Samuel 23 features one of the most enigmatic of all Biblical artifacts: The Urim and Thummim. The holy vessel rested on a high priest’s breastplate that fit on the ephod. The Urim enabled a high priest to answer questions of national importance posed by a king or other Hebrew leader of note.
“And they told David, saying: Behold, the Philistines are fighting against Keilah, and they rob the threshing floors. Therefore, David inquired of the LORD, saying: Shall I go and smite these Philistines. And the LORD said unto David: Go, and smite the Philistines, and save Keilah.”
In the earlier chapter, we read that as Saul and his soldiers decimated the residents of Nob, one son of Ahimelech managed to run away. “And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.” In our context here, ephod refers to the Urim fastened to it. Because Abiathar salvaged it from Nob’s Tabernacle, David was able to get answers to pressing questions: “Therefore, David inquired of the LORD…And the LORD said unto David: Go, and smite the Philistines….“
Indeed, the Urim’s word was as good as gold, a most trusted way by which to ascertain the unknown, as conveyed by God via the high priest who donned the sacred vestment. In Samuel 23, David consulted the Urim multiple times. “Then David inquired of the LORD yet again. And the LORD answered him and said: Arise, go down to Keilah; for I will deliver the Philistines into your hand.” Or, “And David knew that Saul devised mischief against him; and he said to Abiathar the priest: Bring hither the ephod.” Also, “Then said David: O LORD, the God of Israel, Your servant has surely heard that Saul seeks to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? will Saul come down, as Your servant has heard? O LORD, the God of Israel, I beseech You, tell Your servant. And the LORD said: He will come down.” Finally, “Then said David: Will the men of Keilah deliver up me and my men into the hand of Saul? And the LORD said: They will deliver you up.”
All considered, Abravanel points out, The Book of Samuel 23 offers Bible students an important glimpse into the inner workings of the Urim. Tucked inside, he posits, is a question: Can the Urim be off? Is the Urim all that reliable? Or, to get at the heart of the matter: how should we understand God’s knowledge, as per the answer He gives to the high priest who utilizes the Urim to channel God’s word.
Abravanel’s approach to these questions, in short form, follow. Let’s be specific. David asked the Urim if the men of Keilah will deliver him to King Saul? The Urim said: “They will deliver you up.” Next, David inquired of the Urim: “Will Saul come down, as Your servant has heard?” He will come down.”
In reality, however, the men of Keilah did not deliver David and Saul did not come down to Keilah to apprehend him. So, did the Urim – read God – misspeak? Of course, such a presumption is flawed, seeing that God is all-knowing. But what is the takeaway from this chapter?
Abravanel suggests two possibilities. One is that God’s knowledge doesn’t nullify nature’s possibilities. Thus, while the Creator’s wisdom encompasses everything, it doesn’t mean that He will prevent man from acting upon his free-choice. To circle back, let’s apply this assumption to the Urim’s words here, namely, that the men of Keilah will incarcerate David and that Saul will arrive in town to drag David away. So, the men of Keilah had the free-will to do just that – to place David in custody. And Saul possessed the free-choice to come to Keilah and capture David. For David’s part, he had the free volition to make a break and sneak out of Keilah. In fact, David did just that. By so doing, he stymied the will of the men of Keilah and King Saul. “Then David and his men, who were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbore to go forth.” The Urim spoke in terms of the realm of possibilities, with each actor (men of Keilah, Saul, and David) potentially playing out their perceived best interests. David fled; King Saul aborted his campaign to charge into Keilah; the men of Keilah failed to imprison David. In sum, the omniscient God’s words as dictated through the Urim expressed potential future outcomes, working in tandem with man’s free-will.
Abravanel prefers, however, a second approach to the quandary: Is God via the Urim all-knowledgeable? Here’s the answer. David, from the outset, had not asked the Urim about what would happen or play out in the future (“Will the men of Keilah deliver me…?” and “Will Saul come down…?”). Instead, David sought to find out the intent of the men of Keilah and the intent of King Saul. When we reframe David’s queries, this is what emerges. David wanted to know if Saul desired and was of the mind to come to Keilah. Furthermore, David asked the Urim if Saul rode into Keilah, were the men of the town inclined to capture – and detain – David. To David’s questions, the Maker answered affirmatively. Yes, King Saul intended to travel to Keilah and yes, the men of Keilah intended to arrest David, pending Saul’s arrival.
Abravanel sums up. David asked the Urim about here and now. He wanted to understand the intention of Saul and the intention of the men of Keilah. And that’s precisely what David learned. He foiled their intent, robbing them of their desires. “Then David and his men, who were about six hundred, arose and departed out of Keilah…”