there a supply for his wants, but also especially to visit the Tabernacle, that he might there worship the Lord before his departure, and seek unto him for help and comfort in this houre of adversity. Though he could not but know that there was much danger of being discovered here, because hither to the Tabernacle, they came from all places of the land: yet he would not neglect the visiting of this house of God, before he fled out of the kingdome. As for this Ahimelech, the Priest to whom David addres∣sed himself for succour, either it was the same that is before called Ahiah, who was with Saul in Migron, chap. 14.3. or else Ahiah and Ahimelech were brothers (for as it is there said of Ahiah that he was the sonne of Ahitub; so also it is said of this Ahimelech, chap. 20.9.) and Ahiah being dead, Ahimelech his brother was now high Priest in his room: yea, it may seem that this Ahimelech was also called Abiathar: for Mark 2.26. it is said, that David went into the house of God in the dayes of A∣biathar the high Priest, and did eat the shew-bread: unlesse we say, as some do that Abiathar there by our Saviour mentioned, was that Abiathar that was the son of this Ahimelech, chap. 22.20. because he stood by (as the second Priest) and did consent to give the shewbread to David, and that he is there called the high Priest, because he did afterward succeed his father in that place.
And Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?] Christ saith, Mark 2.26. that David did not onely eat the shew-bread himself, but gave it also to them that were with him: It is evident therefore that he had now some of his servants, whom perhaps Jona∣than had sent after him▪ going along with him, to whom he carried part of the shew∣bread; but those he had left in some other place, as himself saith vers. 2. I have ap∣pointed my servants to such and such a place, and came alone to the tabernacle, which Ahimelech could not but much wonder at, and be troubled about it, as fearing that he was fled from Saul, and that if it were so, it would be dangerous for him to give him entertainment.
Vers. 2. And David said unto Ahimelech the Priest, the king hath commanded me a businesse, &c.] And thus that he might procure from Ahimelech food for him∣self and his servants, David did not onely conceal the businesse of his fleeing from Saul; but also told him a direct lie, that Saul had sent him about a secret businesse, and enjoyned him to let no body know of it, and so he had appointed his servants to meet him elsewhere; and what was the issue of this? surely it proved the occasion
of Sauls slaying Ahimelech, and the rest of the Priests of that citie, fourescore and and five persons that wore a linen ephod; yea, of the utter destruction of the citie and all the inhabitants thereof, both men, women, and children, as we reade in the following chapter, vers. 18, 19. A sad calamity; just cause had Dauid to rue these lies of his so long as he lived, and so no doubt he did, we see he charged it upon him∣self when Abiathar brought him the tidings of it, chap. 22.22. I have occasioned, saith he, the death of all the persons of thy fathers house; and it is thought that the remorse for this very sinne, was fresh in his heart, when he wrote that passage in the 119. Psalme, v. 28, 29. My soul melteth away for heavinesse, strengthen thou me ac∣cording to thy word: Remove from me the way of lying, &c.
Vers. 4. And the Priest answered David, and said, There is no common bread under my hand.] There is no question but the high Priest had in his house bread enough, provided for those of his family; but it seems David was in such haste, that he would not stay for any, but what was there in a readinesse in the Tabernacle, that he might take it presently and be gone; and as it follows, vers. 6. there was no bread there but the shew-bread; and therefore it was too that Ahimelech used that expressi∣on, There is no common bread under mine hand.
But there is hallowed bread▪ if the young men have kept themselves at least from women.] By the Law of God the Priests were onely to eat of the shew-bread, Lev. 24.9. yet the Priest knowing well that charity is to be preferred before all ceremo∣nies, and that in case of necessity the ceremoniall Law was to give way to the mo∣rall, he condescended to relieve them with the shew-bread; and what he did herein is approved by Christ, Matth. 12.3, 4. yet withall he addes this condition, If the young men have kept themselves at least from women, whether their wives or others. Indeed if this had not been so▪ the same necessity that dispensed with one part of the ceremony, might dispence with the other, had they been legally unclean in regard of carnall copulation, according to that law, Lev. 15.18. The woman also with whom man shall lie with seed of copulation, they shall both bath themselves: they must not therefore have starved rather then have eaten of the shew-bread: but in this case a double impediment would have made the case the more questionable; and therefore the Priest addes this clause, If the young men have kept themselves, at least from women.
Vers. 5. Women have been kept from us about these three dayes▪ since I came out, and the vessels of the young men are holy.] By the vessels of the young men is meant their bodies, according to those expressions; 1. Thess. 4.3.4. For this is the will of God, that you abstain from fornication, that every one of you should know how to possesse his vessel in sanctification: and 2. Cor. 4.7. But we have this treasure in earthen vessels: yet it may be meant too of all they had about them.
And the bread is in a manner common, &c.] That is, it is as any other ordinary bread prepared to be the food of the priests: Had it been standing upon the table before the Lord it had been another matter, but being taken thence▪ though it were sanctified this day in the vessel▪ however it was reserved onely to the priests be∣cause it had been hallowed to the Lord, yet to them it was but as any other com∣mon bread, and therefore he needed the lesse to scruple in case of necessity, to give to others.
Vers. 7, Now a certain man of the servants of Saul was there that day, detain∣ed before the Lord, and his name was Doeg, an Edomite.] To wit, by birth, or because he had dwelt there, as upon the same ground, chap. 26.6. Ahimelech is cal∣led the Hittite: yet in profession of Religion he was an Israelite; (for why else was he now detained in the tabernacle, to wit, by some vow?) but a wicked wretch∣ed man he was known to be; a man of ill fame, and therefore now feared by Da∣vid, Chap. 22.22. And David said unto Abiathar, I knew that day, that Doeg the Edomite was there, that he would surely tell Saul.
Vers. 8. And David said unto Ahimelech, and is there not here under thy hand a spear or sword?] This he spake no doubt, as desiring Goliaths sword.
Vers. 10. And David arose that day, and fled for fear of Saul, and went to A∣chish the king of Gath.] That is, he fled into his countrey. This Achish is in the title of the thirty fourth Psalme called Abimelech; which was the usuall title of the kings of the Philistines, Gen. 20.2. Doubtlesse he hoped here to have sojourned unknown; but however, though he could not but apprehend much danger in flying thither; because the Philistines were at present deadly enemies to the Israelites, and his name was above all others abhorred amongst them, in regard of the many vi∣ctories he had gotten over them, and the cruell slaughters he had made amongst them, and particularly, for his killing of Goliath who was of Gath, chap. 17.4. Yet such was Sauls rage and Davids fear, that he had more hope of safety there, then in the land of Israel.
Vers. 11. And the servants of Achish said unto him, Is not this David, the king of the land? &c.] Having discovered and caught David, as it is in the title of the 56. Psalme, Michtam of David, when the Philistines took him in Gath, they brought him to Achish and made known who he was, that he might consider what was fit to be done with him, Is not this David, say they, the king of the land; that is, a prince or ruler in the land, or, is not this David that is designed to be king in the land; for it may well be thought, that the report that David should be king, and that Saul persecuted him because of this, was now so rife and common in Isra∣el, that it was spread even unto the land of the Philistines.
Vers. 13. And he changed his behaviour before them, and feigned himself mad, &c.] Yet still withall he sought by prayer to God, his hope being in him (though he used this plot as a means of escape) as appears by the 34. and 56. Psalmes, which were made by him at this time and upon this occasion; and indeed, had not the Lord infatuated Achish, whereby it was that he altogether sleighted the matter, how easily might this dissimulation of Davids have been discovered in time?