1 Samuel 21:2

1Sa 21:2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed [my] servants to such and such a place.

Ver. 2. The king hath commanded me a business.] Here David uttereth two lies in a breath, - as before him Jacob had done three, {Gen 27:19-20} though lying be a blushful sin, - whereunto he addeth another lie, {1Sa 21:8} and all deliberate. The like he doth to Achish, king of Gath. {1Sa 21:8; 1Sa 21:10} If the best man’s faults were written in his forehead, it would make him pull his hat over his eyes, saith the proverb. Some go about to excuse David’s lying here: but that cannot be. The consequents of it were very sad, viz., that bloody massacre of the priests, and all the inhabitants of Nob, {1Sa 23:18-19} which he could not but foresee and suspect, when he saw Doeg - that flatter - present, {1Sa 22:22} and afterwards it made his soul melt for very heaviness, whilst he bewailed it, and begged pardoning and prevailing grace. {Psa 119:28-29}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa 21:2. The king hath commanded, &c. — This is a plain lie, extorted from him by fear, and one that was very pernicious to all the priests there. Whence David afterward declares his repentance for it, (1Sa 22:22,) and prays against the sin of lying, Psa 119:29. To such and such a place — To certain places which, he insinuates, it was not proper to mention, because the whole business required concealment.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

21:2 The king has sent me: David lied to conceal his outlaw status and to dispel Ahimelech’s worries.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

These infirmities that we see in the Saints of God, teach us that none hath his justice in himself, but receiveth it of God’s mercy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The king hath commanded me a business, and hath said unto me, Let no man know--This was a direct falsehood, extorted through fear. David probably supposed, like many other persons, that a lie is quite excusable which is told for the sole purpose of saving the speaker's life. But what is essentially sinful, can never, from circumstances, change its immoral character; and David had to repent of this vice of lying (Psa 119:29).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The king hath commanded me a business] All said here is an untruth, and could not be dictated by the Spirit of the Lord; but there is no reason to believe that David was under the influence of Divine inspiration at this time. It is well known that from all antiquity it was held no crime to tell a lie, in order to save life. Thus Diphilus: -

Ὑπολαμβανω το ψευδος επι σωτηριᾳ

Λεγομενον, ουδεν περιποιεισθαι δυσχερες.

"I hold it right to tell a lie, in order to procure my personal safety; nothing should be avoided in order to save life."

A heathen may say or sing thus; but no Christian can act thus, and save his soul, though he by doing so may save his life.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) The king hath commanded me.—This is one of the sad episodes in a glorious life. Overwhelmed with dismay at his sudden fall, home and wife, friends and rank, all had been taken from him, and he who had been on the very steps of the throne, the darling of the people, strangely successful in all that he had up to this time put his hand to, was now a proscribed exile, flying for his life. These things must plead as his excuse for his falsehood to Ahimelech, and his flight to and subsequent behaviour among the hereditary enemies of his race, the Philistines. But here, as in so many places, the Holy Spirit who guided the pen of the compiler of this true history could not lie, but fearlessly tells the repulsive truth which must ever be deeply damaging to the favourite hero of Israel. “The Holy Spirit is become the chronicler of men’s foolish, yea, sinful actions. He has narrated the lies of Abraham, the incest of Lot, the simulation of the man after God’s heart.”—Lange.

I have appointed my servants.—This portion of his words to Ahimelech was, no doubt, strictly true. It is unlikely that one in the high position of David at the court of Saul, possessing, too, such powers over men’s hearts, would be allowed to go even into exile without any friends or attendants. Those alluded to here probably joined him soon after his parting with Jonathan. Our Lord, in Mar_2:25-26, speaks of the priest giving the shewbread to David and to those that were with him, when both he and they that were with him were an hungred.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. The king, &c.] Again David has, recourse to a lie. See 1Sa_20:6, and note on 1Sa_19:17. The consequences of it were disastrous.

my servants] The young men, as in 1Sa_21:4. The words are David’s own, not the continuation of Saul’s directions. They were probably true. He must have had friends at court who were prepared to share his flight, and with whom he had made arrangements for a rendezvous.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And David said unto Ahimelech the priest,.... In reply to his question, and to account for such an appearance he made without an equipage:

the king hath commanded me a business, and hath said unto me, let no man know anything of the business thereabout I send thee, and what I have commanded thee; he pretended he was upon a secret expedition, by the order of Saul, which none were to know of, no, not his own servants, and that was the reason why he came to him alone; which was a downright lie, and was aggravated by its being told only for the sake of getting a little food; and especially told to an high priest, and at the tabernacle of God, and when he was come to inquire of the Lord there; and was attended with a dreadful consequence, the slaughter of the Lord's priests there, which afterwards lay heavy on David's mind, Sa1 22:22; and is the very sin he is thought to refer to in Psa 119:28. This shows the weakness of the best of men, when left to themselves; David who as much hated lying as any man did, fell into it himself:

and I have appointed my servants to such and such a place; to such a place, of such an one, not naming place nor person, that they might not be known; so the Targum calls it a place hidden and kept; and that David had some servants, though not now with him, who ate of the shewbread, appears from Mat 12:3; whom Jonathan might send after him, to a place agreed on and appointed between them; so that this might be true.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A fresh instance of David’s unscrupulous readiness of invention (compare 1Sa 20:6).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The king, &c. This was an untruth, which David, like many other great men, might think lawful in such an emergency. But it is essentially evil. (Calmet) --- And such, which he deems it unnecessary to specify. Septuagint retains the Hebrew words, "Phelanni almoni." See Ruth iv. 1.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The king hath commanded me a business: this seems to be a plain lie, extorted from him by fear and necessity. But as it was officious for himself, so it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Psa 119:29.

To such and such a place; to a certain place which is not material nor convenient now to mention, because the whole business requires concealment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. The king hath commanded me a business — The statements of David in this verse, and the addition, in 1Sa_21:8, that the king’s business required such haste that he thought not to bring his weapons, are to be regarded as utter falsehood, pure fabrications, framed for the purpose of deceiving Ahimelech, allaying suspicion, and aiding himself in his escape. Perhaps the presence of Doeg, the Edomite, (1Sa_21:7,) led to his uttering this fictitious plea. This is one of the occasions on which the noble David sinned. We shall meet with other instances in the subsequent history. It should be remembered, however, that according to the morals of that age falsehood, like polygamy and other sins which the ethics of our Gospel system utterly condemn, was not looked upon as criminal. Prevarication and falsehood that did not amount to perjury seem not to have been regarded as violations of the ninth commandment. Accordingly, Otto von Gerlach well observes, in his comment on the ninth commandment, that “although it enjoins, when properly understood, full, entire, and unequivocal truthfulness towards our neighbour in every relation, yet the practical understanding of this meaning was very imperfectly attained to in the Old Testament times, since we find so many servants of God allowing themselves, in their perplexities, to have recourse to lying.” David subsequently deplored the fact that he had occasioned the death of all the priests of Nob, (1Sa_22:22,) but he showed not the least compunction over the falsehood by which he deceived the high priest, not even in the psalm (Psalms 52) which he composed on the occasion, and in which he accuses his enemy of lying.

My servants — David probably had a few followers with him, and had left them in the distance while he personally went to the high priest for bread. These were the young men referred to in 1Sa_21:4-5, and mentioned in Mar_2:25-26.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The king hath commanded me a business. This pretence of a private commission from the king was a mere invention, but his "appointing his servants to meet him at such and such a place" was probably the exact truth. After parting with Jonathan, David probably did not venture to show himself at home, but, while Saul still supposed him to be at Bethlehem, gave orders to some trusty officer to gather together a few of his most faithful men, and await him with them at some fit place. Meanwhile alone he sets out on his flight, and, having as yet no settled plan, goes to Nob, because it was out of the way of the road to Bethlehem, whither Saul would send to arrest him. Naturally such a visit would seem strange to Ahimelech; but David needed food and arms, and probably counsel; and. but for the chance of the presence of Doeg, no harm might have ensued. As it was, this visit of David completed the ruin of Eli"s house.

Ver. 2. (NOB)

The sins of good men.

Some of the most eminent servants of God mentioned in the Bible fell into grievous sins. This has often been to some a ground of objection to the Bible, and to others a subject of perplexity. But there is little reason for either. Consider it in relation to

I THE TRUTH OF SCRIPTURE. If men had been described therein as wholly free from sin there would have been much more reason for doubt or perplexity concerning its truth than now exists; for its representation of them

1. Proves the impartiality of the writers, who record the failings of good men as well as their excellencies, concealing nothing. It shows that the sacred writers were influenced by the highest principles, and even guided by a higher wisdom than their own.

2. Accords with the results of observation and experience, which teach that men are sinful, that those who are unquestionably good men are liable to fall, and that the most eminently pious are not perfect. Much of the Bible is chiefly a faithful picture of human nature, which (both without and under the power of Divine grace) is essentially the same in all ages.

3. Confirms the doctrines it contains: such as that man is fallen, sinful, and helpless; that his elevation, righteousness, and strength are of God; that he can attain these blessings only through faith and prayer and conflict; that he can continue to possess them only by the same means; and that when he ceases to rely on Divine strength he utterly fails.

II THE CHARACTER OF GOD. They were accepted and blessed by him notwithstanding their sins. Is he, therefore, unholy, unjust, or partial? Let it be remembered

1. That their sins were not sanctioned by him.

2. That they were forbidden by him.

3. That they were punished by him.

4. That they were forgiven only when repented of.

5. That they were in some cases mercifully borne with for a time because ofthe good which he saw in his servants, and in order to the ultimate removal of the evil.

6. That if such endurance of some things in them appears strange to us,under the higher light and grace vouchsafed, there are probably some things in ourselves, the evil of which we scarcely perceive, but which will appear hereafter in a different light to others.

7. That the principle on which God deals with the individual and the race isthat of a gradual education, the aim of which is that we should be "holy as he is holy.

III THE WORTH OF SUCH MEN. If they had continued in conscious and persistent transgression they could not have been held in honour or regarded as really good; (1Jn_3:6) but though their sins may not be excused, their names are worthy of being had in everlasting remembrance, because of

1. The surpassing virtues which distinguished their character.

2. The main current of their life so contrary to isolated instances oftransgression.

3. Their deep sorrow for sin, their lofty aspirations after holiness, and theirsure progress toward perfection.

IV THE EFFECT ON OTHERS. This has doubtless been injurious in some directions. But, on the other hand, it has been, as it must be when the subject is rightly viewed, beneficial in

1. Making others more watchful against falling. If such eminent servants ofGod fell, much more may we. "Let him that thinketh he standeth," etc.

2. Preventing despair when they have fallen. If those who fell could berestored, so can we.

3. Teaching them to look to Jesus Christ as the one perfect example, theonly propitiation for our sins, the all-sufficient source of "wisdom, righteousness, sanctification, and redemption." "Nothing can be an excuse or apology for sin; yet by God"s mercy it may be turned to account, and made to produce the opposite to itself. To some men"s errors the world has been indebted for their richest lessons and ripest fruit. To the lamentable lapse, the penitence and the punishment of David, we owe some of the most subduing, the most spiritually instructive and consolatory of his psalms psalms that have taught despair to trust, and have turned the heart of flint into a fountain of tears" (Binney). D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The king, &c. - This seems to be a plain lie extorted from him, by fear. But it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Psalm 1xix, 29. To such a place - To a certain place which it not convenient now to mention; because the whole business requires concealment.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.