1 Samuel 22:9
But Doeg the Edomite, who had stationed himself with Saul's servants, answered: "I saw the son of Jesse come to Ahimelech son of Ahitub at Nob.
But Doeg the Edomite
Doeg is identified as an Edomite, which is significant because the Edomites were descendants of Esau, Jacob's brother, and often at odds with Israel. This background sets the stage for understanding Doeg's actions as potentially antagonistic toward David, who is anointed by God. The name "Doeg" itself can mean "anxious" or "fearful," which may reflect his character or the tension in the narrative. His identity as an Edomite also highlights the theme of outsiders influencing Israel's internal affairs.

who was standing with Saul’s officials
Doeg's position among Saul's officials indicates his integration into the Israelite court despite his foreign origin. This phrase suggests a level of trust and authority granted to him by Saul, which is crucial in understanding the weight of his testimony. The Hebrew root for "standing" (עָמַד, 'amad) often implies readiness or service, indicating Doeg's active role in Saul's administration.

said, 'I saw Jesse’s son
The phrase "Jesse’s son" refers to David, emphasizing his humble origins and familial ties. This identification is significant because it underscores David's rise from obscurity to prominence, a common biblical theme of God elevating the lowly. The act of seeing (רָאָה, ra'ah) in Hebrew often implies more than physical sight; it can suggest understanding or insight, which in this context, Doeg uses to inform against David.

come to Ahimelech son of Ahitub
Ahimelech, the priest, is a descendant of Eli, and his lineage is significant in the priestly history of Israel. The mention of his father, Ahitub, situates Ahimelech within a specific priestly family, highlighting the religious and political implications of David's visit. The Hebrew root for "come" (בּוֹא, bo') can imply entering or approaching, suggesting David's seeking of refuge or counsel, which is pivotal in the unfolding drama.

at Nob
Nob was a city of priests, indicating its religious significance. The archaeological and historical context of Nob as a priestly city adds depth to the narrative, as it was a place where sacred duties were performed. The mention of Nob sets the stage for the tragic events that follow, as it becomes a site of conflict between Saul's paranoia and David's need for sanctuary.

Persons / Places / Events
1. Doeg the Edomite
A servant of King Saul, known for his betrayal of David and the priests of Nob. His actions lead to a tragic massacre.

2. Saul
The first king of Israel, who becomes increasingly paranoid and hostile towards David, seeing him as a threat to his throne.

3. David
The anointed future king of Israel, who is on the run from Saul. He seeks refuge and assistance from Ahimelech.

4. Ahimelech son of Ahitub
The priest at Nob who unwittingly aids David, leading to dire consequences for himself and the other priests.

5. Nob
A city of priests, where Ahimelech serves. It becomes the site of a massacre due to Doeg's report to Saul.
Teaching Points
The Consequences of Betrayal
Doeg's actions remind us of the destructive power of betrayal. His report to Saul leads to the death of many innocent priests. We must be cautious about our words and actions, ensuring they align with truth and righteousness.

God's Sovereignty Amidst Evil
Despite Doeg's treachery, God's plan for David ultimately prevails. This teaches us to trust in God's sovereignty, even when faced with evil and injustice.

The Importance of Integrity
David's life, contrasted with Doeg's actions, highlights the importance of maintaining integrity and faithfulness to God, even when under pressure.

The Role of Fear and Paranoia
Saul's fear and paranoia drive him to irrational and destructive decisions. We must guard against allowing fear to dictate our actions, seeking God's wisdom and peace instead.

The Cost of Following God
Ahimelech's account shows that following God can come with significant risks and costs. We are called to remain faithful, trusting in God's ultimate justice and reward.
Bible Study Questions
1. How does Doeg's betrayal of David and the priests at Nob reflect the dangers of unchecked ambition and loyalty to power over righteousness?

2. In what ways can we see God's sovereignty at work in the midst of the tragic events at Nob, and how can this encourage us in our own trials?

3. How does David's response to Doeg's actions in Psalm 52 provide a model for dealing with betrayal and injustice in our own lives?

4. What lessons can we learn from Saul's paranoia and fear, and how can we apply these lessons to avoid similar pitfalls in our spiritual journey?

5. How does the account of Ahimelech and the priests at Nob challenge us to consider the cost of discipleship and the importance of standing firm in our faith?
Connections to Other Scriptures
Psalm 52
This psalm is attributed to David and is believed to be written in response to Doeg's betrayal. It contrasts the wickedness of Doeg with the steadfast love of God.

1 Samuel 21
Provides the background of David's visit to Ahimelech, where he receives bread and Goliath's sword, setting the stage for Doeg's report.

Matthew 12:1-8
Jesus references David's actions at Nob when discussing the Sabbath, highlighting the importance of mercy over ritual.
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, Doeg, Do'eg, Edomite, E'domite, Jesse, Nob, Officials, Saul, Saul's, Servants, Standing, Stood
Dictionary of Bible Themes
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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