1 Samuel 24:13

1Sa 24:13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee.

Ver. 13. Wickedness proceedeth from the wicked.] They are carried away even as they are led, {1Co 12:2} they act as they are acted and agitated by the devil {Eph 2:2} and their lusts. {Tit 3:3} If a graceless man "find his enemy, will he let him go well away?" {1Sa 24:19} But my hand shall not be upon thee, far I am an honest man; and as thou never hast, so thou never shalt find me otherwise. He that is once wicked, is presumed to be so always, as occasion serveth him. But "the counsel of the wicked is far from me," {Job 21:16} therefore thou needest not fear any hurt from me. I abhor the motion.

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 24:13. Wickedness proceedeth from the wicked — That is, men may be known by their actions; wicked men will do wicked actions; among which, this is one, to kill their sovereign lord and king; and, therefore, if I were so wicked a person as I am represented by thy courtiers to be, I should now have shown it, I should have made no conscience of laying violent hands upon thee.

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

24:13 The proverb vindicates David and indicts Saul. David refrained from evil deeds, such as killing Saul. Saul, however, repeatedly tried to kill David.

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

Verse 13. Wickedness proceeded from the wicked] This proverb may be thus understood: He that does a wicked act, gives proof thereby that he is a wicked man. From him who is wicked, wickedness will proceed; he who is wicked will add one iniquity to another. Had I conspired to dethrone thee, I should have taken thy life when it was in my power, and thus added wickedness to wickedness.

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

(13) The proverb of the ancients.—Clericus, quoted by Lange, explains these words: “David means to say, that if he had been guilty of conspiracy against the king, he would not have neglected this favourable opportunity to kill him, since men usually indulge their feelings, and from a mind guilty of conspiracy nothing but corresponding deeds could come forth.” So Grotius, who writes how “actions usually correspond to the quality of the mind.” Erdmann quotes a Greek proverb: “From a bad raven comes a bad egg.”

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

13. Wickedness, &c.] A man’s character is known by his actions. If I were wicked at heart, I should have shewn it by killing you. Cp. Mat_7:16-20.

but mine hand shall not be upon thee] It is not clear whether this is part of the proverb or David’s own utterance. In the first case the proverb is a general disclaimer of a desire for vengeance: in the second, David reaffirms his resolution not to touch Saul as a consequence of his moral integrity.

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.

As saith the proverb of the ancients,.... It is an old saying, has been long in use, and may be applied to the present case; or the "proverb of the ancient one"; of the oldest man, the first man Adam, and of all others after him, so Kimchi; or of the Ancient One of the world, the Ancient of days, the Lord himself; so in the Talmud (d):

wickedness proceedeth from the wicked; as is a man, so are his actions; if he is a wicked man, he will do wicked things; a corrupt tree brings forth evil fruits, an evil man out of the evil treasure of his heart brings forth evil things; and as if David should say, if I had been the wicked man as I am represented, I should have committed wickedness; I should have made no conscience of taking away thy life when it was in my power; but my heart would not suffer me to do it:

but, or "and"

my hand shall not be upon thee; as it has not been upon thee, because of the fear of God in me, so neither shall it be hereafter: or the sense of the proverb may be, the wickedness that comes from a wicked man, that will kill him, or be the cause of his ruin, or he will be slain by wicked men such as himself; and this may be thy case, O king, unless thou repentest: but be that as it may, which I leave with the righteous Judge, this I am determined on, "mine hand shall not be upon thee"; to take away thy life.

(d) T. Bab. Maccot, fol. 10. 2.

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

Revenge me of thee; or, as it is in the Hebrew, will revenge me. The meaning is, that he refers his whole cause to God, to judge and punish according to his justice; yet so as to keep himself, in the mean time, from all personal hatred to Saul, or desire of gratifying his own passion, by seeking revenge. So far from it, that when Saul was afterwards slain, we find that, instead of rejoicing at his death, he mourned most bitterly for him. (Challoner) --- If it be lawful to seek redress from a magistrate, much more may we appeal to the Sovereign Judge! (Menochius)

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).

i.e. Wicked men will do wicked actions, among which this is one, to kill their sovereign lord and king; as David implied above, 1Sa 24:6, and more fully expresseth, 1Sa 26:9. And therefore if I were so wicked and vile a person as thy courtiers represent me to thee, I should make no conscience of laying wicked and violent hands upon thee, but should assassinate thee when I had opportunity; which because I have now neglected and refused to do, though moved to it by some of my wicked soldiers, know therefore that I am not guilty of any wicked designs against thee, but am just and innocent towards thee. Or thus, Wicked actions (such as that would have been if I had killed thee) proceed only from the wicked, of which number I am none, and therefore my hand shall not be upon thee.

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

13. Wickedness proceedeth from the wicked — And therefore were I the wicked man that some represent me, (1Sa_24:9,) I would have wrought wickedness against the king when it lay in my power. But the fact that I leave Jehovah to avenge me, and refuse to lift my hand against the king, shows that wickedness proceedeth not from me. These words of David also contain a tacit implication that wickedness was proceeding from Saul.

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

Vers. 13-15. (ENGEDI)

A proverb of the ancients.

proceedeth from the wicked (ver. 13). Proverbs are brief and apt sayings expressive of the general experience of men. They have been described as "the wisdom of many and the wit of one" (Russell); and, more poetically, "jewels five words long, which on the stretched forefinger of time sparkle forever" (Tennyson). The most valuable of "the words of the wise" were uttered by Solomon, and are contained in the Book of Proverbs. But this saying was already ancient in the days of David. It is also "true and faithful" and very instructive. Consider

I ITS MEANING. "Ill men do ill things." "Actions usually correspond to the quality of the mind" (Grotius).

1. An evil disposition is possessed by some men. The ancients noticed the distinction between evil actions (as well as good) and evil character (as well as good). There is in some men, in contrast to others, a selfish and bad disposition. All men, it is true, are sinful; but some, instead of striving against sin and overcoming it, are the slaves of sin; their supreme affection is set upon unworthy objects, and the ruling principle of their life is wrong. This is due to many causes previous voluntary acts, wilful neglect of Divine aid, etc.; but the fact is certain. Their nature differs from that of good men just as (though not so necessarily or to the same extent) the serpent from the dove, and the thistle from the vine.

2. An evil disposition expresses itself in corresponding actions. It uses power and opportunity according to its nature (ver. 19), and turns to evil the same circumstances which a good disposition turns to good (ver. 6). This is in harmony with the established order of things in the world. "A good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit". (Luk_6:43) "Do men gather grapes of thorns? "etc. (Mat_6:16-20 Mat_12:35) "Doth a fountain send forth at the same place sweet water and bitter?" etc. (Jam_3:11-13; Pro_13:16)

3. An evil disposition is plainly proved by evil actions. It is so especially when they are performed deliberately, habitually, and on occasions of decisive trial. "By their fruits ye shall know them." The proof is perfectly reliable, easily perceivable, and generally applicable.

II ITS APPLICATION (ver. 11). "But my hand shall not be upon thee" (vers. 12, 13). "David means to say that if he had been guilty of conspiracy against the king he would not have neglected this favourable opportunity to kill him, since men usually indulge their feelings, and from a mind guilty of conspiracy nothing but corresponding deeds could come forth" (Clericus). The application may be made to the conduct of others, but it should be made first and chiefly to our own; and it should lead us

1. To test our character by our actions, and to prove to others when it is suspected and calumniated that it is good, and not evil. As wickedness proceedeth from the wicked, so goodness proceedeth from the good.

2. To feel increased aversion to evil, to act according to the integrity we assert of ourselves, to resolve to do nothing wrong, and to endeavour to prevent others from doing wrong (ver. 14).

3. To appeal to God, who searches the heart, and, in the consciousness of sincerity and innocence, to put confidence in his righteous and merciful aid (ver. 15). "Beloved, if our heart condemn us not, then have we confidence toward God". (1Jn_3:21)

In the review of the subject let us bear in mind that

1. Men are responsible for the character they possess.

2. An evil character may be transformed into a good one by the power ofDivine grace and the use of proper means. "I will give you a new heart." "Make you a new heart.

3. We ought to strive continually to attain the highest degree of virtue andgoodness possible.

Such is this steep ascent, That it is ever difficult at first, But more" a man proceeds less evil grows. When pleasant it shall seem to thee, so much That upward going shall be easy to thee, As in a vessel to go down the tide, Then of this path thou wilt have reached this end. There hope to rest thee from thy toil". ("Purg." 4. ) D.

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

Wickedness, &c. - That is, wicked men will do wicked actions, among which this is one, to kill their sovereign Lord and king; and therefore if I were so wicked a person as thy courtiers represent me, I should make no conscience of laying violent hands upon thee.

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