Introduction
Have you heard this story before? It sounds a lot like chpt. 24 when David met Saul in the cave and cut the edge of his robe. Because of the similarities, some scholars have suggested that there is a mistake here. Somehow the writer of 1 Samuel made a mistake and repeated the story he had already told. It is difficult to reach such a conclusion without assuming that the text of Scripture is somewhat corrupted.
Students of Scripture are right in taking note of the similarities of these two chapters. They are wrong when they try to explain these similarities based upon the assumption that one or both biblical accounts are flawed. There is a much easier (and better) solution. It begins with the assumption that the Bible is, just as it claims to be, the inspired Word of God, without error.
Let us assume that the proximity and similarity of these two accounts of Saul's meeting with David is by divine design. Let us assume that the author (Author) purposely placed these two accounts in close proximity, so that we would take note of their similarity. And let us further suppose that the author intends for us to take note of both the similarities and the differences. It may well be that the difference between these two similar accounts is the key to understanding both passages.
In chapter 24, David is conscience-smitten because he has cut off a portion of Saul's robe. While David does many things right in dealing with Saul in chapter 24, he fails to consistently apply the same principles in his dealings with Nabal in chapter 25. It is only after he is gently rebuked by Abigail that David leaves vengeance to God and gives up his plan to execute Nabal, along with all his male servants. In chapter 26, we find David in circumstances similar to those in chapter 24. God is giving him another chance, a chance to "do it right." And that he does, as we shall see. The similarities of chapters 24 and 26 inform us that David gets a second chance. The differences between the two chapters tell us how well David did, the second time around.
I. Déjà Vu, 1-5.
A. Once again, we find the Ziphites from chpt. 24 betraying David to Saul.
1. When the Ziphites come to Saul, he is not in the wilderness of Ziph, threatening the lives of those who would withhold information about David's whereabouts.
2. He is at home in Gibeah, having given up the pursuit of David, at least for a time.
3. With the arrival of these helpful informers, Saul is once again prompted to pursue David.
4. These Ziphites, descendants of Caleb and of Judah, are fellow-Judahites with David, and yet they betray their future king to a Benjamite like Saul.
B. Saul returns to the wilderness of Ziph, accompanied by 3,000 of his best soldiers.
1. This time he does not intend to let David get away. Saul pitches camp on the hill of Hachilah, close to the road.
2. David remains in the more remote part of the wilderness.
3. This time things are going to be a lot different than the last time these two men met in this place.
a. The first time David was seeking to retreat, while Saul was advancing.
b. Now it is Saul whose soldiers are camped and David who is taking the initiative.
4. David's spies locate Saul's camp and inform David, who approaches with his men.
5. Saul is asleep in the center of the camp with 3,000 soldiers around him and Abner right next to him.
II. An Invitation and One Volunteer, 6-12.
A. David approaches the camp with two men: Ahimelech the Hittite and Abishai the son of Zeruiah, who was the brother of Joab and Asahel.
B. David speaks to these two men, requesting that one of them go with him down to Saul's camp – Ahimelech appears to remain silent, while Abishai volunteers.
1. Imagine for the moment that you are Abishai.
a. Saul has carefully positioned himself at the innermost part of the circle of his troops.
b. You carefully pick your way through this maze of human bodies, fearing that at any moment someone will awaken.
c. It seems impossible that someone among these 3,000 men is not on watch.
d. You hear a soldier snoring very loudly and wonder if you should turn him on his side, lest he wake up the others.
e. You step on a stick, and it snaps – your heart nearly stops.
f. You can hardly believe you have actually made it as you stand there with David, looking down at Saul sleeping peacefully, with Abner close by.
2. If you are Abishai, it would not take long to figure out what should come next – let's kill David! I'll even do it for you.
C. David forbids Abishai to kill Saul for essentially the same reasons he verbalized in the cave in chapter 24.
1. And David goes beyond what he has said before, 10-11 – God is the one who will remove Saul, not me.
2. David does not know how, but after his experience with Nabal and Abigail, he knows that God can accomplish his will in any number of ways.
3. What an interesting debate it must have been between David and Abishai, as they strongly disagree, yet desperately try to keep from waking up Saul or any of his men – whisper yelling.
D. David has come for Saul's spear and water container, and that is all.
1. I can see Abishai shaking his head as they make their way back through that maze of bodies surrounding Saul and finally slip into the safety of darkness.
2. "That was a suicide mission! All that only to take a spear and a water jug."
E. Whether they knew it or not, the Holy Spirit tells us that this was not just a stroke of good luck, or even a good military maneuver, 12.
1. God had miraculously put these 3,000 men to sleep.
2. David and Abishai could have been yelling at each another and no one would have awakened.
III. A Rude Awakening, 13-16.
A. Once David and Abishai cross the valley and are at a safe distance, David cries out to the people in general and to Abner in particular.
1. It is probably still in the dark of night, or in the dimly lit early morning hours.
2. Not seeing who is calling out, Abner does not recognize David's voice.
B. As we read David's words to Abner and the others, we begin to grasp the reasons behind David's mystifying invasion of Saul's camp.
1. David did not go down to Saul's camp frivolously, as a kind of spur-of-the-moment prank.
2. He had a plan, which had worked out just as he had expected.
a. When David asked for a volunteer, Abishai stepped forward, just as I suspect David anticipated.
b. You see, Abishai was a mighty man of valor as described in 2 Samuel 23:18-19.
1) Abishai was a man who had no qualms about taking the life of another.
2) David took Abishai along with him, knowing full well that he would want to kill Saul when they reached him in his camp.
3) Yet, David kept Abishai from killing Saul.
3. In truth, David saved the king's life.
IV. A Conversation among the Anointed Ones, 17-27.
A. Saul slowly comes to his senses, groggy from his supernatural slumber
B. He overhears the conversation between Abner and a distant voice and he recognizes David's voice.
C. David wants to know why Saul is pursuing him once again – what evil deed has he done?
1. David says that it is wrong for Saul to seek to kill him, for he has done his king no wrong.
2. Indeed, he has just saved the king's life.
D. Having pointed this out, David pursues the matter more deeply, in terms of its theological implications.
1. In verses 19 and 20, God is prominent, and so are the spiritual consequences of Saul's pursuit of David.
2. Saul obviously believes that David is guilty of some wrongdoing so that he needs to be hunted down and eliminated.
3. David shows that there can be only two sources from which Saul could arrive at such a conclusion.
a. On the one hand, it is possible that David has truly sinned, and that the Lord has stirred Saul up to deal with this evil.
1) If this is the case, Saul need only tell David what his sin is, and then David can obtain atonement for this sin by offering a sacrifice, which God will find acceptable.
2) If this is the case, there is no need for Saul to pursue and punish David, since God has forgiven him.
b. On the other hand, if David is innocent, then there must be those who have wrongly accused David before Saul by characterizing him as a dangerous criminal, worthy of death.
1) If this second possibility is true, then such false accusers are under a curse before the Lord.
2) It is not David who is worthy of death, but those who have wrongly accused David before Saul.
c. The sin of such men goes even beyond making false accusations against David.
1) In provoking Saul to pursue David, they have forced an innocent man to flee from his country.
2) It is they, aided by Saul, who have driven David out of Israel.
3) To leave the country, as David has had to do, is to"have no attachment with the inheritance of the Lord," 19.
4) To force a true Israelite to leave this land is to so much as say, "Go, serve other gods," 19.
4. This is a very significant point, but one much harder for us to grasp than for an Old Testament Israelite like David.
a. When the Israelites were ready to enter the promised land, God made it very clear to them that they were to worship Him only at the designated place in the promised land, Dt. 12:5-14.
b. To force David to flee from the land of Israel was to force him to flee from the place where God dwelt in a special way.
c. It was to force him to leave the place where God had provided for men to worship Him.
d. Thus, to force one to flee from Israel was as much as to say, "Go, serve other gods."
5. David has grasped a very important truth – that Israel is the special place in which God has chosen to dwell in a special way, and where he can be worshipped.
a. It was indeed, the place where heaven and earth met.
b. This accusing and pursuing of David is indeed a most serious matter.
6. In verse 20, David pleads with Saul that his blood not be shed outside of the land, away from the presence of the Lord (yet, in the next chapter David leaves Israel most willingly).
E. Saul repents, but no really, 21-25.
1. At the end of the day, they go their separate ways.
2. David doesn't trust that Saul will keep his promises.
3. As far as we know these two men who both anointed of the Lord never saw each other again.
V. Three Applications
A. There is a message here to those, like Saul and his men, who wrongly accused David – God defends His own.
1. There is no way that God's anointed can be removed before God's time.
a. This was true of Saul.
b. It was also true of David.
2. God defends the innocent, and he will bring about justice for the afflicted. In this brief period of time, God turned the tables on the enemies of David.
3. It was not David who was in grave danger, but those who opposed him.
4. Let the enemies of God's chosen ones take note, and let his chosen ones take courage.
B. The Lord often puts us in repeated situations in order to learn and grow.
1. David stood tall outside that cave in chapter 24, but he stands even taller here in chapter 26.
a. He is confident of God's protection and care, and of him as the one who will reward his righteousness and judge his accusers.
b. If in chapter 24 we see David gently rebuking his king, in chapter 26 we see him rebuking those who have set the king against him.
c. David now sees his flight from his enemies in terms of its spiritual implications.
2. If David has grown spiritually after the events of chapter 24, and this growth is evident in chapter 26, we must conclude that Abigail plays a significant role in this.
a. The things David affirms as true in chapter 26 are the very things about which Abigail assures him.
b. If David has any doubt that he will become the next king, Abigail assures him he will reign over Israel (25:30).
c. Though David wants to take vengeance on his enemies (i.e. Nabal), Abigail reminds him that God will better handle such matters, and that leaving this to God will keep David from any regrets (25:31).
d. Does David fear for his life? Abigail assures him that his life is safely in God's hands (25:29).
e. It is said that behind many great men, there is a great woman – that was certainly true of David and Abigail.
3. Do some scholars agonize that chapter 26 is too similar to chapter 24? It is similar, because it is a kind of replay of chapter 24.
a. When God wants to teach us a lesson, if we fail to learn that lesson through one experience, God will continue to bring experiences our way that confront us with the same basic test.
b. I think the reason there is a second incident in chapter 26, so similar to the one described in chapter 24, is that God wanted David to retake the same test so that he received a higher score.
C. Finally, there is something for us to learn about the "place of blessing" for Christians today.
1. For the Old Testament saint, as we have seen, dwelling in the land of Israel was a privilege and a source of blessing.
a. There, one could offer sacrifices and worship God freely and fully.
b. Elsewhere, God could be worshipped and served, but with certain restrictions.
c. One could, of course, be in the land and still distant from God due to unbelief and disobedience.
d. And, one could be in a distant land and still have an intimate walk with God.
e. But ideally, living in the land of Israel was to be in the place of God's presence and blessing.
2. What does that mean for us who are New Testament Christians, who live far from the Promised Land?
a. The answer of the New Testament is very clear on this matter.
b. In John 1, Jesus presents himself as Israel's Messiah.
1) Jesus calls Philip to follow him, and Philip then finds Nathaniel, telling him that the promised Messiah has come and that he is Jesus of Nazareth (John 1:43-44).
2) When Nathaniel comes to Jesus, the Lord tells him, "Before Philip called you, when you were under the fig tree, I saw you"(1:48).
3) Nathaniel is convinced and says to Jesus, "Rabbi, You are the Son of God; You are the King of Israel" (1:49).
4) Our Lord's words to Nathaniel are incredible, Jn. 1:50-51.
Jn. 1:50-51 – Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these." And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."
a) With these words, Jesus takes Nathaniel, and us, all the way back to Jacob's dream in Genesis 28.
b) In this dream, Jacob sees angels ascending and descending upon a ladder that goes to heaven, but rests on the earth.
c) Jacob is most impressed with where the ladder stands – in Israel – and with the special nature of this place as the dwelling place of God.
d) Jesus now takes up this imagery as he speaks to Nathaniel.
e) Nathaniel has just objected to Peter's assessment of Jesus, based solely on the place Jesus has come from – Nazareth.
f) Jesus now informs Nathaniel that while he is concerned about the place where the ladder was resting, Jesus is the ladder!
g) The place is important, but the Person of Jesus is even more important.
h) It is Jesus Christ whom God appointed as the means to join heaven and earth, to provide men with an access to heaven.
3. It was not Israel, the place, but Israel, the person, who would save men from their sins and lead them to heaven.
a. In the gospel of Matthew, we read of the birth of our Lord Jesus, and then of the flight of Joseph and Mary and the child to Egypt.
b. After the death of Herod, Joseph brings his family back to the land of Israel and Matthew says that that happens in fulfillment of Hos. 11:1.
Mt. 2:14-15 – When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called My Son."
1) These words refer to the fact that God brought Israel, his "son"out of Egypt.
2) Now, by inspiration, Matthew applies them to Jesus.
3) Just as Israel was God's "son," whom he brought out of Egypt, so Jesus is God's "Son," whom he also brought up from Egypt.
4) In one person, the Lord Jesus Christ, God has summed up all of Israel, and all of Israel's hopes.
5) Israel is the place where God meets with men, but Jesus is the "Son," the person by whom God saves men.
6) Israel is the place where the person of the Messiah came.
7) And now that he has come, it is he that is to be preeminent, and not the place.
4. Since the coming of Jesus Christ, Israel's Messiah, worshipping God is no longer a matter of being in the right place, but of being in the right Person.
a. In John 15, Jesus speaks to his disciples about abiding in him in terms of a branch abiding in a vine.
b. In chapters 14 and 16, Jesus speaks to his disciples about the Holy Spirit who is to come.
c. By means of the Holy Spirit, Jesus Christ promises to abide in every true believer.
d. In the New Testament epistles that we find salvation, sanctification, and spiritual blessing described as the result of being "in Christ."
1) To be "in Christ" is to be forgiven of your sins.
2) To be "in Christ" is to be a new creation, to have old things pass away, and all things to become new.
3) To be "in Christ" is to have eternal life.
4) To be "in Christ" is to be assured of resurrection from the dead, to spend eternity in the presence of Jesus Christ.
Conclusion
David wanted to stay in Israel because that was where the Lord God was worshiped. We don't need to be in Israel to worship the Lord God. We just need to be in Christ. Are you 'in Christ'? Being saved, being a Christian, being assured of the forgiveness of sins and eternal life, is not a matter of being in the right place, but of being in the right person. The way to be "in Christ" is to acknowledge your sin against God, and to trust in Jesus Christ alone as the means God has provided for your salvation. By faith in him, his suffering and death pays the penalty for your sins. By his righteousness and resurrection from the dead, you are made righteous and raised to newness of life. To be "in Christ" is to be in God's appointed place of salvation and blessing forever.
http://olympiabp.blogspot.com/2016/07/not-again-1-sam-26.html
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