1 Samuel 23:9

And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) Secretly practised mischief.—The idea of secrecy suggested in the English translation does not appear in the Hebrew; the accurate rendering would be, “was forging, or devising.” It is likely enough that Jonathan contrived to keep his friend informed of these Court plots against him.

Bring hither the ephod.—It is quite clear that a different method of enquiry was used by David on this occasion. In 1Samuel 23:3-4 it is merely stated that he enquired of the Lord; here at Keilah his enquiry was prefaced, in 1Samuel 23:6, by a definite statement that Abiathar the priest, with the ephod, had arrived here before he asked the question of God. The history tells us he directed Abiathar the priest to “bring hither the ephod,” thus pointedly connecting the enquiry in some way with the ephod. In this ephod were set twelve precious stones, one for each of the twelve tribes. The names of the tribes were engraved on these gems, the Rabbis tell us, along with some other sacred words. On important solemn occasions—it seems perfectly certain during a considerable time—that these stones were allowed by the providence of God, who worked so many marvels for His people, to be used as oracles. It has been already stated that according to a most ancient tradition the use of the sacred gems was restricted to the high priest, who could only call out the supernatural power at the bidding of the king or the head of the State for the time being (such an one as Joshua, for instance). The Divine response given by the sacred gems seems to have been the visible response to earnest, faithful prayer.

The common belief is that the ephod stones gave their answer to the royal and high priestly questions by some peculiar shining. But a passage (quoted at length in the Excursus M on the Urim and Thummim at the end of this Book) from the Babylonian Talmud (Treatise Yoma)—apparently little known—tells us that the Rabbis had two other explanations traditionally handed down from the days when the ephod and its holy gemmed breastplate was questioned on solemn occasions by the high priest.

Benson Commentary

1 Samuel 23:9-11. Bring hither the ephod — Which, doubtless, Abiathar put on; otherwise he could not have inquired of the Lord by it. The Lord said, He will come down — He purposeth to come if thou continue here. For still both David’s question and God’s answer are conditional, upon supposition. As David’s being there was the only motive for Saul’s coming, so, if he departed, Saul could have no inducement to come. And accordingly we find he laid aside his design so soon as he was informed that David had escaped. It seems probable from this place that God’s answer by Urim and Thummim was not by any change in the colour or situation of the precious stones in the breast-plate of the ephod, but by a voice or suggestion from God to the high-priest.

Matthew Henry's Concise Commentary

23:7-13 Well might David complain of his enemies, that they rewarded him evil for good, and that for his love they were his adversaries. Christ was used thus basely. David applied to his great Protector for direction. No sooner was the ephod brought him than he made use of it. We have the Scriptures in our hands, let us take advice from them in doubtful cases. Say, Bring hither the Bible. David's address to God is very solemn, also very particular. God allows us to be so in our addresses to him; Lord, direct me in this matter, about which I am now at a loss. God knows not only what will be, but what would be, if it were not hindered; therefore he knows how to deliver the godly out of temptation, and how to render to every man according to his works.

Barnes' Notes on the Bible

If Gad was with David at the forest of Hareth 1 Samuel 22:5, and there inquired for him of the Lord 1 Samuel 23:2,1 Samuel 23:4, but did not accompany him to Keilah, and if Abiathar's flight occurred at the time of David's being at Keilah, we have an additional striking instance of God's watchful providential care of David in thus sending Abiathar to supply the place of Gad at so critical a moment.

Jamieson-Fausset-Brown Bible Commentary

9. he said to Abiathar the priest, Bring hither the ephod—The consultation was made, and the prayer uttered, by means of the priest. The alternative conditions here described have often been referred to as illustrating the doctrine of God's foreknowledge and preordination of events.

Matthew Poole's Commentary

Saul secretly practised mischief against him; whereby it may seem he pretended that he raised his army to defend Keilah and his country from the Philistines, and kept his intention against David in his own breast. Or, designed or devised; for so the word signifies; and so it is here translated by many; and it seems both from 1 Samuel 23:8, and from his publicly avowed jealousy of and rage against David, that he declared his design to be against him, as a traitor to his crown and dignity.

Bring hither the ephod, and put it upon thee, that thou mayst ask counsel of God for me.

Gill's Exposition of the Entire Bible

And. David knew that Saul secretly practised mischief against him,.... That is, plotted and contrived it, formed schemes in order to do him mischief, giving out one thing, and designing another; so he pretended war against the Philistines, but his intention was to come against Keilah, and take David there:

and he said to Abiathar the priest, bring hither the ephod; not for David to put on, but for the priest himself, that being clothed with it, and the Urim and Thummim in it, he might inquire for him of the Lord.

Geneva Study Bible

And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, {d} Bring hither the ephod.

(d) To consult with the Lord by Urim and Thummim.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. secretly practised] Lit. was forging. Omit “secretly.”

Bring hither the ephod] For the high-priest did not always wear it. See note on 1 Samuel 14:18, and cp. 1 Samuel 30:7.

Pulpit Commentary

Verses 9-13. - Saul secretly practised mischief. This phrase is correctly translated "devised evil" in Proverbs 3:29; Proverbs 14:22. There is no idea of secrecy in the Hebrew verb, which literally means "to work in metals," "to forge." Saul's purpose was open enough, and when David heard of it he tells Abiathar to bring the ephod, and then offers earnest prayer to God for counsel and advice. In his prayer his two questions are put inversely to the logical order, but in accordance with their relative importance in David's mind, and no ground exists for altering the text. But when the ephod was brought forward the questions were of course put in their logical sequence. To the first question, "Will Saul come down to besiege Keilah?" the answer was, "He will." To the second, "Will the citizens of Keilah deliver me and my men into the hand of Saul?" the answer also was, "They will. Whereupon he and his followers, now increased to 600 men, withdrew, and went whithersoever they could go. Literally. "they went about whither they went about," i.e. without any fixed plan, as chance or their necessities dictated. As David was once again at large, Saul had no longer any reason for besieging Keilah, especially as its citizens had preferred his side, as that of the more powerful, to gratitude for the safety of their lives and property.

CHAPTER 23:14-29 1 Samuel 23:9

Keil and Delitzsch Biblical Commentary on the Old Testament

But David heard that Saul was preparing mischief against him (lit. forging, החרישׁ, from הרשׁ; Proverbs 3:29; Proverbs 6:14, etc.), and he inquired through the oracle of the high priest whether the inhabitants of Keilah would deliver him up to Saul, and whether Saul would come down; and as both questions were answered in the affirmative, he departed from the city with his six hundred men, before Saul carried out his plan. It is evident from 1 Samuel 23:9-12, that when the will of God was sought through the Urim and Thummim, the person making the inquiry placed the matter before God in prayer, and received an answer; but always to one particular question. For when David had asked the two questions given in 1 Samuel 23:11, he received the answer to the second question only, and had to ask the first again (1 Samuel 23:12).