CRITICAL AND EXPOSITORY NOTES—
1 Samuel 22:1. “Adullam.” “The site of Adullam (mentioned in Joshua 15:35, etc) has not yet been identified, but from the mention of it in the above and other passages in proximity with other known towns, it is likely that it was near Deir Dûbban, five or six miles north of Eleutheropolis … The limestone cliffs of the whole of that locality are pierced with extensive excavations (Robinson ii. 23, 51–53), some one of which was possibly the refuge of David.” (Abridged from Smith’s Biblical Dictionary). The general opinion of commentators and travellers agree with this, but Thomson supports the ancient view that it was near the village Khureitein, five miles south-east of Bethlehem, and thus describes his visit to that spot: “Leaving our horse in charge of wild Arabs, and taking one for a guide, we started for the cave, having a fearful gorge below, gigantic cliffs above, and a path winding along a shelf of the rock, narrow enough to make the nervous among us shudder. At length from a great rock hanging on the edge of this shelf, we sprang by a long leap into a low window which opened into the perpendicular face of the cliff. We were then within the hold of David, and creeping half doubled through a narrow crevice for a few rods, we stood beneath the dark vault of the first grand chamber of this mysterious and oppressive cavern. Our whole collection of lights did little more than make the damp darkness visible. After groping about as long as we had time to spare, we returned to the light of day, fully convinced that, with David and his lion-hearted followers inside, all the strength of Israel under Saul could not have forced an entrance—would not even have attempted it.”
1 Samuel 22:2. “Everyone that was discontented,” etc. Literally, bitter in soul, as in 1 Samuel 1:10 “The comparison of this body with Catiline’s followers (Clericus, Thenius) supposes that David’s retinue was of a similar character with Catiline’s, a riotous, adventure-seeking rabble. But there is nothing in the narrative to support such a supposition, and David’s position as to them, and to Saul, is decidedly against it.… Hengstenberg (on Psalms 7:10) rightly remarks David’s war with Saul was one not of individuals, but of parties; the wicked espoused Saul’s side, the righteous David’s; compare the much misunderstood passage 1 Samuel 22:2. The distressed persons were those who were persecuted under Saul’s government on account of their love for David. The debtors were such as, under Saul’s arbitrary misrule, were oppressed by their creditors, and received from the government no protection against the violation of the law of loan and interest (Exodus 22:25; Leviticus 25:36; Deuteronomy 23:19). They were ‘bitter of soul,’ not as ‘desirous of new things,’ not as merely dissatisfied with their present condition (Clericus), but ‘as those whose anxiety of soul over the ever-worsening condition of the kingdom under Saul, drove them to a leader from whom for the future they might hope for better things.’ (Ew.) Comp. Jephthah’s fugitive life and retinue of “poor empty persons.” (Erdmann.) “Four hundred men.” “A list of the principal among them is given in 1 Chronicles 12:8-18; and some of their acts are described in 2 Samuel 23:13-22.” (Wordsworth.)
1 Samuel 22:3. “Mizpeh of Moab.” “Mizpeh; literally a watch-tower or mountain height commanding a very extensive prospect. Here it is probably a proper name belonging to a mountain fastness on the high land which bounded the Arboth Moab on the eastern side of the Dead Sea, most likely on the mountains of Abarim or Pisgah (Deuteronomy 34:1), and which could easily be reached from the country round Bethlehem by crossing the Jordan near the point where it entered the Dead Sea.” (Keil.) “Perhaps he resorted to Moab for refuge because his ancestress Ruth was from that country.” (Wordsworth.)
1 Samuel 22:4. “The hold.” This fastness could not have been the cave of Adullam, because in the next verse we read that David was commanded to return to Judah, but it was probably the same refuge to which David had taken his parents.
MAIN HOMILETICS OF THE PARAGRAPH.— 1 Samuel 22:1-4
THE CAVE OF ADULLAM
I. Oppressive rule transforms good subjects into outlaws. When those who are in authority disregard those universal laws of righteousness and beneficence which are equally binding upon every man, they must not expect obedience from those under their rule; their injustice will create a lawlessness in the governed classes which, although it is rebellion against them, may be obedience to a higher and juster rule. David had been a loyal servant to King Saul, and had given full proof of true patriotism, but the oppression which he had undergone, and the danger to which he was exposed through Saul’s injustice compelled him to take up the position of an outlaw. He had once and again gone forth at the peril of his own life to defend the throne of the king, but justice to himself now demanded that he should take up arms in self-defence. It is most probable also that those who joined him were men who had likewise been transformed by oppression from obedient subjects into rebels. Before we condemn men for resistance to authority we must know what is the nature of the authority they resist.
II. Common suffering is a strong bond of union. There are many influences which tend to bridge over the differences which divide men—differences of birth, of education, of character and disposition—but perhaps there is nothing which does this so effectually as a common calamity. If a vessel is in danger of sinking, the passengers who have hitherto been separated by distinctions of rank recognise their common brotherhood and forget all minor differences in their common danger. When a city is besieged the noble in the palace and the artisan in the workshop exchange words and looks of sympathy as they recognise their common peril. In the band which gathered to David in the cave of Adullam there were doubtless men who would have never united in any common action if they had not been suffering from a common calamity—the misrule of Saul. Separated from each other and from David by every variety of circumstance and disposition, they were one with him and with each other in indignation against oppression, and in determination to defend their lives and liberties. Times of prosperity are not favourable to the promotion of union among men, but times of adversity often bring them very near together.
III. Relationship to great men has its penalties as well as its advantages. It was doubtless a proud day for Jesse when he became aware that he was to be the head of a royal house, but the immediate consequences were not pleasant. If he had not been related to the chosen king of Israel, he would doubtless have been permitted to remain unmolested in his quiet village home, but because he was the father of David he was obliged to flee from his native land. When the storm is abroad, the highest trees are most exposed to its violence, and if they fall they bring down with them those which stand near. So, in times of national disquietude, the most prominent men are most in danger, and those who are related to them are endangered by their relationship. There are, therefore, drawbacks as well as advantages in belonging to the family of a great man.
OUTLINES AND SUGGESTIVE COMMENTS
If it behoved a ruler to know the heart of his subjects—their sorrow, their wrongs, their crimes—to know them and to sympathise with them, this was surely as precious a part of his schooling as the solitude of his boyhood, or as any intercourse he had with easy men who had never faced the misery of the world, and had never had any motive to quarrel with its laws. He was now among the lowest of those whom he would afterwards have to govern—not hearing at a distance of their doings and sufferings, but partaking in them livingly, realising the influences which were disposing them to evil. And here he was acquiring more real reverence for law and order, more understanding of their nature, than those can ever arrive at who have never known the need of them from the want of them. He was bringing his wild followers under a loving discipline and government which they had never experienced; he was teaching them to confess a law which no tyrant had created, no anarchy could set aside.—Maurice.
Who can fail to recognise in David, as he here appears, a remarkable type of the Divine Prince of Peace, who at a future age would go forth from his house. As David then stood, so Christ, his illustrious descendant, “according to the flesh,” now stands almost everywhere, misapprehended by the world where not hated and persecuted, and only surrounded by a little band of devoted followers, comparatively small and insignificant, and for the most part contemptible in the eyes of the world, and, moreover, reviled by bitter enemies.… The dwelling-place of the exalted Son of David upon earth is meanwhile as unlike to a splendid royal palace as was David’s cave of Adullam to a proud lordly mansion. The true Church is as yet concealed under a dark covering, yea, as with a widow’s veil. Her Lord is not yet present to the sight. Her people walk by faith and not by sight, and know that they are surrounded by the powers of darkness, against whom their weapons of war are to be laid aside neither by day nor by night. A world stands in arms against the decided followers of the crucified King of Glory, and they are dealt with as very outlaws, on whom anyone may lay his hands. But even to them also the time comes when, as our fugitive must exchange the cave of Adullam for the gorgeous palace on Mount Zion, even so for those who are not offended at the “form of a servant” assumed by the Divine Son of David, and at the lowly aspect of His kingdom upon earth, the simple dwelling in which the Church now gathers together shall become transformed into a glorious building, irradiated with heavenly splendour, whose dome shall tower upward into the ever-opened heavens, whose pillars shall encompass the whole earth, and whose inhabitants, after they have waited patiently with their Head here below, shall reign with Him for ever.—Krummacher.