13<\/strong>. Wickedness<\/em>, &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<\/span>.<\/p>\n but mine hand shall not be upon thee<\/em> ] 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.<\/p>\n Verse 13<\/span>. Wickedness proceeded from the wicked<\/B><\/I>] 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<\/I> to wickedness<\/I>.<\/P> <\/p>\n 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<\/span>, and more fully expresseth, 1Sa 26:9<\/span>. 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. <\/P> <\/p>\n As saith the proverb of the ancients<\/strong>,…. 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:<\/p>\n wickedness proceedeth from the wicked<\/strong>; 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:<\/p>\n but<\/strong>, or “and”<\/p>\n my hand shall not be upon thee<\/strong>; 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.<\/p>\n d T. Bab. Maccot, fol. 10. 2.<\/p>\n (13) The proverb of the ancients.<\/strong>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.<\/em><\/p>\n 13<\/strong>. <\/strong> Wickedness proceedeth from the wicked <\/strong> And therefore were I the wicked man that some represent me, (1Sa 24:9<\/span>,) 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.<\/p>\n 1Sa 24:13<\/span><\/em><\/strong>. <\/strong>Wickedness proceedeth from the wicked<\/em><\/strong><\/strong> i.e. “Guilt is the consequence and fruit of guilt. If I had been guilty of conspiring against thee, I should have crowned my guilt by killing thee when it was in my power.” <\/p>\n 1Sa 24:13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee.<\/p>\n Ver. 13. Wickedness proceedeth from the wicked.<\/strong> ] 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.<\/p>\n Wickedness = lawlessness. Hebrew. reed’. See App-44. Compare “evil”, 1Sa 24:11. <\/p>\n proceedeth. Figure of speech Paroemia. <\/p>\n Wickedness: Mat 7:16-18, Mat 12:33, Mat 12:34, Mat 15:19 <\/p>\n Reciprocal: 1Sa 25:11 – Shall I then 2Ki 8:15 – And it came Est 7:6 – this wicked Psa 7:16 – General Isa 21:2 – the treacherous Isa 32:6 – the vile Eze 16:44 – every Dan 12:10 – but the wicked Mat 15:18 – General 1Th 5:15 – none<\/p>\n MAGNANIMITY<\/p>\n Mine hand shall not be upon thee.<\/p>\n 1Sa 24:13<\/p>\n This was the hour of Davids great temptation, when a single blow might have made him lord of Israel, so was it the hour of Davids greatest victory, when he won, through grace, the lordship of himself. There are deeds that it takes high qualities to do, but higher qualities still to leave undone. A hero is known not only by the blows he deals, but also by the blows he forbears to deal. And no one can hope for the fellowship of David who, when he finds his enemies in his power, does not feel sometimes that the noblest course for him is to be generous and let them go.<\/p>\n I. Note how unexpectedly our temptations come.When David fled into the wilds of Engedi, he fled because he was in peril of his life. His one hope was to escape from danger, and to avoid the malignancy of Saul. Then all in a moment the scene was changed for David. He was no longer the exile and the outlaw. Here at his feet was the man who sought to slay him; his archenemy was entirely in his power. Dr. Forrest, in his admirable book on The Authority of Christ, has a suggestive passage on temptation. He points out how the power of temptation lies in large measure in its unexpectedness. It is the unlooked-for element that is like to overset us, and this was particularly so with David here. Without the preparation of an hour he was brought within grasp of all he was destined for. Had he seized the moment, his followers would have hailed him. They could not fathom the motives of his hesitancy. And it is because he was so suddenly confronted, and so immediately resisted his temptation, that we know at once we are dealing with a king.<\/p>\n II. Observe how our great hours reveal our secret life.David had been very bitterly traduced. He had been charged with conspiring against Saul. Probably there was not one man in all the court, save Jonathan, who did not believe the tales of his dishonour. From the court the whispers would spread among the people, finding credence in many unlikely quarters; till at last the common folk were in a strait as to whether this were a true man or no. Under such clouds of suspicion and distrust, the heart of David was heavy on the hills. There was one who believed in him with perfect loyalty, but he was beyond reach, and far away. And it was then, in this dark season of suspicion, when none might believe his unsupported word, that a great and unpremeditated deed revealed the unsullied honour of his heart. No man who had been hatching plots in secret could ever have acted as David did that day. And so in this splendid and momentous hour, where a mighty decision had to be swiftly made, there shone forth as in a tongue of fire all that had lain within the heart of David. It is not only our sins that find us out, it is our secret thoughts and purposes and hopes. The kind of thing we cherish in the dark gets itself written on the forehead somehow. Sooner or later to all men there come hours for which no getting ready is allowed, and in which the unrecorded years find their voice, for weal or woe, at last.<\/p>\n III. Lastly, note that the near way is not Gods.This was a very near way to the throne. One stab, and the kingship of Saul was in the dust, to be succeeded by the kingship of David. Might not this, after all, be the way that God intended? Might He not have predestined this meeting in the cave? There was not a man among the followers of David but thought this was the heaven-sent opportunity. But David had learned that, whatever the will of God was, it never could be anything lower than mans best. If what was noblest in him revolted at the deed, it could not be a deed that God approved. It might be years before the promise was fulfilled, and he was seated upon the throne of Israel; but of one thing David was convinced, that the near way, that now offered, was not Gods. As a matter of fact, it very seldom is. God loves to lead us by the long way round. In work and playin all that is worth doingwe come to our kingdom after weary marching.<\/p>\n Illustrations<\/p>\n (1) On the long road we learn such a great deal, and make such discoveries of a love that helps and keeps, that we awaken in the end to find the blessing of having been forbidden the near way. It was to this that Jesus was tempted on the mount. All these kingdoms will I give Thee now. One act of obeisance to the devil would have secured them, as here one stab would have secured the crown. But Jesus took the long way of the Passionthough it led by Calvary and through the graveand now He is King of kings for evermore.<\/p>\n (2) Consider magnanimity as a trait of character. Show how it is helped by established Christian principles; and how it agrees with the tone of the Christian spirit. Hath any wronged thee? Be bravely revenged; slight it, and the work is begun; forgive it, and it is finished. He is below himself that is not above an injury (Quarles). No cause of quarrel is sufficient to prevent reconciliation. Implacability is known only to the savage; so thought Julius Csar. I have always admired the English proverb, Forgiveness and a smile are the best revenge. <\/p>\n (3) Two great lessons are taught by that tragic figure of the weeping and yet unchanged king. One is of the power of forbearing gentleness to exorcise hate. The true way to overcome evil is to melt it by fiery coals of gentleness. That is Gods way. An iceberg may be crushed to powder, but every fragment is still ice. Only sunshine that melts it will turn it into sweet water. Love is conqueror, and the only conqueror, and its conquest is to transform hate into love. The other lesson is the worthlessness of the mere feeling, which passes away by its very nature, and, like unstored rain, leaves the rock more exposed in its obstinate hardness. Saul only increased his guilt by reason of the fleeting glimpse of his folly, which he did not follow up. Emotion which does not lead to action, hardens the heart, and adds to our guilt and condemnation.<\/p>\n 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.<\/p>\n As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee. 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 … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 24:13”<\/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-7864","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7864","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=7864"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7864\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7864"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7864"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7864"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: 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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"