1 Samuel 26:1–25

26:2 Notwithstanding his previous assurances (24:16–19), Saul’s compulsion to capture David immediately reasserts itself so that he “arose,” wasting no time in resuming his pursuit. He “went down” from Gibeah to the wilderness of Ziph (23:14) with his full complement of “chosen men” (24:2).

26:3–4 Throughout these verses the focus continually switches between Saul and David, as the cat and mouse situation between them develops. At first Saul sets up camp near where David had been located, but in the meantime David has moved to stay “in the wilderness.” When Saul leaves the road and comes into the wilderness, David realizes he is again being hunted and sends scouts to gather information.

26:5 David then decides to take the initiative and become the hunter rather than the hunted. An initial foray to reconnoiter “the place where Saul had encamped” discloses that Saul lies in the camp close to Abner, “the commander of his army,” who has not been mentioned since 14:50–51. Saul cannot be easily approached while he is surrounded by his men.

26:6 Back at his base, David speaks to two of his warriors. Ahimelech the Hittite is not mentioned elsewhere, but as he precedes Abishai he must be a well-respected soldier. For the implications of Hittite, cf. comment on 2 Samuel 11:3. David also approaches “Joab’s brother Abishai the son of Zeruiah,” David’s stepsister (2 Sam. 2:18). He is introduced in terms of his younger brother Joab, who later becomes better known (2 Sam. 2:13). For further details concerning Abishai, cf. comment on 2 Samuel 21:17.

“Who will go down with me?” is singular in form, as David is looking for a single volunteer to accompany him. His nephew Abishai, who has an impulsive temperament, immediately responds that he is prepared to go.

26:7 Entering Saul’s camp is a bold move even though it is done “by night.” Although David uses all of his fieldcraft to penetrate the camp, he is able to approach unchallenged only because, unbeknownst to him, all of the men are in a deep sleep (v. 12). He finds Saul “with his spear stuck in the ground at his head”—the symbol of his royal authority and the same spear with which he had tried to kill David (19:10; 22:6).

26:8 Whispering, Abishai repeats the argument used in 24:4: since God has providentially put Saul in David’s power, the opportunity to kill him should be seized. Knowing that previously David had refused to act himself, Abishai tries to get around his squeamishness by volunteering to “pin him to the earth” (cf. 18:10–11; 19:9–10) and dispatch him “with one stroke of the spear,” that is, Saul’s own.

26:9 But David will not sanction Abishai’s proposal. He again argues (cf. 24:6) that it is impossible to assault (let alone kill) the one divinely appointed as king (cf. 2:10) without incurring punishment from God.

26:10 “And David said” probably indicates a gap before David continues with an oath (cf. 14:39) to express his confidence that it is unnecessary to take action against Saul because “the Lord will strike him” (cf. 25:38), even though David does not know how it will be done.

26:11 David repeats his utter aversion to acting with hostility toward Saul (cf. 24:6). Instead he instructs Abishai to take Saul’s royal spear and jar of water, a small round pottery container. Both items are probably ornamented to distinguish them from those of ordinary soldiers.

26:12 It has long been surmised that David himself removed the items from beside Saul as a precaution, lest when Abishai held Saul’s spear he found himself unable to desist from further action. Both men then leave the camp unobserved, and the narrator explains why “no man saw it or knew it.” The Lord has been active on David’s behalf and has overwhelmed Saul and all of his men with “deep sleep” (cf. Gen. 2:21; Isa. 29:10). Under that irresistible influence, they are rendered as helpless as they had been by the coming of the Spirit at Ramah (1 Sam. 19:22–24).

26:13–14 The “great space” between David on “the other side” of the valley and Saul’s camp epitomizes the separation between the two men. From his safe elevation, David’s voice carries clearly over to the camp as he calls to Abner. With the testiness of one rudely awakened, Abner issues the challenge, “Who are you who calls to the king?” This does not mean that Saul’s name has been used; rather it warns whoever is shouting not to disturb a camp in which the king is present.

26:15 David uses three questions to taunt Abner concerning his dereliction of his duty. “Are you not a man?” upbraids him as a soldier of reputed ability who ought to have performed better. “Who is like you in Israel?” acknowledges his status as a general in Saul’s army and the one entrusted with royal security. “Why then have you not kept watch over your lord the king?” implies that such a great military commander should have done a better job of security arrangements for the camp. “One of the people came in to destroy the king your lord” is probably a reference to Abishai.

26:16 When David alleges that “This thing that you have done is not good,” the problem is really what Abner has not done. With an oath (cf. v. 10) David declares, “You deserve to die” (lit., “You [are] sons of death”; cf. 20:31), associating Abner’s subordinates with him. David holds aloft for Abner to see in the moonlight the spear and jar of water he had removed from Saul’s side. Abner can make no response.

26:17 The shouting between David and Abner has awakened Saul, who “recognized David’s voice.” He calls out in affectionate tones, “Is this your voice, my son David?” (cf. 24:16), perhaps reflecting the brief time when he had been his son-in-law. To this, David replies positively and respectfully.

26:18 David does not seek to exonerate himself, as in his earlier encounter with Saul, but challenges him as to why he is behaving unjustly. The questions—“For what have I done? What evil is on my hands?”—demand that Saul be specific about the offenses he claims David has committed.

26:19 Assuming Saul will not reply, David formally requests permission to set a proposal before the king. Carefully avoiding a direct accusation that the situation has been precipitated by Saul’s perverse obsession, David sets out alternatives. On the one hand, Saul might have been “stirred . . . up” by the Lord. This would envisage Saul’s being used by God to punish David for some offense. If so, David argues, God may “accept an offering” so that David’s offense may be atoned for. On the other hand, David considers that Saul’s behavior may have been instigated by “men,” in which case David invokes the Lord’s curse upon them. This is in effect to curse Saul, for he is the originator of the action against David.

David claims the rights of an Israelite to share in the “heritage of the Lord” (cf. 10:1), principally, dwelling in the Land of Promise and enjoying God’s presence there with his people. Instead, “They have driven me out this day.” While David has so far stayed only briefly in Gath and Moab, it would seem that he is already contemplating moving elsewhere (27:1–2). “They” (really Saul himself) are improperly forcing him into exile in pagan territory, where other gods are worshiped.

26:20 “Now therefore” introduces David’s conclusion. He does not wish to die in a foreign, pagan land, far from where the Lord has revealed himself and is worshiped. In a manner reminiscent of 24:14, David refers to himself as insignificant and without power, though here there is no mention of a “dead dog” but instead of a “partridge” (lit., “caller”). These birds are known for hiding themselves and their eggs, and it would take much manpower to find one in difficult mountainous terrain. Saul’s efforts to capture David are ludicrously disproportionate to any significance he possesses.

26:21 Saul’s response is in two parts (vv. 21, 25). “I have sinned” is likely an admission that he has failed to keep their earlier agreement (24:17–21), even though David has continued to respect Saul’s person and life. Saul also invites David to resume his former life at Saul’s court, and he explicitly promises that “I will no more do you harm.”

Saul’s further words, “I have acted foolishly” (not the same root as “Nabal”; 25:25) and “have made a great mistake,” imply an inadvertent omission and play down Saul’s responsibility. The confession, such as it is, covers only his resumed pursuit of David—and, as is often the case with the disturbed king, his word cannot be relied on.

26:22 David says nothing by way of accepting or rejecting Saul’s words; he merely requests a single soldier (for “young men,” cf. comment on 21:2) be sent to retrieve the spear. The return of the jug, an item of little value, is not mentioned. Both men, however, appreciate the significance of the return of the spear; David has no intention of wresting the kingdom from Saul.

26:23 In this verse and the next, David mentions the Lord three times, revealing the basic orientation of his thought—in contrast to Saul, who does not speak of God. David begins with the general principle that right conduct and a loyal disposition toward the Lord attracts his approval. He then applies this truth to his own situation. He has acted correctly: though the Lord has placed Saul in his power, David has not violated the status the Lord accords to his anointed.

26:24 As David has been gracious to Saul, esteeming his life as “precious” (lit., “great”), so David wishes that the Lord would be gracious to him; David puts his trust in God rather than in any promise of Saul. Specifically, David seeks divine deliverance “out of all tribulation,” that is, the distress and anxiety experienced in tight circumstances.

26:25 It is difficult to evaluate the tone of Saul’s response to David. At one level it seems friendly: “Blessed be you, my son David!” However, these may be merely conventional words of thanks, and while Saul’s further statement bears prophetic overtones, on his lips it is merely condescending: “You will do many things and will succeed in them” (although both verbs are intensified in the Hebrew). This falls far short of his earlier admission, “You shall surely be king” (24:20). Saul has not really grasped the situation. For the last time the two men part, each on his own way, never to see the other again.