I Samuel 26:23 · Bible study
1 Samuel 26:23 Commentary: Righteousness and Faithfulness
Hebrew · 6 what the commentators say
Meaning in one sentence
Examine David's trust in Yahweh's recompense for righteousness and faithfulness, and the significance of sparing Saul as Yahweh's anointed.
Research Summary
- Meaning: David expresses trust that Yahweh will recompense covenant loyalty, his own righteousness and faithfulness, and justifies his refusal to harm the king.
- Key words: Yashiv (will repay), tsedaqah (righteousness), emunah (faithfulness), meshiach YHWH (Yahweh’s anointed).
- Main debate: Whether David appeals to his own merit or to God’s covenant faithfulness. Most commentaries see it as the latter.
- Theological theme: Divine retribution as an act of covenant justice, not human earning.
- Best use: A model for trusting God in situations of injustice and a call to respect those whom God has placed in authority.
Translation Comparison
BSB Berean Standard Bible 2020
May the LORD repay every man for his righteousness and faithfulness. For the LORD delivered you into my hand today, but I would not stretch out my hand against the LORD’s anointed.
WEB World English Bible 2000
Yahweh will give to every man his righteousness and his faithfulness; because Yahweh delivered you into my hand today, and I wouldn’t stretch out my hand against Yahweh’s anointed.
KJV King James Version 1769
The Lord render to every man his righteousness and his faithfulness: for the Lord delivered thee into my hand to day, but I would not stretch forth mine hand against the Lord’s anointed.
ASV American Standard Version 1901
And Jehovah will render to every man his righteousness and his faithfulness; forasmuch as Jehovah delivered thee into my hand to-day, and I would not put forth my hand against Jehovah’s anointed.
YLT Young's Literal Translation 1898
and Jehovah doth turn back to each his righteousness and his faithfulness, in that Jehovah hath given thee to-day into my hand, and I have not been willing to put forth my hand against the anointed of Jehovah,
Darby Darby Bible 1890
And Jehovah will render to every man his righteousness and his faithfulness; for Jehovah gave thee into [my] hand this day, and I would not stretch forth my hand against Jehovah's anointed.
Douay-Rheims Douay-Rheims Bible 1899
And the Lord will reward every one according to his justice, and his faithfulness: for the Lord hath delivered thee this day into my hand, and I would not put forth my hand against the Lord's anointed.
Translations in other languages (10 available)
Y Jehová pague á cada uno su justicia y su lealtad: que Jehová te había entregado hoy en mi mano, mas yo no quise extender mi mano sobre el ungido de Jehová.
E o SENHOR pague a cada um sua justiça e sua lealdade: que o SENHOR havia te entregue hoje em minha mão, mas eu não quis estender minha mão sobre o ungido do SENHOR.
L’ Éternel rendra à chacun selon sa justice et sa fidélité; car l’ Éternel t’ avait livré aujourd’ hui entre mes mains, et je n’ ai pas voulu porter la main sur l’ oint de l’ Éternel.
Der HERR aber wird einem jeglichen vergelten nach seiner Gerechtigkeit und seinem Glauben. Denn der HERR hat dich heute in meine Hand gegeben; aber ich wollte meine Hand nicht an den Gesalbten des HERRN legen.
De HEERE dan vergelde aan een iegelijk zijn gerechtigheid en zijn getrouwheid; want de HEERE had u heden in mijn hand gegeven; maar ik heb mijn hand niet willen uitsteken, aan den gezalfde des HEEREN.
L’Eterno retribuirà ciascuno secondo la sua giustizia e la sua fedeltà; giacché l’Eterno t’avea dato oggi nelle mie mani, e io non ho voluto metter le mani addosso all’unto dell’Eterno.
A Pan niech odda każdemu sprawiedliwość jego, i wiarę jego. Albowiem podał cię był Pan dziś w ręce moje; alem nie chciał ściągnąć ręki mojej na pomazańca Pańskiego.
и да воздаст Господь каждому по правде его и по истине его, так как Господь предавал тебя в руки мои, но я не захотел поднять руки моей на помазанника Господня;
今日 耶和華 將王交 在我手裡，我卻不 肯 伸 手 害耶和華 的受膏者。耶和華必照各人的 公義 誠實 報應 他。
And the Lord will give to every man the reward of his righteousness and his faith: because the Lord gave you into my hands today, and I would not put out my hand against the man who has been marked with the holy oil.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 26:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that David is not boasting about his own virtue. The Cambridge Bible notes that David “is not sounding his own praises, but … declaring his confidence that God will eventually recompense him for his upright and loyal behaviour.” Gill’s Exposition calls it a prayer of faith: David trusts that Yahweh, who is just and faithful, will reward those who act justly and faithfully. Keil and Delitzsch describe it as “the testimony of a good conscience before God in the presence of an enemy.” The consensus is clear: this verse expresses David’s reliance on God’s character, not a claim to earned favour. The verb Yashiv (יָשִׁיב, “will return/repay”) carries overtones of restoration, pointing to a divine recompense that aligns with covenant loyalty rather than human merit.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Works-based interpretation: Some read ‘his righteousness and his faithfulness’ as David asserting his own merit, appealing to a principle of retribution (cf. Psalm 7:8 where the psalmist asks to be judged according to integrity).
- Covenant faithfulness interpretation: The majority view from the supplied commentators: David is not boasting but praying that God, who is just, will act in line with the covenant. The language mirrors that of a plea for divine vindication, not a claim to earned reward.
What is clear: David refuses to harm Saul because Saul is Yahweh’s anointed, and David entrusts his ultimate vindication to God alone.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of David's righteousness | David is not claiming sinless perfection; he refers to his upright actions toward Saul. | Some traditions see this as an example of imparted righteousness (God rewards the faithful acts he enables), while others emphasize that any human righteousness is imperfect and must be supplemented by grace. |
| The meaning of 'Yahweh will give' | The verb indicates future recompense from God, not an automatic law of cause and effect. | Whether this is a general principle (God always rewards goodness) or a specific prayer for David’s own vindication in this situation. |
| Application to enemies today | Believers are called to trust God's justice rather than take personal vengeance. | How far the principle extends: some argue it prohibits any form of self-defense, while others limit it to personal retaliation and allow for just war or lawful punishment. |
Historical & Cultural Context
This verse sits within the second of two episodes where David spares Saul’s life (1 Samuel 24 and 26). The Ziphites had betrayed David’s location, and Saul pursued with three thousand men. David and Abishai infiltrate the camp at night, finding Saul asleep with his spear stuck in the ground at his head. Abishai urges David to strike, but David refuses, saying, “for who can stretch out his hand against Yahweh’s anointed, and be guiltless?” (1 Samuel 26:9, WEB).
The phrase “Yahweh’s anointed” (meshiach YHWH) carries deep significance. In ancient Israel, the king was consecrated by anointing with oil, a ritual that marked him as set apart by God. To harm such a person was seen as a direct challenge to God’s authority. David’s restraint is not political calculation; it is theological conviction. He believes that Yahweh alone has the right to judge and remove Saul.
The verb Yashiv (יָשִׁיב) from the root shuv (to return) often appears in legal contexts where a judge “returns” a verdict or recompense. David employs it here as a prayer: “May Yahweh return to each man his righteousness and faithfulness.” The terms “righteousness” (tsedaqah) and “faithfulness” (emunah) are covenant words. Tsedaqah can mean acquittal or vindication, while emunah denotes trustworthiness and loyalty. Together they evoke the reciprocal faithfulness of the covenant relationship, God’s steadfast love and the human response of integrity. David is not presenting his own record; he is entrusting his cause to the covenant Judge.
Textual Notes
The consulted sources note no significant textual variants for 1 Samuel 26:23. The Hebrew text is stable across the Masoretic tradition, and the ancient versions (Septuagint, Targum, Peshitta) agree closely with the received text. The main interpretive differences arise from the theological reading, not from manuscript variation.
Reception History
Throughout church history, this verse has been read as a model of non-retaliation and trust in divine justice. Early Christian writers saw in David’s restraint a type of Christ, who refused to call down legions of angels (Matthew 26:53). During the Reformation, commentators such as Matthew Henry and the Geneva Bible stressed that David’s confidence was not in his own merit but in God’s covenant faithfulness. In modern evangelical and mainline traditions, the verse is often used to teach the importance of respecting authority and waiting on God’s timing. The phrase “Yahweh’s anointed” has also been applied more broadly to the concept of Christ as the ultimate Anointed One, linking David’s restraint to the non-violent kingdom Jesus proclaimed.
Preaching This Verse
Three-point outline
- Trust in the Judge. David places his future in God’s hands, not in his own ability to seize power. He declares that Yahweh will repay, a conviction that frees him from taking revenge.
- Respect for God's Anointed. David refuses to harm Saul because the king is consecrated to Yahweh. The principle extends to all whom God has set apart, urging caution in how we treat leaders, even those who oppose us.
- Covenant Language. “Righteousness” and “faithfulness” are not abstract virtues but relational terms. David appeals to the covenant bond: God is faithful, and David seeks to live faithfully in return.
Five-point outline
- David’s Confession of Faith. Yahweh rewards upright behaviour, this is prayer, not pride.
- The Temptation. Abishai offers a quick solution, but David resists.
- The Reason for Restraint. Saul is “Yahweh’s anointed”; touching him is touching God’s own.
- The Example. David’s choice becomes a model for believers facing injustice.
- The Outcome. Saul acknowledges his sin (v.21), yet full reconciliation remains elusive, trusting God’s timing includes waiting through unresolved situations.
Illustration hooks
- A workplace rival is passed over for promotion; you have information that could ruin them. Do you use it, or do you let your superior decide?
- A family member wounds you repeatedly. You have the chance to “speak your mind” and hurt them back. Restraint feels like weakness, but David shows it is strength born of trust in God.
- Waiting for a judge’s ruling on a legal matter. Every instinct says to take justice into your own hands. David’s patience invites a different path.
Questions your congregation is asking
- Does “Yahweh will give to every man his righteousness” mean I earn God’s favour by good behaviour?
- How do I know when to act and when to wait on God to act?
- What does respecting God’s anointed look like when a leader is clearly in the wrong?
Leading a Discussion
This passage invites us to examine how we respond when we have power over someone who has hurt us. David had every human reason to strike, yet he stepped back and trusted God. As you work through the questions, keep in mind the covenant context: righteousness and faithfulness are not independent achievements but responses to God’s prior faithfulness.
Discussion questions
- Read 1 Samuel 26:23 slowly. What does David mean by “righteousness” and “faithfulness” in this context?
- Compare this verse with 1 Samuel 24:6-7. Why does David refuse to harm Saul both times? What does this tell you about David’s view of the king’s office?
- Look at the Hebrew root shuv (to return). How does David’s choice of verb shape his prayer? Is he demanding payment from God or expressing hope?
- Abishai sees an opportunity and calls it divine providence (“God has delivered your enemy into your hand,” v.8). How do we distinguish between a God-given opportunity and a temptation to sin?
- The concept of “the Lord’s anointed” carries into the New Testament with Jesus as the Christ (the Anointed One). How does David’s restraint prefigure Jesus’ refusal to retaliate?
- Some read this verse as promoting a works-based mindset. How would you respond from the passage itself? Does David’s appeal to God’s character shift the emphasis?
- What is one situation in your life where you need David’s posture, trusting God to repay rather than taking matters into your own hands?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 24:6 | He said to his men, “Yahweh forbid that I should do this thing to my lord, Yahweh’s anointed, to stretch out my hand against him, since he is Yahweh’s anointed.” |
| I Samuel 24:7 | So David checked his men with these words, and didn’t allow them to rise against Saul. Saul rose up out of the cave, and went on his way. |
| I Samuel 26:9 | David said to Abishai, “Don’t destroy him, for who can stretch out his hand against Yahweh’s anointed, and be guiltless?” |
| I Samuel 26:11 | Yahweh forbid that I should stretch out my hand against Yahweh’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.” |
| I Kings 8:32 | then hear in heaven, and act, and judge your servants, condemning the wicked, to bring his way on his own head, and justifying the righteous, to give him according to his righteousness. |
| Nehemiah 13:14 | Remember me, my God, concerning this, and don’t wipe out my good deeds that I have done for the house of my God, and for its observances. |
| Psalms 7:8 | Yahweh administers judgment to the peoples. Judge me, Yahweh, according to my righteousness, and to my integrity that is in me. |
| Psalms 7:9 | Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary stresses that David is not praising himself but expressing quiet confidence that God will repay his loyal conduct. It notes that the same words appear earlier on Saul's own lips, so the point here is trust, not self-justification.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes David's appeal to God's own judgment, where reward comes according to a person's righteousness and faithfulness. David explains his restraint not as weakness but as reverence, refusing to harm one whom God has anointed even when given the opportunity.
Gill's Exposition of the Bible Baptist 1748
Gill highlights David's prayer as an act of faith, trusting that God, who is perfectly just and faithful, will reward those who act righteously even when human leaders like Saul fail. He also notes David's restraint: though Abishai had Saul in his power and was ready to kill him, David refused to harm the Lord's anointed.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that Saul's confession of sin was only a momentary flash, a forced acknowledgment of David's magnanimity that never led to true repentance. His promises were hollow; he soon resumed pursuing David. David's reply was not self-praise but the quiet testimony of a good conscience before God, knowing the Lord would vindicate him.
Lange's Commentary Reformed 1857
Lange argues that this chapter records a second, genuinely distinct encounter between David and Saul, not a duplicate of the earlier cave incident. He insists that Saul's deep-rooted hatred, temporarily suppressed but never extinguished by David's magnanimity, makes a repeat persecution psychologically plausible and explains why David would again find himself in mortal danger.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that this second act of David's mercy struck Saul more deeply than the first, forcing a genuine confession from him. Saul admits he has sinned, played the fool, and erred exceedingly by persecuting one who would have been his best friend, showing that those who oppose God's people only harm themselves.