1 Samuel 22:11
Then the king sent messengers to summon Ahimelech the priest, the son of Ahitub, and his father's whole family, who were priests at Nob. And all of them came to the king.
Then the king sent messengers
This phrase indicates the authority and power of King Saul, who was reigning over Israel at the time. The use of messengers reflects the common practice of ancient monarchs to communicate and enforce their will. Saul's actions here are driven by his growing paranoia and fear of David, whom he sees as a threat to his throne.

to summon Ahimelech the priest,
Ahimelech was the high priest at Nob, a city of priests. His role was significant in the religious life of Israel, serving as an intermediary between God and the people. The summoning of Ahimelech by Saul is a pivotal moment, as it sets the stage for a tragic event. Ahimelech's involvement with David, albeit innocent, places him in a dangerous position due to Saul's suspicions.

the son of Ahitub,
This genealogical detail connects Ahimelech to the priestly line of Eli, as Ahitub was a descendant of Eli. The mention of lineage underscores the continuity of the priestly office and highlights the gravity of the events that are about to unfold, as they affect not just individuals but an entire priestly family.

and his father’s whole family,
The inclusion of Ahimelech's entire family indicates the comprehensive nature of Saul's summons. This reflects the communal aspect of ancient Israelite society, where family units were closely knit and often shared in both honor and punishment. It also foreshadows the impending collective judgment that Saul will unjustly mete out.

who were priests at Nob.
Nob was a city designated for priests, located near Jerusalem. It served as a religious center after the destruction of Shiloh. The presence of the tabernacle and the priestly community at Nob made it a place of spiritual significance. The priests' role was to maintain the worship and sacrificial system, which was central to Israel's covenant relationship with God.

And all of them came to the king.
This phrase indicates obedience to the king's authority, despite the potential danger. The priests' compliance reflects the respect for the king's position, even when his actions were unjust. This moment is a precursor to the tragic massacre that Saul will order, highlighting the tension between royal authority and divine justice.

Persons / Places / Events
1. King Saul
The first king of Israel, who is increasingly paranoid and sees David as a threat to his throne.

2. Ahimelech
The high priest at Nob, who unknowingly aids David, leading to a tragic consequence.

3. Ahitub
Father of Ahimelech, part of the priestly lineage.

4. Nob
A city of priests, where the tabernacle was located at this time.

5. David
The anointed future king of Israel, who is fleeing from Saul.
Teaching Points
The Consequences of Fear and Paranoia
Saul's fear leads to irrational decisions. Fear can cloud judgment and lead to sin.

The Role of the Priesthood
Ahimelech's role as a priest highlights the importance of spiritual leadership and the consequences when leaders are caught in political struggles.

God's Sovereignty Amidst Human Actions
Despite Saul's actions, God's plan for David continues. Trust in God's sovereignty even when circumstances seem dire.

The Cost of Following God's Anointed
Ahimelech's support of David, though innocent, leads to severe consequences, reminding us of the cost of standing with God's chosen.

Mercy Over Ritual
Jesus' reference to this event teaches us the importance of mercy and compassion over strict adherence to ritual.
Bible Study Questions
1. How does Saul's summoning of Ahimelech reflect his state of mind and leadership? What can we learn about the dangers of leadership driven by fear?

2. In what ways does Ahimelech's situation challenge us to consider the cost of supporting God's anointed in our own lives?

3. How does the event at Nob illustrate the tension between religious duty and compassion? How can we apply this balance in our daily lives?

4. Reflect on a time when you had to trust in God's sovereignty despite difficult circumstances. How does this passage encourage you in such situations?

5. How does Jesus' reference to this event in Matthew 12 challenge our understanding of mercy and sacrifice? How can we prioritize mercy in our interactions with others?
Connections to Other Scriptures
1 Samuel 21
Provides context for why Ahimelech is summoned, as he had given David bread and Goliath's sword.

Psalm 52
Written by David concerning Doeg the Edomite, who reports to Saul about Ahimelech's aid to David.

Matthew 12:1-8
Jesus references David's actions at Nob to illustrate the principle of mercy over sacrifice.
A Friend and a FoeR. E. Faulkner.1 Samuel 22:5-23
The Tyranny of SaulB. Dale 1 Samuel 22:6-19
People
Abiathar, Ahimelech, Ahitub, Benjamin, Benjaminites, Benjamites, David, Doeg, Gad, Goliath, Jesse, Saul
Places
Adullam, Gibeah, Hereth, Mizpeh, Moab, Nob
Topics
Ahimelech, Ahim'elech, Ahitub, Ahi'tub, Book, Family, Father's, Household, Kings, Nob, Priest, Priests, Someone, Summon
Dictionary of Bible Themes
1 Samuel 22:10

     8648   enquiring of God

1 Samuel 22:9-10

     8421   equipping, physical

Library
Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither
Alexander Maclaren—The Life of David

The Exile --Continued.
We have one psalm which the title connects with the beginning of David's stay at Adullam,--the thirty-fourth. The supposition that it dates from that period throws great force into many parts of it, and gives a unity to what is else apparently fragmentary and disconnected. Unlike those already considered, which were pure soliloquies, this is full of exhortation and counsel, as would naturally be the case if it were written when friends and followers began to gather to his standard. It reads like
Alexander Maclaren—The Life of David

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

Subterraneous Places. Mines. Caves.
Thus having taken some notice of the superficies of the land, let us a little search into its bowels. You may divide the subterraneous country into three parts: the metal mines, the caves, and the places of burial. This land was eminently noted for metal mines, so that "its stones," in very many places, "were iron, and out of its hills was digged brass," Deuteronomy 8:9. From these gain accrued to the Jews: but to the Christians, not seldom slavery and misery; being frequently condemned hither by
John Lightfoot—From the Talmud and Hebraica

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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