1 Samuel 22:10
And he inquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
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(10) And he enquired of the Lord for him.—This is, however, by no means certain (see below); nothing was said about the Urim and Thummim being brought out and questioned by the high priest on the occasion of David’s visit. It is possible that Doeg was misled here by the fact of the high priest’s going into the sanctuary, where the ephod was, to fetch the sword of Goliath for David. This famous sword was laid up, we know, behind the ephod.

1 Samuel 22:10. He inquired of the Lord for him — Some think Doeg slandered Ahimelech in this, because we read nothing of it in the foregoing chapter; and David in the Psalms speaks of his false tongue. But whether or not, he was guilty of great wickedness in concealing part of the truth, which in this case he ought to have declared, for Ahimelech’s just defence; namely, the artifice whereby David had deceived him, making him believe that he was going on the king’s business; so that the service which Ahimelech did to David was designed in honour of Saul. And gave him victuals, &c. — Very innocently, as Doeg very well knew. But he represented these as acts whereby Ahimelech had aided and abetted David in a conspiracy; which are the lies that David lays to his charge, nothing being further from the truth.22:6-19 See the nature of jealous malice and its pitiful arts. Saul looks upon all about him as his enemies, because they do not just say as he says. In Ahimelech's answer to Saul we have the language of conscious innocence. But what wickedness will not the evil spirit hurry men to when he gets the dominion! Saul alleges that which was utterly false and unproved. But the most bloody tyrants have found instruments of their cruelty as barbarous as themselves. Doeg, having murdered the priests, went to the city, Nob, and put all to the sword there. Nothing so vile but those may do it, who have provoked God to give them up to their hearts' lusts. Yet this was the accomplishment of the threatenings against the house of Eli. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. No word of God shall fall to the ground.He inquired of the Lord ... - This was not true, but Ahimelech's going to fetch the sword from behind the ephod might have given occasion to the belief on Doeg's part that he had put on the ephod to inquire of the Lord for David. 10. he inquired of the Lord for him—Some suppose that this was a malicious fiction of Doeg to curry favor with the king, but Ahimelech seems to acknowledge the fact. The poor simple-minded high priest knew nothing of the existing family feud between Saul and David. The informer, if he knew it, said nothing of the cunning artifice by which David obtained the aid of Ahimelech. The facts looked against him, and the whole priesthood along with him were declared abettors of conspiracy [1Sa 22:16, 17]. He inquired of the Lord for him: this is not recorded 1Sa 21, and therefore some think that Doeg, to curry favour with Saul, feigned this; for it is certain David chargeth him with the sin of lying, Psalm 52:3, though it is not improbable that he told other lies also, not here expressed; and withal, he was guilty of concealing part of the truth, which in this case he was also obliged to declare for Ahimelech’s just defence, to wit, the cunning pretence and artifice whereby David circumvented Ahimelech. Others think this was true, because Ahimelech seems to confess it, 1 Samuel 22:15, though that may be spoken by way of concession. If it were so as Doeg declares, this was no new thing. Then he might add that it was not so, though this be not here mentioned; for it is evident that all his answer or apology is not here expressed; for here is not a word of the victuals or sword which he gave him. And he inquired of the Lord for him,.... Which not being expressed before, some have taken it to be a lie of Doeg's, he being charged with lying by David, Psalm 52:3; but it is not at all improbable that David should desire him to inquire of the Lord for him, and that he did; and he seems to acknowledge it, 1 Samuel 22:15; but according to the Jewish writers Doeg meant by this to prove a charge of treason both against David and Ahimelech; that the former made himself king, and the latter owned him to be so, since inquiry by Urim and Thummim was not made for a private person, but for a king (e):

and gave him victuals; hallowed bread, loaves of shewbread, which none but priests might eat of; such was his kindness to him:

and gave him the sword of Goliath the Philistine; which David took from him, and slew him with it. All this was true, but then he acted the deceitful part, with which he is charged in the above psalms, in not declaring how David had imposed upon the priest, by pretending he was sent in haste on the king's business; which was the reason he was so ill provided with servants, food, and armour; which if Doeg had reported faithfully, as he ought to have done, would have saved the credit and life of the priest, and of his family.

(e) Misn. Yoma, c. 7. sect. 5.

And he inquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
10. he inquired of the Lord for him] See on 1 Samuel 10:23. This, though not expressly mentioned in ch. 21, was probably the chief object of David’s visit, and Ahimelech does not disclaim the charge (1 Samuel 22:15).David proceeded thence to Mizpeh in Moab, and placed his parents in safety with the king of the Moabites. His ancestress Ruth was a Moabitess. Mizpeh: literally a watch-tower or mountain height commanding a very extensive prospect. Here it is probably a proper name, belonging to a mountain fastness on the high land, which bounded the Arboth Moab on the eastern side of the Dead Sea, most likely on the mountains of Abarim or Pisgah (Deuteronomy 34:1), and which could easily be reached from the country round Bethlehem, by crossing the Jordan near the point where it entered the Dead Sea. As David came to the king of Moab, the Moabites had probably taken possession of the most southerly portion of the eastern lands of the Israelites; we may also infer this from the fact that, according to 1 Samuel 14:47, Saul had also made war upon Moab, for Mizpeh Moab is hardly to be sought for in the actual land of the Moabites, on the south side of the Arnon (Mojeb). אתּכם ... יצא־נא, "May my father and my mother go out with you." The construction of יצא with את is a pregnant one: to go out of their home and stay with you (Moabites). "Till I know what God will do to me." Being well assured of the justice of his cause, as contrasted with the insane persecutions of Saul, David confidently hoped that God would bring his flight to an end. His parents remained with the king of Moab as long as David was בּמּצוּדה, i.e., upon the mount height, or citadel. This can only refer to the place of refuge which David had found at Mizpeh Moab. For it is perfectly clear from 1 Samuel 22:5, where the prophet Gad calls upon David not to remain any longer בּמּצוּדה, but to return to the land of Judah, that the expression cannot refer either to the cave Adullam, or to any other place of refuge in the neighbourhood of Bethlehem. The prophet Gad had probably come to David from Samuel's school of prophets; but whether he remained with David from that time forward to assist him with his counsel in his several undertakings, cannot be determined, on account of our want of information. In 1 Chronicles 21:9 he is called David's seer. In the last year of David's reign he announced to him the punishment which would fall upon him from God on account of his sin in numbering the people (2 Samuel 24:11.); and according to 1 Chronicles 29:29 he also wrote the acts of David. In consequence of this admonition, David returned to Judah, and went into the wood Hareth, a woody region on the mountains of Judah, which is never mentioned again, and the situation of which is unknown. According to the counsels of God, David was not to seek for refuge outside the land; not only that he might not be estranged from his fatherland and the people of Israel, which would have been opposed to his calling to be the king of Israel, but also that he might learn to trust entirely in the Lord as his only refuge and fortress.
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