1 Samuel 22:15
Was that day the first time I inquired of God for him? Far be it from me! Let not the king accuse your servant or any of my father's household, for your servant knew nothing of this whole affair--not in part or in whole."
Was that day the first time
This phrase suggests a continuity of action, indicating that the event in question was not an isolated incident. In the Hebrew context, the word for "first" (רִאשׁוֹן, rishon) often implies precedence or priority. Historically, this reflects the ongoing relationship between David and the priestly line, emphasizing the regularity of seeking divine guidance. It underscores the established practice of seeking God's will, a common theme in the life of David, who is often portrayed as a man after God's own heart.

I inquired of God for him?
The act of inquiring of God (שָׁאַל, sha'al) is a significant practice in the Old Testament, denoting a formal request for divine guidance. This reflects the theocratic nature of Israel, where leaders sought God's direction through prophets or priests. The historical context here is crucial, as it highlights the role of the priesthood in mediating between God and man, a precursor to the ultimate mediation of Christ in the New Testament.

Of course not!
This emphatic denial (חָלִילָה, chalilah) is a strong Hebrew expression of innocence or rejection of wrongdoing. It conveys the speaker's integrity and the seriousness of the accusation. In the broader scriptural narrative, such expressions are used to affirm truth and righteousness, aligning with the biblical theme of justice and the protection of the innocent.

Let not the king accuse your servant
The plea here is for justice and understanding. The term "accuse" (יָשַׁם, yasham) in Hebrew can imply guilt or blame. The historical context involves King Saul's growing paranoia and unjust actions against David and his supporters. This plea reflects the biblical principle of fair judgment and the protection of the innocent, resonating with the teachings of Jesus on mercy and justice.

or any of his father's house
This phrase extends the plea for protection to the speaker's family, emphasizing the communal nature of biblical justice. In ancient Israel, family and tribal affiliations were crucial, and the actions of one member could impact the entire household. This reflects the biblical understanding of corporate identity and responsibility, which is echoed in the New Testament's teaching on the body of Christ.

for your servant knew nothing
The assertion of ignorance (יָדַע, yada) is a claim of innocence. In the Hebrew context, "knowing" often implies intimate understanding or involvement. This statement underscores the speaker's lack of complicity in the alleged wrongdoing, aligning with the biblical theme of truth and integrity.

of this whole affair
The term "affair" (דָּבָר, davar) in Hebrew can mean matter, word, or thing. It suggests a specific event or situation. The historical context involves the tension between Saul and David, with the priest caught in the middle. This highlights the complexity of human relationships and the need for discernment and wisdom, themes prevalent throughout Scripture.

Persons / Places / Events
1. Ahimelech
The high priest who served at Nob. He is speaking in this verse, defending his actions to King Saul.

2. David
The future king of Israel, who was on the run from Saul and sought help from Ahimelech.

3. Saul
The current king of Israel, who is pursuing David out of jealousy and fear of losing his throne.

4. Nob
A city of priests where Ahimelech served and where David sought refuge.

5. Inquiry of God
The act of seeking divine guidance, which Ahimelech claims was not unusual for him to do on behalf of David.
Teaching Points
The Importance of Integrity
Ahimelech's defense highlights the importance of maintaining integrity and truthfulness, even when falsely accused.

Seeking God's Guidance
The practice of inquiring of God is a model for believers to seek divine wisdom in decision-making.

The Cost of Righteousness
Ahimelech's situation reminds us that doing the right thing can sometimes lead to personal risk or sacrifice.

Trust in God's Justice
Despite false accusations, believers can trust that God sees the truth and will ultimately bring justice.

Community and Support
David's reliance on Ahimelech shows the importance of community and support among believers during times of trial.
Bible Study Questions
1. How does Ahimelech's response to Saul demonstrate the importance of maintaining integrity in the face of false accusations?

2. In what ways can we practice "inquiring of God" in our daily lives, and what tools has God provided us for this purpose?

3. Reflect on a time when doing the right thing came at a personal cost. How did you see God's hand at work in that situation?

4. How can we support and encourage one another in our faith communities, especially when facing trials or persecution?

5. What lessons can we learn from Ahimelech's account about trusting in God's justice, even when immediate circumstances seem unjust?
Connections to Other Scriptures
1 Samuel 21
Provides context for David's visit to Ahimelech at Nob, where he received bread and Goliath's sword.

Psalm 52
Written by David concerning Doeg the Edomite, who reported to Saul about Ahimelech assisting David.

1 Samuel 23:9-12
Illustrates another instance where David inquires of God, showing the importance of seeking divine guidance.

Exodus 28:30
Describes the Urim and Thummim, tools used by priests like Ahimelech to inquire of God.
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
Accuse, Affair, Anything, Begin, Begun, Charge, Course, Directions, Family, Father's, Got, Household, Impute, Inquire, Inquired, Knoweth, Lay, Less, Nothing, Servant, Statement, To-day
Dictionary of Bible Themes
1 Samuel 22:13-15

     6115   blame

1 Samuel 22:13-16

     5817   conspiracies

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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