Ein Gedi is one of the largest oasis in Israel, located thirty-five miles southeast of Jerusalem on the western shore of the Dead Sea.
Bringing together a beautiful natural setting, history, and archaeology, Ein Gedi remains a well-visited site to both local and foreign tourists.
There are several times that Ein Gedi was mentioned in the bible. As it is one of the towns of the tribe Judah and it was a place of refuge for David when he fled from King Saul persecutions as referred to various times by Solomon in the book Song of Songs. These reasons and others make this nature reserve a main attraction for many visitors.
This is an oasis located thirty-five miles southeast of Jerusalem and nestled within a ravine on the western shore of the Dead Sea. The name means “spring of the young goat,” and the excavation of the fourth-millennium temple within its precincts attests the antiquity of its refreshing character. In this metaphor the peculiar location of the oasis between the ridges of the surrounding hills makes it an apt parallel to the sachet of myrrh and the bouquet of henna blossoms between the “beloved’s” breasts.
John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 577.
David and Saul meet at En Gedi. The detailed narrative of ch. 24 recounts a dramatic incident during David’s time as a fugitive. The drama draws attention to some important facts about David and Saul. At different points in the story, both men had an opportunity to kill their opponent. Both men were prevented from such violent action by the power of conscience. David must have been tempted to kill the man who had been persecuting him, especially when his own soldiers urged him to do so. But his conscience held him back; he even felt remorseful after damaging Saul’s robe slightly. As for Saul, when David suddenly spoke to him, he had David completely in his power at last, trapped in the cave; but David’s words stirred his conscience. The words of the two men are therefore particularly significant. David expressed high reverence for the person of the king as such. Saul, we know, had been rejected by Yahweh; but he remained king, the man who had been anointed through Samuel by the LORD (6). No man, declared David, had the right to attack the person of the king of Israel.
D.F. Payne, 1 and 2 Samuel, New Bible Commentary: 21st Century Edition; ed. D. A Carson et al.; Downers Grove: InterVarsity Press, 1994, 316.
The oasis of En Gedi lies midway down the Dead Sea and approximately thirty-five miles southeast of Jerusalem. Fed by a continuous spring, it is a splash of life and color in the midst of an otherwise barren landscape. It has served as a cultic site, military outpost and commercial center during its long history. David’s choice of this area was probably based on the large number of nearby caves and the water supply. There are a number of fortresses from the period of the divided monarchy (eighth and seventh centuries) that have been discovered in this area. One is at the spring, while another is at the top of the cliff that offers a view of travelers for miles around.
John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Downers Grove: InterVarsity Press, 2000, 315.
Saul replied by a frank confession that he had wronged David, and that David had never wronged him. Looking into the future, he acknowledged that David would be king.
Here again, the text is intended to defend David from later accusations of ruthless hostility to Saul and his descendants (21). The chapter makes it abundantly clear that David not only spared Saul’s life but also took a solemn oath to spare the lives of Saul’s family after him. The emphasis in David’s words on the sacredness of the king’s person and life may have been a sermon to later men and groups who wished to overthrow kings by assassination or rebellion.
25:1-11 Nabal’s hostility. Samuel’s death (1) marked the end of an era. He died before David, whom he had anointed (ch. 16), actually became king; but at least Saul had now recognized that David would be the next king (24:20). Samuel’s work was done.
D.F. Payne, 1 and 2 Samuel, New Bible Commentary: 21st Century Edition; ed. D. A Carson et al.; Downers Grove: InterVarsity Press, 1994, 316.
Despite Saul’s words of repentance in 24:16-21, there was no possibility of real reconciliation between Saul and David, and David remained with his large band of men in the semi–barren areas of Judah. It would not be long before Saul made fresh attempts to capture him. Meanwhile David had the daily task of finding provisions for his followers, and this passage shows how difficult that could be. He tried to win support and provisions from rich farmers like Nabal by giving them assistance and protection from raiders (like the Amalekites), and then seeking generosity from them. No doubt there were other farmers who gladly helped David, and probably some who helped rather reluctantly; Nabal was mean by nature in his dealings (3) and rudely refused. Technically, he had the right to act as he did, and his remark that David was a ‘servant’ who had broken away from his ‘master’ was not too far from the truth. The reader, however, knows that David was no rebel against Saul, and that God had chosen David to be king; so Nabal is seen to be completely out of touch with God’s plans.
D.F. Payne, 1 and 2 Samuel, New Bible Commentary: 21st Century Edition; ed. D. A Carson et al.; Downers Grove: InterVarsity Press, 1994, 316.
Abigail’s intervention. David’s anger with Nabal was understandable, and we may sense some desperation on his part to find provisions. Nevertheless, Nabal’s actions certainly did not justify David’s murderous reaction. The story goes to show that David could at times be harsh and violent, but God was still overruling events and prevented David from committing an evil deed. God’s agent was not a prophet, nor the guidance of the priest Abiathar, but the wife of the very man whom David planned to kill. It was no coincidence that Abigail was an intelligent woman (3), who not only saw the dangers but took swift and effective action to prevent tragedy. Her words to David reminded him that the God who had anointed him to be king was sure to protect him and take care of his needs in the meantime. David had no need, therefore, to be violent and vengeful.
The message of Abigail’s words was a theological one, making clear David’s position in God’s sight. We may add that her message was a very sensible one from a human standpoint as well: if David had attacked a local farmer, it is very unlikely that he would ever have won the support of the tribe of Judah at a later date.
D.F. Payne, 1 and 2 Samuel, New Bible Commentary: 21st Century Edition; ed. D. A Carson et al.; Downers Grove: InterVarsity Press, 1994, 316-317.
