1 Samuel 22:18
So the king ordered Doeg, "You turn and strike down the priests!" And Doeg the Edomite turned and struck down the priests himself. On that day he killed eighty-five men who wore the linen ephod.
So the king ordered Doeg
This phrase highlights the authority and command of King Saul, who, in his paranoia and fear, orders a grievous act against the priests of Nob. The Hebrew root for "ordered" (צוה, tsavah) implies a command with authority, reflecting Saul's misuse of his kingly power. Historically, this moment marks a significant moral decline in Saul's reign, as he turns against the Lord's anointed servants. Doeg, identified as an Edomite, is a foreigner, which adds a layer of betrayal and highlights the enmity between Israel and Edom, descendants of Esau.

You turn and strike down the priests!
The command to "strike down" (נכה, nakah) is a violent term, indicating a physical and lethal attack. The priests, who served as mediators between God and Israel, were sacred figures, and this act of violence against them underscores Saul's spiritual blindness and rebellion against God. The priests' role was to wear the "linen ephod," a garment symbolizing their holy service, making this act not just a political crime but a sacrilegious one.

So Doeg the Edomite turned and struck them down
Doeg's compliance with Saul's order shows his willingness to commit an atrocity, perhaps motivated by ambition or loyalty to Saul over God. The Edomites, historically, were often in conflict with Israel, and Doeg's actions can be seen as a continuation of this hostility. His turning and striking down the priests is a literal and symbolic turning away from God's covenant people.

killing eighty-five men
The number "eighty-five" signifies the extent of the massacre, emphasizing the enormity of the crime. Each priest represented a family and a lineage dedicated to serving God, and their deaths would have sent shockwaves through the Israelite community. This act of mass murder is a stark reminder of the consequences of Saul's disobedience and the chaos that ensues when leaders forsake God's commandments.

who wore the linen ephod
The "linen ephod" was a priestly garment, signifying purity, service, and dedication to God. It was worn by those who ministered before the Lord, marking them as set apart for holy duties. The murder of those wearing the ephod is not just an attack on individuals but an assault on the worship and service of God Himself. This phrase underscores the sacrilege of Saul's command and Doeg's actions, as they destroy those who were consecrated to the Lord's service.

Persons / Places / Events
1. King Saul
The first king of Israel, who has become increasingly paranoid and disobedient to God. His order to kill the priests reflects his spiritual decline and desperation.

2. Doeg the Edomite
A servant of Saul, who carries out the king's brutal order. His actions demonstrate a lack of moral integrity and fear of God.

3. The Priests of Nob
These were the priests serving at the sanctuary in Nob, including Ahimelech, who had unknowingly aided David. They wore the linen ephod, signifying their priestly role.

4. Nob
A city of priests, where the tabernacle was located at the time. It becomes the site of a tragic massacre due to Saul's wrath.

5. David
Although not directly mentioned in this verse, David's earlier visit to Nob and interaction with Ahimelech set the stage for these events. His flight from Saul is a backdrop to the account.
Teaching Points
The Consequences of Disobedience
Saul's disobedience to God leads to irrational decisions and tragic outcomes. Disobedience to God can have far-reaching and devastating effects.

The Role of Conscience
Doeg's willingness to carry out Saul's order shows a seared conscience. Believers are called to maintain a sensitive conscience aligned with God's Word.

The Cost of Following God
The priests of Nob suffered for their association with David, illustrating that following God can lead to persecution and suffering.

God's Justice and Sovereignty
Despite the immediate tragedy, God’s justice prevails. Believers can trust in God's ultimate justice and sovereignty over all events.

The Importance of Spiritual Discernment
Saul's lack of discernment leads to the massacre. Believers must seek God's wisdom and discernment in their decisions.
Bible Study Questions
1. How does Saul's order to kill the priests reflect his spiritual state, and what can we learn about the dangers of straying from God's commands?

2. In what ways does Doeg's action serve as a warning about the influence of ungodly leadership and peer pressure?

3. How can the suffering of the priests at Nob encourage us to remain faithful in the face of persecution or injustice?

4. What does this passage teach us about the importance of maintaining a clear and sensitive conscience before God?

5. How can we apply the lessons of God's justice and sovereignty from this passage to situations of injustice we see in the world today?
Connections to Other Scriptures
1 Samuel 21
Provides context for the events at Nob, where David receives help from Ahimelech, leading to Saul's wrath.

Psalm 52
Traditionally attributed to David, this psalm reflects on the treachery of Doeg and God's ultimate justice.

Matthew 23:35
Jesus references the blood of the righteous, which can be connected to the innocent bloodshed at Nob.

Hebrews 11:32-38
Highlights the faith and suffering of God's servants, paralleling the unjust suffering of the priests.
A Friend and a FoeR. E. Faulkner.1 Samuel 22:5-23
The Tyranny of SaulB. Dale 1 Samuel 22:6-19
Doeg the EdomiteB. Dale 1 Samuel 22:18, 19
Massacre and SafeguardD. Fraser 1 Samuel 22:18-23
People
Abiathar, Ahimelech, Ahitub, Benjamin, Benjaminites, Benjamites, David, Doeg, Gad, Goliath, Jesse, Saul
Places
Adullam, Gibeah, Hereth, Mizpeh, Moab, Nob
Topics
Attack, Attacked, Attacking, Bearing, Death, Doeg, Do'eg, Edomite, E'domite, Eighty, Eighty-five, Ephod, Fall, Fell, Fourscore, Killed, Linen, Persons, Priests, Putteth, Round, Slew, Strike, Struck, Turn, Turneth, Turning, Wear, Wore
Dictionary of Bible Themes
1 Samuel 22:18

     5277   criminals
     5392   linen
     7352   ephod

1 Samuel 22:18-19

     5572   sword
     7346   death penalty

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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