---
title: "Clarke"
description: "Verse 1 Samuel 26:1. The Ziphites came — This is the second time that these enemies of David endeavoured to throw him into the hands of Saul. 1 Samuel 23:"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-samuel/26"
---

Verse [1 Samuel 26:1](../../../kjv/1-samuel/26/1). ***The Ziphites came*** — This is the second time that these enemies of David endeavoured to throw him into the hands of Saul. [1 Samuel 23:19](../../../kjv/1-samuel/23/19).

Verse [1 Samuel 26:2](../../../kjv/1-samuel/26/2). ***Three thousand chosen men*** — Though they knew that David was but six hundred strong, yet Saul thought it was not safe to pursue such an able general with a less force than that mentioned in the text; and, that he might the better depend on them, they were all *elect* or *picked men* out of the whole of his army.

Verse [1 Samuel 26:5](../../../kjv/1-samuel/26/5). ***David arose*** — As David and his men knew the country, they had many advantages over Saul and his men; and no doubt could often watch them without being discovered.
***Saul lay in the trench*** — The word במעגל *bammaegal*, which we translate *in the trench*, and in the margin *in the midst of his* *carriages*, is rendered by some *in a ring of carriages*, and by others *in the circle*, i.e., which was formed by his troops. Luther himself translates it *wagenburg*, a *fortress* formed of *wagons* or *carriages*.
As עגל *agal* signifies any thing *round*, it may here refer to a *round pavilion* or *tent* made for Saul, or else to the *form* of his *camp*. The Arabs, to the present day, always form a *circle* in their encampments, and put their principal officers in the centre.

Verse [1 Samuel 26:6](../../../kjv/1-samuel/26/6). ***Abishai the son of Zeruiah*** — She was David's sister; and therefore Abishai and Joab were nephews to David.

Verse [1 Samuel 26:8](../../../kjv/1-samuel/26/8). ***God hath delivered thine enemy into thine hand*** — Here Abishai uses the same language as did David's men, when Saul came into the cave at En-gedi, (see [1 Samuel 24:4](../../../kjv/1-samuel/24/4), &c.,) and David uses the same language in reply.

Verse [1 Samuel 26:10](../../../kjv/1-samuel/26/10). ***The Lord shall smite him*** — He shall die by a stroke of the Divine judgment; *or his day shall come to die*-he shall die a natural death; which in the course of things must be before mine, and thus I shall get rid of mine enemy; or *he shall descend into* *the battle, and perish*-he shall fall by the enemies of his country. These are the *three* ordinary ways by which man accomplishes, as a hireling, his day. *Murder* David could not consider to be lawful; this would have been taking the matter out of God's hand, and this David would not do.

Verse [1 Samuel 26:12](../../../kjv/1-samuel/26/12). ***David took the spear and the cruse*** — The *spear*, we have already seen, was the emblem of *power* and *regal* dignity. But it is usual, in Arab camps, for every man to have his lance stuck in the ground beside him, that he may be ready for action in a moment. The cruse of water resembled, in some measure, the *canteens* of our soldiers. In such a climate, where water was always scarce, it was necessary for each man to carry a little with him, to refresh him on his march.
***A deep sleep from the Lord*** — It is the same word which is used, [Genesis 2:21](../../../kjv/genesis/2/21), to describe the *sleep* which God caused to fall upon Adam, when he formed Eve out of his side.

Verse [1 Samuel 26:15](../../../kjv/1-samuel/26/15). **Art*****not thou a*****valiant*****man?*** — This is a strong irony. *Ye* are *worthy to die; ye are sons of death*- ye deserve death for this neglect of your king. And had not Saul been so deeply affected with David's generosity in preserving his life, he had doubtless put Abner and his chief officers to death; though they were not to blame, as their apparent neglect was the effect of a supernatural sleep.

Verse [1 Samuel 26:19](../../../kjv/1-samuel/26/19). ***Let him accept an offering*** — If God have stirred thee up against me, why, then, let him deliver my life into thy hand, and accept it as a sacrifice. But as the word is מנחה *minchah*, a gratitude-offering, perhaps the sense may be this: Let God accept a gratitude-offering from thee, for having purged the land of a worker of iniquity; for, were I not such, God would never stir thee up against me.
***But if*****they be*****the children of men*** — If men have, by false representations, lies, and slanders, stirred thee up against an innocent man, then *let them be cursed before the Lord*. If I am guilty, I deserve to die; if not, those who seek my life should be destroyed.
***Saying, Go, serve other gods.*** — His being *obliged* to leave the tabernacle, and the place where the true worship of God was performed, and take refuge among *idolaters*, said in effect, *Go,* *serve other gods*.

Verse [1 Samuel 26:20](../../../kjv/1-samuel/26/20). ***As when one doth hunt a partridge*** — It is worthy of remark that the Arabs, observing that partridges, being put up several times, soon become so weary as not to be able to fly; they in this manner hunt them upon the mountains, till at last they can knock them down with their clubs.
It was in this manner that Saul hunted David, coming hastily upon him, and putting him up from time to time, in hopes that he should at length, by frequent repetitions of it, be able to destroy him. See *Harmer*.

Verse [1 Samuel 26:21](../../../kjv/1-samuel/26/21). ***I have sinned*** — Perhaps the word חטאתי *chatathi*, "I have sinned," should be read, *I have erred*, or, *have been* *mistaken*. I have taken thee to be a very different man from what I find thee to be. Taken literally it was strictly true. He often purposed the spilling of David's blood; and thus, again and again, *sinned* against his life.

Verse [1 Samuel 26:25](../../../kjv/1-samuel/26/25). ***Thou shalt both do great*****things,*****and also shalt still**********prevail.*** — The Hebrew is גם עשה תעשה וגם יכל תוכל *gam asoh thaaseh,* *vegam yachol tuchal*; "Also in doing thou shalt do, and being able thou shalt be able; which the Targum translates, *also in reigning* *thou shalt reign, and in prospering thou shalt prosper*; which in all probability is the meaning.
There is a vast deal of dignity in this speech of David, arising from a consciousness of his own innocence. He neither begs his life from Saul, nor offers one argument to prevail upon him to desist from his felonious attempts, but refers the whole matter to God, as the judge and vindicator of oppressed innocence. Saul himself is speechless, except in the simple acknowledgment of his sin; and in the behalf of their king not one of his officers has one word to say! It is strange that none of them offered now to injure the person of David; but they saw that he was most evidently under the guardian care of God, and that their master was apparently abandoned by him. Saul invites David to *return*, but David knew the uncertainty of Saul's character too well to trust himself in the power of this infatuated king. How foolish are the counsels of men against God! When he undertakes to save, who can destroy? And who can deliver out of his hands?

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