2<\/strong>. And every one<\/em>, &c.] To the cave of Adullam resorted some who were smarting under the oppression of Saul’s tyranny; some who were involved in debt through the neglect of the laws concerning usury (Exo 22:25<\/span>; Lev 25:35-37<\/span>); some who were in despair at the condition of the kingdom, and desired a leader from whom they might hope for better things.<\/p>\n he became a captain over them<\/em> ] That he could keep such a motley band in order is an evidence of David’s natural genius for ruling, which was further developed by this training.<\/p>\n about four hundred men<\/em> ] Soon increased to six hundred (1Sa 23:13<\/span>). Among them were the three heroes who brought water from the well at Bethlehem (2Sa 23:13<\/span> ff.; 1Ch 11:15<\/span> ff.); possibly the stalwart Gadites whose names are given in 1Ch 12:8-15<\/span>; and also the detachment from Judah and Benjamin led by Amasai (1Ch 12:16-18<\/span>).<\/p>\n Discontented – <\/B>See the margin. (Compare 1Sa 30:6<\/span>; 2Sa 17:8<\/span>.) The phrase here denotes those who were exasperated by Sauls tyranny.<\/P> <\/p>\n 1Sa 22:2<\/span><\/p>\n And everyone that was in distress, and everyone that was in debt, and everyone that was discontented, gathered themselves unto him.<\/em><\/p>\n<\/p>\n A refuge for the distressed<\/strong><\/p>\n At the period of which the text speaks, David was leading the life of an outcast and an outlaw. Being expelled from Israel and Philistia, nothing remained for him to do but to gather around him a band of equally unfortunate men and defend himself with his sword. Cannot we see in David collecting around him all who were in distress, in debt, or for any reason discontented, a foreshadow of the Friend of publicans and sinners, of Him who said, Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Again a mans religion may be concealed in his heart, and may not do the good it ought to do as an example till distress come upon him and cause it to be seen in all its power. In many a true believer piety is like a drum, which nobody hears of unless it be beaten. The cave of Adullam was a refuge for debtors, and so is the Church of Christ. The third class of people who came to David at the cave of Adullam were those who were discontented. So, too, there is a Divine discontent which brings people to Christ. Are you dissatisfied? Then go to Christ and fill up the hollowness of your soul with Him. This is the truth which is contained in the common saying, that when people become disappointed with the world, it is the last resource to turn saint. The last thing we note about the miserable men who came for refuge to David is that they were taught by him to live good lives. They were a rough, lawless set of men, yet they could be kept in check by the influence of their beloved captain, David. So useful and helpful to their neighbours did these soldiers become, that the servants of Nabal could not help acknowledging as much. But the men were very good unto us, and we were not hurt, neither missed we anything, as long as we were conversant with them. Now surely if mens lives were made good by coming to David, the effect which coming to Christ should have upon our characters is infinitely more beneficial. (E. J. Hardy, M. A.<\/em>)<\/p>\n Verse 2<\/span>. And every one<\/B><\/I> that was <\/B>in distress – debt – discontented<\/B><\/I>] It is very possible that these several disaffected and exceptionable characters might at first have supposed that David, unjustly persecuted, would be glad to avail himself of their assistance that he might revenge himself upon Saul, and so they in the mean time might profit by plunder, c. But if this were their design they were greatly disappointed, for David never made any improper use of them. They are never found plundering or murdering on the contrary, they always appear under good discipline, and are only employed in services of a beneficent nature, and in defence of their country. Whatever they were before they came to David, we find that he succeeded in civilizing them, and making profitable to the state those who were before unprofitable. It is not necessary to strain the words of the original in order to prove that these were oppressed<\/I> people, and not exceptionable characters, as some have done.<\/P> <\/p>\n Every one that was in distress, <\/B>through want, or oppression, or otherwise. <\/P> Every one that was in debt.<\/B> How could David receive and countenance such persons to the wrong of their creditors? <\/P> Answ.<\/B> <\/P> 1. David might be ignorant of their debts; and it is most likely they concealed that, and pretended other causes of their coming to him, as the protection of the innocent, and the defence of his just rights, &c. <\/P> 2. They might be, and probably were, poor debtors, whom their creditors were obliged to spare and favour, Exo 22:25<\/span>. And though their persons were with David, yet their land and goods were liable to their creditors. <\/P> Every one that was discontented, <\/B>or, bitter in soul, i.e. in an afflicted and calamitous condition. <\/P> He became a captain over them; <\/B>he did not justify nor maintain any injustice or wickedness, which some of them possibly might be guilty of; but, on the contrary, he instructed and obliged them to the practice of all justice and honesty; as appears from 1Sa 25:15<\/span>; and he only used them for his just defence. <\/P> <\/p>\n 2. every one that was indistress<\/B>(See on Jud 11:3<\/span>).<\/P><\/p>\n And everyone [that was] in distress<\/strong>,…. In straitened circumstances, through the oppression of men, through poverty, and afflictive providences in their families:<\/p>\n and everyone [that was] in debt<\/strong>; and not able to pay their debts, and whose creditors were pressing upon them:<\/p>\n and everyone [that was] discontented<\/strong>; with Saul’s government and conduct: or “bitter in soul” x; distressed and uneasy in their minds, being pinched with want, or pressed with sore afflictions, which made them very disconsolate: these<\/p>\n gathered themselves unto him<\/strong>; to help him, or rather to be helped by him; hoping in time things would take a favourable turn with him, and he should be advanced to the throne, and so their circumstances would be mended thereby:<\/p>\n and he became a captain over them<\/strong>; they enlisted themselves in his service, and he took the command of them; he might not know the circumstances of those in debt, nor of any of them thoroughly, nor their views in joining him; however he meant not to shelter them from paying their just debts if able, nor to encourage them in disloyalty to their king, only to make use of them for his own preservation for the present. In this he was a type of Christ, who receives sinners distressed with a sense of sin, discontented in their present state, and in debt, and, unable to pay their debts; see Mt 11:28<\/span>;<\/p>\n and there were with him about four hundred men<\/strong>; among whom some think were the three mighty men spoken of in 2Sa 23:13<\/span>.<\/p>\n x “amarus animo”, Pagninus, Montanus.<\/p>\n (2) Every one that was in distress.Ewald writes on this statement:<\/strong>The situation of the country, which was becoming more and more melancholy under Saul, . . . drove men to seek a leader from whom they might hope for better things for the future . . . David did not send away these refugees, many of them distinguished and prominent Israelites, but organised them into a military force. He foresaw that while commanding such a company as this, he might, without injuring his king and former benefactor, be of the very greatest use to the people, and protect the southern frontiers of the kingdomsadly exposed in these later years of King Saulfrom the plundering incursions of the neighbouring nomadic tribes. This state of things, with a few interruptions, really came to pass, and David won great repute and popularity among the protected districts during these years when he was a wanderer and an outlawa popularity which in after years stood him in good stead.<\/p>\n These persons in distress were especially those who were persecuted by Saul and his men for their attachment to David. The several statements of the refugees who took shelter in Davids armed camp, of course go over a considerable time. They did not all flock to his standard at once. Some went to him in the first days of his exile, others after the massacre at the sanctuary at Nob, others later, and thus gradually 400 gathered round him. Soon after, these numbers were swelled to 600, and these probably only were the chosen men-at-arms of the little force, which, no doubt, was numerically far greater.<\/p>\n And every one that was in debt.<\/strong>Throughout the whole long story of Israel this unhappy love of greed and gain has been a characteristic feature of the chosen race, ever a prominent and ugly sin. In the Mosaic Law, most stringent regulations were laid down to correct and mitigate this ruling passion of avarice among the Jews. (See such passages as Exo. 22:25<\/span>; <\/em>Lev. 25:36<\/span>; Deu. 23:19<\/span>.) The poor, improvident, or perhaps unfortunate, debtor was protected by wise laws against the greedy avaricious spirit of his merciless creditor. These beneficent regulations of the great lawgiver had, under the capricious, faulty rule of King Saul, of course fallen into abeyance, and a terrible amount of misery, no doubt, was the consequence. In the Divine record sad scenes (see 2Ki. 4:1-7<\/span>), exemplifying this pitiless spirit, are casually related, but they are so woven into the mosaic of the history, as to show us they were, alas! no uncommon occurrence in the daily life of the people. In Proverbs, for instance, we have some conspicuous instances. The chronicles of the Middle Ages in all countries teem with similar stories about the chosen people. Our own great dramatist, some three centuries ago, evidently without attempt at exaggeration, selects the avaricious, grasping Jew as the central figure of one of his most famous dramas. In our own time the same spirit, as is too well known, is still abroad, and constitutes the bitterest reproach which the many enemies of the strange, deathless race can promulgate against a people evidently walled in by a Divine protection and a changeless eternal love.<\/p>\n And he became a captain over them.<\/strong>It was evidently no undisciplined band, these outlaws of Adullam and the hold of Moab, of Hareth and Keilah, of Ziph and Engedi. David quickly organised the refugees, among whom, by degrees, many a man of mark and approved valour and ability were numbered.<\/p>\n To complete the picture of this First Book of Samuel, we must unite in one the scattered notices of this same period which occur in the Second Book of Samuel and in the Books of Kings and Chronicles. (See Excursus I. <\/em>at the end of this Book.)<\/p>\n 2<\/strong>. <\/strong> Every one in distress <\/strong> Suffering from want, or in difficulty with their neighbours. <\/p>\n In debt <\/strong> Hebrew, had a creditor; <\/em> and who, having no means of meeting their obligations, were likely to be sold to their creditors. Lev 25:39<\/span>. <\/p>\n Discontented <\/strong> Dissatisfied with the government of Saul. <\/p>\n About four hundred men <\/strong> A band of outlaws, who, however, under David’s wise management, became a band of mighty heroes. A catalogue of the bravest is given in 2Sa 23:8-39 ; 1Ch 11:10-47<\/span>. How long David remained in the cave of Adullam before his flight to Moab we are nowhere told.<\/p>\n 1Sa 22:2<\/span><\/em><\/strong>. <\/strong>And every one that was in distress, <\/em><\/strong>&c.<\/strong> See 1Ch 12:8<\/span>. This has been represented as a gang of ruffians, a parcel of banditti, who united themselves to David with the worst designs. But the original words by no means convey any such meaning as this. The ish matzok, <\/em>is the man straitened <\/em>or oppressed; <\/em>the ish asher lo noshe, <\/em>is the man that hath a creditor, <\/em>an exacting, cruel creditor; the Jews frequently using their debtors with great severity, Neh 5:5<\/span> taking away their lands and vineyards, and bringing into bondage their sons and daughters: and finally, the ish mar nepesh, <\/em>is the man bitter of soul, <\/em>one aggrieved in his mind, or uneasy and discontented; probably, with Saul’s tyrannical government, and his implacable persecution of David, who, by this time, must have been well known to have been the intended successor of Saul. Thus all David’s people were men of bitter spirit, <\/em>extremely distressed and grieved for the loss of their wives and children, chap. 1Sa 30:6<\/span>.; and their conduct shews them to have been of a very contrary character from desperadoes and banditti: for we read nothing of their plundering and murdering; on the contrary, we find them always kept in good discipline and order, frequently employed in services of a very beneficent nature, ready to do every friendly office, and often employed in defence of their country against the enemies of it. The judgment that Grotius passes upon David, when the company gathered to him at Adullam, deserves to be regarded. David (says he), who was very observant of the law, had about him at first four hundred armed persons, and afterwards a somewhat greater number. For what? To repel any force that might be offered him. But then this is to be remarked, that David did not do this till he found out by Jonathan’s information, and many other most certain proofs, that Saul determined to have his life. Besides, he invaded no cities, nor took any opportunities for fighting, but went into lurking holes, and inaccessible places, and to foreign nations, religiously abstaining from injuring his countrymen, and, let me add, from doing any hurt to Saul, or disturbing his government. See de Jure B. & P. lib. 1: cap. 4 sect. 7 parag. 4. <\/p>\n (2) And everyone that was in distress, and everyone that was in debt, and everyone that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.<\/p>\n<\/p>\n Here surely, if any where, we may see the Lord Jesus strongly typified. Yes! thou dearest Lord! thy little army is composed of distressed souls; for none will make thee their Captain whose spiritual circumstances are not desperate. Until I found myself totally insolvent, and unable to satisfy the debt of God’s law; until my soul felt distress from the sense of sin, the alarms of conscience, and the accusations of Satan; until discontent under a load of guilt, and the fear of the wrath to come, compelled me to seek redemption; never wast thou dear to me, nor did I desire to come under thy banner! But now, oh! thou chiefest among ten thousand; now art thou to me the altogether lovely, and the Captain of my salvation. They shall come, it is said, that are ready to perish: and I am also convinced that without thee I must, perish forever. Isa 27:13<\/span> .<\/p>\n 1Sa 22:2 And every one [that was] in distress, and every one that [was] in debt, and every one [that was] discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.<\/p>\n Ver. 2. And every one that was in distress.<\/strong> ] Herein David became a type of Christ, the Captain of our salvation, who cried, “Come unto me, all ye that are weary,” and who are sensible that ye have Suffered more under Satan’s tyranny, than these had under Saul’s: and yet in his time, as afterwards in Tiberius’s, there was crimen ex silentio, ex voce,<\/em> a<\/em> danger either to speak, or to hold one’s peace, to have done anything, or nothing. <\/p>\n <\/p>\n And every one that was in debt.<\/strong> ] Heb., That had a creditor or an oppressor, extortioner, usurer, who cruelly handled him. <\/p>\n <\/p>\n And every one that was discontented.<\/strong> ] Heb., Bitter of soul. Not such ruffians and rakehells as Abimelech, Jdg 9:4 and of later time Mohammed, that grand impostor, got together to spoil and do mischief; but these came to David upon a better principle, and for a better purpose, viz., for his and their own just and necessary defence: and for their carriage, see what a testimony Nabal’s servants gave them, though that brute their master had basely reviled them. 1Sa 25:15 In the Gospel we read that our Saviour received him that had been born blind, and was now cast out. Joh 9:35 And in the civil law we find provision made for such as were cast out and exposed to the wide world; some hospitals to entertain them, some liberties to comfort and compensate their troubles. <\/p>\n<\/p>\n a<\/em> Tacit.<\/p>\n one = man. Hebrew. ‘ish. . App-14. discontented = bitter of soul. Hebrew. nephesh. App-13. Compare Jdg 18:25, “angry”: i.e. embittered. <\/p>\n captain = chief, leader, or prince. <\/p>\n men. Hebrew. ‘ish. App-14. <\/p>\n distress: Jdg 11:3, Mat 11:12, Mat 11:28 <\/p>\n was in debt: Heb. had a creditor, Mat 18:25-34 <\/p>\n discontented: Heb. bitter of soul, 1Sa 1:10, 1Sa 30:6, Jdg 18:25, 2Sa 17:8, Pro 31:6, *marg. <\/p>\n a captain: 1Sa 9:16, 1Sa 25:15, 1Sa 25:16, 1Sa 30:22-24, 2Sa 5:2, 2Ki 20:5, 1Ch 11:15-19, Psa 72:12-14, Mat 9:12, Mat 9:13, Heb 2:10 <\/p>\n Reciprocal: Jdg 9:4 – vain 1Sa 23:13 – six hundred 1Sa 25:7 – we hurt 1Sa 25:10 – there be 2Sa 2:3 – his men 2Ch 13:7 – vain men Job 30:6 – dwell Psa 142:1 – when he was<\/p>\n 1Sa 22:2. Every one that was in distress , ish matsok, the man straitened or oppressed. And every one that was in debt asher lo noshee, the man that had a creditor. Probably poor debtors, whom their creditors were obliged to spare, Exo 22:25. And others, whose lands and goods their creditors might seize when their persons were with David. It must be observed that the Jews frequently used their debtors with great severity, (see Neh 5:5,) taking forcible possession of their lands and vineyards, and bringing their children into bondage. Every one that was discontented Hebrew, mar nephesh, the man bitter of soul, aggrieved in his mind, made uneasy and discontented, probably, says Dr. Dodd, with Sauls tyrannical government, and his implacable persecution of David, who, by this time, must have been well known to have been the intended successor of Saul. It does not appear, from this description, that these were men of abandoned characters and profligate principles, as some have thought, who joined themselves to David purposely to cheat their creditors, and for the sake of the plunder they were in hopes of getting under him. Indeed, had this been the case, David would not have been able to have kept them under that strict order and discipline under which we find he did keep them, but we should have read of their plundering, and murdering, and committing other outrages. Nor would they have continued with him so long, and abode with him in dreary forests, destitute of most of the conveniences and comforts of life; or have followed him whithersoever he was disposed to lead them. This is not the temper or behaviour of men of profligate principles. And, therefore, there is reason to conclude, that they were persons who were brought into distress and poverty by other causes, such as, in the course of divine providence, are frequently permitted to afflict the best of men, for their trial, humiliation, or correction. But if they were not virtuous when they resorted to David, that they became so by his discipline, influence, and example, is sufficiently evident from their subsequent behaviour. And he became a captain over them Being forced to take this course in his own defence, that he might not be suddenly surprised. But David did not take these men into his service, till by information from Jonathan, and by many other certain proofs, it evidently appeared that his life was in imminent danger. And then he neither assaulted any place with them, nor sought for an occasion to fight, but avoided it by seeking for secret and secure places of retreat, sometimes in the deserts, sometimes, in foreign nations, always taking care not to hurt his countrymen, and never allowing his men to make incursions upon any but the enemies of Israel.<\/p>\n And every one [that was] in distress, and every one that [was] in debt, and every one [that was] discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men. 2. And every one, &c.] To the cave of Adullam resorted some who were smarting … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 22:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7801","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7801","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7801"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7801\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7801"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7801"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7801"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"