CHAP. XXI.
THis Chapter contains the beginning of David's perpetual Banishment, which was first to Achish King of the Philistines, residing in Gath, &c. Upon which the Re∣marks are,
First, David in his way thither comes to Nob, about Twelve Miles from Gibeah, where Jonathan and he had their sad parting; he comes hither, because it was a City of Priests, chap. 22.19. whom David feared not to betray him into Saul's Hands.
N. B. It seems Saul had removed the Tabernacle from Shilo to Nob, though the Ark was still at Kiriath Jearim, where it continued till David's Reign; yet the Priests of the Lord did here attend the Tabernacle, and David had a double Errand to this place, not only to supply his Wants with Bread, &c. but also, and more especially to seek Counsel and Comfort from God, by the Mediation of the High-Priest here.
The Second Remark is, David's Success in this double Errand with the High-Priest at Nob: Now was David in great distress, being driven both from the Prince Jonathan, and from the Prophet Samuel, (who were both fast and faithful Friends to him) where could he hope to find any Justice and Compassion better than in the Bosome of those Priests of the Lord, under his present Circumstances, seeing their Persons were Con∣secrated to God and his Worship?
N. B. No doubt but David's prime and principal Errand to this place, was to consult with God for his direction what way he should take in this Emergency for his own fu∣ture preservation, it being of far more importance than to seek relief for his present Necessities, which he might expect at another place, as at Anathoth where the Priest likewise dwelt, as appeareth, 1 Kings 2.26. Nehem. 11.31.
N. B. Note well. Though this consulting with God be not mentioned in this Chapter, yet is it over and over again in the next, where Doeg Accuseth Ahimelech for so doing, and Ahimelech himself confesseth he did it, Chap. 22.10, 13, 15.
N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God, (which he so dearly loved, and the loss of which he so much bewailed in his Exile) before his departure out of his Native Countrey and Kingdom, both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition, and also to ask Counsel from God's Oracle by the High-Priest, who was at the first startl'd at his appearance (as the Bethlemites had been at the coming of Sa∣muel, chap. 16.4.) because David came so unlike himself, more like a poor Vagrant Beggar, than like a Son-in-Law to the King, and his Captain General: Hereupon Ahime∣leck asks him, [Why art thou alone, &c?] Whereas David had some faithful Servants (whom probably Jonathan had sent to guard him) for his Companions, as appeareth from v. 4, 5. and from Matth. 12.3, 4. Yet were they left at some other place at this time, as David himself affirmeth, v. 2.
The Third Remark is, The means whereby David obtained success in his double Er∣rand, which was by telling a loud Lye, v. 2. extorted from him by the prevalency of his distrustful fear, and the pressures of his present necessity, which two cases do not a little extenuate David's sin; for Hunger (as we use to say) will break through Stone-Walls, and Necessity hath no Law, yet ought not David to be excused for telling two Lies at one Breath, v. 2. and addeth a third Lye to them, v 8. and all deliberately, as Jacob had done before him, uttering three Lyes at once, Gen. 27.19, 20) both which are Examples of Humane Frailty, in the best Believers; teaching us,
N. B. Note well. That the best of Men are but Men at the best; and if left in the hands of their own Counsel, Satan's Temptation, and their own Corruption meeting together, they will not stick at this blushful sin of Lying; how unlike was David here to a Man after God's own Heart (who is the God of truth) in his telling so many Untruths, tho' it was an Officious Lye to himself through Ahimelech's Credulity to David, yet it proved a most pernicious Lye to the High-Priest, and to eighty four more of the Priests of the Lord, and to the whole City of Nob in the next Chapters, whereof David's Lye was the occasion, which he could not but suspect when he saw that dogged Sycophant Doeg there present. Therefore David doth not excuse himself for this great sin; but, like a true Penitent, lays load upon his own Conscience, ch. 22.22. and did greatly bewail Page 293this sin of Lying, long after, earnestly praying both for pardon of it, and for power against it, Psal. 119.28, 29.
The Fourth Remark is, David's asking and obtaining, v. 3, 4, 5, 6, 7, 8, 9. Two things David asks here, as recorded (omitting his consulting with God's Oracle, not mentioned here) and he obtains them both through Ahimelech's Candour and Kindness to him. The first was for Alimony for the present: And the second was for Arms for the future. The first was for his present Sustenance, and the other for his future Safeguard.
The first is Alimony: 'Tis probable Jonathan had sent away David's Servants in such haste after him, that they had no time to procure and bring along with them any ne∣cessary Provisions; therefore David was constrain'd to beg his Bread at the hands of Abimelech.
N. B. Note well. This helps us to a right sense of his own words, [I have been Young, and now am Old, yet never saw I the Righteous forsaken, nor his Seed begging Bread,] Psal. 37.25. which must not be taken in the strictest sense, seeing himself was forced to beg his Bread, at two several times; once here, and again of Churlish Nabal, chap. 25.8, 9. Yet he could plead with God, saying, I am thy Servant, and the Son of thy Handmaid, Psal. 116.16. and again, Psal. 143.12. And as Nabal there gave him a flat denial, so Ahimelech makes a double Objection here against granting his begging Request, in propo∣sing two Cases of Conscience, that seem'd to tie his hands: The first was, he had no bread there (though undoubtedly he had Bread enough at Home in Anathoth where he dwelt) save only the Consecrated Shew-bread, which was appropriated for the Priests Suste∣nance, Exod. 25.30. and Levit. 24.5. to v. 10.
N. B. Note well. This Shew-Bread (which was alway before the Lord from Sabbath to Sabbath) was a Type of Christ that Bread of Life, who alway appeareth at his Father's right hand, to make Intercession for us, Heb. 9.24. The second Doubt was, Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread, in case he should be satisfied to give it to them? As to both Objections David answers, v. 5, 6. [The Bread is in a manner common,] as if (he had said) I am in such danger of this dogged Doeg, that I dare not stay here so long, until common Bread, or other Provisions be sent for by thee to Anathoth, and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table; hence some suppose, that David came upon the Sabbath, when fresh hot Bread was to be set in the Room of the old and cold Loaves (that on that Day were to be removed, and employed for the common use of the Priest and his Family) now seeing it is a ruled case, that in all matters of weighty importance, Ceremonials ought to give place to Moral Duties, when both cannot consist together; and thus our Lord Interprets it in all the three Evangelists, Matth. 12.3, 4, 7. Mark 2.23.26. and Luke 6.2, 3, 4. teaching, that the Law of Necessity and Charity must have the precedency above Ceremonial Duties; because God will have Mercy preferr'd before Sacrifice.
As to the second Objection, David Answers, That he and his Servants were clean according to that Law, Exod. 19.15. for none of them had been with their Wives for three Days.
N. B. It seems from hence, That though the distance from Gibeah to Nob was but about Twelve Miles, as is aforesaid, yet David had spent most of three Days in hiding himself from Saul, after he and Jonathan parted, and in hovering about to meet his Men whom Jonathan sent to attend him; and now having satisfied the High-Priest in both his Doubts, he obtains his Loaves, v. 6. which he asked, v. 3. and hugs them away (saith Sanctius) to his Hungry Men. But before he doth this, he doth want a Weapon to defend both his Person and Provision: Therefore doth he ask for a Spear, or a Sword, v. 8.
N. B. It may well be wondered at, that David could expect to find any Arms a∣mong those Godly Priests, who were conversant with no Weapons, save only with the Sword of the Spirit, the Word of God; yet so Providence ordered it, that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory, and Ahimelech said, There was none but that; to which David Answered, [None like it,] v. 9.
N. B. Note well. Oh that we could say so of the Word of God Preached! None so fit for David at this time, as this Sword, for he could carry it about him as a Sacrament to confirm his Confidence in God, when meeting with the like difficulties and dan∣gers: Yet may it rationally be affirmed, that no Sword was so unfit for David as this was, because he was flying into the Countrey of the Philistines to hide himself there from the hands of Saul, where this Sword might have been a desperate snare to him; more especially, because it was gotten by a Lye.
Page 294 The Fifth Remark is, David's Exile from Saul to Gath of the Philistines, v. 10, 11, 12.13, 14, 15. wherein several Branches are Remarkable: As,
First, The Discovery of Doeg, which he made unto Saul, concerning David at Nob, where he obtained both Alimony and Arms, v. 7. to be spoke to in Chap. 22.
The second Branch is, David flees from Saul to Achish, which might seem a leaping out of the Frying-pan (as we say) into the Fire, though the Philistines were profess'd Enemies to Israel, yet chused he to adventure himself amongst them, rather than ex∣pose himself to Saul's Implacable fury.
N. B. Note well. Thus Protestants have found it safer to live among the Turks, than among the Papists of Spain and Italy's Inquisitions.
The third Branch; Though David thought to hide himself among the Crowd, being alone without Attendants, yet was he Discovered, Apprehended, and brought to Achish the King with all Aggravations against David, concerning the Song of his slaying Ten Thousand Philistines, &c. This startled him not a little, lest Policy might prompt them to Revenge.
N. B. And 'tis a wonder they did not Disarm him of Goliah's Sword, and there∣with hew him into a Thousand pieces.
The Fourth Branch, In this desperate Exigency David Acts the Gestures and Postures of a Mad Man, yea the Habits and Speeches of such an one; as they might well think both his disappointment of Saul's Crown (promised him) was enough (with them) to make any Man Mad: And had he not been Mad, he would never have sought shelter among them whom he had so disobliged to the utmost, &c.
The Fifth Branch; As David Acted the part of a Mad Man to move their Com∣passion to him, or their Contempt of him, that they might never fear any Danger by him: So the King and his Courtiers Acted the part of Fools, not Feignedly but Really, to let this Man go out of their Hands who was to be their Ruin after.
The Sixth and Last Branch; The Rabbins render this Reason why Achish dismissed David, because his own Wife and Daughter were both Mad; and there was no need of a Third in one House: But this Infatuation of Achish was an Act of Gods Providence for David's preservation, and the Answer of his Prayers poured forth at this time, in the Title of the Thirty Fourth and the Fifty Sixth Psalms, &c. See more of David's Danger here, in Remark the Third of the Twenty Second Chapter.
