Exegetical and Hermeneutical Commentary of 1 Samuel 26:13
Then David went over to the other side, and stood on the top of a hill afar off; a great space [being] between them:
13 25. David’s final expostulation with Saul
13. a great space being between them ] This precaution indicates that David trusted Saul less now than upon the former occasion. Cp. 1Sa 26:22.
Fuente: The Cambridge Bible for Schools and Colleges
That his person might be out of their reach, and yet his voice might be heard; which in a clear air, and in the silence of the night, might be heard at a great distance.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13-20. Then David . . . stood on thetop of an hill afar off . . . and cried to the people(See onJud 9:7). The extraordinary purityand elasticity of the air in Palestine enable words to be distinctlyheard that are addressed by a speaker from the top of one hill topeople on that of another, from which it is separated by a deepintervening ravine. Hostile parties can thus speak to each other,while completely beyond the reach of each other’s attack. It resultsfrom the peculiar features of the country in many of the mountaindistricts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then David went over to the other side,…. To a hill on the other side, opposite to Hachilah, where Saul lay encamped; or “passed over the passage” q, the valley that lay between the two hills, and perhaps passed over a brook that ran in the valley, which is not unusual; so Josephus r says, that he went over a brook and came to the top of a mountain:
and stood on the top of an hill afar off; he chose the top of an hill, that his voice might be heard at a distance, as it might in a clear air, and still night; and to be afar off, that he might the better make his escape, should an attempt be made to pursue him:
a great space [being] between them; a large valley lying between the two hills.
q “et transivit transitum”, Montanus. r Antiqu. l. 6. c. 13. sect. 9.
Fuente: John Gill’s Exposition of the Entire Bible
“ And David went over to the other side, and placed himself upon the top of the mountain afar off (the space between them was great), and cried to the people,” etc. Saul had probably encamped with his fighting men on the slope of the ill Hachilah, so that a valley separated him from the opposite hill, from which David had no doubt reconnoitred the camp and then gone down to it (1Sa 26:6), and to which he returned after the deed was accomplished. The statement that this mountain was far off, so that there was a great space between David and Saul, not only favours the accuracy of the historical tradition, but shows that David reckoned far less now upon any change in the state of Saul’s mind than he had done before, when he followed Saul without hesitation from the cave and called after him ( 1Sa 24:9), and that in fact he rather feared lest Saul should endeavour to get him into his power as soon as he woke from his sleep.
1Sa 26:14 David called out to Abner, whose duty it was as general to defend the life of his king. And Abner replied, “ Who art thou, who criest out to the king? ” i.e., offendest the king by thy shouting, and disturbest his rest.
1Sa 26:15-16 David in return taunted Abner with having watched the king carelessly, and made himself chargeable with his death. “ For one of the people came to destroy thy lord the king.” As a proof of this, he then showed him the spear and pitcher that he had taken away with him. is to be repeated in thought before : “ look where the king’s spear is; and (look) at the pitcher at his head,” sc., where it is. These reproaches that were cast at Abner were intended to show to Saul, who might at any rate possibly hear, and in fact did hear, that David was the most faithful defender of his life, more faithful than his closest and most zealous servants.
1Sa 26:17-19 When Saul heard David’s voice (for he could hardly have seen David, as the occurrence took place before daybreak, at the latest when the day began to dawn), and David had made himself known to the king in reply to his inquiry, David said, “ Why doth my lord pursue his servant? for what have I done, and what evil is in my hand? ” He then gave him the well-meant advice, to seek reconciliation for his wrath against him, and not to bring upon himself the guilt of allowing David to find his death in a foreign land. The words, “ and now let my lord the king hear the saying of his servant,” serve to indicate that what follows is important, and worthy of laying to heart. In his words, David supposes two cases as conceivable causes of Saul’s hostility: (1) if Jehovah hath stirred thee up against me; (2) if men have done so. In the first case, he proposes as the best means of overcoming this instigation, that He (Jehovah) should smell an offering. The Hiphil only means to smell, not to cause to smell. The subject is Jehovah. Smelling a sacrifice is an anthropomorphic term, used to denote the divine satisfaction (cf. Gen 8:21). The meaning of the words, “ let Jehovah smell sacrifice,” is therefore, “let Saul appease the wrath of God by the presentation of acceptable sacrifices.” What sacrifices they are which please God, is shown in Psa 51:18-19; and it is certainly not by accident merely that David uses the word minchah, the technical expression in the law for the bloodless sacrifice, which sets forth the sanctification of life in good works. The thought to which David gives utterance here, namely, that God instigates a man to evil actions, is met with in other passages of the Old Testament. It not only lies at the foundation of the words of David in Psa 51:6 (cf. Hengstenberg on Psalms), but is also clearly expressed in 2Sa 24:1, where Jehovah instigates David to number the people, and where this instigation is described as a manifestation of the anger of God against Israel; and in 2Sa 16:10., where David says, with regard to Shimei, that God had bade him curse him. These passages also show that God only instigates those who have sinned against Him to evil deeds; and therefore that the instigation consists in the fact that God impels sinners to manifest the wickedness of their hearts in deeds, or furnishes the opportunity and occasion for the unfolding and practical manifestation of the evil desire of the heart, that the sinner may either be brought to the knowledge of his more evil ways and also to repentance, through the evil deed and its consequences, or, if the heart should be hardened still more by the evil deed, that it may become ripe for the judgment of death. The instigation of a sinner to evil is simply one peculiar way in which God, as a general rule, punishes sins through sinners; for God only instigates to evil actions such as have drawn down the wrath of God upon themselves in consequence of their sin. When David supposes the fact that Jehovah has instigated Saul against him, he acknowledges, implicitly at least, that he himself is a sinner, whom the Lord may be intending to punish, though without lessening Saul’s wrong by this indirect confession.
The second supposition is: “ if, however, children of men ” (sc., have instigated thee against me); in which case “ let them be cursed before the Lord; for they drive me now (this day) that I dare not attach myself to the inheritance of Jehovah (i.e., the people of God), saying, Go, serve other gods.” The meaning is this: They have carried it so far now, that I am obliged to separate from the people of God, to fly from the land of the Lord, and, because far away from His sanctuary, to serve other gods. The idea implied in the closing words was, that Jehovah could only be worshipped in Canaan, at the sanctuary consecrated to Him, because it was only there that He manifested himself to His people, and revealed His face or gracious presence (vid., Psa 42:2-3; Psa 84:11; Psa 143:6.). “We are not to understand that the enemies of David were actually accustomed to use these very words, but David was thinking of deeds rather than words” (Calvin).
1Sa 26:20 “ And now let not my blood fall to the earth far away from the face of the Lord,” i.e., do not carry it so far as to compel me to perish in a foreign land. “ For the king of Israel has gone out to seek a single flea (vid., 1Sa 24:15), as one hunts a partridge upon the mountains.” This last comparison does not of course refer to the first, so that “the object of comparison is compared again with something else,” as Thenius supposes, but it refers rather to the whole of the previous clause. The king of Israel is pursuing something very trivial, and altogether unworthy of his pursuit, just as if one were hunting a partridge upon the mountains. “No one would think it worth his while to hunt a single partridge that had flown to the mountains, when they may be found in coveys in the fields” (Winer, Bibl. R. W. ii. p. 307). This comparison, therefore, does not presuppose that must be a bird living upon the mountains, as Thenius maintains, so as to justify his altering the text according to the Septuagint. These words of David were perfectly well adapted to sharpen Saul’s conscience, and induce him to desist from his enmity, if he still had an ear for the voice of truth.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| David Expostulates with Saul. | B. C. 1056. |
13 Then David went over to the other side, and stood on the top of a hill afar off; a great space being between them: 14 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? 15 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. 16 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. 17 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. 18 And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand? 19 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. 20 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.
David having got safely from Saul’s camp himself, and having brought with him proofs sufficient that he had been there, posts himself conveniently, so that they might hear him and yet not reach him (v. 13), and then begins to reason with them upon what had passed.
I. He reasons ironically with Abner, and keenly banters him. David knew well that it was from the mighty power of God that Abner and the rest of the guards were cast into so deep a sleep, and that God’s immediate hand was in it; but he reproaches Abner as unworthy to be captain of the lifeguards, since he could sleep when the king his master lay so much exposed. By this it appears that the hand of God locked them up in this deep sleep that, as soon as ever David had got out of danger, a very little thing awakened them, even David’s voice at a great distance roused them, v. 14. Abner got up (we may suppose it early in a summer’s morning) and enquired who called, and disturbed the king’s repose. “It is I,” says David, and then he upbraids him with his sleeping when he should have been upon his guard. Perhaps Abner, looking upon David as a despicable enemy and one that there was no danger from, had neglected to set a watch; however, he himself ought to have been more wakeful. David, to put him into confusion, told him, 1. That he had lost his honour (v. 15): “Art not thou a man? (so the word is), a man in office, that art bound, by the duty of thy place, to inspect the soldiery? Art not thou in reputation for a valiant man? So thou wouldst be esteemed, a man of such courage and conduct that there is none like thee; but now thou art shamed for ever. Thou a general! Thou, a sluggard!” 2. That he deserved to lose his head (v. 16): “You are all worthy to die, by martial law, for being off your guard, when you had the king himself asleep in the midst of you. Ecce signum–Behold this token. See where the king’s spear is, in the hand of him whom the king himself is pleased to count his enemy. Those that took away this might as easily and safely have taken away his life. Now see who are the king’s best friends, you that neglected him and left him exposed or I that protected him when he was exposed. You pursue me as worthy to die, and irritate Saul against me; but who is worthy to die now?” Note, Sometimes those that unjustly condemn others are justly left to fall into condemnation themselves.
II. He reasons seriously and affectionately with Saul. By this time he was so well awake as to hear what was said, and to discern who said it (v. 17): Is this thy voice, my son David? In the same manner he had expressed his relentings, ch. xxiv. 16. He had given his wife to another and yet calls him son, thirsted after his blood and yet is glad to hear his voice. Those are bad indeed that have never any convictions of good, nor ever sincerely utter good expressions. And now David has as fair an opportunity of reaching Saul’s conscience as he had just now of taking away his life. This he lays hold on, though not of that, and enters into a close argument with him, concerning the trouble he still continued to give him, endeavouring to persuade him to let fall the prosecution and be reconciled.
1. He complains of the very melancholy condition he was brought into by the enmity of Saul against him. Two things he laments:– (1.) That he was driven from his master and from his business: “My lord pursues after his servant, v. 18. How gladly would I serve thee as formerly if my service might be accepted! but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he whom I would follow with respect compels me to flee from him.” (2.) That he was driven from his God and from his religion; and this was a much greater grievance than the former (v. 19): “They have driven me out from the inheritance of the Lord, have made Canaan too hot for me, at least the inhabited parts of it, have forced me into the deserts and mountains, and will, ere long, oblige me entirely to quit the country.” And that which troubled him was not so much that he was driven out from his own inheritance as that he was driven out from the inheritance of the Lord, the holy land. It should be more comfortable to us to think of God’s title to our estates and his interest in them then of our own, and that with them we may honour him then that with them we may maintain ourselves. Nor was it so much his trouble that he was constrained to live among strangers as that he was constrained to live among the worshippers of strange gods and was thereby thrust into temptation to join with them in their idolatrous worship. His enemies did, in effect, send him to go and serve other gods, and perhaps he had heard that some of them had spoken to that purport of him. Those that forbid our attendance on God’s ordinances do what in them lies to estrange us from God and to make us heathens. If David had not been a man of extraordinary grace, and firmness to his religion, the ill usage he met with from his own prince and people, who were Israelites and worshippers of the true God, would have prejudiced him against the religion they professed and have driven him to communicate with idolaters. “If these be Israelites,” he might have said, “let me live and die with Philistines;” and no thanks to them that their conduct had not that effect. We are to reckon that the greatest injury that can be done us which exposes us to sin. Of those who thus led David into temptation he here says, Cursed be they before the Lord. Those fall under a curse that thrust out those whom God receives, and send those to the devil who are dear to God.
2. He insists upon his own innocency: What have I done or what evil is in my hand? v. 18. He had the testimony of his conscience for him that he had never done nor ever designed any mischief to the person, honour, or government, of his prince, nor to any of the interests of his country. He had lately had Saul’s own testimony concerning him (ch. xxiv. 17): Thou art more righteous than I. It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime.
3. He endeavours to convince Saul that his pursuit of him is not only wrong, but mean, and much below him: “The king of Israel, whose dignity is great, and who has so much other work to do, has come out to seek a flea, as when one doth hunt a partridge in the mountains,” v. 20–a poor game for the king of Israel to pursue. He compares himself to a partridge, a very innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the flower of his army into the field only to hunt one poor partridge? What a disparagement was this to his honour! What a stain would it be on his memory to trample upon so weak and patient as well as so innocent an enemy! James v. 6, You have killed the just, and he doth not resist you.
4. He desires that the core of the controversy may be searched into and some proper method taken to bring it to an end, v. 19. Saul himself could not say that justice put him on thus to persecute David, or that he was obliged to do it for the public safety. David was not willing to say (though it was very true) that Saul’s own envy and malice put him on to do it; and therefore he concludes it must be attributed either to the righteous judgment of God or to the unrighteous designs of evil men. Now, (1.) “If the Lord have stirred thee up against me, either in displeasure to me (taking this way to punish me for my sins against him, though, as to thee, I am guiltless) or in displeasure to thee, if it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both–let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end.” See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain, Eph 2:16; Pro 16:7. But, (2.) “If thou art incited to it by wicked men, that incense thee against me, cursed be they before the Lord,” that is, they are very wicked people, and it is fit that they should be abandoned as such, and excluded from the king’s court and councils. He decently lays the blame upon the evil counsellors who advised the king to that which was dishonourable and dishonest, and insists upon it that they be removed from about him and forbidden his presence, as men cursed before the Lord, and then he hoped he should gain his petition, which is (v. 20), “Let not my blood fall to the earth, as thou threatenest, for it is before the face of the Lord, who will take cognizance of the wrong and avenge it.” Thus pathetically does David plead with Saul for his life, and, in order to that, for his favourable opinion of him.
Fuente: Matthew Henry’s Whole Bible Commentary
David Remonstrates with Saul, vs. 13-20
When David had returned to his own camp he stood on a hill and shouted back to the camp of Saul. He addressed Abner, Saul’s captain, in particular, “Don’t you answer, Abner?” Abner, finally aroused, inquired of the person shouting at the king. David answered him with ridicule and sarcasm, “Aren’t you a valiant man? Is there another in Israel like you? Then, why have you not given protection to your king?” He went on to tell him how someone had come into the camp with intent of slaying the king, and Abner and the people around Saul, had not protected him. It was a very bad neglect of duty of which Abner and his men had been guilty, and under the laws of the land they ought to have been put to death.
This was a very serious charge and must have greatly incensed the brave captain and shamed him as well. He should have had an alert guard on watch to prevent enemies from coming into the camp. Of course it was the Lord that caused them to sleep through the visit of David and Abishai, but he could not as yet have been aware of it. He must have been shamed and humiliated, but he could not deny it, for David had the spear and the cruse of water with him which had rested beside the king’s head.
Saul, now also aroused, recognized the voice of David, and should have noted again that it was not the voice of an enemy. It was God’s second warning to Saul concerning David, the second proof of character of David over against that of Saul (compare chapter 24). Saul had before admitted that he was wrong and David right, had acknowledged that David should be king, and had given up pursuing him. But when the Ziphites had come again informing him that David had returned to their area he had taken up his wicked pursuit once more.
David again besought the king to listen to reason, for if it is the Lord who has stirred up Saul against David He can be appeased with an offering. But if it is men they are accursed of God for driving David away from the land of his people and seeking to force him into a pagan country for safety. That David was contemplating just such a thing is seen in the next chapter of First Samuel: But David considered himself a mere nobody, comparable to a flea or a partridge that a man might hunt for irritation or sport.
Fuente: Garner-Howes Baptist Commentary
(13) David went over to the other side.That is to say, after taking the royal spear and cruse of water from beside the sleeping king, David with Abishai left the camp of Saul, then, crossing the deep ravine, re-ascended the opposite hill or mountainthere was then a deep gorge between him and the campand uttered his shrill cry, which awoke the sleeping sentinel, who seems at once to have roused Abner. Keil calls attention here to the special notice in the text that the mountain whence David spoke was afar off, not, as we should say, as the crow flies, but afar, because a deep steep ravine lay between the camp of Saul and the hill on which David and Abishai stood. On the previous occasion when, in the cave of En-gedi, the son of Jesse cut off the skirt of the royal garment, David fearlessly cried to Saul when the king was still evidently quite close to the cave. Now, however, he seems to have reckoned far less upon any change in the state of Sauls mind than he had done before . . . in fact, he rather feared lest Saul should endeavour to get him into his power as soon as he woke from his sleep.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. To the other side Of the wady or valley which lay between the place of Saul’s encampment and the top of a hill afar off from which David cried to the people. “Saul had probably encamped with his fighting men on the slope of the hill Hachilah, so that a valley separated him from the opposite hill, from which David had no doubt reconnoitred the camp and then gone down to it, (1Sa 26:6,) and to which [hill] he returned after the deed was accomplished.” Keil.
Fuente: Whedon’s Commentary on the Old and New Testaments
Saul Overcome by David’s Plea
v. 13. Then David went over to the other side, and stood on the top of an hill afar off; v. 14. And David cried to the people and to Abner, the son of Ner, saying, Answerest thou not, Abner? v. 15. And David said to Abner, Art not thou a valiant man, v. 16. This thing is not good that thou hast done. As the Lord liveth, ye are worthy to die, v. 17. And Saul knew David’s voice and said, Is this thy voice, my son David? v. 18. And he said, v. 19. 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, v. 20. Now, therefore, let not my blood fall to the earth before the face of the Lord, v. 2. v. 22. And David answered and said, Behold the king’s spear! And let one of the young men come over and fetch it.
v. 23. The Lord render to every man his righteousness and his faithfulness, v. 24. And, behold, as thy life was much set by this day in mine eyes, v. 25. Then Saul said to David, Blessed be thou, my son David,
Fuente: The Popular Commentary on the Bible by Kretzmann
(13) Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them: (14) 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? (15) 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. (16) 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. (17) 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. (18) And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand? (19) 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. (20) 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.
Here is a similar interview to what passed, 1Sa 24:8 . but here, David first calls to the servant of Saul, and afterwards to the master. The argument David makes use of in this conference is also stronger than in the former, he complains of being driven out of his inheritance; from the inheritance of the Lord; and as such, being tempted to mingle with the heathen and learn their works. But how beautiful is it to observe, that there is no railing against Saul, no accusation brought against him for a breach of his word and honor. When our Lord Jesus Christ was struck by one of the officers in the palace of the high priest, we find no answer of wrath, no charge, no crimination made by the Lamb of God; but only a justification of himself and a meek quest ion, Why smitest thou me? Joh 18:22-23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 26:13 Then David went over to the other side, and stood on the top of an hill afar off; a great space [being] between them:
Ver. 13. And stood on the top of a hill afar off. ] On a hill, that he might be heard; and afar off, that he might provide for his own safety. Vide hic ut David in omnes formas se transformet ad Saulem placandum, sanandum et salvandum. See here, saith one, a how David turneth himself into all shapes and forms of spirit and of speech for Saul’s good; and learn to do accordingly. Be all things to all men to win them to God.
a Illud nimirum sapere est, si ubicunque opus sit animum possis flectere.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Facing the Truth at Last
1Sa 26:13-25
It is good to notice Davids frequent references to the living Lord. See 1Sa 26:10; 1Sa 26:16; 1Sa 26:23. The fact is that he was always waiting on God. See Psa 40:1-17, which may have emanated from this period in his life. David would take no mean advantage of his adversary. He would not retaliate nor avenge his wrongs. He refused to admit the specious argument that opportunity means permission, and license, liberty. He quieted the fever of his soul, resisted the subtle temptation of the adversary, and elected to wait for the slow unfolding of the divine purpose. Calm thyself; God is working out the plan of thy life! In His own time-the best time-he will give thee thy hearts desire!
When David gave such unmistakable evidences of his loyalty, innocence and affection, Saul was overcome with emotion, and confessed that he had played the fool. It is thus that we may win men still. The man who can watch with God shows that he is possessed of spiritual strength which others must acknowledge. Fret not thyself because of evil-doers; trust in the Lord; delight in the Lord; roll the way of thy life on the Lord, and wait patiently for Him.
Fuente: F.B. Meyer’s Through the Bible Commentary
the top: 1Sa 24:8, Jdg 9:7, david, by retiring to a place of safety before he called to Abner, seems to have manifested more distrust of Saul than he had done on a former occasion. Yet he desired that Saul and all Israel should be informed of his conduct at this time. Abner and his soldiers, by neglecting to guard Saul when he slept, had exposed his life, and merited to be treated as his enemies, though he confided in them as friends; for, although their sound sleep was undoubtedly supernatural, yet there might be a neglect of placing sentinels, arising from contempt of David’s small company. Saul also deemed David his enemy, though he had before spared and protected his life.
Reciprocal: Gen 22:4 – saw Isa 40:9 – get
Fuente: The Treasury of Scripture Knowledge
1Sa 26:13-14. And stood on the top of a hill On such a rock or precipice that there was no coming to him but by taking a circuit round. So that it might be said, in respect of the way whereby only they could come to him, that he stood afar off, and that there was a great distance between them; and yet, though his person might thus be out of their reach, his voice might be distinctly heard, which in a clear air, and in the silence of the night, it might be at a considerable distance. David cried to the people It is probable this was early in the morning.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David’s rebuke of Abner 26:13-16
David crossed a ravine to put some distance between himself and Saul. David addressed Abner because he was responsible for leaving the Lord’s anointed unprotected. The person who came to destroy Saul was Abishai (1Sa 26:15; cf. 1Sa 26:8). David, rather than Saul’s bodyguard Abner, was responsible for sparing his life. Abner deserved to die for his failure in duty, but David spared his life too. David more faithfully defended Saul’s life than even Saul’s most trusted servant.