King James Version

1 Samuel 26

25 verses with commentary

David Spares Saul Again

And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon?

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The Ziphites' second betrayal of David reveals the persistent danger faced by God's anointed during his wilderness years. Their willingness to inform Saul despite witnessing David's previous mercy demonstrates how political self-interest often trumps gratitude. The Hebrew phrase 'ha-lo David mistatter' (Is not David hiding himself?) echoes their earlier betrayal in chapter 23, showing a pattern of human treachery that David must navigate. Yet God uses even hostile circumstances to demonstrate His sovereign protection of the one He has chosen to rule Israel.

Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.

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Saul's mobilization of three thousand elite soldiers to pursue one man reveals the tragic obsession that consumed Israel's first king. The Hebrew term 'bachur' (chosen men) indicates these were Israel's finest warriors, diverted from defending the nation against Philistine threats to hunt David. This misallocation of resources illustrates how jealousy and fear can cause leaders to neglect their primary responsibilities while pursuing personal vendettas. Saul's descent continues as he prioritizes eliminating a perceived rival over shepherding God's people.

And Saul pitched in the hill of Hachilah, which is before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.

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The geographical details establish the stage for another dramatic confrontation between Saul and David. The phrase 'David abode in the wilderness' (Hebrew: 'yashab bamidbar') suggests a settled, watchful waiting rather than panicked flight. David's awareness that Saul pursued him demonstrates his vigilance without paranoia, maintaining a posture of wise caution while trusting God's protection. The wilderness becomes both a place of danger and a training ground for faith.

David therefore sent out spies, and understood that Saul was come in very deed.

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David's use of spies demonstrates practical wisdom combined with spiritual trust. The Hebrew 'meraglim' (spies) were essential for military intelligence, and David's employment of them shows he did not presume upon God's protection through passive inaction. The phrase 'understood that Saul was come in very deed' (Hebrew: 'el-nachon') indicates certainty confirmed through careful investigation. This balanced approach models how believers should combine prayer with prudent action.

And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him. trench: or, midst of his carriages

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David's bold reconnaissance mission into Saul's camp demonstrates extraordinary courage born of faith. The detailed observation of Saul sleeping within 'the trench' (Hebrew: 'hamma'gal,' the wagon circle or defensive perimeter) with his spear planted at his head establishes the vulnerability of Israel's king. Abner, Saul's cousin and commander, sleeping beside him highlights the complete lack of awareness that would soon expose the army's negligence. The scene foreshadows David's restraint and Saul's helplessness before God's sovereign purposes.

Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.

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David's question to Ahimelech the Hittite and Abishai reveals his characteristic courage while seeking a willing companion for a dangerous mission. Abishai's immediate volunteering ('I will go down with thee') demonstrates the fierce loyalty David inspired in his followers. The mention of Ahimelech the Hittite among David's inner circle shows the multinational composition of his band and his ability to integrate foreigners into Israel's story, anticipating his later reign's inclusive character.

So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him.

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The nighttime infiltration of Saul's camp reveals the complete vulnerability of Israel's army before God's sovereign protection of David. The detail of Saul's spear 'stuck in the ground at his bolster' (Hebrew: 'me'ushto,' at his head) emphasizes both his defenselessness and the accessibility of the weapon that could end his life. Abner and the army sleeping 'round about him' should have provided protection but instead demonstrate human security systems fail when God ordains otherwise.

Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once , and I will not smite him the second time. delivered: Heb. shut up

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Abishai's interpretation that 'God hath delivered thine enemy into thine hand' presents David with the same temptation he faced in the cave at En-gedi. The Hebrew 'siggar' (delivered up, shut in) suggests a divinely orchestrated opportunity. Abishai's confidence that one thrust would suffice ('I will not smite him the second time') reveals both his warrior's skill and his failure to understand the theological principle David had internalized: opportunity does not equal divine permission.

And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless?

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David's restraint crystallizes one of Scripture's most important principles regarding authority: the anointed of the LORD must not be destroyed by human hands. The Hebrew 'mashiach YHWH' (the LORD's anointed) establishes a category of sacred protection that transcends personal grievance. David's rhetorical question 'who can stretch forth his hand against the LORD's anointed, and be guiltless?' establishes a precedent that extends beyond this moment to any who would usurp divine prerogatives in removing those God has placed in authority.

David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.

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David articulates three possible ends for Saul, all originating from the LORD rather than human agency. The threefold possibility (divine smiting, natural death, or death in battle) places Saul's fate entirely in God's hands. The Hebrew oath formula 'chai-YHWH' (as the LORD lives) invokes divine witness to David's commitment. This declaration reveals David's mature theology of providence: God controls the timing and means of all things, and human impatience must not preempt divine timing.

The LORD forbid that I should stretch forth mine hand against the LORD'S anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go.

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David's command to take Saul's spear and water cruse rather than his life demonstrates both restraint and strategic thinking. The spear represented royal authority and military power; the water cruse symbolized sustenance and life itself. Taking these items without harming Saul would prove David's proximity and power while demonstrating his mercy. The phrase 'the LORD forbid' (Hebrew: 'chalilah li') expresses horror at the very thought of harming God's anointed, revealing David's internalized conviction.

So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw it, nor knew it, neither awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them.

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The narrative reveals divine intervention through the 'deep sleep from the LORD' (Hebrew: 'tardemah') that fell upon Saul's camp. This same word describes Adam's sleep during Eve's creation and Abram's during the covenant vision. God's sovereign control ensures David's protection through supernatural means while preserving David's moral integrity. The phrase 'no man saw it, nor knew it, neither awaked' emphasizes the completeness of divine protection that allowed David to accomplish his mission without bloodshed.

Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them:

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David's strategic withdrawal to 'the top of an hill afar off' with 'a great space being between them' demonstrates military wisdom combined with moral courage. The distance ensured physical safety while allowing his voice to carry across the valley, a common means of communication in mountainous terrain. This positioning reflects David's consistent pattern: confronting injustice verbally while refusing to execute vengeance personally, leaving judgment to God while proclaiming truth.

And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king?

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David's public challenge to Abner exposes the military commander's failure to protect his king. The question 'Answerest thou not, Abner?' carries stinging rebuke, shaming the mighty warrior before the entire army. Abner's irritated response ('Who art thou that criest to the king?') reveals his discomfort at being exposed. This confrontation serves multiple purposes: demonstrating David's access to Saul, exposing the army's negligence, and establishing David's superior vigilance over Israel's true protection.

And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord.

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David's rhetorical assault on Abner intensifies, sarcastically praising his reputation ('Art not thou a valiant man?') while exposing his actual failure. The revelation that 'one of the people' (David himself, though unnamed) entered to destroy the king exposes the catastrophic lapse in security. David's pointed question highlights the disconnect between Abner's reputation and his performance, a theme that resonates throughout Scripture when human pride fails to match God's standards.

This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD'S anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. worthy to die: Heb. the sons of death

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David's verdict ('ye are worthy to die') pronounces a sentence he refuses to execute, modeling the difference between declaring truth and usurping God's prerogative in judgment. The evidence of the king's spear and water cruse proves David's access and restraint beyond dispute. The threefold repetition of 'the LORD'S anointed' throughout this dialogue emphasizes David's consistent theological framework: regardless of Saul's behavior, his office demands respect that only God can revoke.

And Saul knew David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king.

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Saul's recognition of David's voice triggers an emotional address: 'Is this thy voice, my son David?' The term 'my son' (Hebrew: 'beni') carries profound pathos, revealing lingering paternal affection twisted by jealousy and madness. David's respectful reply ('It is my voice, my lord, O king') maintains proper honorifics even after years of unjust persecution. This exchange captures the tragic complexity of their relationship: genuine affection corrupted by Saul's spiritual decline.

And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand?

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David's plaintive question exposes the irrationality of Saul's persecution: 'Wherefore doth my lord thus pursue after his servant?' The Hebrew construction emphasizes the absurdity: the king of Israel hunting a faithful servant who has done no wrong. David's appeal to evidence ('what have I done? or what evil is in mine hand?') challenges Saul to produce any legitimate justification. This defense anticipates the righteous sufferer's cry throughout Scripture, culminating in Christ before His accusers.

Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods. accept: Heb. smell abiding: Heb. cleaving

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David's theological analysis presents two possibilities for Saul's persecution: divine instigation requiring sacrifice, or human incitement deserving curse. The Hebrew structure reveals sophisticated reasoning about the sources of conflict. Most significantly, David protests being 'driven out this day from abiding in the inheritance of the LORD' with the implication that exile forces him toward foreign gods. This concern for covenant faithfulness amid persecution reveals David's primary anxiety: spiritual, not physical.

Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.

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David's vivid imagery reduces Saul's grand military expedition to absurdity: the king of Israel hunting 'a flea' and 'a partridge in the mountains.' The Hebrew 'par'osh' (flea) is among the smallest, most insignificant creatures, while the partridge (qore') was known for its exhausting, pointless flight patterns when pursued. This self-deprecating language simultaneously humbles David and exposes the foolishness of Saul's disproportionate response. The appeal 'let not my blood fall to the earth before the face of the LORD' invokes divine witness to any injustice.

Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly .

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Saul's confession contains the most transparent self-assessment of his reign: 'I have sinned... I have played the fool, and have erred exceedingly.' The Hebrew 'sakhal' (played the fool) indicates senseless, irrational behavior, while 'shagah' (erred) suggests wandering from the path. Yet despite this clarity of self-knowledge, Saul's pattern will reveal that conviction without repentance produces only momentary remorse. His promise 'I will no more do thee harm' will prove hollow, demonstrating the difference between emotional response and genuine change.

And David answered and said, Behold the king's spear! and let one of the young men come over and fetch it.

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David's brief response focuses on the tangible evidence rather than Saul's emotional confession. By directing attention to 'the king's spear,' David keeps the conversation grounded in facts rather than feelings. His instruction to send 'one of the young men' to retrieve it maintains appropriate distance, refusing to personally return what he has taken. This measured response suggests David has learned not to trust Saul's momentary remorse, maintaining boundaries while remaining respectful.

The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD'S anointed.

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David's closing declaration establishes the theological framework for the entire encounter: 'The LORD render to every man his righteousness and his faithfulness.' The Hebrew verbs emphasize divine reciprocity in moral judgment. David explicitly states that 'the LORD delivered thee into my hand' while simultaneously affirming his refusal to 'stretch forth mine hand against the LORD'S anointed.' This theological tension reveals mature faith: recognizing divine providence while rejecting sinful response to providential opportunity.

And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation.

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David's prayer establishes a principle of reciprocity: as he valued Saul's life, may the LORD value his. The Hebrew construction creates a direct correspondence between David's treatment of his enemy and his appeal for divine treatment. This anticipates Jesus' teaching: 'Blessed are the merciful, for they shall obtain mercy' (Matthew 5:7). David's plea to be delivered from 'all tribulation' (Hebrew: 'tsarah') acknowledges his ongoing vulnerability while expressing confidence in divine protection.

Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place.

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Saul's blessing carries prophetic weight despite his compromised spiritual state: 'thou shalt both do great things, and also shalt still prevail.' The Hebrew 'yakol tukhal' (surely prevail) uses emphatic doubling to express certainty. This ironic prophecy from David's persecutor confirms what Samuel declared at David's anointing. The narrative conclusion, 'David went on his way, and Saul returned to his place,' signals their final parting. They will not meet again; the next time Saul sees David, it will be through a medium's dark arts.

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1 Samuel 26

David Spares Saul Again

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