Artwork by Douglas Kallerson
1 Samuel 23:1-15
You Will Reign Upon Israel, Part I
(Typed 9 February 2026) A commonly asked question is, “If God already knows what we will do, then how can we have free will?” The question itself assumes too much from one aspect while failing to assume enough from another.
The first (over-assuming) assumption is that if God knows everything, then He must predetermine everything we do as well. The second (under-assuming) assumption is that we have no capability to redirect what God knows will happen in a particular matter.
The Bible teaches neither of these things. An example of this is found in today’s passage. As we decide what to do, this truth would be more understandable if we could talk to God and get an audible response from Him –
“Oh God, I want to go to Timbuktu and tell the people about Jesus. If I go and do so, will I be killed? Will people get saved?”
The Lord responds, “People will get saved if you go.”
Because the Lord answered the second question only, you ask the first question again –
“Oh God, I want to go to Timbuktu and tell people about Jesus. If I go, will I be killed?”
The Lord responds, “You will be killed.”
A choice now has to be made. If I go to Timbuktu and share the gospel, people will get saved. However, I will be killed while I am in Timbuktu.
The Lord already knows what will happen in any such contingency. He has not directed the outcome, and I have two options set before me. Based on what I choose to do, people will either be saved, or they will not be saved. The choice is mine, even if the Lord knows what I will ultimately do.
Text Verse: “When I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life, that same wicked man shall die in his iniquity; but his blood I will require at your hand. 19 Yet, if you warn the wicked, and he does not turn from his wickedness, nor from his wicked way, he shall die in his iniquity; but you have delivered your soul.” Ezekiel 3:18, 19
Taking our example further, what if the same two options were on the table, but I say –
“I have heard that the volcano in Timbuktu is bound to explode someday soon. If I don’t go, will anyone else go in my place?”
The Lord responds, “Nobody else will go. All the people will die before anyone commits to going.”
So, I will be killed. Maybe it will be by hostile Timbuktuians (Timbuktanese?), even before any volcanic explosion. Or maybe the volcano will blow when I am there and kill me. However, no person there will ever hear the gospel. God knows everything that ever will happen, or that ever could happen, but that does not mean we do not have free will.
In fact, because we have the word of God, such contingencies require us to have free will. We don’t need an audible response from the Lord to know this. The Bible is written, and it tells us what to do. If we do one thing, certain things, known to God, will result. If we take the other option, certain things, known to God, will result.
God already knows what we will do, but we have to do it. The choice is ours. This is a certain truth that is found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. He Scrutinized Him, God (verses 1-8)
Then they told David, saying,
vayagidu ledavid lemor – “And they caused to declare to David, to say.” The word “then” is a time marker not implied in the Hebrew. The account is stating a fact regardless of time, which may or may not be chronologically placed after the previous passage. David means Beloved.
1 (con’t) “Look, the Philistines are fighting against Keilah,
hineh phelishtim nilkhamim biqilah – “Behold! Philistines being fought in Keilah.” Regardless of his location at this time, David is in hiding from Saul. While eluding him, David hears word concerning one of the cities of Israel being attacked by the Philistines.
Philistines means Weakeners. Keilah was noted as a city of Judah in Joshua 15:44. It is located in the Shephelah, the Lowland, which borders the area of the Philistines. It is about three miles south of Adullam on a hill above the Valley of Elah. It is also not far from the last known location of David, the Forest of Hareth.
Despite it being mentioned many times, Abarim doesn’t even list it. Strong, Young, and Jones all agree it is derived from qala’, to sling or carve (as in a circular motion), defining it as Citadel, Enclosed, and Fortress, respectively. Based on the root, it could also mean Sling. Of this city being attacked by the Philistines…
1 (con’t) and they are robbing the threshing floors.”
vehemah shosim eth hagoranoth – “and they ‘plundering the threshing floors’.” This is the only time the goren, threshing floor, is seen in 1 Samuel. The chaff of the grain is separated from the kernel. It is a place of separation and, thus, judgment. The threshing floor is referred to by John the Baptist –
“Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, 16 John answered, saying to all, ‘I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. 17 His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.’” Luke 3:15-17
The threshing floor is typologically used to signify a place of judgment. The reason for plundering the threshing floors is that all of the time-consuming and laborious work is complete. The planting, tending, and harvesting of the grain is over. The sheaves are brought to the threshing floor and are then processed to remove the chaff, leaving only grain.
Any point during this process is when it would be best to plunder the people. Even if the threshing wasn’t complete, everything would still be in easy-to-steal piles.
2 Therefore David inquired of the Lord, saying, “Shall I go and attack these Philistines?”
vayishal David beYehovah lemor ha’elekh vehiketi bapelishtim ha’eleh – “And he asked, David, in Yehovah, to say, ‘I will walk, and I will cause to strike in the Philistines, the these?’” David asks for the Lord’s guidance. It is not stated how he inquired. Regardless, he asks, anticipating a response…
2 (con’t) And the Lord said to David, “Go and attack the Philistines, and save Keilah.”
vayomer Yehovah el David lekh vehikita bapelishtim vehoshata eth qeilah – “And He said, Yehovah, unto David, ‘You must walk, and you will cause to strike in the Philistines, and you will cause to save Keilah.’” After inquiring of the Lord, a positive response is given. An imperative verb directs an attack upon the Philistines. Despite the Lord’s word, there is disagreement among his men…
3 But David’s men said to him, “Look, we are afraid here in Judah.
vayomeru anshe David elav hineh anakhnu phoh bihudah yereim – “And they said, mortals David, unto him, ‘Behold! We here in Judah – frightened.’” Despite hearing a positive word from the Lord, the men balk. They are in Judah, afraid and hiding. There is nothing to be gained by attacking, and their presence in the forest would be disclosed.
Judah means Praise.
3 (con’t) How much more then if we go to Keilah against the armies of the Philistines?”
veaph ki nelekh qeilah el maarkoth pelishtim – “And yea, for we will walk – Keilah, unto ‘arrangements, Philistines’?” Not only would their presence be made known, but they would be facing the enemy in battle. If the battle was drawn out, they could, ostensibly, face the Philistines from the front and Saul from the rear.
4 Then David inquired of the Lord once again.
vayoseph od David lishol beYehovah – “And he caused to add again, David, to inquire in Yehovah.” David was ready to go. The Lord had spoken, and that was sufficient for him. However, to alleviate the misgivings of his men, he again inquired of the Lord…
4 (con’t) And the Lord answered him and said, “Arise, go down to Keilah. For I will deliver the Philistines into your hand.”
vayaanehu Yehovah vayomer qum red qeilah ki ani nothen eth pelisht im beyadekha – “And He answered him, Yehovah, and He said, ‘You must arise! You must descend – Keilah. For I – delivering Philistines in your hand.’” Two imperatives are included in the answer. There is no reason to doubt or have misgivings. The Lord assures David that victory lies ahead.
5 And David and his men went to Keilah
vayelekh David vainsho qeilah – “And he walked, David, and his mortal [k.] – Keilah.” The written and oral Hebrew are different. The written says “and his mortal.” The oral changes it to “and his mortals.” Assuming the written is correct, it could be referring to the man with the oracle, or it may be, as occasionally happens, that the singular is placed for the plural. As for David and his man, off they went…
5 (con’t) and fought with the Philistines, struck them with a mighty blow, and took away their livestock.
vayilakhem bapelishtim vayinhag eth miqnehem vayakh bahem makah gedolah – “And he was fought in the Philistines. And he drove their livestock, and he caused to strike in them – wound whopping.” David engaged the battle with them. Saying the Philistines “led” their livestock probably indicates that the Philistines had already been plundering elsewhere, acquiring plunder along the way.
Despite having success, they were unprepared to face David, and they suffered a great defeat. The word translated as livestock, miqneh, is derived from qanah, to erect. By extension, it signifies to purchase or to possess. This is the only time it is mentioned in 1 Samuel.
5 (con’t) So David saved the inhabitants of Keilah.
vayosha David eth yosheve qeilah – “And he caused to save, David, ‘sitters, Keilah’.” This is purposefully stated even though it could have been inferred from the previous clause. David is credited with saving the people of the city. Regardless of what happens as the narrative continues, the Lord directed David to go, and he obediently followed through.
6 Now it happened, when Abiathar the son of Ahimelech fled to David at Keilah, that he went down with an ephod in his hand.
vayhi bivroakh evyathar ben akhimelekh el David qeilah ephod yarad beyado – “(And it was, in bolting, Abiathar son Ahimelech, unto David – Keilah, ephod he descended in his hand.)” I believe this verse is parenthetical. It is a statement of fact. It is an explanatory statement concerning how David consulted the Lord in the previous verses.
Once the battle with the Philistines ended and David moved into Keilah, Abiathar heard he was there and came to him. This would be the sequence of events since David escaped:
He left being with Michal (19:12). He went to Samuel at Ramah (19:18). He met up with Jonathan (20:1). He departed from Jonathan (20:42). He went to Nob and acquired the bread and Goliath’s sword (21:1-9). He fled to Achish in Gath (21:10-15). He departed from Gath and went to Adullam to Mizpah of Moab, and then back to the forest of Hareth (22:1-5). Saul heard of his location, and he was told by Doeg about David’s time in Nob. Because of that, Saul had the priests killed and the city of Nob anathematized (22:6-19). David heard about Keilah during this time, and he went to rescue it. (23:1-5). At this point, the final verses of Chapter 22 (22:20-23), when Abiathar escaped to David, are inserted. Verse 23:6 is given as a statement of fact to complement what is said in those verses.
Abiathar means Father of Superfluity. Ahimelech means My Brother Is King.
7 And Saul was told that David had gone to Keilah.
vayugad leshaul ki va David qeilah – “And it was caused to declare to Saul that he went, David – Keilah.” This means that after rescuing Keilah, David stayed there. It doesn’t say how Saul heard where Davis was, but he is excited about the fact…
7 (con’t) So Saul said, “God has delivered him into my hand,
vayomer shaul nikar otho elohim beyadi – “And he said, Saul, ‘He scrutinized him, God, in my hand.” As people do, Saul attributed his good fortune to it being God’s will. He used the word nakar, to scrutinize or look at intently, to describe the matter.
In other words, it is Saul’s delusion that God looked over David, found him to be a foe of Saul (as if Saul is in favor with God), and turned David over to him.
Saul means Asked. His name is identical in spelling to Sheol.
Because Saul thinks God is on his side, he thinks David’s fate is sealed…
7 (con’t) for he has shut himself in by entering a town that has gates and bars.”
ki nisgar lavo beir delatayim uveriakh – “For he was shut to enter in city – doors and bars.’” David is holed up in a fortified city. If Saul arrived while David was still in the city, there would be no way for him and his men to get out. Therefore…
8 Then Saul called all the people together for war, to go down to Keilah
vayshama shaul eth kal ha’am lamilkhamah laredeth qeilah – “And he ‘heard’, Saul, all the people to the battle to descend – Keilah.” Saul had the people hear the call to prepare for battle. The strange form of expression, which the context demands as causative, even though the verb itself is not in a causative form, is only found one other time in 1 Samuel 15:4. Upon gathering the troops, the intent was to descend to Keilah…
8 (con’t) to besiege David and his men.
latsur el David veel anashav – “to cramp unto David and unto his mortals.” As they were in the city, if it was surrounded by troops, the inhabitants would be unable to go in or out unless they surrendered David to Saul.
Even without attacking, Saul’s men could wait it out and break the city’s resistance. If necessary, they could also attack. Therefore, surrendering David would be the simplest and least painful option.
He did nothing wrong, and yet they pursued Him
He looked out for others, but they were unkind
Such an unhappy situation, dour and grim
To His faithful ways, they remained blind
But to this day, He holds out His hands
To those who have turned away from Him
We were all trapped by sin’s strong bands
And our fate remained dour and grim
He gives us the choice to choose our path
He directs us with His word if we will accept it
Which is the better way? You do the math
Follow Jesus and to His goodness submit
II. They Went Out From Keilah (verses 9-15)
9 When David knew that Saul plotted evil against him,
vayeda David ki alav shaul makharish ha’raah – “And he knew, David, that upon him Saul ‘causing to scratch the evilness’.” We aren’t told how David found out about Saul’s machinations, but the cat got out of the bag. Saying “scratch the evilness” is a way of expressing that Saul was devising evil towards David, as if he was scratching out a plan.
One can devise evil just for the sake of it. But Saul is devising evil, particularly toward his goal. The NKJV, though a paraphrase, rightly gets the sense.
9 (con’t) he said to Abiathar the priest, “Bring the ephod here.”
vayomer el evyathar ha’kohen hagishah ha’ephod – “And he said unto Abiathar the priest, ‘You must cause to (surely) near the ephod.’” There is a lot of speculation on these words, but the most likely meaning is that Abiathar would don the garments of the high priest, in which were the Urim and Thummim. He would then consult the Lord on behalf of David.
10 Then David said, “O Lord God of Israel, Your servant has certainly heard that Saul seeks to come to Keilah to destroy the city for my sake.
vayomer David Yehovah elohe Yisrael shamoa shama avdekha ki mevaqesh shaul lavo el qeilah leshakheth lair baavuri – “And he said, David, ‘Yehovah, ‘God, Israel’, hearing, he heard, your servant, for seeking, Saul, to come unto Keilah to ruin the city in my being traversed.’” The words, if looked at in sections, are very formal and precise.
David first says Yehovah. He is the covenant Lord of Israel. Thus, David is appealing to the covenant life instituted and monitored by Him.
Next, he says ‘God, Israel’. It is understood that Yehovah is God, but Israel had many “gods” throughout their years. By stating this in conjunction with Yehovah, David acknowledges Him as the One true God.
Saying “hearing, he heard” indicates that a matter of importance has come to his ears, which could affect the covenant life of the people. David has been anointed king. He wants to ensure that the Lord’s will is accomplished, so he will inquire about this matter.
David then says, “your servant.” He subordinates himself before the Lord. His anointing came from the Lord. Unlike Saul, who ignored that fact and failed to anathematize the Amalekites, David has no such intentions. He will hear the word as a subject of the Lord.
Lastly, he sets forth what he has heard, looking for answers to the situation. The matter is, “for seeking, Saul, to come unto Keilah to ruin the city in my traversal.” David is concerned first and foremost for the city. With his information set forth in a humble and detailed manner, he next sets forth his questions.
11 Will the men of Keilah deliver me into his hand?
vayasgiruni vaale qeilah veyado – “They will cause to shut me, masters Keilah, in his hand?” David’s first question isn’t about Saul at all! He has lived with the people of Keilah since rescuing them. His question deals with their character, not Saul’s. He knows what Saul will do if he comes.
The city and its inhabitants will face Saul’s wrath, just like the priests of Nob. David is evaluating what the best course of action to take is. He then proposes a second question, which would precipitate what will happen concerning the first question…
11 (con’t) Will Saul come down, as Your servant has heard?
hayered shaul kaasher shama avdekha – “He will descend, Saul, according to which he heard, Your servant?” If the answer to the first question was negative, David’s response to the Lord’s second answer may be different.
11 (con’t) O Lord God of Israel, I pray, tell Your servant.”
And the Lord said, “He will come down.”
Yehovah elohe Yisrael haged na leavdekha vayomer Yehovah yered – “Yehovah ‘God, Israel’, You must cause to declare, I pray, to Your servant.’ And He said, Yehovah, ‘He will descend.’” The Lord only responded to the second question. Thus, David must decide what he will do based on that. However, knowing that the Lord may have purposely left the first question unanswered to test his intentions, he again asks the first question with more detail…
12 Then David said, “Will the men of Keilah deliver me and my men into the hand of Saul?”
vayomer David hayasgiru baale qeilah othi veeth anashay beyad shaul – “And he said, David, ‘They will cause to shut, masters Keilah, me and my mortals in ‘hand, Saul’?’” David now extends the original question –
“They will cause to shut me, masters Keilah, in his hand?”
“And he said, David, ‘They will cause to shut, masters Keilah, me and my men in hand Saul?”
David was concerned about Keilah. He had to evaluate what would happen if only he was handed over to Saul. He must also evaluate what will happen if he and his men are handed over.
12 (con’t) And the Lord said, “They will deliver you.”
vayomer Yehovah yasgiru – “And He said, Yehovah, ‘They will cause to shut.’” Saul is coming. The masters of Keilah will hand over David to save the city, and they will hand over his men as well. Therefore, there is no suitable option but to depart. David will have to hope that Saul will not destroy the entire city, and he doesn’t even bother asking if he will. The city masters will hand him and his men over regardless.
Of this, the JFB Commentary says, “The alternative conditions here described have often been referred to as illustrating the doctrine of God’s foreknowledge and preordination of events.” The first premise, God’s foreknowledge, is correct. The second, His preordination of events, is not even hinted at in this account. Rather, Adam Clarke rightly states the matter –
“In these verses we find the following questions and answers: – David said, Will Saul come down to Keilah? And the Lord said, He will come down. Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. In this short history we find an ample proof that there is such a thing as contingency in human affairs; that is, God has poised many things between a possibility of being and not being, leaving it to the will of the creature to turn the scale. In the above answers of the Lord the following conditions were evidently implied: – If thou continue in Keilah, Saul will certainly come down; and If Saul come down, the men of Keilah will deliver thee into his hands. Now though the text positively asserts that Saul would come to Keilah, yet he did not come; and that the men of Keilah would deliver David into his hand, yet David was not thus delivered to him. And why? Because David left Keilah; but had he stayed, Saul would have come down, and the men of Keilah would have betrayed David. We may observe from this that, however positive a declaration of God may appear that refers to any thing in which man is to be employed, the prediction is not intended to suspend or destroy free agency, but always comprehends in it some particular condition.”
He is right. At the same time, God knew what David would do. He did not preordain what David chose. Rather, He gave the necessary information to decide, knowing already what he would do, and then allowed it to come about.
The fact that alternate options were available, with a positive response to their outcome by the Lord, verifies it. This is the same as what was seen in our text verse from Ezekiel, and it is what is consistently presented from the first page in the Bible that details man’s interactions with God until the last page –
“And the Lord God commanded the man, saying, ‘Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.’” Genesis 2:16, 17
“And the Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely.” Revelation 22:17
13 So David and his men, about six hundred, arose
vayaqam David vaanashav keshesh meoth ish – “And he arose, David, and his mortals, according to six hundreds man.” The number of his men has increased from four hundred (22:2) to six hundred. The number six hundred is derived from six and ten.
Bullinger says of ten, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”
He defines six, saying, “…it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” Simply stated, it speaks of fallen man.
13 (con’t) and departed from Keilah and went wherever they could go.
vayetseu miqelilah vayithhalekhu basher yithalakhu – “And they went out from Keilah, and they walked themselves in which they will walk themselves.” The NKJV is correct. The repetition of the reflexive verbs gives the sense of ambling about from one place to another without immediately settling in.
13 (con’t) Then it was told Saul that David had escaped from Keilah; so he halted the expedition.
u-leshaul hugad ki nimlat David miqeilah vayekhdal latseth – “And to Saul, it was caused to declare that he was eluded, David, from Keilah. And he desisted to go.” After hearing of David’s departure, Saul broke off his march to Keilah. Without David there, to destroy the whole city would be pointless, unproductive, and costly.
Although Saul was no longer heading to Keilah, it doesn’t mean David was safe to settle down again. Rather…
14 And David stayed in strongholds in the wilderness,
vayeshev David bamidbar bametsadoth – “And he sat, David, in the wilderness, in the strongholds.” Many translations get this verse all jumbled up in thought. There are two main categories. Each is identified by the word vayeshev, “and he sat.”
The sense is that David went wherever he thought he needed to go to elude Saul. The first places were in the wilderness, in the strongholds.
In the Bible, the wilderness is a place of God’s grace and of closeness to Him, but also a place of testing. For some, such as Israel, the testing resulted in disobedience. For others, such as Christ when He was tested, it was a place of fellowship through obedience.
The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/devarim) in the desert (midbar) of Sinai.
Thinking about these terms, one can see the connection between Jesus, the Word of God, and His testing in the wilderness as well.
The next place mentioned is the metsad, stronghold. It is derived from tsud, to hunt. By implication, it signifies a stronghold or fort. It is the masculine form of the word matsod, stronghold, seen in verse 22:4. Next…
14 (con’t) and remained in the mountains in the Wilderness of Ziph.
vayeshev bahar bemidbar ziph – “and he sat in the mount in ‘wilderness, Ziph’.” This is the next category, identified by vayeshev, “and he sat.” In Scripture, a har, mount(ain), is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.
Ziph is identified by Jones as coming from an unused root, zuph, and calls it Borrowed. Young’s, with no explanation for its source, defines it as Refining Place. However, his source becomes clear when considering what Strong and Abarim say.
They both say it may come from zepheth, pitch. That comes from an unused root meaning to liquify, as asphalt does, softening in the sun. Using that same root, it could just as easily mean Melting or Liquifying. As such, Young’s draws on the idea of melting to determine it means Refining Place.
One final possibility is that it is the masculine form of the feminine word Ziphah, which Young identifies as Lent (the act of lending) and Strong identifies as A Flowing. Regardless, the general idea of is of a sense of outward motion.
14 (con’t) Saul sought him every day, but God did not deliver him into his hand.
vayvaqshehu shaul ha’yamim velo netano elohim beyado – “And he sought him, Saul, all the days, and not He gave him, God, in his hand.” So much for Saul’s conclusion from verse 7, “He scrutinized him, God, in my hand.” Rather, God did just the opposite, demonstrating that Saul, not David, had been scrutinized.
15 So David saw that Saul had come out to seek his life.
vayar David ki yatsa shaul levaqesh eth naphso – “And he saw, David, for he went out, Saul, to seek his soul.” David was eluded from Saul, but he saw that Saul continued to search for him. This indicates that Saul was completely determined to get David, even at the expense of other matters.
*15 (fin) And David was in the Wilderness of Ziph in a forest.
The words are somewhat odd: vedavid bemidbar ziph bakhoreshah – “And David in ‘wilderness, Ziph’, in the Horesh-ward.” There is an anomaly. It says bakhoresha, in the Horesh-word. The prefix b (in) and the suffix h (motion towards) form a grammatical contradiction. How can you be in what you are going towards?
The cantillation mark placed by the Masoretes considers the h a fossilized ending by placing the stress where the h is not considered. But the fact is that in the text, it is either the name of a location, Horesh, or it is the word khoresh, which means forest. Whichever it is, the result is the same for typology.
I kept the h ending, which is ignored by all translations and commentaries, saying Horesh-ward. But that doesn’t mean it is correct. I just want to be reminded it is there. Such information has to be kept somewhere. The Sunday morning sermon is that place.
Speaking of places, this is a great place for the sermon to end because the next paragraph reunites Jonathan and David. The contents of the continued passage will fit better with that introduction than here.
As for the verses today, they contain one of the best lessons for people to learn so that they do not embarrass themselves with unfounded claims. Unfortunately, it is one of the most common things that we as Christians do.
Saul ascribed his situation to the hand of God. But is it right to say, “The Lord led me to this conclusion” or “The Lord showed me this was the thing to do”? Most of us have heard this, but they are words better left unsaid.
I get the sentiment in emails all the time, and more often than not, it is accompanied by an incorrect analysis of whatever is being referred to. As such, it cannot be the Lord who “showed” the person what to do. But once the words are uttered, there is no going back on the claim. The damage is done.
I got one in my inbox on sermon typing day. It came from a person who does this constantly, claiming the Holy Ghost led him to his conclusion. After ten years of reading his claims, not one thing he has asserted has come to pass.
That is ten years of disgracing himself in the name of the Lord, and yet, within a day or two, he will do it again. I have attempted to correct him on this. Then come the accusations and invectives, but never an acknowledgment of wrongdoing.
Attributing something to the workings of the Lord that He did not do diminishes the value of the Lord in others’ eyes. It will also lessen the value of the true word of the Lord in their eyes. Saul certainly did that to the men around him who heard his words. His claim was neither trivial nor insignificant.
Take time to read Jeremiah 25:33-40 to understand how the Lord protects His true word and how He disdains the abuse of it through a false word. If something is truly inspired by the Lord, there is no need to claim anything. The Lord knows, and others will be blessed by the insight. That is sufficient. Remember to have respect and care for the Lord and for His word.
Closing Verse: “Then Hananiah the prophet took the yoke off the prophet Jeremiah’s neck and broke it. 11 And Hananiah spoke in the presence of all the people, saying, “Thus says the Lord: ‘Even so I will break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years.’” And the prophet Jeremiah went his way.” Jeremiah 28:10, 11
Next Week: 1 Samuel 23:16-29 When he does, it’ll be really swell, it’s true… (You Will Reign Upon Israel, Part II) (50th 1 Samuel sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 23:1-15 (CG)
23 And they caused to declare to David, to say, “Behold! Philistines being fought in Keilah, and they ‘plundering the threshing floors’.”
2And he asked, David, in Yehovah, to say, “I will walk, and I will cause to strike in the Philistines, the these?”
And He said, Yehovah, unto David, “You must walk, and you will cause to strike in the Philistines, and you will cause to save Keilah.”
3And they said, mortals David, unto him, “Behold! We here in Judah – frightened. And yea, for we will walk – Keilah, unto ‘arrangements, Philistines’?” 4And he caused to add again, David, to inquire in Yehovah.
And He answered him, Yehovah, and He said, “You must arise! You must descend – Keilah. For I – delivering Philistines in your hand.” 5And he walked, David, and his mortal [k.] – Keilah. And he was fought in the Philistines. And he drove their livestock, and he caused to strike in them – wound whopping. And he caused to save, David, ‘sitters, Keilah’.
[Note: Chronologically 1 Samuel 22:20-23 logically belong after 1 Samuel 23:5]
(6And it was in bolting, Abiathar, son Ahimelech, unto David – Keilah, ephod he descended in his hand.)
7And it was caused to declare to Saul that he went, David – Keilah. And he said, Saul, “He scrutinized him, God, in my hand. For he was shut to enter in city – doors and bars.” 8And he ‘heard’, Saul, all the people to the battle to descend – Keilah, to cramp unto David and unto his mortals.
9And he knew, David, that upon him Saul ‘causing to scratch the evilness’. And he said unto Abiathar the priest, “You must cause to (surely) near the ephod.” 10And he said, David, “Yehovah, ‘God, Israel’, hearing, he heard, your servant, for seeking, Saul, to come unto Keilah to ruin the city in my traversal. 11They will cause to shut me, masters Keilah, in his hand? He will descend, Saul, according to which he heard, Your servant? Yehovah ‘God, Israel’, You must cause to declare, pray, to Your servant.”
And He said, Yehovah, “He will descend.”
12And he said, David, “They will cause to shut, masters Keilah, me and my mortals in ‘hand, Saul’?”
And He said, Yehovah, “They will cause to shut.”
13And he arose, David, and his mortals, according to six hundreds man. And they went out from Keilah, and they walked themselves in which they will walk themselves. And to Saul, it was caused to declare that he was eluded, David, from Keilah. And he desisted to go.
14And he sat, David, in the wilderness, in the strongholds, and he sat in the mount in ‘wilderness, Ziph’. And he sought him, Saul, all the days, and not He gave him, God, in his hand. 15And he saw, David, for he went out, Saul, to seek his soul. And David in ‘wilderness, Ziph’, in the Horesh-ward.
1 Samuel 23:1-15 (NKJV)
Then they told David, saying, “Look, the Philistines are fighting against Keilah, and they are robbing the threshing floors.”
2 Therefore David inquired of the Lord, saying, “Shall I go and attack these Philistines?”
And the Lord said to David, “Go and attack the Philistines, and save Keilah.”
3 But David’s men said to him, “Look, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines?” 4 Then David inquired of the Lord once again.
And the Lord answered him and said, “Arise, go down to Keilah. For I will deliver the Philistines into your hand.” 5 And David and his men went to Keilah and fought with the Philistines, struck them with a mighty blow, and took away their livestock. So David saved the inhabitants of Keilah.
6 Now it happened, when Abiathar the son of Ahimelech fled to David at Keilah, that he went down with an ephod in his hand.
7 And Saul was told that David had gone to Keilah. So Saul said, “God has delivered him into my hand, for he has shut himself in by entering a town that has gates and bars.” 8 Then Saul called all the people together for war, to go down to Keilah to besiege David and his men.
9 When David knew that Saul plotted evil against him, he said to Abiathar the priest, “Bring the ephod here.” 10 Then David said, “O Lord God of Israel, Your servant has certainly heard that Saul seeks to come to Keilah to destroy the city for my sake. 11 Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O Lord God of Israel, I pray, tell Your servant.”
And the Lord said, “He will come down.”
12 Then David said, “Will the men of Keilah deliver me and my men into the hand of Saul?”
And the Lord said, “They will deliver you.”
13 So David and his men, about six hundred, arose and departed from Keilah and went wherever they could go. Then it was told Saul that David had escaped from Keilah; so he halted the expedition.
14 And David stayed in strongholds in the wilderness, and remained in the mountains in the Wilderness of Ziph. Saul sought him every day, but God did not deliver him into his hand. 15 So David saw that Saul had come out to seek his life. And David was in the Wilderness of Ziph in a forest.
