The Church Fathers on this verse

1 Kingdoms (1 Samuel) 22:9Meaning & Commentary from the Church Fathers

And Doeg, the Edomite, who stood by, and was the chief among the servants of Saul, answering, said: I saw the son of Isai, in Nobe, with Achimelech, the son of Achitob, the priest.

Douay-Rheims

וַיַּ֜עַן דֹּאֵ֣ג הָאֲדֹמִ֗י וְה֛וּא נִצָּ֥ב עַל־עַבְדֵֽי־שָׁא֖וּל וַיֹּאמַ֑ר רָאִ֙יתִי֙ אֶת־בֶּן־יִשַׁ֔י בָּ֣א נֹ֔בֶה אֶל־אֲחִימֶ֖לֶךְ בֶּן־אֲחִטֽוּב׃

Hebrew (Masoretic text)

The Church Fathers on this verse

3 Church Fathers comment on this verse · 4 commentaries

Ambrose of Milan

4th centuryChurch Father

David observes that "Thy lies are like a sharp razor" (Psalm 51:4), highlighting the deceitfulness of the traitor by likening him to a razor—an instrument that can enhance beauty but also inflict harm. If someone masquerading as compassionate secretly devises betrayal, as Doeg did, he deservedly invites such comparisons. This is evident in the way he unjustly condemned to death a man he should have protected. The trembling hand of one intoxicated by malice and wavering in integrity often delivers painful wounds. Fueled by malicious intent, Doeg falsely accused the priest Ahimelech of treachery for his kindness in offering shelter to the prophet pursued by a wrathful king (1 Samuel 22:16-19).

John Cassian

5th centuryChurch Father

Furthermore, it is not merely the action that holds significance, but the intent of the individual performing it, which has led some to perceive truth as damaging and falsehood as advantageous. When King Saul questioned his servants regarding David's escape, he expressed, ‘Will the son of Jesse offer you fields and vineyards, and appoint you as captains over thousands and hundreds, that you have all conspired against me, and no one has informed me when my son aligned himself with the son of Jesse’? Those who inquired of the Lord on David’s behalf provided him with sustenance and the sword of Goliath the Philistine’ (1 Kings 22:7-10).

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For this commitment to truth, he was deemed worthy of being cut off from the land of the living, as the prophet declares: ‘For this cause God will crush thee utterly, and destroy thee, and uproot thee from thy dwelling, and thy root from the land of the living’ (Psalm 51:7). This notion is expounded in the seventeenth discourse of Abba Joseph (second). On the definition. Chapter 20. At times, even the Apostles viewed deception as a form of defense and regarded truth as detrimental.

Furthermore, the significance lies not merely in the action itself, but in the intention of the individual performing it. Consequently, some have perceived truth as damaging while viewing falsehood as advantageous. When King Saul questioned his attendants regarding David’s escape, he lamented, ‘Will the son of Jesse give you all fields and vineyards, and make you all captains of thousands and centurions, that you have all conspired against me, and no one has revealed to me when my son came into friendship with the son of Jesse’? In response, the latter consulted the Lord about him, providing sustenance and the sword of Goliath the Philistine’ (1 Kings 22:7-10).

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For this very truth, Saul deserved to be taken away from the land of the living, as the prophet proclaimed, ‘for this cause God shall break thee utterly, and destroy thee, and pluck thee up out of thy dwelling, and thy root out of the land of the living’ (Psalm 51:7). Thus, for the sake of revealing the truth, he was forever banished from the land where the harlot Rahab and her kin were established for their deception (Hab. 2). Similarly, Samson was safeguarded by deceit, yet the truth, carelessly divulged to his treacherous wife, led to his downfall; for he failed to heed the prophetic admonition, ‘From her that lieth in thy bosom guard the doors of thy mouth’ (Micah 7:5).

Eusebius of Caesarea

4th centuryTeacher of the Church

Those who are unafraid to speak maliciously, who blaspheme without hesitation, who manipulate falsehoods and perjuries, or who defame their neighbors are of this sort. Doeg was among them, slandering both David and Abimelech. A man fueled by anger, he harbors wicked thoughts that spill from his mouth (Psalm 51:3). Conversely, even one who is less inclined to malice is not exempt from such thoughts; however, he at least makes an effort to hide them and strives to quell them within himself when possible. Additionally, one who is adept in malice wields flattery like a finely honed blade (Psalms 51:4), using sweet words to ensnare his target while secretly plotting their downfall.

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Doeg the Edomite, present in the priestly city during David's visit to Abimelech, behaved similarly; he carefully observed their actions but chose not to reveal anything outright, possibly feigning friendship towards both David and the priests. Yet soon enough, he revealed his true nature, unleashing the deceit that had been hidden within him.

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Passages read together with this verse.