1 Kingdoms (1 Samuel) 22:19Meaning & Commentary from the Church Fathers

Upon hearing this, David fled and cried out, “Deliver me, O Lord, from the evil man, from the unjust man rescue me” (Psalm 139:2). Truly, horrific acts were perpetrated: the blood of young men mixed with that of children, while infants clung to their mothers' breasts. The untimely harvest was taken before it ripened, and the sickle was used prematurely on the ears of grain, while hail destroyed grapes not yet ready for picking. The secrets of women, which should have remained concealed, were uncovered for all to see, as head coverings were torn away and hair was scattered. The breasts, which even sunlight prefers to veils, and the body parts that nature teaches us to keep hidden, were laid bare. Who can fully describe the horrors that transpired during that time?

Doeg was among Saul’s men when the king expressed his anger towards them for not reporting David’s whereabouts. He then declared, "I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub" (See 1 Samuel 22:9). Saul promptly summoned the priest and his family, and upon their arrival, he commanded their execution. However, the king’s servants refused to raise their hands against the Lord's priests and did not dare to act against them, even at Saul’s orders. In contrast, Doeg the Edomite, who betrayed the priest harboring David, acted as a modern-day Judas, unwavering in his betrayal and hastening to complete his treacherous act. Here we see the same bitter fruits emerging from the same corrupt root, as no good can come from such a bad tree. Doeg, without hesitation, assaulted Ahimelech and the other priests of the Lord, slaughtering eighty-five men who wore the linen ephod, and he ruthlessly attacked Nob, the city of the priests, killing men, women, young men, infants, along with oxen, donkeys, and sheep. This shows that Doeg the Edomite was an adversary not only of King David but also of Priest Ahimelech. He embodies the same treacherous lineage as Judas, as he, like the traitor, carries the seed of deceit. Conversely, David embodies both the kingly and priestly flesh—one individual yet representing two roles, part of a single human lineage. Likewise, we should also, in our time, discern between the various types of humanity. May our song and acknowledgment contribute to our salvation. Let us be aware of the presence of Doeg even today and recognize the embodiment of the king and priest and the opposing flesh that stands against them. Furthermore, let us contemplate the deeper meanings of the names. Doeg translates to ‘movement’ while Edomite signifies ‘earthly.’ Reflect on the nature of the movement being described and the kind of motion attributed to the Edomite character. It is not a steadfast motion, but rather one characterized by a lack of stable direction. As such, he is ‘earthly’—what kind of fruit can we expect from a person of the earth? In contrast, the heavenly man shall endure eternally. Today, we exist in an earthly kingdom, yet a heavenly kingdom also lies beyond. Among both realms exist pilgrims: those of the earthly kingdom and those of the heavenly, where one will ultimately fade away while the other will thrive forever.

Did I not select him from all the tribes of Israel to serve as my priest, to ascend to my altar, to incense, and to bear the ephod before me? (1 Kings 2:27-28).

You provided as an example the account concerning Doeg the Edomite, who, under the king's orders, killed the priests. The Scriptures state: And Doeg the Edomite went and struck the priests, slaying three hundred and five men, or in the Hebrew text, eighty-five men that day who donned the linen ephod. And he attacked Nob, the city of the priests, with the sword; killing men, women, youths, infants, as well as oxen, donkeys, and sheep with the sword. Only Abiathar, the son of Ahimelech, the son of Ahitub, managed to escape and fled to David. I must draw attention to a particular issue in the text, as it reads, who wore the ephod; in the Hebrew text, it states who wore the linen ephod. The reasoning behind this will become clearer as the discourse continues. Moreover, when Abiathar, the son of Ahimelech, hurried to David in Keilah, he brought the ephod with him (1 Samuel 23:6). Once David became aware that Saul intended to do him harm, he instructed the priest Abiathar: bring the ephod (1 Sam. 23:9). These references from the Book of Kings lead you toward the Book of Judges, where Micah, residing on Mount Ephraim, gives his mother eleven hundred shekels of silver, and from this silver, the craftsmen create a molded image and an idol (Judges 17:1-6). It is noteworthy that the ephod and teraphim are mentioned here: had the ephod been merely a belt or garment, one would not say: and he made the ephod and teraphim (Judges 17:5). Here, I recognize a misconception prevalent among many Latin scholars, who assert that the ephod and teraphim discussed were components of the silver idols crafted by Micah for his mother.

According to the teachings of the Church fathers, these two names combined suggest the term ‘earthquake.’ This interpretation is fitting when associated with the actions of the Antichrist, for Doeg the Idumean was a foe of David, similar to how the Antichrist will stand against Christ. This Idumean took the lives of the priests—just as the Antichrist will demand the sacrifice of martyrs. He bears a name linked to earthquakes—the Antichrist will unleash turmoil on the entire world, compelling it by his blasphemous arrogance to worship his name. Therefore, it is reasonable to view the name of Doeg the Idumean as a prophetic allusion to the Antichrist, as these comparisons suggest.