15<\/strong>. Did I then begin<\/em> ] That day did I begin<\/strong>, &c.? The stress is upon these words. Ahimelech pleads that there was no harm in doing as he had often done before.<\/p>\n be it far from me<\/em> ] To plot against the king.<\/p>\n knew nothing of all this<\/em> ] Was in no way a party to the alleged conspiracy.<\/p>\n Did I then begin … – <\/B>Some lay the stress upon the word begin, as though Ahimelechs justification was that he had often before inquired of the Lord for David when employed on the kings affairs. But it is much better to understand the words as Ahimelechs solemn denial of having inquired of the Lord for David, a duty which he owed to Saul alone as king of Israel. The force of the word begin lies in this, that it would have been his first act of allegiance to David and defection from Saul. This he strenuously repudiates, and adds, thy servant knew nothing of all this conspiracy between Jonathan and David of which Saul speaks: he had acted quite innocently.<\/P> <\/p>\n Verse 15<\/span>. Did I then begin to inquire of God<\/B><\/I>] He probably means that his inquiring now<\/I> for David was no new thing<\/I>, having often done so before, and without ever being informed it was either wrong in itself, or displeasing to the king. Nor is it likely that Ahimelech knew of any disagreement between Saul and David. He knew him to be the king’s son-in-law, and he treated him as such.<\/P> <\/p>\n Any thing, <\/B>or, this thing<\/I>, to wit, which thou now chargest me with, that I should assist David in any evil design against thee. <\/P> Thy servant knew nothing of all this; <\/B>or, of thy suspicion concerning him. For as for Sauls attempts upon David, well might Ahimelech impute them wholly to the violence of Sauls passion and disease, seeing even Jonathan did so, as may be gathered from 1Sa 20:2<\/span>. <\/P> <\/p>\n Did I then begin to inquire of God for him<\/strong>?…. Was this the first time of inquiring of God for him? no; I have done this many a time, when he has been going upon the king’s business, engaging in war with his enemies; he has then consulted the Lord by me, and I have inquired of the Lord for him, as I now did; and which I did as innocently, and as much for the king’s service, as ever I did any. Kimchi observes it may be read without the interrogation, “that day I began to inquire of God for him”; it was the first time I ever did, and I did not know it would have been grievous to thee, or have given thee any disturbance or uneasiness. I did not know that he fled from thee, or was not in thy service, and upon thy business; had I known it, I would never have done it, and as it is the first time it shall be the last:<\/p>\n be it far from me<\/strong>; from doing such a thing, had I known it to be disagreeable to thee, or how David stood with thee:<\/p>\n let not the king impute [any] thing unto his servant, [nor] to all the house of my father<\/strong>; charge me or them with the crime of treason, or conspiracy against him, or with aiding:, assisting, and abetting traitors and conspirators:<\/p>\n for thy servant knew nothing of all this, less or more<\/strong>; was entirely ignorant of this affair; which plain, honest, account of things, one might have thought, would have been satisfying to Saul; but it seems it was not by what follows.<\/p>\n (15) Did I then begin to enquire?<\/strong>The English translation of the Hebrew here would imply that David had on many previous occasions received through him (the high priest) Divine directions from the Urim and Thummim. Did I that day begin <\/em>to enquire? Abarbanel gives an alternative rendering: That was the first day that I enquired of God for him, and I did not know that it was displeasing to thee. Another rendering is: Did I enquire? in a negative sense, suggesting the reply No, I did <\/em>not. On the whole, the alternative rendering suggested by Abarbanel, quoted in Lange, <\/em>is the best: That was the first day, &c. And the reason why Ahimelech allowed the sacred Urim to be consulted was that he supposed David was come (as he represented) on a mission direct from King Saul. Surely, thought the blameless high priest, I never supposed my king would have been wroth with me for that.<\/p>\n If we render as in the English Version, which has the support of many scholars and versions, the only possible explanation of the words, Did I that day begin to enquire? is to suppose that David had been in the habit of consulting the Urim on special occasions for the king. <\/em>The king, when there was a king in Israel, it is nearly certain, alone <\/em>had this right. The Talmud teaching here is most definite; and it is a point in which the Talmud tradition may be looked on as authoritative. The Rabbis have taughtHow were the Urim and Thummim oracularly consulted? The king or the chief of the legislative administration, who alone had the privilege of consulting the Urim, stood facing the priest, and the priest was facing the Shekinah and the Shem-hammephorash, the ineffable name deposited with the Urim within the breastplate.Treatise Yoma, <\/em>fol. 73, cols. 1, 2<\/span>.<\/p>\n 15<\/strong>. <\/strong> Did I then begin to inquire <\/strong> It was not the first time I inquired for David respecting important enterprises; I had often done the same thing before: nor in doing this did I ever suspect myself of treason against the king.<\/p>\n 1Sa 22:15 Did I then begin to enquire of God for him? be it far from me: let not the king impute [any] thing unto his servant, [nor] to all the house of my father: for thy servant knew nothing of all this, less or more.<\/p>\n Ver. 15. Be it far from me,<\/strong> ] viz., To have any band in a treacherous conspiracy against my sovereign. As for sedition, said Latimer, for aught that I know, methinks I should not need Christ, if I may so say: I do so abhor the very thoughts of it.<\/p>\n Did I . . . ? Figure of speech Erotesis. App-6. <\/p>\n nor. This word is read in the text of Septuagint and Syriac. <\/p>\n Did I then: He seems to intimate, that his enquiring now for David was no new thing, having often done so before, without ever being informed it was wrong in itself or displeasing to the king., the servant, Gen 20:5, Gen 20:6, 2Sa 15:11, 2Co 1:12, 1Pe 3:16, 1Pe 3:17 <\/p>\n less or more: Heb. little or great, 1Sa 25:36 <\/p>\n Reciprocal: Gen 25:22 – inquire 1Sa 22:10 – he inquired 2Sa 19:19 – Let not 1Ch 13:3 – we inquired Pro 12:17 – that Pro 28:4 – but Pro 31:8 – Open<\/p>\n 1Sa 22:15. Did I then begin to inquire of God for him? These words do not necessarily imply that Ahimelech had inquired of God for David. Doeg indeed charged him with doing it, but as the sacred historian has made no mention of any such thing, it is probable that he charged him falsely and maliciously, and with a view to heighten the kings resentment against the priests. Ahimelechs words may be very naturally so interpreted, as Dr. Dodd has observed, as to imply an absolute denial of the charge. Did I then begin to inquire of God for him? Be it far from me. I never did it before, nor did I begin to do it now. The verb , hechel, (from , chelel,) which we render begin, is frequently a mere expletive, denoting not the first beginning of an action, but the action itself, as begun and finished. This vindication was honest and sufficient; but what was the effect of it? A resolution worthy the tyrant that made it. Chandler. Thy servant knew nothing of all this Of any design against thee.<\/p>\n 22:15 {i} Did I then begin to enquire of God for him? be it far from me: let not the king impute [any] thing unto his servant, [nor] to all the house of my father: for thy servant knew nothing of all this, less or more.<\/p>\n (i) Have I not at other times also, when he had great affairs, consulted with the Lord for him?<\/p>\n Did I then begin to inquire of God for him? be it far from me: let not the king impute [any] thing unto his servant, [nor] to all the house of my father: for thy servant knew nothing of all this, less or more. 15. Did I then begin ] That day did I begin, … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 22:15”<\/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-7814","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7814","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=7814"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7814\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7814"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7814"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7814"}],"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: 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: 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: 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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"