2<\/strong>. inquired of the Lord<\/em> ] Through the high-priest Abiathar. See on 1Sa 23:6<\/em><\/span>.<\/p>\n If Gad was with David at the forest of Hareth 1Sa 22:5<\/span>, and there inquired for him of the Lord 1Sa 23:2<\/span>,1Sa 23:4<\/span>, but did not accompany him to Keilah, and if Abiathars flight occurred at the time of Davids being at Keilah, we have an additional striking instance of Gods watchful providential care of David in thus sending Abiathar to supply the place of Gad at so critical a moment.<\/P> <\/p>\n 1Sa 23:2<\/span><\/p>\n Shall I go?<\/em><\/p>\n<\/p>\n The leadings of Providence<\/strong><\/p>\n David lived under the Mosaic dispensation. Now, that dispensation, as it was remarkable for many extraordinary circumstances, was so more especially for the particular revelation which God was pleased to make in it of Himself to mankind upon special occasions. The will of the Lord appears to have been made known in five several ways:<\/p>\n (1)<\/strong> By voice, as when God conversed with Moses by an audible voice; and with Samuel, when he was yet a child.<\/p>\n (2)<\/strong> By dreams.<\/p>\n (3)<\/strong> By visions, in which a prophet in an ecstasy, without being asleep, saw some striking parabolic representation of what was about to take place.<\/p>\n (4)<\/strong> By special revelation, in which was communicated to a prophet, probably by some remarkable impression on his mind, which clearly discovered its Divine origin, the will of God, or the notification of some future event. And<\/p>\n (5)<\/strong> By Urim and Thummim. When the primitive Church had been some time established in the world, a practice prevailed amongst some of its members of consulting the Scriptures as a directory of conduct,–the Bible was opened at random, and the passage which first presented itself was considered as indicating the Divine will. By degrees this practice came to be generally disused, and men were contented to remain in ignorance concerning events before them, trusting only in the general superintendence of Providence. Another way by which many persons have in all ages endeavoured to discover the direction of God respecting their conduct, has been by observing what they have termed the landings of Providence; that is, by attentively considering those impressions on the mind, or those extraordinary circumstances, by which they suppose God may point out His will that they should act in this or that way. But it will be asked, Are not promises of direction and guidance given to us in Scripture? Are we not told that the steps of a good man are ordered by the Lord, and are we not bidden to acknowledge God in all our ways, and assured that He will then direct our paths?<\/p>\n For our guide in temporal things, God has given us our understanding.<\/p>\n 1. <\/strong>Let our first rule be, that we are chiefly solicitous to discharge Duty.<\/p>\n 2. <\/strong>Beware of mistaking your own inclinations for the suggestions of Provident.<\/p>\n 3. <\/strong>It may be laid down as a maxim that Providence never sanctions the neglect of any duty to point out other courses of action. There is a beautiful uniformity in the conduct which God prescribes for us. No duties over clash with each other.<\/p>\n 4. <\/strong>We ought to beware of seeking for other directions than those which Providence has been pleased to appoint. Do not expect revelations where God has not promised them.<\/p>\n 5. <\/strong>Let me also caution you against a partial use of the means which Providence has afforded us for our direction. You pray, perhaps, very sincerely; but do you also listen to the suggestions of prudence; do you take the advice of wise and faithful friends? (John Venn.<\/em>)<\/p>\n Verse 2<\/span>. Therefore David inquired of the Lord<\/B><\/I>] In what way David made this inquiry we are not told, but it was probably by means of Abiathar; and therefore I think, with Houbigant that the sixth verse should be read immediately after the first. The adventure mentioned here was truly noble. Had not David loved his country, and been above all motives of private and personal revenge, he would have rejoiced in this invasion of Judah as producing a strong diversion in his favour, and embroiling his inveterate enemy. In most cases a man with David’s wrongs would have joined with the enemies of his country, and avenged himself on the author of his adversities; but he thinks of nothing but succouring Keilah, and using his power and influence in behalf of his brethren! This is a rare instance of disinterested heroism.<\/P> <\/P> The Lord said – Go and smite<\/B><\/I>] He might now go with confidence, being assured of success. When God promises success, who need be afraid of the face of any enemy?<\/P> <\/p>\n David inquired of the Lord; <\/B>either by Abiathar; or rather, by Gad, who was a prophet, 2Sa 24:11<\/span>, and Davids seer, 1Ch 21:9<\/span>, and was now with David, 1Sa 22:5<\/span>; for Abiathar was not yet come to him, 1Sa 23:6<\/span>. <\/P> Shall I go and smite these Philistines?<\/B> for the case was both doubtful and new, he having not yet made any attempt upon the Philistines, but by Sauls commission; and dangerous, because of the small number of his forces. <\/P> <\/p>\n 2-5. David inquired of the Lord<\/B>mostprobably through Gad (2Sa 24:11<\/span>;1Ch 21:9<\/span>), who was present inDavid’s camp (1Sa 22:5<\/span>),probably by the recommendation of Samuel. To repel unprovokedassaults on unoffending people who were engaged in their harvestoperations, was a humane and benevolent service. But it was doubtfulhow far it was David’s duty to go against a public enemy without theroyal commission; and on that account he asked, and obtained, thedivine counsel. A demur on the part of his men led David to renew theconsultation for their satisfaction; after which, being fully assuredof his duty, he encountered the aggressors and, by a signal victory,delivered the people of Keilah from further molestation.<\/P><\/p>\n Therefore David inquired of the Lord, saying, shall I go and smite these Philistines<\/strong>?…. For though David was well disposed to serve his country, and was desirous of freeing them from their enemies the Philistines, he might have some doubts in his mind whether it would be right for him to engage with them now; partly because he could not act under a commission from his prince, Saul the king; and partly because he had such a small number of forces with him, that it might be hazardous for him to attack the armies of the Philistines with them, and attempt to raise the siege of Keilah; and therefore he thought it advisable, as doubtless it was, to inquire of the Lord what was his mind and will in this matter: how and by what means he inquired it is not said, very probably it was by the prophet Gad, who was with him, 1Sa 22:5<\/span>; for as for Abiathar, he was not yet come with the ephod, the Urim and Thummim, to inquire by them, 1Sa 23:6<\/span>; though some think that is observed there to show in what way David did inquire, namely, by Urim and Thummim; and so Kimchi and Abarbinel understand it; and it is supposed that he came to David when he was about Keilah, and near unto it, and so before he came thither, and time enough for him to inquire by him whether he should go thither or not:<\/p>\n and the Lord said unto David, go, and smite the Philistines, and save Keilah<\/strong>; which was not only giving him leave to go, and signifying it was his mind and will he should; but that he should be successful, and rout the Philistines, and raise the siege of Keilah, and save the city from falling into their hands.<\/p>\n (2) David enquired of the Lord.<\/strong>The enquiry was not made of the priest wearing the ephod, by means of the Urim and Thummim, for, according to 1Sa. 23:6<\/span>, Abiathar, the high priest who succeeded the murdered Ahimelech, only joined David at Keilah, the citizens of which place were then asking for his aid against their foes. But Gad the prophet was with David, and the enquiry was made, no doubt, through him. We know that such enquiries were made through prophets, for we possess a detailed account of such an enquiry being made by Jehoshaphat of the prophet Micaiah (1Ki. 22:5<\/span>; 1Ki. 22:7-8<\/span>), in which passage the same formula is used as in this case. The Talmud too, when discussing the enquiries made through the Urim and Thummim, whilst dwelling on the greater weight of the decision pronounced by the sacred stones, assumes that questions were also asked through the prophets. <\/em>The decree pronounced by a prophet is revocable, but the decision of the Urim and Thummim is irrevocable.Treatise Yoma, <\/em>fol. 73 Colossians 1<\/span>.<\/p>\n 2<\/strong>. <\/strong> David inquired of the Lord <\/strong> Through the urim and thummin of the priest Abiathar.<\/p>\n 1Sa 23:2<\/span><\/em><\/strong>. <\/strong>David enquired of the Lord, <\/em><\/strong>&c.<\/strong> This was one of the noblest adventures of David’s life, and perhaps the most extraordinary of any recorded in history. The Philistines, probably encouraged by David’s disgrace and Saul’s distraction, invaded Judah, and besieged Keilah, wasting the country all around it. Another man in David’s place would have rejoiced at this invasion, and perhaps encouraged it; and this both from self-preservation and policy: First, <\/em>Because he had nothing to fear for himself, while Saul had such an enemy upon his hands; and secondly, <\/em>Because the distress of his country was the likeliest means to bring Saul to reason, and force him to recal, and be reconciled to, his best companion. But David was governed by other than these narrow views: neither safety nor honour were desirable to him, if to be purchased by the distress of his country and his friends; his bosom beat with an earnest desire to relieve Keilah: but it was not an adventure to be unadvisedly undertaken; and therefore we are assured, that he enquired of God, saying, Shall I go, and smite these Philistines? <\/em>This is to me one of those passages of Scripture which give evidence of their own truth. None but a hero could put the question, and none but GOD could resolve it. And the Lord said unto David, Go, and smite the Philistines, and save Keilah.<\/em> <\/p>\n 1Sa 23:2 Therefore David enquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go, and smite the Philistines, and save Keilah.<\/p>\n Ver. 2. Therefore David inquired of the Lord.<\/strong> ] By his prophet Gad, say most interpreters; for Abiathar was not yet come unto him, 1Sa 23:6 and that which is read of him in 1Sa 22:20 is spoken by way of anticipation. War is to be made by wise counsel, saith Solomon, Pro 24:6 and, long after him, Salust, a heathen historian: surely it is fit that God be consulted – viz., by prayer and searching the Scriptures – ere war be waged; since it is matter of so great weight, and the issue thereof so uncertain. Herein Josiah was too short, and died for it.<\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n inquired: In what way David made this enquiry we are not told; but it was probably by means of Abiathar; and therefore it would seem, that with Houbigant, we should read the 1Sa 23:6, immediately after the 1Sa 23:1. – This adventure was truly noble and patriotic. Had not David loved his country, and been above all motives of private and personal revenge, he would have rejoiced in this invasion of Judea, as producing a strong diversion in his favour, and embroiling his inveterate enemy. In most cases, a man with David’s wrongs would have joined with the enemies of his country, and avenged himself on the author of his calamities; but he thinks of nothing but succouring Keilah, and using his power and influence in behalf of his brethren. 1Sa 23:4, 1Sa 23:6, 1Sa 23:9-12, 1Sa 30:8, Num 27:21, Jos 9:14, Jdg 1:1, 2Sa 5:19, 2Sa 5:23, 1Ch 14:10, Psa 32:8, Pro 3:5, Pro 3:6, Jer 10:23 <\/p>\n Reciprocal: 1Sa 10:22 – inquired 1Sa 22:10 – he inquired 1Sa 28:15 – answereth 1Sa 30:7 – Abiathar 2Sa 2:1 – inquired 2Sa 21:1 – of the Lord 1Ki 22:5 – Inquire 2Ki 3:19 – And ye 1Ch 13:3 – we inquired 2Ch 18:4 – Inquire Neh 3:17 – Keilah Psa 18:29 – by thee<\/p>\n 1Sa 23:2. David inquired of the Lord In what way he made inquiry is not certain, as it seems from 1Sa 23:6 that Abiathar had not yet brought to David the sacred ephod, with all things belonging to it that were made use of in consulting God. Shall I go and smite these Philistines? We have here a remarkable instance of Davids love to his country; unto which he did not become an enemy when he was banished from it. On the contrary, he hasted to its assistance unsolicited. This action of Davids, in going to the relief of Keilah, is one of the most extraordinary ones recorded in history. Another man, in Davids place, would have rejoiced at this invasion, and perhaps encouraged it; and this both from self-preservation and policy; first, because he had nothing to fear for himself, while Saul had such an enemy upon his hands; and secondly, because the distress of his country was the likeliest means to bring Saul to reason, and force him to recall, and be reconciled to, his best champion. But David was governed by other than these narrow views; nor safety nor honour was desirable to him, purchased by the distress of his country and his friends. His bosom beat with an eager desire to relieve Keilah; but it was not an adventure to be unadvisedly undertaken; and therefore he inquired of God, saying, Shall I go and smite these Philistines? This is one of those passages of Scripture that give evidence of their own truth. None but a hero could put the question; and none but God could resolve it: And the Lord said unto David. Go, and smite the Philistines, and save Keilah. Delaney.<\/p>\n Therefore David inquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go, and smite the Philistines, and save Keilah. 2. inquired of the Lord ] Through the high-priest Abiathar. See on 1Sa 23:6. Fuente: The Cambridge Bible for Schools and Colleges If Gad was with David … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 23:2”<\/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-7824","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7824","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=7824"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7824\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7824"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7824"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7824"}],"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: 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":"