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英語原文
David, being driven from Achish, returns into the land of Israel to be hunted by Saul. I. David sets up his standard in the cave of Adullam, entertains his relations (1Sa 22:1), enlists soldiers (1Sa 22:2), but removes his aged parents to a more quiet settlement (1Sa 22:3,4), and has the prophet Gad for his counsellor, 1Sa 22:5. Saul resolves to pursue him and find him out, complains of his servants and Jonathan (1Sa 22:6-8), and, finding by Doeg's information that Ahimelech had been kind to David, he ordered him and all the priests that were with him, eighty-five in all, to be put to death, and all that belonged to them destroyed (1Sa 22:9-19) from the barbarous execution of which sentence Abiathar escaped to David, 1Sa 22:20-23.
1-5
David in the Cave of Adullam (1057 BC)
アドゥラムのほら穴のダビデ（紀元前1057年）
¹ ダビデはそこから去り、アドゥラムのほら穴に逃げた。彼の兄弟と父の全家がこれを聞いて、彼のところに下って来た。 ² 悩みにあるすべての者、負債のあるすべての者、不満を持つすべての者が彼のもとに集まり、彼は彼らの長となった。彼と共にいた者は約四百人であった。 ³ ダビデはそこからモアブのミツパに行き、モアブの王に言った。「どうか私の父と母を出て、あなたと共におらせてください。神が私のために何をされるかを私が知るまで。」 ⁴ 彼は彼らをモアブの王の前に連れて行った。彼らはダビデが要害にいる間ずっと彼と共に住んだ。 ⁵ 預言者ガドはダビデに言った。「要害には留まってはならない。去って、ユダの地に入りなさい。」ダビデは去って、ハレテの森に入った。
ここに、I. ダビデがアドゥラムのほら穴に避難したこと（1Sa 22:1）。それが自然の要害か人工の要害かは現れていない。おそらくそこへの近づき方が非常に困難であったので、ダビデはゴリヤテの剣でサウルの全軍に対してそれを守ることができると考え、そこに生きながら埋もれた。その間、彼は（1Sa 22:3で彼がそう言うように）神が彼に何をされるかを見るのを待っていた。王国の約束はそれへの保全の約束を含意していたが、ダビデは自分の安全のために適切な手段を用いた。そうでなければ神を試みたであろう。彼はサウルを滅ぼすことを目指すことはしなかった。ただ自分を守るためにのみ。さばきつかさや将軍として国に大いなる奉仕ができた者が、ここにほら穴に閉じ込められ、喜びのない器として投げ捨てられている。輝く光がこのように覆われて、枡の下に隠されることがあるのを奇妙に思ってはならない。おそらく使徒は、荒野やほら穴や地の洞窟にさまよった（Heb 11:38）旧約の価ある人々の一部について語るとき、他の中でダビデのこの実例に言及しているのであろう。このときダビデはPs 142:1-7を書いた。ダビデがほら穴にいたときの祈りと題されている。そこで彼はだれも自分を知ろうとせず、避け所が彼に失敗したと訴えるが、まもなく正しい者たちが彼を囲むことを希望する。
II. 彼の親族が彼のもとに集まった。彼の兄弟と父の全家が彼に守られ、彼を助け、彼と運命を共にするために。*兄弟は患難のために生まれる。*今やヨアブ、アビシャイ、その他の親族が彼のもとに来て、彼と共に苦しみ、危険を冒し、まもなく彼と共に昇進することを希望した。そして彼らはそうなった。彼の勇士の最初の三人は、彼がほら穴にいたときに最初に彼に仕えた者たちであった（1Ch 11:15-25等）。
III. ここで彼は自衛のために軍勢を集め始めた（1Sa 22:2）。彼は逃亡によって自分を救うことができないことを最近の経験から知った。それゆえに武力によってそれをしなければならなかった。その際、彼は決して攻撃的に行動せず、君主に何ら暴力を振るわず、王国の平和を乱さず、ただその軍勢を自分自身の護衛として用いた。しかし彼の兵士たちが彼にとってどのような防御となったにせよ、彼らは彼に大いなる誉れをもたらさなかった。というのも、彼の持っていた連隊は、偉い人でも、富んだ人でも、壮健な人でも、いや善い人でもなく、悩み、負債、不満にある者、破産した運命と不安な霊を持つ者、その方策に追い込まれ、自分自身でどうすべきかよく知らない者たちで構成されていたから。ダビデがアドゥラムのほら穴に本拠を定めたとき、彼らは来て約四百人の数に上るまで彼の下に enlisted した。神がご自身の目的を成就させるために、時としてどのような弱い器を用いられるかを見よ。ダビデの子は、悩むたましいを受け入れる用意ができており、彼らは彼を自分たちの長に任じ、彼に命じられることを喜ぶ。
IV. 彼は両親を安全な場所に定着させるよう配慮した。サウルが彼と、彼のゆえに彼に属するすべての者に対してこれほど激しく怒っていた間、イスラエルの全地でそのような場所を見いだせなかった。それゆえに彼は彼らと共にモアブの王のところに行き、彼らをその保護の下に置いた（1Sa 22:3,4）。ここで観察せよ。1. 彼が年老いた両親のためにどれほど優しい配慮をもって備えたか。彼らがサウルとの闘争の間に予期すべき恐れや疲労にさらされることはふさわしくなかった（彼らの年齢は決してそのような露出に耐えられなかった）。それゆえに彼が最初にすることは、自分がどうなろうとも、彼らに静かな住まいを見いだすことであった。子どもたちにこれから家であわれみを示し、両親に報いる（1Ti 5:4）ことを学ばせよ。すべてのことで彼らの安らぎと満足を考慮して。たとえどれほど高く昇進し、どれほど多く用いられていても、年老いた両親を忘れてはならない。2. 彼がどれほどへりくだった信仰をもって現在の苦難の結果を期待したか。*神が私のために何をされるかを私が知るまで。*彼は自分を完全に神に委ね、その道を神にゆだねた者として、非常にへりくだって希望を表現する。良い結果を、自分の術や腕や功績からではなく、神の知恵と力と善良さが彼のためにすることから期待する。今やダビデの父と母は彼を見捨てたが、神はそうされなかった（Ps 27:10）。
V. 彼は預言者ガドの助言と援助を受けた。ガドはおそらくサムエルの下で育った預言者の子たちの一人であり、サムエルによってダビデの牧師または霊的導き手として推薦されたものであろう。預言者として、彼は彼のために祈り、神の心を彼に教えた。ダビデは自身が預言者であったが、彼の援助を喜んだ。彼はダビデにユダの地に入るよう勧めた（1Sa 22:5）。自身の無実を確信し、神の保護を十分確信し、現在の困難な事情にあっても、その部族と国に何らかの奉仕をしたいと望む者として。自分の大義を恥じず、 offered れる救援を辞退しないように。このことばに励まされて、彼はそこに公に現れることを決心した。このように良き人の歩みは主によって整えられる。
英語原文
David in the Cave of Adullam (1057 BC)
¹ David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him.
² And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.
³ And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, and be with you, till I know what God will do for me.
⁴ And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold.
⁵ And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth.
Here, I. David shelters himself in the cave of Adullam, 1Sa 22:1. Whether it was a natural or artificial fastness does not appear; it is probable that the access to it was so difficult that David thought himself able, with Goliath's sword, to keep it against all the forces of Saul, and therefore buried himself alive in it, while he was waiting to see (and he says here, 1Sa 22:3) what God would do with him. The promise of the kingdom implied a promise of preservation to it, and yet David used proper means for his own safety, otherwise he would have tempted God. He did not do any thing that aimed to destroy Saul, but only to secure himself. He that might have done great service to his country as a judge or general is here shut up in a cave, and thrown by as a vessel in which there was no pleasure. We must not think it strange if sometimes shining lights be thus eclipsed and hidden under a bushel. Perhaps the apostle refers to this instance of David, among others, when he speaks of some of the Old-Testament worthies that wandered in deserts, in dens and caves of the earth, Heb 11:38. It was at this time that David penned Ps 142:1-7, which is entitled, A prayer when David was in the cave; and there he complains that no man would know him and that refuge failed him, but hopes that shortly the righteous would compass him about.
II. Thither his relations flocked to him, his brethren and all his father's house, to be protected by him, to give assistance to him, and to take their lot with him. A brother is born for adversity. Now, Joab, and Abishai, and the rest of his relations, came to him, to suffer and venture with him, in hopes shortly to be advanced with him; and they were so. The first three of his worthies were those that first owed him when he was in the cave, 1Ch 11:15-25, etc.
III. Here he began to raise forces in his own defence, 1Sa 22:2. He found by the late experiments he had made that he could not save himself by flight, and therefore was necessitated to do it by force, wherein he never acted offensively, never offered any violence to his prince nor gave any disturbance to the peace of the kingdom, but only used his forces as a guard to his own person. But, whatever defence his soldiers were to him, they did him no great credit, for the regiment he had was made up not of great men, nor rich men, nor stout men, no, nor good men, but men in distress, in debt, and discontented, men of broken fortunes and restless spirits, that were put to their shifts, and knew not well what to do with themselves. When David had fixed his headquarters in the cave of Adullam, they came and enlisted themselves under him to the number of about 400. See what weak instruments God sometimes makes use of, by which to bring about his own purposes. The Son of David is ready to receive distressed souls, that will appoint him their captain and be commanded by him.
IV. He took care to settle his parents in a place of safety. No such place could he find in all the land of Israel while Saul was so bitterly enraged against him and all that belonged to him for his sake; he therefore goes with them to the king of Moab, and puts them under his protection, 1Sa 22:3,4. Observe here, 1. With what a tender concern he provided for his aged parents. It was not fit they should be exposed either to the frights or to the fatigues which he must expect during his struggle with Saul (their age would by no means bear such exposure); therefore the first thing he does is to find them a quiet habitation, whatever became of himself. Let children learn from this to show pity at home and requite their parents (1Ti 5:4), in every thing consulting their ease and satisfaction. Though ever so highly preferred, and ever so much employed, let them not forget their aged parents. 2. With what a humble faith he expects the issue of his present distresses: Till I know what God will do for me. He expresses his hopes very modestly, as one that had entirely cast himself upon God and committed his way to him, expecting a good issue, not from his own arts, or arms, or merits, but from what the wisdom, power, and goodness of God would do for him. Now David's father and mother forsook him, but God did not, Ps 27:10.
V. He had the advice and assistance of the prophet Gad, who probably was one of the sons of the prophets that were brought up under Samuel, and was by him recommended to David for his chaplain or spiritual guide. Being a prophet, he would pray for him and instruct him in the mind of God; and David, though he was himself a prophet, was glad of his assistance. He advised him to go into the land of Judah (1Sa 22:5), as one that was confident of his own innocency, and was well assured of the divine protection, and was desirous, even in his present hard circumstances, to do some service to his tribe and country. Let him not be ashamed to own his own cause nor decline the succours that would be offered him. Animated by this word, there he determined to appear publicly. Thus are the steps of a good man ordered by the Lord.
6-19
Saul Destroys the Lord's Priests; the City of Nob Destroyed (1057 BC)
サウルが主の祭司たちを絶つ；ノブの町が滅ぼされる（紀元前1057年）
⁶ サウルは、ダビデと彼と共にいた者たちが発見されたという知らせを聞いた。（さてサウルはギブアのラマにある木の下に座り、手に槍を持ち、その家来たちがみなその周りに立っていた。）
⁷ するとサウルは、自分の周りに立っていた家来たちに言った。「ベニヤミン人たちよ、聞け。エッサイの子が、あなたがた一人一人に畑やぶどう畑を与え、あなたがたをみな千人隊の長、百人隊の長にするだろうか。
⁸ あなたがたがみな私に対して共謀し、私の子がエッサイの子と契約を結んだことを知らせてくれる者がなく、また私の子が私のしもべをそそのかして、きょうのように待ち伏せさせようとしているのに、私をかわいそうと思う者も、それを知らせる者も、あなたがたの中に一人もいないとは。」
⁹ すると、サウルの家来たちの上に立っていたエドム人ドエグが答えて言った。「私はエッサイの子がノブ、アヒトブの子アヒメレクのところに来るのを見ました。
¹⁰ 彼は主に伺いを立て、彼に食物を与え、さらにペリシテ人ゴリヤテの剣を与えたのです。」
¹¹ そこで王は人を遣わして、アヒトブの子、祭司アヒメレクと、その父の全家、すなわちノブにいた祭司たちを呼び寄せた。すると彼らはみな王のところへ来た。
¹² サウルは言った。「聞け、アヒトブの子よ。」彼は答えた。「ここにいます、私の主よ。」
¹³ サウルは彼に言った。「あなたはなぜ、エッサイの子と共謀して私に逆らったのか。あなたは彼にパンと剣を与え、神に伺いを立てて、彼がきょうのように私に逆らって立ち上がり、待ち伏せするようにしたではないか。」
¹⁴ するとアヒメレクは王に答えて言った。「あなたのすべての家来の中で、王の女婿であり、あなたの護衛に任じられ、あなたの家で重んじられているダビデのように忠実な者が、だれひとりいるでしょうか。
¹⁵ この人のために私が神に伺いを立て始めたのは、きょうが初めてでしょうか。絶対にありません。王がそのしもべにも、私の父の全家にも、何の咎も負わせないでください。あなたのしもべはこの事のすべてについて、小さなことも大きなことも、全く何も知りません。」
¹⁶ 王は言った。「アヒメレクよ、あなたとあなたの父の全家は必ず死ななければならない。」
¹⁷ そして王は、自分の周りに立っていた近衛兵たちに言った。「向きを変え、主の祭司たちを殺せ。彼らの手もダビデと共におり、ダビデが逃げたことを知りながら、私に知らせなかったからだ。」しかし王の家来たちは、主の祭司たちに手を下そうとして、進み出ることをしなかった。
¹⁸ 王はドエグに言った。「あなたが向きを変えて、祭司たちを打て。」エドム人ドエグは向きを変え、祭司たちを打ち、その日、亜麻のエポデを着た者八十五人を殺した。
¹⁹ 彼は祭司たちの町ノブを、男も女も、子どもも乳飲み子も、牛もろばも羊も、剣の刃で打った。
私たちはダビデの苦難の進展を見てきた。ここではサウルの悪の進展を見る。彼は他のすべての思いを捨てて、ダビデを追うことだけに専念したかのようである。彼はついに、その国のうわさを通じて、ダビデが発見された（すなわち、公然と姿を現し、人々を集めて自分に仕えさせたということ）ことを聞いた。これを聞いて、彼はすべての家来たちを呼び集め、ギブアの高き所にある木、あるいは木立の下に座り、手に槍を持ってこれを王笏とし、自分が支配しようと意図した力と、自分の道をふさぐすべての者を殺そうとするその心の現状、むしろ病的状態を暗示した。この血生臭い異端審問において、
I. サウルはダビデとヨナタンについての情報を求める（1Sa 22:7,8）。彼が疑い、証明したいと願った二つのことがあった。それは、彼が身近に置いていた最も優れた二人の者に悪意を向けるためであった。1. 自分のしもべダビデが待ち伏せをして自分のいのちをねらっているということであった。これは全くの偽りであった。彼こそが実際にダビデのいのちをねらっていたのであり、だからこそダビデが彼のいのちをねらっているかのように装えたのである。もっとも、彼は少しの疑いの影をも与えるような明白な行いでダビデを訴えることはできなかった。2. 自分の子ヨナタンがダビデをそそのかしてそうさせ、王の死を企てて共謀しているということであった。これも悪名高い偽りであった。ダビデとヨナタンとの間には友情の契約はあったが、何らかの悪事についての共謀は全くなかった。彼らの契約の条項のいずれも、サウルに害を及ぼすものではなかった。もしヨナタンが、サウルの死後、啓示された神のみこころに従ってダビデに位を譲ることに同意したとして、それがサウルにどんな害になろうか。それにもかかわらず、このように君主と国への最も親しい友しき人々がしばしば両方の敵として忌まわしく描かれるのである。キリストご自身もそうであった。サウルは、ヨナタンとダビデが自分を、自分の王冠と威厳を陥れる陰謀を謀っていると決めつけ、家来たちがそれを知らせなかったことを不満とした。彼らがそれを知らないはずはないと思い込んだのである。しかし実際にはそのようなことは全くなかった。ねたみに基づく悪意の本質と、存在もしないことを暴き出そうとするその哀れな策術を見よ。彼は自分の周囲のすべての者を、自分と同じことを言わないという理由で敵と見なした。そして彼らに告げた。(1.) 彼らは極めて不賢明であり、自分たちの部族（彼らはベニヤミン人であり、もしダビデが高められれば、今ベニヤミンにある栄誉がユダに移るのである）と自分たちの家族の利益に反して行動している、と。(2.) 彼らは不誠実である、と。「あなたがたは私に対して共謀した」。ねたみの霊に身を任せる者が、どれほどたえまない動揺と苦悩の中にあることか！もし支配者が偽りに耳を傾けるなら、その家来たちはみな悪人となる（箴言 29:12）、すなわち彼の目にはそう見えるのである。(3.) 彼らは極めて不親切であると。彼は彼らの善意に訴えようとしてこの言葉を用いた。「私をかわいそうと思う者は、あなたがたの中の一人もない」、あるいは一部の者が読むように「私のために心を配る者は」と。こうした論法によって、彼らを自分の悪意の道具として激しく行動するよう駆り立て、自分が彼らに対して抱く疑いを取り除かせようとしたのである。
II. 彼は家来たちからダビデやヨナタンについて何も聞き出せなかったものの、ドエグから祭司アヒメレクについての情報を得た。
1. ドエグによるアヒメレクへの告訴がなされ、ドエグ自身が彼に対する証人となる（1Sa 22:9,10）。おそらく、彼がいかに悪い男であっても、サウルがそれを強要しなければ、ドエグはこの情報を提供しなかったであろう。もし彼が自発的であったなら、もっと早くそうしたはずである。しかし今となっては、だれも告発しなければ全員が反逆者とみなされると考え、それゆえアヒメレクがダビデに示した親切をサウルに語ったのである。ドエグ自身がその目撃者であった。彼は*「彼のために神に伺いを立て」（祭司は公人について、また公の事柄についてのみ通常これを行っていた）、「パンと剣」*を与えた。これらはすべて事実であった。しかしそれは真実のすべてではなかった。彼はサウルにさらに、ダビデがアヒメレクに、自分は王の務めのために出かけていると信じ込ませたことを告げるべきであった。そうすれば、彼がダビデにした奉仕が、それがどう帰着したにせよ、サウルの誉れのために意図されたものであったことが明らかとなり、それはサウルの手の内にいたアヒメレクを弁明させ、サウルの手の届かぬところにいたダビデにすべての非難を向けたであろう。
2. アヒメレクは捕縛され、というより王の前に出頭するよう召喚され、この告訴によって起訴される。王は彼と、当時聖所に仕えていて援助と支持をしたと疑われた祭司たちすべてを呼び寄せた。彼らは何の悪心も抱いていなかったので、それゆえ何の危険も感じておらず、「彼らはみな王のところへ来た」（1Sa 22:11）。彼らのうちのだれも逃亡を試みたり、ダビデのもとに避難しようとはしなかった。もし彼らがサウルの疑ったほどダビデの利害に深く与していたなら、ダビデが旗を掲げた今そうしたはずである。サウルは極度の軽べつと憤りをもってアヒメレク自身を起訴する（1Sa 22:12）。「聞け、アヒトブの子よ」。彼を名で呼ぶことすらせず、まして彼の称号を与えようともしない。これによって彼が神への畏れを捨て、祭司たちに少しの敬意も払わず、むしろ彼らを辱め、侮辱することを喜んでいたことが分かる。アヒメレクは法廷で手を挙げてこう答える。「*ここにいます、私の主よ。*私が受けた告訴を聞く用意ができております。私は何の悪事も行っていません。」彼はサウルの法廷の管轄権に異議を唱えず、祭司としての免除を主張しない。たとえ彼が大祭司であっても、である。その職は、さばきつかさ、あるいは長官の職に久しく合併されていなかったのであるが、サウルが王に関する事柄において主権を有するようになった以上、大祭司でさえ自らを一般のイスラエル人と同じ水準に置いたのである。すべてのたましいは（聖職者たちも）上位の権威に従うべきである。
3. 彼への起訴状が読み上げられる（1Sa 22:13）。彼が偽りの反逆者として、エッサイの子と共謀し、王を廃位し殺害しようと企てたというのである。「彼のたくらみは」サウルは言う、「私に逆らって立ち上がることであり、あなたは食料と武器で彼を助けた」。最も無邪気な行為がどれほど悪く解釈されやすいか、暴君的な政府の下で生きる者がどれほど危険であるか、そして私たちが享受している幸いな憲法と統治に対して感謝すべき理由が何であるかを見よ。
4. この起訴に対して彼は無罪を主張する（1Sa 22:14,15）。彼は事実は認めるが、反逆的、悪意的に、あるいは王に対する何らかの意図をもってそれを行ったことは否定する。彼は、サウルとダビデの間に何らかの争いがあることは全く知らず、ダビデが当時かつてないほど宮廷で寵遇を受けていると考えていたと主張する。見よ。彼は、ダビデが彼に偽りを語り、それによって彼を欺いたとは弁明しない。事実はそうであったのに。なぜなら、彼はそのような善人の弱さを公にしたくなかったからである。まして自分の身を弁護するためには、ましてや彼に対するあらゆる機会をうかがっていたサウルに対しては。むしろ彼は、ダビデがサウルのすべての家来の中で最も忠実な者として確立していた評判、王がその娘を彼に嫁がせて与えた誉れ、王が彼をたびたび用いたこと、そして王が彼に託した信頼を力説する。「彼はあなたの護衛に従い、あなたの家で重んじられている。それゆえ彼に敬意を示すことは王冠への功績ある奉仕と、だれもが考えるでありましょう。これを罪と見なすなどとは。」彼は、サウルが何らかの遠征に彼を遣わすとき、彼のために神に伺いを立てることを常としており、今回もかつてと同じように無邪気に行ったと弁明する。彼は王に対する陰謀に加わるなどという考えを忌み嫌うことを宣言する。「*絶対にありません。*私は自分の務めに専念しており、国事には関わりません。」彼は王の寛容を乞う。「何の咎も負わせないでください」、そして自分の無実を宣言して結ぶ。「あなたのしもべはこの事のすべてを全く知りません。」これほど真実の証拠を示して弁明できる者がほかにあるだろうか。もし彼が正直なイスラエル人からなる陪審によって裁かれたなら、確かに無罪となったであろう。だれが彼に少しの欠点を見出せようか。しかし、
5. サウル自身が彼に判決を下す（1Sa 22:16）。「アヒメレクよ、あなたは、反逆者として、あなたとあなたの父の全家は必ず死ななければならない。」これより不義なことがあろうか。私は日の下でさばきの場を見たが、そこには悪しき者がいた（伝道者の書 3:16）。(1.) サウルが、さばきつかさや預言者、枢密院や軍事会議に訴えることなく、自らの事件に自ら単独で判決を下したことは不義であった。(2.) それほど公平な抗弁が、何ら理由を示されることも、その主張を覆そうとする試みもなく、純粋に強権によって退けられた。(3.) 判決がこれほど性急に、かつ多大な急ぎをもって下され、裁判官は自ら考える時間を持たず、囚人にも判決の停止を求める時間を許さなかった。(4.) 判決が、ドエグに告発された唯一の人物であるアヒメレクだけでなく、何ら告発されていない彼の父の全家にまで及んだこと。子どもが父のために死ななければならないのか。(5.) 判決が、正義を支えるためではなく、彼の野獣のような激怒を満足させるために、激情の中で言い渡されたこと。
6. 彼はこの血生臭い判決を即時執行する令状（口頭の令状のみ）を発する。
(1.) 彼は自分の近衛兵にこの判決の執行を命じたが、彼らは拒んだ（1Sa 22:17）。これによって彼は祭司たちにさらなる屈辱を与えようとしたのである。彼らは戦士（1Ki 2:29 のように）や通常の処刑人の手によって死ぬことは許されず、王の近衛兵が彼らを圧倒し、彼らの血で手を洗うことになった。[1.] 君主の命令がこれほど野蛮に下されたことはかつてなかった。「向きを変え、主の祭司たちを殺せ」。これはほとんど比類のない不敬な態度で語られた。もし彼が彼らの聖なる職務や神との関係を忘れたかのように見せ、それに触れなかったなら、そのような品性の者が自分の不興に陥ったことに対していくらかの遺憾の意を暗示したであろう。しかし彼らを主の祭司と呼ぶ一方で、近衛兵に彼らののどを切れと命じたことは、まさにそのことのゆえに彼らを憎んでいるかのように見えた。神が彼を退け、代わりに別の者に油注ぐよう命じられたので、彼は神ご自身は手の届かぬところにいるため、主の祭司たちに復讐するこの機会を喜んでいるかのようである。悪霊が支配権を握るとき、人々をどれほどの悪へと駆り立てないだろうか！彼は、自分の命令の中で、全くの偽りで彼にとって証明されていないこと、すなわち彼らがダビデが逃げたことを知っていたと主張した。しかし彼らはその事について全く知らなかった。しかし悪意と殺人はしばしば偽りによって支えられる。[2.] 君主の命令がこれほど名誉ある仕方で不従順であったことはかつてなかった。近衛兵たちはその主人よりも多くの分別と恵みを持っていた。彼らが拒んだゆえに地位を追われ、罰せられ、死刑に処せられることを予期していたかもしれないのに、何が起ころうとも、主の祭司たちに襲い掛かることには同意しなかった。彼らはその職務に対しそれほどの敬意を抱き、その無実に対しそれほどの確信を持っていたのである。
(2.) 彼はドエグ（告発者）に処刑人となるよう命じ、彼は従った。近衛兵たちの拒絶がサウルの良心を呼び覚まし、自分の近衛兵たちがその考えに驚くほど野蛮なことだとする強要はしないだろうと思われたであろう。しかし彼の心は盲目にされ、その心は頑なにされ、もしそれを行わないなら証人の手が犠牲者に向けられるであろう（申命記 17:7）。最も血生臭い暴君たちも、自分たちと同じくらい野蛮な残虐さの道具を見つけ出した。ドエグは祭司たちに襲い掛かれとの命令を受けると、喜んでそうし、何の抵抗も受けず、その同じ日に、仕える年齢の（二十歳から五十歳の）祭司八十五人を自らの手で殺した。彼らは亜麻のエポデを着ており（1Sa 22:18）、おそらくこのときその衣装でサウルの前に現れ、その衣のままで殺されたのであろう。これで（と思うであろうが）最も血に飢えた者をも満足させるのに十分であった。しかし迫害のヒルはなおも「くれ、くれ」と叫ぶ。ドエグは、疑いなくサウルの命令により、祭司たちを殺害した後、彼らの町ノブに行き、そこで男、女、子ども、さらには家畜までも剣で打った。野蛮な残虐行為、そして恐怖なしには考えられないほどのそれである！人間の心にこれほど不敬で、これほど非人間的なことが思い浮かんだことが、かつてあっただろうか。私たちはここに次のことを見る。[1] 主の霊が彼から離れたときのサウルの絶望的な悪。神を怒らせてその心の欲望のままにされた者たちのほか、これより卑しいことに駆り立てられる者はない。神の命令に従わず、アガグとアマレク人の家畜を惜しんで慈悲を示した彼が、今や容赦ない心をもって主の祭司たちが殺され、彼らに属するすべてのものが惜しまれないのを見ることができるとは。その罪のゆえに、神は彼をこの事に任せられたのである。[2] 久しくエリの家に対して宣告されていた脅かしの成就。アヒメレクとその家族はエリの子孫であったからである。サウルがこれを行ったことは不義であったが、神がこれを許されたことにおいては義であった。今や神は、エリの聞く者の耳がうずくようなことを行われた。かつて彼に告げたように、彼の家をとこしえにさばく（1Sa 3:11-13）と。神のことばは一つも地に落ちることはない。[3] これはイスラエルに対する大きなさばきと見なすことができ、神が彼らに予定された時より前に王を求めたことに対する正当な刑罰と見なすことができる。この時、イスラエルにおける宗教の状態はどれほど悲惨であったことか！契約の箱は長く不明であったが、彼らには祭壇と、そこに仕える祭司たちがいるという慰めがいくらかあった。しかし今、自分たちの祭司たちが自らの血の中に転げ回り、祭司職の相続人たちも同じく、祭司たちの町が荒廃し、仕える者の欠乏から神の祭壇がおろそかにされざるを得ず、しかもそれが、彼らの残忍な怒りを満足させるための彼ら自身の王の不当で残酷な命令によるものとあっては—これはすべての敬虔なイスラエル人の心に深く響かずにはいられず、サムエルとその子たちの統治で十分であったと千回も願わせたことであろう。彼らの国の最悪の敵といえども、これより大きな害を彼らにもたらすことはできなかったであろう。
英語原文
Saul Destroys the Lord's Priests; the City of Nob Destroyed (1057 BC)
⁶ When Saul heard that David was discovered, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants were standing about him;)
⁷ Then Saul said unto his servants that stood about him, Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds;
⁸ That all of you have conspired against me, and there is none that sheweth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or sheweth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day?
⁹ Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.
¹⁰ And he enquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.
¹¹ Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that were in Nob: and they came all of them to the king.
¹² And Saul said, Hear now, thou son of Ahitub. And he answered, Here I am, my lord.
¹³ And Saul said unto him, Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread, and a sword, and hast enquired of God for him, that he should rise against me, to lie in wait, as at this day?
¹⁴ Then Ahimelech answered the king, and said, And who is so faithful among all thy servants as David, which is the king's son in law, and goeth at thy bidding, and is honourable in thine house?
¹⁵ Did I then begin to enquire of God for him? be it far from me: let not the king impute any thing unto his servant, nor to all the house of my father: for thy servant knew nothing of all this, less or more.
¹⁶ And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house.
¹⁷ And the king said unto the footmen that stood about him, Turn, and slay the priests of the LORD; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their hand to fall upon the priests of the LORD.
¹⁸ And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod.
¹⁹ And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.
We have seen the progress of David's troubles; now here we have the progress of Saul's wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard at length, by the common fame of the country, that David was discovered (that is, that he appeared publicly and enlisted men into his service); and hereupon he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a sceptre, intimating the force by which he designed to rule, and the present temper of his spirit, or its distemper rather, which was to kill all that stood in his way. In this bloody court of inquisition,
I. Saul seeks for information against David and Jonathan, 1Sa 22:7,8. Two things he was willing to suspect and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him:—1. That his servant David did lie in wait for him and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt act that gave the least shadow of suspicion. 2. That his son Jonathan stirred him up to do so, and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them, (1.) That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honour into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of fields and vineyards, and such preferments, to be colonels and captains. (2.) That they were unfaithful: You have conspired against me. What a continual agitation and torment are those in that give way to a spirit of jealousy! If a ruler hearken to lies, all his servants are wicked (Pr 29:12), that is, they seem to be so in his eyes. (3.) That they were very unkind. He thought to work upon their good nature with that word: There is none of you that is so much as sorry for me, or solicitous for me, as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them.
II. Though he could not learn any thing from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest.
1. An indictment is brought against Ahimelech by Doeg, and he himself is evidence against him, 1Sa 22:9,10. Perhaps Doeg, as bad as he was, would not have given this information if Saul had not extorted it, for had he been very forward to it he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore tells Saul what kindness Ahimelech had shown to David, which he himself happened to be an eye-witness of. He had enquired of God for him (which the priest used not to do but for public persons and about public affairs) and he had furnished him with bread and a sword. All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king's business; so that what service he did to David, however it proved, was designed in honour to Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach.
2. Ahimelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king (1Sa 22:11), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done now that he had set up his standard if they had been as much in his interests as Saul suspected they were. Saul arraigns Ahimelech himself with the utmost disdain and indignation (1Sa 22:12): Hear now, thou son of Ahitub; not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them. Ahimelech holds up his hand at the bar in those words: "Here I am, my lord, ready to hear my charge, knowing I have done no wrong." He does not object to the jurisdiction of Saul's court, nor insist upon an exemption as a priest, no, not though he is a high priest, to which office that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. Let every soul be subject (even clergymen) to the higher powers.
3. His indictment is read to him (1Sa 22:13), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. "His design" (says Saul) "was to rise up against me, and thou didst assist him with victuals and arms." See what bad constructions the most innocent actions are liable to, how unsafe those are that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we are under.
4. To this indictment he pleads, Not guilty, 1Sa 22:14,15. He owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favour at court as ever he had been. Observe, He does not plead that David had told him an untruth, and with that had imposed upon him, though really it was so, because he would not proclaim the weakness of so good a man, no, not for his own vindication, especially to Saul, who sought all occasions against him; but he insists upon the settled reputation David had as the most faithful of all the servants of Saul, the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed on him: "He goes at thy bidding, and is honourable in thy house, and therefore any one would think it a meritorious piece of service to the crown to show him respect, so far from apprehending it to be a crime." He pleads that he had been wont to enquire of God for him when he was sent by Saul upon any expedition, and did it now as innocently as ever he had done it. He protests his abhorrence of the thought of being in a plot against the king: "Be it far from me. I mind my own business, and meddle not with state matters." He begs the king's favour: "Let him not impute any crime to us;" and concludes with a declaration of his innocency: Thy servant knew nothing of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him? But,
5. Saul himself gives judgment against him (1Sa 22:16): Thou shalt surely die, Ahimelech, as a rebel, thou and all thy father's house. What could be more unjust? I saw under the sun the place of judgment, that wickedness was there, Ec 3:16. (1.) It was unjust that Saul should himself, himself alone, give judgment in his own cause, without any appeal to judge or prophet, to his privy council, or to a council of war. (2.) That so fair a plea should be overruled and rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand. (3.) That sentence should be passed so hastily and with so much precipitation, the judge taking no time himself to consider of it, nor allowing the prisoner any time to move in arrest of judgment. (4.) That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on all his father's house, against whom nothing was alleged: must the children be put to death for the fathers? (5.) That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.
6. He issues out a warrant (a verbal warrant only) for the immediate execution of this bloody sentence.
(1.) He ordered his footmen to be the executioners of this sentence, but they refused, 1Sa 22:17. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as 1Ki 2:29) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood. [1.] Never was the command of a prince more barbarously given: Turn and slay the priests of the Lord. This is spoken with such an air of impiety as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice of that, he would thereby have intimated some regret that men of that character should fall under his displeasure; but to call them the priests of the Lord, when he ordered his footmen to cut their throats, looked as if, upon that very account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being revenged on the priests of the Lord, since God himself was out of his reach. What wickedness will not the evil spirit hurry men to, when he gets the dominion! He alleged, in his order that which was utterly false and unproved to him, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies. [2.] Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall upon the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence.
(2.) He ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen's refusal would awaken Saul's conscience, and that he would not insist upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, De 17:7. The most bloody tyrants have found out instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they wore a linen ephod (1Sa 22:18), and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horseleech of persecution still cries, "Give, give." Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there (1Sa 22:19), men, women, and children, and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange that ever it should enter into the heart of man to be so impious, so inhuman! We may see in this, [1.] The desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those may be hurried to it who have provoked God to give them up to their hearts' lusts. He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin God left him to this. [2.] The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against Eli that at which the ears of those that heard it must needs tingle, as he had told him that he would judge his house for ever 1Sa 3:11-13. No word of God shall fall to the ground. [3.] This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests weltering in their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage—this could not but go to the heart of all pious Israelites, and make them wish a thousand times they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.
20-23
Abiathar's Escape (1057 BC)
アビアタルの脱出（紀元前1057年）
²⁰ しかしアヒトブの子アヒメレクの子のうち、アビアタルという名の一人がのがれ、ダビデのあとを追って逃げた。
²¹ アビアタルはダビデに、サウルが主の祭司たちを殺したことを告げた。
²² ダビデはアビアタルに言った。「あの日、エドム人ドエグがそこにいたとき、彼が必ずサウルに告げることを私は知っていた。あなたの父の家のすべての者の死は私のせいである。
²³ 私と共にいて、恐れてはならない。私の命を求める者はあなたの命も求める。あなたは私と共に守られるであろう。」
ここに、1. アヒメレクの子アビアタルが、荒廃した祭司の町からのがれたことがある。おそらく父がサウルの召喚を受けて出頭したとき、彼は祭壇の世話のために家に残され、それによって最初の処刑を免れた。ドエグとその追手がノブに来る前に、彼は危険を知らされ、自分の安全のために移動する時間があった。そしてダビデのほかどこへ行くべきであろうか（1Sa 20:20）。ダビデの子のゆえに苦しむ者たちは、その魂の守りを彼に委ねる（1Pe 4:19）。2. 彼がもたらした陰うつな知らせに対するダビデの反応。彼はサウルが主の祭司たちの中で行った血生たい業をダビデに説明した（1Sa 22:21）。バプテスマのヨハネの弟子たちが、その主人が首を切られたとき、行ってイエスに告げたように（マタイ 14:12）。ダビデはその災い自体を、とりわけ自分がそれに加担したことを大いに悲しんだ。「あなたの父の家のすべての者の死は私のせいである」（1Sa 22:22）。注意せよ。自分が何らかの仕方で教会と務めの災いの機会となっていることを知ることは、良い人にとって大きな悩みである。ダビデはドエグの性質をあまりにもよく知っていたので、聖所で彼を見たとき、このような危害を加えるのではないかと恐れた。「彼がサウルに告げることを私は知っていた。」彼をエドム人ドエグと呼ぶ。ユダヤ教の信仰の表白を受け入れることでイスラエル人の仮面をかぶったが、エドム人の心を保っていたからである。3. アビアタルに与えた保護。彼が当然の理由をもって恐れているのを察し、恐れてはならないと言い、自分自身に対するように彼のために気を配ると約束した。「あなたは私と共に守られるであろう」（1Sa 22:23）。今や落ち着く時間のあったダビデは、自分の安全を確信をもって語り、アビアタルが彼の保護の完全な恩恵を受けることを約束した。ダビデの子には、神が御手の陰に彼を隠される（イザヤ 49:2）ことが約束されており、彼と共に、彼に属するすべての者が守られると確信できる（詩篇 91:1）。今やダビデには預言者だけでなく、祭司、大祭司が共にいた。彼は彼らに祝福であり、彼らも彼に祝福であった。両者は彼の成功の幸福な前兆であった。とはいえ（1Sa 28:6によって）サウルにも大祭司がいたことが分かる。伺いのためのウリムを持っていたからである。彼はエレアザルの家系のザドクの父アヒトブを重んじたと推定される（1Ch 6:8）。敬虔の力を憎む者でさえ、その形式なしではいられないからである。ここで忘れてはならないのは、このときダビデが詩篇 52:1-9を書いたことである。その詩篇の題によって分かる。そこで彼はドエグを悪意に満ちたねたみ深い者としてだけでなく、偽りと欺きの者として描く。彼の語ったことは本質的に真実であったが、危害を加える意図で偽りの色彩を施したからである。しかし祭司職が枯れた枝のようになったときでさえ、彼は自分を神の家にある緑のオリーブの木と見なした（詩篇 52:8）。ダビデが絶えずこのように慌ただしく、気を取られていたにもかかわらず、彼は神との交わりのための時間と心を見出し、その中に慰めを見出した。
英語原文
Abiathar's Escape (1057 BC)
²⁰ And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.
²¹ And Abiathar shewed David that Saul had slain the LORD's priests.
²² And David said unto Abiathar, I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the persons of thy father's house.
²³ Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard.
Here is, 1. The escape of Abiathar, the son of Ahimelech, out of the desolations of the priests' city. Probably when his father went to appear, upon Saul's summons, he was left at home to attend the altar, by which means he escaped the first execution, and, before Doeg and his bloodhounds came to Nob, he had intelligence of the danger, and had time to shift for his own safety. And whither should he go but to David? 1Sa 22:20. Let those that suffer for the Son of David commit the keeping of their souls to him, 1Pe 4:19. 2. David's resentment of the melancholy tidings he brought. He gave David an account of the bloody work Saul had made among the priests of the Lord (1Sa 22:21), as the disciples of John, when their master was beheaded, went and told Jesus, Mt 14:12. And David greatly lamented the calamity itself, but especially his being accessory to it: I have occasioned the death of all the persons of thy father's house, 1Sa 22:22. Note, It is a great trouble to a good man to find himself in any way an occasion of the calamities of the church and ministry. David knew Doeg's character so well that he feared he would do some such mischief as this when he saw him at the sanctuary: I knew he would tell Saul. He calls him Doeg the Edomite, because he retained the heart of an Edomite, though, by embracing the profession of the Jewish religion, he had put on the mask of an Israelite. 3. The protection he granted to Abiathar. He perceived him to be terrified, as he had reason to be, and therefore bade him not to fear, he would be as careful for him as for himself: With me thou shalt be in safeguard, 1Sa 22:23. David, having now time to recollect himself, speaks with assurance of his own safety, and promises that Abiathar shall have the full benefit of his protection. It is promised to the Son of David that God will hide him in the shadow of his hand (Isa 49:2), and, with him, all that are his may be sure that they shall be in safeguard, Ps 91:1. David had now not only a prophet, but a priest, a high-priest, with him, to whom he was a blessing and they to him, and both a happy omen of his success. Yet it appears (by 1Sa 28:6) that Saul had a high priest too, for he had a urim to consult: it is supposed that he preferred Ahitub the father of Zadok, of the family of Eleazar (1Ch 6:8), for even those that hate the power of godliness yet will not be without the form. It must not be forgotten here that David at this time penned Ps 52:1-9, as appears by the title of that psalm, wherein he represents Doeg not only as malicious and spiteful, but as false and deceitful, because though what he said was, for the substance of it, true, yet he put false colours upon it, with a design to do mischief. Yet even then, when the priesthood had become as a withered branch, he looks upon himself as a green olive-tree in the house of God, Ps 52:8. In this great hurry and distraction that David was continually in, yet he found both time and a heart for communion with God, and found comfort in it.
ダビデはアキシュから追い払われ、サウルに狩り出されるためにイスラエルの地に戻る。
一、ダビデはアドゥラムの洞窟に旗印を立て、親族を迎え入れ（サムエル記第一22章1節）、兵士を募り（同22章2節）、年老いた両親をより穏やかな住処に移し（同22章3,4節）、預言者ガドを相談役として迎えた（同22章5節）。
二、サウルは彼を追って見つけ出すことを決意し、しもべたちとヨナタンを非難し（同22章6-8節）、ドエグの情報によってアヒメレクがダビデに親切にしたことを知るや、彼および彼と共にいた祭司全員、合わせて八十五人を死刑に処し、彼らに属するすべてのものを滅ぼし尽くすよう命じた（同22章9-19節）。
三、この残酷な判決の執行から、アビアタルはダビデのもとに逃れた（同22章20-23節）。